Josué 10:10-15

Beth-horon — is identified as Beit’ Ur.

Azekah — is unknown.

Makkedah. — Probably el-Moghâr.

(11) Great stones from heaven. — Compare Jó 38:22, “Hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?” The employment of the artillery of heaven against Jehovah’s enemies was there foretold by Himself.

(12-15) — The whole of this paragraph appears to be a quotation from the Book of Jasher. That book is mentioned also in 2 Samuel 1:18, where the lament of David over Saul and Jonathan appears to be a citation from it. We may compare Números 21:14; Números 21:27, where reference is made to poetical passages either current among the people (as national ballads) or actually written. The name Jasher (upright) is not taken as the name of an author, and what it refers to no one knows. From the fact that all the passages cited in this way are more or less poetical, we may infer that there was a poetical literature among the Hebrews (partly written, partly unwritten) from which the inspired writers occasionally made extracts. The songs of Moses, including the ninetieth Psalm, belong to this literature.

The fact that the great miracle of the Book of Joshua is recorded in this form is, to those who believe that Joshua was the original author of the book, a remarkable proof of the impression which the miracle had’ made upon the minds of the people. Even before the death of the hero of the story, it had come to be told in a set form of words, in which the ear could tolerate no alteration. As in later times they sang, “Saul hath slain his thousands and David his ten thousands,” so. they appear to have recited the deed of Joshua. “Then spake Joshua to the Lord.” The form of the original sentence, “Then speaketh Joshua,” &c., is suitable to this view.

(12) And he said in the sight of Israel, Sun, stand thou still... — It is not impossible to read thus: “And he said, In the sight of Israel sun in Gibeon be thou still (dumb); and, moon, in the valley of Ajalon.” But we do not seem to gain anything by supposing that the miracle was only apparent — i.e., that the light of the sun and moon was retained in its position, while the heavenly bodies themselves — viz., earth, moon, and sun — maintained their actual course (for the sun moves). Nor, again, can we accept the view of some, that it was the night, not the day, that was specially prolonged. The word used for the sun’s standing still is peculiar, and signifies to be dumb or silent. We may compare with this metaphor the words of Salmos 19:3, “There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world.” Joshua’s command was that the sun should for the time silence that penetrating voice, and be dumb from those all-prevailing words. Translated into technical language, the command would be to suspend the motion of the earth round its axis, and that of the moon round the earth. At the same time the earth was left free to move round the sun, and the moon to revolve (if it does revolve) on its own axis. The objection which we sometimes hear, that if the earth had stopped in its orbit it would have fallen into the sun, is nothing to the purpose (supposing its Maker to have arrested its motion in such an imperfect and clumsy manner), for Joshua did not ask that it should cease to move in its orbit, only that it should cease the revolution which causes day and night to succeed each other at fixed intervals. Gravitation does not touch this.

How the miracle was done we are not informed. But if we understand the narrative literally, the problem is, How to suspend the motion of the earth upon its axis, and the motion of the moon round the earth, for twelve hours, the earth being free to move round the sun, and the moon free to revolve upon her axis, if these motions are independent of the others. And if they are not independent, it is not easy to say why a perfect solilunar cycle is not more readily obtained. This problem should be solved before men can assert the thing to be impossible. The late Professor Mozley has well shown, in his Bampton Lectures, that the presumption against a miracle of this kind is not a reasonable presumption. For, on the other hand, the presumption that the sun will rise to-morrow, and that the day will be of a given length, is not based upon reason at all, however strongly it may be felt by mankind. But many who do not doubt that the Creator could perform the miracle (as easily as an engine-driver can stop an engine at full speed, or a skilful finger arrest the progress of a watch without injury to the works), nevertheless hesitate to believe that He would have done such a thing under the stated circumstances and for the proposed end. The answer to this objection is, that the history of the chosen people in Holy Scripture is a series of miracles. The miracles of Moses and Elijah and Elisha are not less wonderful than this. The three days’ darkness in Egypt, the sign that was given to Hezekiah, which brought inquirers from Babylon (2 Crônicas 32:31), the star that conducted the wise men from the East to Bethlehem, and the miraculous darkness at the crucifixion, were wonders of the same kind. Holy Scripture expressly informs us that there will be “signs in the sun and in the moon and in the stars.” Astronomers speak calmly of the possibility of the extinction of the solar fires. Can they tell us what would be the effect of a partial, gradual, or momentary extinction? At least Holy Scripture is consistent throughout, in the view that the God of Israel never spared a sign or a wonder that might further His purposes towards His people. As for the remark made by one commentator, that the silence of other contemporary records is a presumption against the miracle in its literal sense, we ask, Where are the contemporary records that are silent?

At the same time, if any one finds it easier to believe that the motions of the earth, sun, and moon were continued, and the light only was arrested in its course, the Scripture does not forbid that view. But there is still a question left unsolved even then. Why did Joshua bid the moon stand still as well as the sun to be silent? In any case, indeed, this is a remarkable feature of the story. It must not be forgotten that while we know the law and rate of the earth’s motion, we do not entirely understand what the CAUSE of the motion is, and therefore it is impossible to state what must be done in order to arrest the motion for a time.

Upon Gibeon; and... in the valley of Ajalon. — The two prepositions are the same in Hebrew. It seems to be an order that the sun should not go down, and the moon cease to rise.

EXCURSUS TO NOTES ON JOSHUA.

