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Start by reading Joshua chapter 
10. It's a bit of a lengthy chapter. We won't go through every jot 
and tittle. Some of it is summary statement. But basically, the 
grand themes here are the battle at Gibeon and then the southern 
campaign. Remember that they have conquered 
Jericho and Ai. They've come across the Jordan. 
They've conquered those particular cities. Now they're starting 
to venture into the rest of Canaan. So I'll just pick up reading 
in chapter 10 at verse 1. Now it came to pass when Adonai 
Zedek, king of Jerusalem, heard how Joshua had taken Ai and had 
utterly destroyed it, as he had done to Jericho and its king, 
so he had done to Ai and its king, and how the inhabitants 
of Gibeon had made peace with Israel and were among them, that 
they feared greatly, because Gibeon was a great city, like 
one of the royal cities, and because it was greater than Ai, 
and all its men were mighty. Therefore, Adonai Zedek, king 
of Jerusalem, sent to Hoam, king of Hebron, Piram, king of Jarmath, 
Japhia, king of Lachish, and Debir, king of Eglon, saying, 
come up to me and help me that we may attack Gibeon, for it 
has made peace with Joshua and with the children of Israel. 
Therefore, the five kings of the Amorites, the king of Jerusalem, 
the king of Hebron, the king of Jarmath, the king of Lachish, 
and the king of Eglon gathered together and went up, they and 
all their armies, and camped before Gibeon and made war against 
it. And the men of Gibeon sent to 
Joshua at the camp at Gilgal saying, do not forsake your servants, 
come up to us quickly, save us and help us, for all the kings 
of the Amorites who dwell in the mountains have gathered together 
against us. So Joshua ascended from Gilgal, 
he and all the people of war with him, and all the mighty 
men of valor. And the Lord said to Joshua, 
do not fear them, for I have delivered them into your hand. 
Not a man of them shall stand before you. Joshua therefore 
came upon them suddenly, having marched all night from Gilgal. 
So the Lord routed them before Israel, killed them with a great 
slaughter at Gibeon, chased them along the road that goes to Beth 
Horon, and struck them down as far as Azekah and Makedah. And it happened as they fled 
before Israel and were on the descent of Beth Horon that the 
Lord cast down large hailstones from heaven on them as far as 
Azekah and they died. There were more who died from 
the hailstones than the children of Israel killed with the sword. 
Then Joshua spoke to the Lord in the day when the Lord delivered 
up the Amorites before the children of Israel. And he said in the 
sight of Israel, sun, stand still over Gibeon and moon in the valley 
of Eishalon. So the sun stood still and the 
moon stopped till the people had revenge upon their enemies. 
Is this not written in the book of Jasher? So the sun stood still 
in the midst of heaven and did not hasten to go down for about 
a whole day. And there has been no day like 
that, before it or after it, that the Lord heeded the voice 
of a man, for the Lord fought for Israel. Then Joshua returned 
and all Israel with him to the camp at Gilgal. But these five 
kings had fled and hidden themselves in a cave at Makeda. And it was 
told Joshua, saying, the five kings had been found hidden in 
the cave at Makeda. So Joshua said, roll large stones 
against the mouth of the cave and set men by it to guard them. 
And do not stay there yourselves, but pursue your enemies and attack 
their rear guard. Do not allow them to enter their 
cities, for the Lord your God has delivered them into your 
hand. Then it happened while Joshua and the children of Israel 
made an end of slaying them with a very great slaughter till they 
had finished that those who escaped entered fortified cities. And 
all the people returned to the camp, to Joshua at Makeda, in 
peace. No one moved his tongue against 
any of the children of Israel. Then Joshua said, Open the mouth 
of the cave, and bring out those five kings to me from the cave. 
