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英文原文
We have in this chapter an account of the conquest of the kings and kingdoms of the southern part of the land of Canaan, as, in the next chapter, of the reduction of the northern parts, which together completed the glorious successes of the wars of Canaan. In this chapter we have an account, I. Of the routing of their forces in the field, in which observe, 1. Their confederacy against the Gibeonites, Jos 10:1-5. 2. The Gibeonites' request to Joshua to assist them, Jos 10:6. 3. Joshua's speeds march under divine encouragement for their relief, Jos 10:7-9. 4. The defeat of the armies of these confederate kings, Jos 10:10,11. 5. The miraculous prolonging of the day by the standing still of the sun in favour of the conquerors, Jos 10:12-14. II. Of the execution of the kings that escaped out of the battle, Jos 10:15-27. III. Of the taking of the particular cities, and the total destruction of all that were found in them. Makkedah, Jos 10:28. Libnah, Jos 10:29,30. Lachish, Jos 10:31,32, and the king of Gezer that attempted its rescue, Jos 10:33. Eglon, Jos 10:34,35. Hebron, Jos 10:36,37. Debir, Jos 10:38,39. And the bringing of all that country into the hands of Israel, Jos 10:40-42. And, lastly, the return of the army to the head-quarters, Jos 10:43.
1-6
The Combination Against Gibeon (1450 BC)
联军攻打基遍（主前1450年）
¹ 耶路撒冷王亚多尼·洗德听见约书亚夺了艾城，尽行毁灭，怎样待耶利哥和耶利哥的王，也照样待艾城和艾城的王；又听见基遍的居民与以色列人讲和，住在他们中间；
² 他们就甚惧怕；因为基遍是一座大城，如都城一般，比艾城更大，并且城内的人都是勇士。
³ 耶路撒冷王亚多尼·洗德就打发人去见希伯仑王何咸、耶末王毗兰、拉吉王雅非亚、伊矶伦王底璧，说：
⁴ 求你们上来帮助我，我们好攻打基遍，因为他们与约书亚和以色列人讲和了。
⁵ 于是五个亚摩利王，就是耶路撒冷王、希伯仑王、耶末王、拉吉王、伊矶伦王，大家聚集，率领他们的众军上去，对着基遍安营，攻打基遍。
⁶ 基遍的人打发人往吉甲的营中去见约书亚，说：你不要袖手不顾你的仆人；求你快快上来拯救我们、帮助我们，因为住山地的亚摩利诸王都聚集来攻击我们。
约书亚和以色列的众军如今已在迦南地有一段时日，却未见什么大事成就；他们借神迹得了耶利哥，借计谋得了艾城，借归降得了基遍，仅此而已；至今他们胜利的进展似乎与他们入城的威荣、起初的荣耀不相称。他们中间那些不耐迟延的人，大概会抱怨约书亚的迟缓，质问为何不趁敌人尚未集结兵力抵挡之前，立即深入腹地；为何他们既对自己的所有权和胜利都如此确信，却仍滞留不前。如此，约书亚的审慎或许被诟病为怠惰、怯懦、缺乏魄力。然而，1. 迦南不是一日可攻取的。神已说过他要渐渐将迦南人赶出（出23:30）。信的人必不急躁，也不会因为应许没有照他所期待的那么快实现，便断定应许永不成就。2. 约书亚等着迦南人先动手；让他们先向以色列或以色列的盟友进攻，那时他们的灭亡便更加公义、至少更显为公义、更无可推诿。约书亚本有充分的权柄可以主动出击，却按兵不动，直到他们先发难，好叫他所行的不仅在那位神面前，也在人面前，都看为正；而且他们既已看见基遍人在以色列所得的恩待，如今抗拒便更加无可推诿了。3. 以色列暂且按兵不动是对他们有益的，好叫这些小王的兵力合而为一，便能更轻易地一举歼灭。这正是神使他们联合攻击以色列时心中所想的；他们虽意在彼此加强，他所要的却是将他们如禾捆聚在禾场上。
以色列人等了一阵要寻找向迦南人开战的时机，如今恰好有了一个合适的时机。1. 五个王联合攻打基遍人。耶路撒冷王亚多尼·洗德是这次联盟的首倡者和领袖。他的名字虽好（意为公义之主），大概是麦基洗德——公义之王——的后裔；然而尽管他的名字和家世都好，看来他却是个坏人，是亚伯拉罕后裔的顽梗仇敌——而他的前任麦基洗德却是亚伯拉罕忠信的朋友。他呼召邻舍联合对抗以色列，或因他是最尊荣的君王，在这些王中位居首位（他们或许对他有些依附，至少因他是其中最显赫、最有势力、最积极的人而对他有所敬重），或因他最先、也最深切感到本国所面临的危险——不仅在耶利哥和艾城被攻取，更在基遍的归降上；看来后者才是最叫他惊恐的事，因为基遍是他们最重要的边境城邑之一。因此，他所能召集的一切兵力都必须指向基遍。来吧，他说，*帮助我，我们好攻打基遍。*他决意如此行，或是(1.) 出于谋略，要夺回此城，因为这是座坚城，在谁的手中对该地区都事关重大；或是(2.) 出于怒气，要惩戒这些市民与约书亚讲和，诬称他们背信弃义地出卖了本国、加强了共同的仇敌；其实他们若肯效法，便是给本国树立了最好的榜样，行了所能想象的最大善事。如此，撒但和他的爪牙便向那些与神和好的人发动战争。世人若恨你们，不要以为奇；人将那些归向基督的人视为叛徒来对待。2. 基遍人将他们所受的困苦与危险通知约书亚（书10:6）。如今他们指望从与以色列所立的盟约中得益，因为虽然这约是借欺骗得来的，但真相大白之后已被确认。他们认为约书亚有义务帮助他们，(1.) 在良心上，因为他们已是他的仆人；不是初次接触时口头上说的客气话——我们是你的仆人（书9:8）——而是实际上已被派为会众服役；主人有责任看顾他们最贫穷、最卑微的仆人，并在自己有能力相助时不容他们受屈。凡尽忠效顺的，理当得着保护。大卫如此向神恳求（诗119:94）：我是属你的，求你救我；我们若实在属他，也可如此求。(2.) 在名誉上，因为他们的仇敌与他们争战的因由，正是他们对以色列所表示的尊敬，以及他们对与以色列立约的信赖。基遍人既因爱慕约书亚、爱慕他神的名而遭攻击，约书亚便不能拒绝相助。大卫认为这是向神恳求的好理由（诗69:7）：*因我为你的缘故受了辱骂。*当我们的属灵仇敌列阵攻击我们，威胁要吞灭我们时，让我们借着信心和祷告，向我们的约书亚——基督——求助力量和救援，正如保罗所行，我们必得着同样的平安回答：我的恩典够你用的（林后12:8,9）。