THE DEFEAT OF THE FIVE KINGS AT GIBEON (Josué 10:10).

IT was not until I had an opportunity of verifying the course of the combatants on the large Ordnance Map with the sheets fitted together that I was able to form a clear and connected notion of the proceedings of that memorable day. It appears to me that the scene described is this: —

When the five kings of the Amorites besieged Gibeon, the Gibeonites sent a hasty appeal to Joshua for help. Joshua replied by a night march from Gilgal, which brought the host of Israel to Gibeon at early dawn. The Amorite army was surprised, and speedily took to flight. Being attacked from the east, they naturally fled westward, and took the road to Beth-horon. An ancient road from Gibeon (El-Jîb) still passes both the Beth-horons, first the upper (Beit’ur El-Foka), then the lower (Beit’ur Et-Tahta). They are about two miles apart. The road then turns southward (the Beth-horons lie slightly to the northwest of Gibeon), and leads to the border of Philistia. Beth-horon the upper Isaías 2:22 feet above the sea; Beth-horon the nether 1,310 feet above the sea; the points about Gibeon varying from 2,300 to 2,500 feet in height. But the road from Gibeon to Beth-horon appears at first to ascend slightly, and then to descend. From Beth-horon the upper there is a steep descent of nearly 600 feet in the first half mile, and from Beth-horon the nether a continuous slope towards Philistia. Ajalon (Yâlo), about five miles south-west of Beth-horon the nether, is only 940 feet above the Mediterranean. Azekah is not identified, but was probably somewhere near Amwâs. Makkedah is thought by Conder to be El-Mughâr, in Philistia, the only place in the district where there are caves. Ajalon and Gibeon are about nine miles apart in a straight line, due east and west of each other, and El-Mughâr (Makkedah) is about eighteen miles from Beth-horon the nether. These are the geographical data. Now as to what occurred.

When Joshua and his army were in pursuit of the Amorites from Gibeon towards the west, the sun was rising behind them. They presently saw — what we so often see in the early morning — the moon in front of them on the west, just setting in the valley of Ajalon, and the sun behind them over Gibeon on the east. It was the height of summer (as appears by the date of the passage of Jordan, and the commencement of the war, Josué 5:6), and in a little while the heat would prevent or greatly retard further operations. A sudden inspiration now seized Joshua, and he requested that the cool morning hours — the best time for battle — might be prolonged. Let the sun remain in the east, and the moon in the west, until the discomfiture of the Amorite army was complete. “So the sun stood still in the one-half of the heavens” — in the eastern hemisphere — “and hasted not to go down about a whole day.” It may be observed that the book which mentions the sun oftener than any other in the Old Testament describes his course thus: “The sun ariseth, and the sun goeth down, and hasteth to his place where he arose” (Eclesiastes 1:5). Between his rising and setting nothing else is named. So the sun arose on Joshua and on Joshua’s enemies. He arose, and his course was then arrested. He was not permitted to go down, or to pass over to the western side of the heavens, until the enemies of Israel had disappeared. We may add that the sun’s position in the east over Gibeon was the very best for Israel, and the worst possible for the Amorites. The pursuit being westward, whenever the flying Amorites attempted to turn and rally, the level or slant rays of the sun were full in their faces, and they could not see to fight, while their pursuers had the best possible view of them. Presently, in the descent of Beth-horon (not “the going down to Beth-horon,” as in the English Version; but either in the steep descent from the upper to the lower town, or more probably in the long descent from the lower Beth-horon to Azekah, on the borders of Philistia), a storm of hail burst upon them, and followed them to the plain. “They were more that died with hailstones than they whom Israel slew with the sword.” At length, after a flight of some five-and-twenty miles, the kings found shelter in the cave at Makkedah. Even then the pursuit was not ended. Under the shadow of the clouds that had obscured the heavens, while the sun made his way westward, the Israelites still hunted down their beaten foes, until the remnant found shelter in the fortresses. Then, in the afternoon, Joshua and his warriors returned to Makkedah, and unearthed the five kings to die. Even for the trained soldiers of the wilderness, that day’s work must have been a severe trial. The night march from Gilgal to Gibeon, and the pursuit to Makkedah, cover forty miles of country, measured in a direct line. The time is some thirty-six hours, allowing for the miraculous prolongation of the day. But the whole story is consistent; and Makkedah was an admirable starting-point for the attack upon the fortresses which followed, and which occupied the Israelitish army during the remainder of the campaign.

In Dean Stanley’s account of the battle, the sun is made to stand still at noon — in the middle of the day. But the mid-day sun does not appear to be “upon” any place in particular; the morning and evening suns do. Gibeon and Ajalon are only about nine miles apart. To see the sun upon Gibeon and the moon upon Ajalon it must be early morning, and one must be between the two places. Five miles from Gibeon would soon be accomplished. If the battle began at daybreak, a single hour after sunrise would be sufficient to bring the pursuers and pursued to the required spot. “The midst of heaven” (Hebrew, the one half of the heaven) does not seem to mean the meridian, but the one hemisphere as opposed to the other.

Again, Dean Stanley makes the hail come up from the westward. But the narrative says, “As they were in the going down of Beth-horon, the Lord cast down great stones from heaven upon them unto Azekah.” All down the slope the hail followed them, for some seven or eight miles. It is much more natural for a storm of hail to come from the hills towards the plain than vice versâ. Do not the hail and snow in Palestine more generally come from the north and east than from the sea?