And they did so, and brought out those five kings to him from 
the cave, the king of Jerusalem, the king of Hebron, the king 
of Jarmath, the king of Lachish, and the king of Eglon. So it 
was when they brought out those kings to Joshua that Joshua called 
for all the men of Israel and said to the captains of the men 
of war who went with him, come near, put your feet on the necks 
of these kings. And they drew near and put their 
feet on their necks. Then Joshua said to them, do 
not be afraid, nor be dismayed. Be strong and of good courage, 
for thus the Lord will do to all your enemies against whom 
you fight. And afterward, Joshua struck them and killed them and 
hanged them on five trees. And they were hanging on the 
trees until evening. So it was at the time of the 
going down of the sun that Joshua commanded. And they took them 
down from the trees, cast them into the cave where they had 
been hidden, and laid large stones against the cave's mouth, which 
remain until this very day. On that day Joshua took Makeda 
and struck it and its king with the edge of the sword. He utterly 
destroyed them, all the people who were in it. He let none remain. He also did to the king of Makeda 
as he had done to the king of Jericho. And Joshua passed from 
Makeda, and all Israel with him, to Libna. And they fought against 
Libna. And the Lord also delivered it 
and its king into the hand of Israel. He struck it and all 
the people who were in it with the edge of the sword. He let 
none remain in it, but did to its king as he had done to the 
king of Jericho. And Joshua passed from Libna, 
and all Israel with him, to Lachish. And they encamped against it 
and fought against it. And the Lord delivered Lachish 
into the hand of Israel, who took it on the second day and 
struck it and all the people who were in it with the edge 
of the sword, according to all that he had done to Libna. Then 
Horem king of Gezer came up to help Lachish, and Joshua struck 
him and his people until he left him none remaining. From Lachish, 
Joshua passed to Eglon and all Israel with him, and they encamped 
against it and fought against it. They took it on that day 
and struck it with the edge of the sword. All the people who 
were in it he utterly destroyed that day according to all that 
he had done to Lachish. So Joshua went up from Eglon 
and all Israel with him to Hebron, and they fought against it. And 
they took it and struck it with the edge of the sword, its kings, 
all its cities, and all the people who were in it. He left none 
remaining, according to all that he had done to Eglon, but utterly 
destroyed it and all the people who were in it. And Joshua returned, 
and all Israel with him, to Debir. And they fought against it, and 
he took it and its king and all its cities. They struck them 
with the edge of the sword and utterly destroyed all the people 
who were in it. He left none remaining, as he 
had done to Hebron, so he did to Debir and its king, as he 
had also done to Libna and its king. So Joshua conquered all 
the land, the mountain country in the south, and the low land 
in the wilderness slopes, and all their kings. He left none 
remaining, but utterly destroyed all that breathed as the Lord 
God of Israel had commanded. And Joshua conquered them from 
Kadesh Barnea, as far as Gaza, and all the country of Goshen, 
even as far as Gibeon. All these kings and their land 
Joshua took at one time, because the Lord God of Israel fought 
for Israel. And Joshua returned and all Israel 
with him to the camp at Gilgal. Amen. As we work through this 
particular chapter, as I said, the primary emphasis is the battle 
at Gibeon and then the southern campaign. On chapter 11, they'll 
take up the northern campaign. Remember, they've gone in to 
dispossess the land of the Canaanites, to engage in battle against the 
enemies, and to defeat the people of the land. As we look at this 
particular chapter, there are three primary sections. The first 
is the Amorite coalition in verses 1 to 5. Secondly is the Gibeonite 
request in verse 6. And then the Israelite victory 
in verses 7 to 43. Obviously, that's the emphasis 
in the passage on the Israelite victory. And I think what's going 
on, sometimes in Hebrew narrative, it's not strictly, it's not written 
the way that you and I might write. We write, you know, at 
6 a.m. I got up. At 7 o'clock, I had my Wheaties. At 8 o'clock, I showed up at 
work. We do it very chronologically. That's sort of the mindset that 
we have. Oftentimes you'll see summary 
statements and then you'll see expansion. Look for instance 
at verse 15 here in chapter 10. Then Joshua returned and all 
Israel with him to the camp at Gilgal. That's exactly what it 
says in verse 43. Then Joshua returned and all 
Israel with him to the camp at Gilgal. Now, if you and I recognize 
that those things are repetitious, certainly the author did. Probably 
what he does in verse 15 is give a summary statement. He expands. He tells us things, not necessarily 
in an order. And I think what's going on in 
this particular chapter is that 7 to 10 basically summarize, 
or 7 to 10 tell us about the victory in terms of the Southern 
campaign. And then what we have are a series 
of what one man calls panels or snapshots of various elements 
of that battle that has transpired, the way that the Lord God intervened, 
the execution of these Amorite kings, and the conquest of these 
various cities. So we have the overall overarching 
statement that they have gained victory in this particular campaign. And then we're given these snapshots 
or details to sort of fill in for us just exactly what occurred 
when Israel engaged in this particular southern campaign. As I said, 
we won't deal with every jot and tittle. I hope that we can 
just get an understanding. I think it's pretty straightforward. 
