Joshua 10:8

Jos 10:8 And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.

Ver. 8. Fear them not, &c.] Joshua, though valiant, had his fears and frailties. Of Charles V, emperor, it is storied, that while he was putting on his armour to go into the battle, his countenance was pale and perplexed: but when the battle was once begun, he was bold as a lion, and did great exploits.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

10:8 God once again urged Joshua not to be afraid, assuring him of victory over Israel’s enemies (see also 1:9; 8:1).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Lest Joshua should have thought that God had sent this great power against him for his unlawful league with the Gibeonites, the Lord here strengtheneth him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

8. And the Lord discomfited them, etc It is uncertain whether the Lord anticipated the movement, and armed Joshua by his oracle, drawing him forth from Gilgal before he had taken any step, or whether he only confirmed him after he had made his preparations for setting out. It seems to me more likely that Joshua did not rush forth as soon as he was asked without consulting God, but at length, after being informed of his will, took up arms boldly and speedily. As he had lately been chastised for excessive facility, it is at least a probable conjecture that in this case of difficulty, he attempted nothing except in so far as he had a divine command. The Lord, therefore, had respect to the wretched Gibeonites when he did not allow them to remain destitute without the assistance of his people.

Joshua is made confident of victory in order that he may succor them; for God stimulates us more powerfully to the performance of duty by promising than by ordering. That which is here promised to one belongs to all, but for the sake of honoring Joshua, it is specially deposited with him that he may afterwards be the bearer of it to his army. For God does not speak from heaven indiscriminately to all sorts of persons, but confers the honor only on excellent servants and chosen prophets.

It is moreover worthy of notice that Joshua did not abuse the divine promise by making it an excuse for sluggishness, but felt the more vehemently inflamed after he was assured of a happy issue. Many, while they ostentatiously express their faith, become lazy and slothful from perverse security. Joshua hears that victory is in his hand, and that he may gain it, runs swiftly to battle. For he knew that the happy issue was revealed, not for the purpose of slackening his pace or making him more remiss, but of making him exert himself with greater zeal. Hence it was that he took the enemy by surprise.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) And the Lord said unto Joshua.—A distinct command is given for the commencement of this attack, as for all the important steps in the conquest of Canaan.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. Fear them not] Comp. Jos_11:6; Jdg_4:14.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the Lord said unto Joshua,.... Either when upon the march, and while he was proceeding on in his journey to the assistance of the Gibeonites, or rather before he set out; and it is highly probable he consulted the Lord on this occasion, having, it may be, some doubt on his mind, whether he should go to their assistance, since the league between them was obtained by fraud; and the words may be rendered, "and the Lord hath said" (n): before he set forward with his men of war:

fear them not; the five kings, and their combined army:

for I have delivered them into thine hand; had determined to do it, and which was as certain as if it had been actually done:

there shall not a man of them stand before thee; but be either cut off, or obliged to flee.

(n) "et dixerat", Masius, Drusius, Junius & Tremellius, Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8. Fear them not — He was constrained to aid Gibeon not only by military necessity, but also by the encouraging assurance of the Lord that he should be victorious. As Joshua up to this time had fought only single cities, he needed additional assurance when he was about to meet for the first time the allied armies of Canaan.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Fear not. The key-note of Joshua"s career, as of the career of every soldier of God. (see Jos_1:9 Jos_11:6)

HOMILIES BY R. GLOVER Vers. 8-11. The battle of Beth-horon and its lessons.

It may seem as if there was too much carnage about this account for Scripture purposes. Yet it is well to dwell on it. Dean Stanley treats this battle as the Marathon of the religious history of the world. It was the crisis in which the hosts who were, unconsciously to some extent, fighting for truth, righteousness, progress, and liberty, met with those fighting, to some extent unconsciously, for a depraved religion, licentious morals, for retrogression and decay. Like the siege of Leyden, or the defeat of the Armada, such a battle means far more than is obvious on the surface. The sacred cause of man is involved in it. And it is worth our while, to linger over some of its lessons. Mark at least these.

