1. Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;
1. Quum audisset Adoni-zedec rex Jerusalem quod cepisset Josue Hai, et eam perdidisset (quemadmodum feceret Jericho, et regi ejus, quod sic fecisset Hai et regi ejus) et quod pacem fecissent habitatores Gibeon cum Israel, et essent inter ipsos:
2. That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.
2. Tunc timuerunt valde, quod civitas magna esset Gibeon tanquam una e civitatibus regiis, quia major erat quam Hai, omnesque viri ejus fortes.
3. Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,
3. Propterea misit Adoni-zedec rex Jerusalem ad Hoham regem Hebron et ad Piram regem Jarmuth, et ad Japhiam regem Lachis, et ad Debir regem Eglon, dicendo,
4. Come up unto me, and help me, that we may smite Gibeon: for it has made peace with Joshua and with the children of Israel.
4. Ascendite ad me et suppetias ferte mihi, ut percutiamus Gibeon qui pacem fecit cum Josue et filiis Israel.
5. Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it.
5. Congregati sunt itaque, et ascenderunt quinque reges Amorrhaei, rex Jerusalem, rex Hebron, rex Jarmuth, rex Lachis, rex Eglon, ipsi et omnes exercitus eorum, et castrametati sunt juxta Gibeon, pugnaveruntque adversus eam.
6. And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us.
6. Miserunt ergo viri Gibeon ad Josuam ad castra in Gilgal, dicendo, Ne contrahas manus tuas a servis tuis: ascende ad nos cito, et serva nos, atque auxiliare nobis: congregati enim sunt contra nos omnes reges Amorrhaei habitantes in monte.
7. So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valor.
7. Ascendit itaque Josue de Gilgal, ipse, et universus populus bellator cum eo, omnes potentes viribus.
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.
8. Dixit autem Jehova ad Josue, Ne timeas ab eis: in manum enim tuam tradidi eos, nec consistet quisquam ex eis in conspectu tuo.
9. Joshua therefore came unto them suddenly, and went up from Gilgal all night.
9. Et venit ad eos Josue repente: tota enim nocte ascendit de Gilgal.
10. And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethhoron, and smote them to Azekah, and unto Makkedah.
10. Et contrivit eos Jehova coram Israel, percussitque eos plaga magna in Gibeon, et persequutus est eos per viam ascensus Beth-horon, et percussit eos usque Azecah et usque Makedah.
11. And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword.
11. Dum autem fugerent a facie Israel, et essent in descensu Beth-horon, Jehova demisit super eos lapides magnos e coelo usque ad Azecah, et mortui sunt, plures mortui sunt lapidibus grandinis, quam quos interfecerunt filii Israel gladio.
12. Then spoke Joshua 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 thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.
12. Tunc loquutus est Josue ad Jehovam die qua tradidit Jehova Amorrhaeum coram filiis Israel.1Dixitque in oculis Israel, Sol in Gibeon expecta, et Luna in valle Ajalon.
13. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
13. Et expectavit Sol, et luna constitit donec ulcisceretur se gens de inimicis suis. Annon hoc scriptum est in libro Jasar? (vel, recti) Stetit ergo sol in medio coeli, nec festinavit occumbere circiter die una integra.
14. And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.
14. Et non fuit sicut dies illa ante eam nec post eam, qua exaudivit Jehova vocem viri: Jehova enim pugnabat pro Israel.
In the beginning of the chapter it is again told, how the five kings formed an alliance to meet the Israelites, and ward off the overthrow with which they were all threatened. But as the Gibeonites had meanwhile surrendered, they first turned their arms against them, both that by inflicting punishment upon them, as the betrayers of their country, they might make them an example to all their neighbors, and that by striking terror into those vanquished enemies, they might also inspire their own soldiers with confidence. They resolve, therefore, to attack the Gibeonites who, by their embassy, had made a disruption and opened a passage to the Israelites. They had, indeed, a fair pretext for war, in resolving to punish the effeminacy of those who had chosen to give their sanction to strangers, about to lay the whole country waste, rather than faithfully defend their neighbors. And the Gibeonites experienced how useless their crafty counsel must have been, had they not been saved in pity by the Israelites. Meanwhile the Lord allowed them to be involved in danger, in order that, being twice freed, they might more willingly and meekly submit to the yoke.