The bottom line is that when God is on your side, you win 
battles. I think that's the emphasis in 
the passage that we need to make sure we get. But notice first 
the Amorite coalition. This is the first time in the 
Bible up to this point that the actual name Jerusalem is given. It's referred to in Genesis, 
but it's not named. as such. And of course, Jerusalem 
is going to fare very powerfully in Israel's history. It's a very 
strategic location in terms of Israel. It's central. It's there 
that David consolidates power, both politically and religiously. It's there that he sets up his 
throne. It's there that they build the temple. So Jerusalem 
is certainly a city that's going to fare a lot more in the rest 
of the Bible from this point on. But in this instance, we 
have Adonai Zedek, the king of Jerusalem, and he is hearing 
about what's going on in terms of this Israelite invasion. Remember 
that word of mouth does tend to spread. Rahab had heard what 
Israel had done. Other kings had heard what Israel 
had done. and now this king of Jerusalem 
hears that Joshua had taken Ai, that he had utterly destroyed 
it, as he had done to Jericho and its king, so he had done 
to Ai and its king. He's heard of Joshua's conquest. It's interesting that he names 
Joshua very specifically. He doesn't say Israel, he says 
Joshua. Now certainly Joshua represents 
Israel, But I think this king perceives not only a threat to 
his property, but to his person. Joshua is the leader of Israel 
who goes in with Israel and takes land away. But in the midst of 
taking land away, he kills the governing kings that are present 
there. And so he has something at least 
of a respect or a fear of Joshua at this particular time. So he 
hears that Joshua has taken Ai, he hears that Joshua has taken 
Jericho, and he has heard as well that Gibeon has made peace 
with Israel because of their fear. Notice in verse 2, It highlights 
or amplifies something about Gibeon. Gibeon was no pushover 
city. Verse 2, that they feared greatly 
because Gibeon was a great city, like one of the royal cities, 
and because it was greater than Ai, and all its men were mighty. So you're Adonai Zadok. and you're 
about six miles away from this region where there's a very strong 
city. And it must come up into your 
mind that if this very strong city, that's kind of like a royal 
city, submits to the ruling government of Israel, There's something 
about these Israelites that I need to pay attention to. In other 
words, Adonai Zedek is in a place of vulnerability. He has heard 
about this incursion. He sees that Israel is moving 
eastward into the land of Canaan. If they conquer, not if they 
conquer, but they have conquered, at least by treaty, a central 
portion in Israel. This is key property in a very 
strategic place in terms of routes and in terms of travel. Adonai 
Zedek is wise enough to know that if he doesn't do something 
to stop Israel, that he is going to be like Ai, he is going to 
be like Jericho, or at least his city will be, and he will 
become like their king. So Adonai Zedek has a couple 
of options available to him. I just want to read something 
from a couple of the commentators in terms of the strategy or the 
strategic nature of this particular effort. one atlas says, the king 
of Jerusalem called up his allies to punish the Gibeonites for 
making a covenant with Israel. He saw this as a threat to his 
control over the main approach route from the coastal plain 
to the hill country via Bath-Horon. So because of where Gibeon is 
located, now that they are under the rule or under the command 
of David, This man in Jerusalem is fearful. Davis says, why should 
Adonai Zedek be so upset from looking at his map of the Holy 
Land? Because he knew that Israel had already knocked off Jericho 
and Ai to the east. Now the Gibeonite confederation 
in the center and west had concluded peace with Israel. Here was a 
rectangle of four key sites now under Joshua's control. Along 
with Israel's defeat of Jericho and Ai, this meant that Israel 
had control of the strategic central plateau. And again, when 
you look at the map, This man in Jerusalem knows, I'm in trouble. If these four cities that are 
these Gibeonite cities, or this confederation, are under the 
rule and reign of Israel, they control the Beth-Horon, we are 
not going to last very long. Davis goes on to say, Joshua 
had cut a swath right across the midsection of Canaan. He 
had driven a wedge between north and south. And so Adonai Zadok 
has one of three options. He can fall to Israel like Ai 
and Jericho. Obviously, that's not an option 
that he is seriously going to entertain. Secondly, he can make 
peace or attempt to make peace with Israel the way the Gibeonites 
did. I guess that would be an option 
in his mind. He could possibly think about 
it. But he opts for the third, to make this coalition of kings 
to try and, with number, destroy or invade Gibeon. If we can reclaim 
Gibeon, we can stop the spread of this Israelite army. That's 
the point, that's what they're going for, that's what they're 
after. So that's what he proposes there 
in verse 4. He identifies these particular 
kings, and the kings are identified in verse 3, the ones that he 
sent to. Notice in verse 4 his strategy. come up to me and help me that 
we may attack Gibeon, for it has made peace with Joshua and 
with the children of Israel." We need to stop them, we need 
to fortify, we need to band together so that we can invade Gibeon, 
reclaim it, or take it for ourselves, and thus have access to the Beth 
Horon, to have access to these roots, and to be hopefully able 
to stop Israel in their tracks. And then, of course, these kings 
agree. Verse 5 tells us, therefore, 
the five kings of the Amorites, the king of Jerusalem, the king 
of Hebron, the king of Jarmath, the king of Lachish, and the 
king of Eglon gathered together and went up. They and all their 
armies encamped before Gibeon and made war against it. So you 
see what's going on now. They've all marshaled together. 