I GOD USES OUR EFFORT TO FULFIL HIS PROMISES, Israel was apt, perhaps, to expect the possession of the land to come too easily. Jericho was got by a miracle, Ai by stratagem, Gibeon by submission; and perhaps the ease of these successes led them to dream dreams of gaining the whole land without an effort. But all the steps of progress are not to be so easy. Miracles come only where weakness needs them. In the degree in which they develop vigour and self reliance, the miraculous element in their experience will grow less. Always sufficient there will never be more help of God than is needed. And so with the confidence and vigour developed by their successes, comes greater strain upon their powers. The nations of southern Canaan gather together to oppose their progress: to gain possession of that Gibeon which commands the entrance by the pass of Beth-horon to the land. And at once "foemen worthy of their steel" confront them. God will fulfil His promise to give them the land of Canaan; but He will employ their effort and their prowess to realise the fulfilment of His promise. And to some extent by their efforts is His promise fulfilled. Such is all life. It is the heir of promises which, however, require our effort for their fulfilment.

(a) For instance: Truth is a land of promise. Only when God gives can we get it. "The Spirit of truth" alone can impart it. It is a land flowing with milk and honey the home of God"s elect. But though thus a land of God"s promises, and in a special sense His gift, it comes not to the inert or the supine to the critics that are at ease in Zion. It comes to the fighters only. When we face bravely all lies, strive fearlessly to see and grasp and own the truth, get lodgment for it in the heart by obeying it, strive against doubts that rise within us, and fears disabling us, then do we gain "the promised possession.

(b) Salvation is God"s promise, and a Divine gift in all its elements. Obviously it is beyond our power to compass it. Only the God that made us can mend us. And atonement, grace, repentance, faith, perseverance to the end, are all God"s gift. But there is the battle of Beth-horon at the outset of every Christian life, and many a conflict afterwards, a strait gate to begin with, and a narrow way to follow. And if we do not make the effort and fight for the attainment of what we desire, we shall not find it.

(c) Character is another Canaan. A thing of promise, but only reached by effort. Daily deeds of self denial lead to it; and daffy conflicts with doubts and disinclinations.

(d) Usefulness is, perhaps, the grandest of all God"s promises. It is that in which we most resemble God. Its joys are the likest of any to those of the everlasting home. It comes not to the dreamer, but to the fighter. The abolition of slavery was a fight. Mary Carpenter"s triumph in getting a place for Ragged Schools, Industrial Schools, and Reformatories in English legislation, required thirty years of effort. When the Church faces the abounding drunkenness of the land, she will find God will help her to destroy it, but that His help will be conditioned on a tremendous effort. Do not believe in salvation made easy. It is always simple, it is never easy. The possession of every Canaan is a Divine promise, and needs Divine power; but one of the conditions of its fulfilment is the forth putting of human effort. Take a second lesson.

II THE HEARTIER THE EFFORT IS, THE MORE SURELY AND EASILY SUCCESS WILL COME. Joshua saw the need for action, had God"s guidance in it, and then with an energy which had something Napoleonic in it, threw himself into his task. Was Gibeon threatened? within a few hours of his knowing it, Israel is on the march. Doubtless there were counsellors advising caution, consideration, and delay. Joshua had gathered the wisdom, but not the weakness, of old age, and knew the value of energy. That night the host is marshalled for its uphill, moonlit march over the fifteen or eighteen miles of valley intervening between them and Gilgal. And before the five kings have any thought of his approach, he rushes "like a torrent" on the foe. And such is the energy, the surprise of that charge, that, martial as are the habits of the enemy, they are obliged to yield. Apparently a long fight takes place, the enemy disputing every inch of ground so long as the gradual rising to the Upper Beth-horon gives them the advantage. But the sun stands still over Gibeon to let them finish the fight; and then a headlong flight down to Lower Beth-boron, and then to the valley of Ajalon and the plains that skirt the Mediterranean, subjects them to terrible destruction. A great hailstorm breaks on the fugitive masses, not extending far enough eastward to affect Israel. And the moon stands over the valley of Ajalon after the sun has set, to let them finish their pursuit and complete their victory. It is as fine an instance of the value of decision, of energy, of heartiness in our work as the whole Bible gives. "What thy hand finds to do, do it with thy might." The impact of any projectile is in the ratio of its mass, multiplied by its velocity. And a thing of slight mass, but of high velocity, will be more effective than one of much greater mass, whose velocity is sluggish. So is it in the world of morals. Weight multiplied by momentum measures the power. Most of us are inefficient, because, while weighty enough, we have little or no momentum. We languidly pursue the good, and half-heartedly oppose the evil. Unlike St. Paul, it is not one thing, but twenty-one, that we do. In everything decision and heartiness is needed, but in religion it is indispensable. Be cold or hot, not lukewarm. If the gospel be true, it is tremendously true; if a dream, ignore it altogether. Half-hearted fighting prolongs the contest, invites defeat, loses the benefits of victory. In march, attack, pursuit, we have an example of the supreme advantage of doing heartily whatever has to be done by us. Take a third lesson.