Equity and a sense of duty thus did not allow the Israelites to abandon the Gibeonites to their fate. Still, Joshua is entitled to praise for his promptitude in complying with the request, and sending assistance without delay. He is said to have marched during the whole night, and thus could not have proceeded with greater haste had the safety of the whole people been at stake. Had the same sincerity always been evinced by profane nations, they would rather have assisted their allies in due time than avenged their disasters after they had suffered them. The term suddenly ought not, however, to be confined to a single day, as if Joshua had accomplished three days' journey in a single night, and made his appearance among the Gibeonites next morning. All that is meant to be expressed is his great speed, and his not delaying his departure till next day.4
Though the Israelites moved their camp from Ai or that neighborhood, it was the third day before they entered the confines of the Gibeonites. Granting that they then proceeded slowly in order of battle, Joshua was still at some distance when application is made to him to assist the Gibeonites. We have seen that Gilgal was the first station after crossing the Jordan, and therefore more remote than Jericho. If any one deems it absurd, that after receiving the submission of several cities, he should have turned backwards, and left an empty district, the recovery of which from the enemy might again cost new labor, I answer, there was no ground to fear that the enemy would come forward to occupy it, and engage in an expedition attended with great danger and difficulty. It is probable that when a body of troops was selected to attack Jericho, the women, children, and all others unfit for war remained in that quiet corner, where they might have the protection of those of the Reubenites, Gadites, and half tribe of Manasseh, who had been left on the opposite bank of the Jordan. For to what end would they have carried with them into their battles children and women heavy with child, or nursing babes at their breasts? How, during the incursions of the enemy, could food be found for such a multitude, or water sufficient to supply all their flocks and herds? I conclude, therefore, that Joshua and his soldiers returned to their tents that they might refresh themselves for a little with their wives and children, and there deposit the spoils with which they had been enriched.
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.
In the second slaughter the hand of God appeared more clearly, when the enemy were destroyed by hail. And it is distinctly stated that more were destroyed by hail than were slain by the sword, that there might be no doubt of the victory having been obtained from heaven. Hence again it is gathered that this was not common hail, such as is wont to fall during storms. For, in the first place, more would have been wounded or scattered and dispersed than suddenly destroyed; and secondly, had not God darted it directly, part would have fallen on the heads of the Israelites. Now, when the one army is attacked separately, and the other, kept free from injury, comes forward as it were to join auxiliary troops, it becomes perfectly clear that God is fighting from heaven. To the same effect it is said that God threw down great stones of hail from heaven: for the meaning is that they fell with extraordinary force, and were far above the ordinary size. If at any time, in common battles, a storm has suddenly arisen, and has proved useful to one of the parties, God has seemed to give that party a token of his favor and hence the line, Dearly beloved of heaven is he on whose side the elements are enlisted.5 Here we have the account of a more distinguished miracle, in which the omnipotence of God was openly displayed.
And such is the power and privilege of the faith which Christ inspires, (Matthew 17:20; Luke 17:6) that mountains and seas are removed at its command. The more the godly feel their own emptiness, the more liberally does God transfer his power to them, and when faith is annexed to the word, he in it demonstrates his own power. In short, faith borrows the confidence of command from the word on which it is founded. Thus Elias, by the command of God, shut and opened the heaven, and brought down fire from it; thus Christ furnished his disciples with heavenly power to make the elements subject to them.