They've brought their troops. They're standing before Gibeon. 
And now what does Gibeon do? Gibeon says, help Israel. Actually, 
it's interesting. Notice in verse 6, and the men 
of Gibeon, this brings us to the second major concern, is 
the Gibeonite request. And the men of Gibeon sent to 
Joshua at the camp at Gilgal San. The king of Jericho applies 
to all kinds of kings, doesn't he? Not so when it comes to Joshua. Maybe we're supposed to glean 
from this that one man, and of course, one man with his people, 
Israel, one man with God is a lot more effective than a bunch of 
men without God. You can get all the kings of 
these states. You can get all the kings of 
these cities. You can band them together. But 
when the Gibeonites say to Joshua, come and help us, they are bringing 
not just Joshua and his strategy and his prowess, They're bringing 
not just Israel and their ability on the battlefield, they're bringing 
the high king of heaven in terms of his ability to bear on this 
particular situation. The king of Jerusalem solicited 
aid from the five kings of the Amorites along with four other 
kings Gibeon calls alone on Joshua. Notice their request. Do not 
forsake your servants. Remember their particular task 
in Israel. They are woodcutters and water 
carriers. This connects us back to chapter 
9. Remember that Israel cut a covenant, or they made a treaty with the 
Gibeonites, and Israel is going to honor that treaty. They've 
honored it already. When the people of Israel were 
angry about this treaty, they probably would have liked to 
cut the Gibeonites off, but the leaders of Israel said, no, we've 
made a treaty, we've made a covenant, we cannot let them die. We'll 
make them woodcutters, we'll make them water carriers. Well, 
here again, Israel is faithful to this covenant that they've 
entered into. The Gibeonites say, do not forsake your servants. 
Come up to us quickly. Save us and help us for all the 
kings of the Amorites who dwell in the mountains have gathered 
together against us. So the backdrop is this treaty 
in chapter 9. This is the second time this 
treaty is honored in terms of their helping and assisting with 
reference to these people in Gibeon. Of course, there's a 
strategy here as well. We can't let Gibeon and these 
other cities fall prey to this coalition of kings because they're 
going to stop our advance, they're going to stop our strategy, they're 
going to keep us from carrying on to doing what the Lord God 
has commanded. We see the Amorite coalition, 
we see the Gibeonite request, we look thirdly at the Israelite 
victory. Verses 7 to 10, as I've mentioned, 
is a summary statement concerning the warrior of Israel. Notice, Israel responds, verse 
7, Joshua ascended from Gilgal, he and all the people of war 
with him, and all the mighty men of valor. And then verse 
8, the Lord said to Joshua, do not fear them, for I have delivered 
them into your hand. Not a man of them shall stand 
before you. This is not the first time that 
God has called upon Joshua to not fear. Remember in his commission, 
Joshua chapter 1, the Lord tells him, do not fear. The Lord reiterates 
this promise that I have delivered them into your hand, not a man 
of them shall stand before you." I just want to read a quote from 
Dale Ralph Davis. His treatment on this section 
is very good, by the way. He says, the latter part of this 
assurance had already been given to Joshua in chapter 1, verse 
5, before the invasion of Canaan. Now God repeats it. Such is the 
usual way God has of reassuring his children, not by unveiling 
to them some new truth previously unknown, but by reaffirming promises 
already given. It's very important. I'm reading 
this because it has application for us. We may not be standing 
before Gibeon getting ready to battle with a coalition of evil 
kings. But we find ourselves in situations 
at times where we need reassurance, where we need a word from the 
Lord. The point is, it may not be a 
new word. Well, it's not going to be a 
new word outside of Genesis to Revelation. It's going to be 
a word that has been spoken in the past that God brings to bear 
on a fresh or a new situation. He says, such is the usual way 
God has of reassuring his children, not by unveiling to them some 
new truth previously unknown, but by reaffirming promises already 
given, which somehow take on special power because of the 
present pressing need. That is what God's people usually 
need. not new truth, but old truth, 
freshly applied to their current need." In other words, search 
the scriptures, study the Bible, get the promises of God, learn 
about how he comforts his people. We're not going to stand in the 
plains outside of Gibeon and say, Lord, give me a word. It's 
not the case that we're going to do that in our various challenges 
in our lives. We're going to seek counsel from 
the Lord God, Most High, revealed in the scripture. We need to 
know the Bible for our comfort, for our hope, for our consolation, 
and so that we will press forward in the things that God Almighty 
has called us to. So he repeats to them this blessed 