III THE GOOD FIGHT, WHEN WELL FOUGHT, ALWAYS ENDS IN VICTORY. It might have seemed a very dubious affair, this war with the nations of Canaan. The Canaanites were the English of that period: the nation leading the world in maritime enterprise and daring, and wealthy and strong in their successful commerce. Israel had been for generations in slavery, debased and weakened by servitude. But against these odds on the side of Canaan there were some things to be set.

1. Immorality is destructive of courage. Paganism, with its debasements, destroyed self respect and that interest in life, home, and liberty which is the soul of patriotism. For heroism religion is an essential element. Cromwell"s Ironsides, Nelson"s Methodists, Havelock"s regiment of Teetotallers, the rower of resistance to oppression developed by religion in Holland and in Scotland, show how immediate and direct is the influence of godliness in vitalising all the manlier virtues. Corruption of character followed corruption of creed, and was followed by deterioration of courage.

2. The enemy of the good has never Divine guidance. These nations were badly advised. Their true policy was a defensive one. Within their ramparts the labour of conquering them would have been terrific and inevitably slow. All uniting, in the open they lose the advantage of their cities "walled up to heaven," and a single disaster is a fatal one. "A good understanding have they that love God"s law;" and all others unwatchful in presumption, or feverish in solicitude, lack wisdom which they Deed.

3. And God fights on behalf of those who fight for Him. The long day, the moonlight night, the destructive hail, are all Divine, however we may abate the miraculous significance of the poetic history. And they who aim at any form of good find a secret providence furthering their enterprise: many influences cooperating with them, strange providential openings, a Divine backing which, all uniting, make it that, however weak they may be, they are more than conquerors through Christ that loved them. "Wherefore take to yourselves the whole armour of God," and FIGHT THE GOOD FIGHT OF FAITH. G.

HOMILIES BY E. DE PRESSENSE Vers. 8-11. The victory over the five kings.

The battle against the five kings is the most remarkable episode in the conquest of the Canaanites. Israel might well have had cause to tremble in presence of such allied enemies. But Divine aid gives it a signal victory. That aid comes under two forms:

1. It consists, first, in a miraculous intervention of the Divine power, which sends down a fierce storm of hailstones upon the Canaanitish armies, and so lengthens out the day as to make the conflict decisive. No one believes now that the sun stood still. Holy Scripture speaks the popular language of the day, and makes no pretension to being scientific in its records. God reveals only that which man has no power to discover, and it was not the calling of Joshua to be a Galileo or Copernicus. Do we not still speak in common parlance of the rising and setting of the sun? All that is essential is, that we hold fast our faith in the miracle itself. Let us not marvel that such a prodigy was wrought for so small a nation; for that nation was the depository of the promise that in it should all nations of the earth be blessed. The God of nature may surely show Himself the King and Master of nature, and it is most fitting that the heavens which declare His glory should do His commandments. The supreme law of the universe is not the physical law, but the dependence of that law upon the sovereign will of the Almighty.

2. This Divine aid was manifested, in the second place, by the heroic confidence and courage infused into the hearts of his people. "Fear them not," was the message to Joshua, who might well nave been dismayed at so powerful a league of enemies, "for I have delivered them into thine hands." "Therefore," as we read in the following verse, "Joshua came unto them suddenly." The Divine word alone gave him courage to go forward, and courage is in itself an irresistible power, even more formidable than the storm of hailstones from heaven. With more than redoubled force, Israel rushes on to certain victory. Thus the noble words of the Psalm 21. are anticipated and fulfilled: "Some trust in chariots and some in horses, but we will trust in the name of the Lord our God" (ver. 8). Did not Elisha describe Elijah as the chariot and the horsemen of Israel? Let us place unwavering trust in all our conflicts in this Divine aid, and that confidence will be the first condition of victory. E. DE P.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I have given them into your hand

Here "hand" represents the people of Israel's strength and their ability to defeat their enemy. The word "them" refers to the attacking army. (See: Metonymy)

I have given them

Here the word "them" refers to the attacking armies.

translationWords

Yahweh

Joshua

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.