Caution, however, must be used, lest any one may at his own hand presume to give forth rash commands. Joshua did not attempt to delay and check the course of the sun before he was well instructed as to the purpose of God. And although, when he is said to have spoken with God, the words do not sufficiently express the modesty and submission which become the servant of God in giving utterance to his prayers, let it suffice us briefly to understand as implied, that Joshua besought God to grant what he desired, and on obtaining his request, became the free and magnanimous herald of an incredible miracle unlike any that had previously taken place. He never would have ventured in the presence of all to command the sun so confidently, if he had not been thoroughly conscious of his vocation. Had it been otherwise, he would have exposed himself to a base and shameful affront. When, without hesitation, he opens his mouth and tells the sun and the moon to deviate from the perpetual law of nature, it is just as if he had adjured them by the boundless power of God with which he was invested. Here, too, the Lord gives a bright display of his singular favor toward his Church. As in kindness to the human race he divides the day from the night by the daily course of the sun, and constantly whirls the immense orb with indefatigable swiftness, so he was pleased that it should halt for a short time till the enemies of Israel were destroyed.6
I do not give myself any great anxiety as to the number of the hours; because it is enough for me that the day was continued through the whole night. Were histories of that period extant, they would doubtless celebrate this great miracle; lest its credibility, however, should be questioned, the writer of this book mentions that an account of it was given elsewhere, though the work which he quotes has been lost, and expounders are not well agreed as to the term Jazar. Those who think Moses is meant, insist on referring the example which is here given to general predictions. As Moses applies this name to the chosen people, it is more congruous to hold that commentaries on the events in their history are meant. I, for my part, understand by it either God or Israel, rather than the author of a history.9
1 An additional clause not found in the original, and excluded by the common versions, is here inserted in the Septuagint in the following terms, "hJni>ka sune>triyen aujtou<v ejn Gabaw<n kai< sunetri>bhsan ajpo< prosw>pou uiJw~n Israh>l;" "When he crushed them in Gibeon, and they were crushed before the face of the children of Israel." -- Ed.
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3 The conjecture that the narrative is here inverted, seems somewhat gratuitous. Lachish, the most remote of the towns, was not more than thirty miles distant, and Jerusalem, as has been mentioned, was only five; and, therefore, in so far as distance merely is concerned, there is nothing to prevent us from holding in accordance with the literal purport of the narrative, that the kings had suddenly advanced against Gibeon, and were actually besieging it when the Gibeonites dispatched their embassy to Joshua.
4 Here, again, apparently from exaggerating the distance, Calvin thinks it necessary to resort to an ingenious explanation, and give a kind of coloring to the narrative. The distance from Gilgal to Gibeon was more than eighteen miles, and this might certainly be accomplished by a forced march in the course of a single night. Calvin says we are not to suppose that "Joshua accomplished three days' journey in a single night." But it is nowhere said that Gibeon was three days' journey from Gilgal. The words are,
"The Israelites journeyed and came into the cities on the third day." (Joshua 9:17).
In other words, the Israelites, on this particular occasion, employed three days, or rather, if we adopt the common Hebrew mode of computation, part of a first, the whole of a second, and part of a third day. Such a statement scarcely justifies the inference that the average time of making the journey between the two places was three days. -- Ed.
5 The passage here inserted is a quotation from the Latin poet Claudian, who, in his panegyric on Theodosius, referring to a victory of that emperor, in which the elements seem to war in his favor, exclaims --
Et conjurati veniunt ad classica venti
6 One might almost suspect from this concluding sentence, that Calvin was a stranger to the Copernican system, and still continued to believe that it was not the earth but the sun that revolved. As we know, however, that he was before his age in many points, so we cannot believe that he was behind it in this. -- Ed.
7 The rebuke here administered to those who attempt to explain the miracle applies with double force to those who attempt to explain it away. It is rather strange that among this number are some of the most distinguished Jewish rabbis as Levi-ben-Gerson and Maimonides, both of whom maintain that there was no miracle, but only something very like one. Their chief inducement to adopt this very extraordinary view, is zeal for the honor of Moses, which they think would be seriously impugned by admitting that a miracle which he never performed was performed by the instrumentality of his successor Joshua. -- Ed.
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9 French, "
10 French, "