truth, this blessed promise. So the Lord instructs, now notice 
in verses 9 and 10. So something we considered on 
Sunday morning. Remember that Jesus praises the 
Father for predestination. Just read something interesting 
in Machen. He said, that when it comes to 
the whole idea of God's sovereignty, he says that the Bible refers 
to predestination or election, we might cause that, the positive 
outworking of God's decree, more than it does reprobation. There 
are texts that teach reprobation. Make no mistake about it. But 
there are more texts that highlight the truth of election in terms 
of its positive benefit, God electing sinners unto salvation. Machen says that's because the 
truly surprising thing is election unto salvation. Reprobation isn't 
surprising. The fact that God would send 
sinners to hell really doesn't cause anybody to say, wait a 
minute, that's amazing. The fact that God sets his affections 
upon and foreordains some unto everlasting life, now that's 
something we have to repeat often because it's going to be hard 
for us to get it through our heads. That was an interesting 
observation. Anyways, Sunday morning, I thank 
you, Father, Lord of heaven and earth, that you have hidden these 
things from the wise and the prudent. You did reveal them 
unto babes, for it was well-pleasing in your sight." Divine sovereignty, 
predestination, election, reprobation. But I sought to encourage you 
to realize that that does not diminish responsibility. Chapter 
11, verses 20 to 24, Jesus is reproving and pronouncing woes 
upon Chorazin, Bethsaida, and upon Capernaum because they saw 
his mighty deeds and they did not repent. Now look at here, 
verse 8, Do not fear them, for I have delivered them into your 
hand. Not a man of them shall stand before you. This does not 
diminish strategy. It does not diminish hard work. It does not diminish ingenuity. It does not diminish being faithful 
soldiers. Verse 9, Joshua therefore came 
upon them suddenly, having marched all night from Gilgal. There's 
a strategy there. Strike first and strike hard. We are not going to let this 
coalition of kings make one step toward Gibeon. We're going to 
march all night long, which is difficult in this setting. I mean, for us to march all night 
long in our day and age, we have lights. I mean, I have a powerful 
flashlight on my phone. probably a lot stronger and a 
lot more powerful light than anything they would have ever 
seen in the dark. And so for them to do this, they 
had to be wise, they had to engage in ingenuity. Some suggest there 
must have been a full moon that night in order to engage in this 
sort of a march with this number of troops to get to this place 
so that they could launch a sudden attack upon their enemies. You 
see, God says, I will deliver them. God says, not a man of 
them will stand. That doesn't mean we lay down 
on the couch and just wait for the Gibeonites to be released, 
to let these coalition of kings die. No, we go out and we fight 
and we battle on the basis of what God has promised. Divine 
sovereignty does not diminish. Divine sovereignty does not do 
away with. Divine sovereignty does not destroy 
human responsibility. Now notice, there is a strategic 
attack, verse 9, but note who the active agent is in verse 
10. So the Lord routed them. I don't know why the New King 
James translates it this way. The ESV says it, and the Lord 
threw them into a panic before Israel. The NIV has, and the 
Lord threw them into confusion before Israel. There was this 
happening. When God sends hailstones, when 
the sun and the moon stop, what do you think the enemies of the 
Lord do? Well, we see that all the time. Of course not. When you see the sun and the 
moon stop, and you see hailstones coming out of heaven that kill 
more than Israel's sword, this will throw the enemy into a panic, 
into a confusion. This will put them into a very 
difficult situation. God is obviously the subject 
of this first verb. I think the New King James is 
right in that God is the subject of all the verbs subsequent in 
verse 10. Not only did the Lord throw them 
into a panic or into a confusion, the Lord killed them with a great 
slaughter at Gibeon, the Lord chased them along the road that 
goes to Beth Horon, and the Lord struck them down as far as Azekah, 
Now, the NIV definitely misses or diminishes that. The ESV has 
a marginal reading that could convey that thought. Davis, again, 
says this with reference to the Hebrew verbs. He says, the traditional 
Hebrew text assumes that God is the subject of all four verbs. Go back to verse 10. So the Lord 
caused a panic, the Lord threw them into confusion, killed them 
with a great slaughter at Gibeon, chased them along the road that 
goes to Beth Horon, and struck them down as far as Azekah and 
Makedah. He says, the traditional Hebrew 
text assumes that God is the subject of all four verbs. I 
think this is what the writer intended. Granted, it may sound 
strange to us to hear of God pursuing, for example, the enemy, 
but that is precisely the point. The writer wants us to see that 
it is God who is the fighter. It is God who is the warrior. 
It is God who is the victor, who crushes the enemy. That's 
the point. When Israel is down on the ground 
doing these particulars, it's God the Lord working through 
them to bring decisive defeat upon the enemy and victory to 
the people of God. Truly is a very powerful statement 
there. And Davis has another quote that's 
just awesome. He says, a lot of these things 
are missed on us because we have this idea We have this conception 
of a super nice deity, a God and a Jesus who would never do 
anything like this. A God and a Jesus who would never 
row to throw into a panic, who would never kill, who would never 
chase. Our God and our Jesus, they're only there to bless us. 
Our God and our Jesus are only there to do us good things. He 
says that we have this idea of Jesus, he comes, he's reeking 
of hand cream, he's prissy, he's soft. He says, we need to go 
learn the catechism of Psalm 24. We need to look at this rider 
on the white horse, the King of Kings and Lord of Lords in 
Revelation 19. This is our God. And when it 
comes to the defeat of His enemies, He takes the decisive lead. And 
it is He that brings destruction to bear upon them. And I think 
Davis is spot on with that. So that's the summary statement. 
God is the agent. Notice verses 11 to 15, some 
details. Verse 11, and it happened as 
they fled before Israel and were on the descent of Beth Horon 
that the Lord cast down large hailstones from heaven on them 
as far as Azekah and they died. There were more who died from 
the hailstones than the children of Israel. killed with the sword. That just highlights and reiterates 
verse 10, the victory decisively is God's. Certainly Israel uses 
the sword effectively and they bring death and destruction and 
they break things on their enemies but it is God who leads this, 
it is God who is driving this, it is God who is bringing victory 
to his people. And then verse 12, then Joshua 
spoke to the Lord in the day when the Lord delivered up the 
Amorites before the children of Israel And he said in the 
sight of Israel, sun, stand still over Gibeon, and moon in the 
valley of Aijalon. So the sun stood still and the 
moon stopped till the people had revenge upon their enemies." 
Now, it's interesting. What does Joshua ask for? He 
asks for more light, presumably. He wants the sun and the moon 
to stand still so that there'll be more light for Israel to effectively 
engage the enemy. Some take it, though, that Joshua's 
asking for more darkness. Kind of an interesting interpretation. 
But if you follow the plot and you follow what's happening in 
verse 9, they come at night. Could be the case they launch 
this attack while it's still dark. And instead of this standing 
still, the verb could also have the idea of don't shine. So that 
what Joshua wants is not additional daylight, he wants additional 
darkness because that strategically is what they're using to destroy 
the enemies. Now, it's a good interpretation 
until verse 13. when it talks about, is it not 
written in the book of Jasher? So the sun stood still in the 
midst of heaven and did not hasten to go down for about a whole 
day. So that really does tend to make 
one think that it wasn't extra darkness, it was extra light 
that they were seeking. Yes. yeah okay yeah so but it 
is a Davis actually takes the extra darkness he says I know 
verse 13 is very hard and he tries to explain some of the 
places where the verb is used elsewhere but he says I know 
people will think that's just a stretch but but that is what 
he did prefers but it's an interesting view on the text but suffice 
it to say what happens is that Joshua prays and God answers 
yes Again, the idea, though, is that 
the sun stands still. The verb could be don't shine. 
So that even though the sun is up in the sky and the moon is 
out, don't give off light. But more than likely, what's 
in view is this extra daylight that's in view. And basically, 
this is what we find. Maybe you've seen that email 
where astronomers can account for an extra day and they trace 
it to this. I don't think that's what we're supposed to get from 
that. I don't know how you could even 
figure out that there's a missing day. Of course, I'm not a physicist, 
so I can hardly figure out how 2 plus 2 equals 4, so I'm probably 
not the best guy to ask. But I've seen that email come 
around probably five or ten times in the last several years. Astronomists 
have figured there's a missing day, and then they use that to 
try to prove that, you know, the Joshua narrative is true. 
The Joshua narrative is true, no matter what astronomers find 
concerning a missing day. You know, that's an unfortunate 
attempt to try and verify the Word of God. The day we need 
NASA to verify Joshua 10 is the day we need to, you know, turn 
in our faith card. At any rate, notice what goes 
on to say. Joshua makes the statement, sun 
stands still over Gibeon, moon in the valley of Eijalon, so 
the sun stood still and the moon stopped till the people had revenge 
upon their enemies. Is this not written in the book 
of Jasher? Jasher is referred to in 2 Samuel 1, It may be just 
a collection of narratives about the heroes in the battles of 
Israel. I don't know. I don't know that I read any 
guide today that really knew what it was either. But the sun 
stood still in the midst of heaven and did not hasten to go down 
for about a whole day. And notice in verse 14, and there 
has been no day like that before it or after it, that the Lord 
heeded the voice of a man, for the Lord fought for Israel. Davis 
makes this comment. That day was unique, not for 
some unusual daylight or darkness, but because God listened to a 
man's prayer. That's the take-home message. 
Joshua prays, we need more light. And the Lord God listened, the 
Lord God stopped the movement of these celestial beings, and 
the Lord heeded the voice of a man. And what is underscored 
there is, for the Lord fought for Israel. So that's some details 
of God's aid. Now notice in 16 to 27, the execution 
of the Amorite kings. So some heavy stuff here. We read through this, and it's 
pretty garden variety to us, because we're going through Joshua. 
But imagine if somebody was just visiting tonight, and you're 
hearing about Joshua says to these leaders, these military 
chiefs, put your feet on their necks. Subdue your enemies. And then he kills them, they 
hang them on a tree, and then they take them down by nightfall. 
That's heavy, right? If you're not a Reformed Christian 
or you're not an Old Testament reading Christian, some of these 
things might give you a little bit of difficulty. I think, as 
we read it, hopefully we say, praise God for his might and 
his power and his victory and his glory in giving his people 
the land that he promised. Notice, the kings hide in a cave, 
verse 16. These five kings had fled and 
hidden themselves in a cave at Makeda. Good leaders there, huh? 
Terrible, man. You go with your troops. Best 
leaders are there with their troops, man. You don't go run 
and hide in a cave. It was told Joshua was saying 
the five kings had been found hidden in the cave at Makeda. Woodstrath says, thus, what had 
been sought as a refuge becomes a place of incarceration. and 
ultimate doom. They think they're hiding in 
this cave. Well, they get imprisoned there 
first, and then they're going to be executed, and then their 
dead bodies are going to be cast back into that particular cave. So this cave really wasn't a 
benefit for these kings. They were in a bad place, and 
they didn't realize it. Verses 20 to 21, well, Joshua 
gives the command, roll large stones against the mouth of the 
cave, and set men by it to guard them. You ever jump into the 
feet of your enemies and wonder what those kings in the cave 
were thinking at that particular time? Oh no, they know we're 
here. They're rolling a stone. We can't 
get out. This does not look good. Can 
you imagine? I mean, like those men in the 
Red Sea when their chariot wheels fell off. I'm sure that panic 
sets in. I don't think it just panic affects 
21st century North Americans. I'm sure when people are in grave 
danger and they realize it, there's a bit of panic involved. They 
hear the stoves being rolled against the mouth of the cave. 
They hear Joshua outside say, set men by it to guard them. 
Do not stay there yourselves, but pursue your enemies and attack 
their rear guard. Do not allow them to enter their 
cities, for the Lord your God has delivered them into your 
hands. So you see they're still engaged 
in the warfare, they're still pursuing their enemies. Verse 
20, Then it happened, while Joshua and the children of Israel made 
an end of slaying them with a very great slaughter, till they had 
finished, that those who escaped entered fortified cities. And 
all the people returned to the camp, to Joshua at Machedah, 
in peace. No one moved his tongue against 
any of the children of Israel. And it's at this point that Joshua 
then tells them to get the kings out and to kill them. I do want 
to read another quote. Again, it's from Davis. I'm supposing 
you're probably not all going to read Davis's commentary on 
Joshua right now, but what he brings out here I think is very 
valuable. It's very important on this incident. So let's just read first, verse 
24. So it was when they brought out 
those kings to Joshua that Joshua called for all the men of Israel 
and said to the captains of the men of war who went with him, 
come near, put your feet on the necks of these kings. And they 
drew near and put their feet on their necks. Then Joshua said 
to them, do not be afraid, nor be dismayed. Be strong and of 
good courage. Notice that. The way God encourages 
Joshua, it's the same language that Joshua uses. to encourage 
the troops, to encourage the military leaders. What God the 
Lord commands Joshua, Joshua is faithful to tell others as 
well. And then note what the emphasis 
is. For thus the Lord will do to 
all your enemies against whom you fight. Now here's what Davis 
says. Now this act was not simple barbarism 
nor a mere macho move. It was, if one might speak loosely, 
a sacrament. Now, when he says that, he doesn't 
mean a sacrament. I mean, he means like baptism 
or the Lord's Supper or circumcision or Passover. He's not saying 
that this act of putting the foot on the neck is an actual 
ordained sacrament. He's saying it's functioning 
sacramentally, and here's why. He says Joshua's words in verse 
25 explain the action. Don't be afraid and don't lose 
your nerve. Be strong and bold for this is 
what God will do to all your enemies with whom you are fighting. 
He then says the leader's feet upon the necks of these prostrate 
kings was an acted parable, an assuring sign of how God would 
certainly place all their enemies beneath them. The symbolic action 
is intended as a visible encouragement to the people of God. So the 
sacrament does, isn't it? It's a visible representation, 
it's a symbolic activity that encourages the people of God. 
He says, of course, some skeptic may question how a mere symbolic 
action could ever reassure faith, since there is no compelling 
logic in it. He says, how God's bow in the 
clouds could make Noah feel the security of God's promise, or 
how scads of stars should elicit Abraham's faith in a countless 
seed. These remain mysteries. He says, 
sacraments are not for skeptics, but are for believers as props 
for our weak faith. They are not intended to convince 
us by cold logic, but to nurture us by warm encouragement, to 
make us feel that God's word is reliable and his help is sure. Who can explain how eating bread 
and drinking wine assures us that the crucified and risen 
Jesus will now and always sustain us? So dirty Israelite feet planted 
on royal Canaanite necks provide fresh encouragement that this 
is what God will do to all your enemies." I think that's a beautiful, 
beautiful observation there and a parallel or analogy to what 
we do when it comes to these sacraments that we engage in. 
They are props for our weak faith. They are an encouragement given 
by God to his people for our well-being. So they're not engaged 
in machismo. They're not engaged in some barbaric 
right. They are engaged in recalling 
and rehearsing the promise of God Almighty to subdue their 
enemies under their feet. So verses 26, and following afterward, 
Joshua struck them and killed them and hanged them on five 
trees, and they were hanging on the trees until evening. So 
it was at the time of the going down of the sun that Joshua commanded, 
and they took them down from the trees, cast them into the 
cave where they had been hidden, and laid large stones against 
the cave's mouth, which remained until this very day. And then 
28 to 39 rehearsed the southern campaign. They deal with the 
city of Makeda. They deal with the city of Libna. 
They deal with the city of Lachish. Jump to the Lachish incident, 
the 31 to 33. A little bit of a deviation here, 
not a deviation in terms of the story. It's just a difference 
in terms of the way it is panned out. Here in Lachish, we see 
in verse 33, then Horem, king of Getzer, came up to help Lachish. Bad decision. This is a mistake. You just leave these people alone. So verse 33, then Horam king 
of Getzer came up to help Lachish and Joshua struck him and his 
people until he left him none remaining. And then from there, 
they went to Eglon, then Hebron, then De Beere, and then verses 
40 to 43 summarize the whole Southern campaign. And there 
is a different, there's a couple of words that are used here that 
I'm trusting Davis. We need to compare with judges. 
When we look at this narrative, it seems like it's a done deal. 
When we get to judges, it seems like there's still areas that 
need to be reclaimed. Well, yeah, they probably do 
need to be reclaimed. They went in, they decimated, 
but they didn't necessarily settle there at that particular point, 
so they would have needed to be reclaimed once again. So verse 
40 says, Joshua conquered all the land, the mountain country, 
and the south, and the low land, and the wilderness slopes, and 
all their kings. He left none remaining, but utterly destroyed 
all that breathed. as the Lord God of Israel had 
commanded. And Joshua conquered them from Kadesh Barnea, as far 
as Gaza, and all the country of Goshen, even as far as Gibeon. 
All these kings and their land, Joshua took at one time." Not 
just once, though. This was a one-time assault on 
these southern cities. Doesn't mean they would never 
have to go back and dispossess some of the remnant that had 
still remained in that area. The key to all of this is found 
in verse 42, because the Lord God of Israel fought for Israel. That is the main emphasis in 
the passage, that when the Lord God is with his people, they 
engage in victory. So that's the southern campaign. 
God willing, next Wednesday, we'll look at the northern campaign. 
And then the following Wednesday, I will not be here. I'm not sure if Pastor Kim will 
be, so I'll let you know one way or the other. Why don't I 
pray, and then if there's any questions or comments, we can 
shut this thing off and do that. Our Father, we thank you for 
your word and we thank you for your promise and your faithfulness 
and the way that you execute your plan. We ask God in heaven 
that we would believe your promises, that we would believe the scripture, 
that you would encourage our hearts, that you would prop up 
our weak faith when we come to the supper, when we witness baptism, 
when we reflect upon our own baptism. Grant us help, Lord 
God, increase our faith and strengthen us with might in the inner man. 
And we pray these things through Jesus Christ, our Lord. Amen.