英文原文
The Combination Against Gibeon (1450 BC)
¹ Now it came to pass, when Adoni-zedec 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;
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.
³ Wherefore Adoni-zedec 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,
⁴ Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of 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.
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.
Joshua and the hosts of Israel had now been a good while in the land of Canaan, and no great matters were effected; they were made masters of Jericho by a miracle, of Ai by stratagem, and of Gibeon by surrender, and that was all; hitherto the progress of their victories had not seemed proportionable to the magnificence of their entry and the glory of their beginnings. Those among them that were impatient of delays, it is probable, complained of Joshua's slowness, and asked why they did not immediately penetrate into the heart of the country, before the enemy could rally their forces to make head against them, why they stood trifling, while they were so confident both of their title and of their success. Thus Joshua's prudence, perhaps, was censured as slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to be conquered in a day. God had said that by little and little he would drive out the Canaanites, Ex 23:30. He that believeth will not make haste, or conclude that the promise will never be performed because it is not performed so soon as he expected. 2. Joshua waited for the Canaanites to be the aggressors; let them first make an onset upon Israel, or the allies of Israel, and then their destruction will be, or at least will appear to be, the more just and more justifiable. Joshua had warrant sufficient to set upon them, yet he stays till they strike the first stroke, that he might provide for honest things in the sight, not only of God, but of men; and they would be the more inexcusable in their resistance, now that they had seen what favour the Gibeonites found with Israel. 3. It was for the advantage of Israel to sit still awhile, that the forces of these little kings might unite in one body, and so might the more easily be cut off at one blow. This God had in his eye when he put it into their hearts to combine against Israel; though they designed thereby to strengthen one another, that which he intended was to gather them as sheaves into the floor, to fall together under the flail, Mic 4:12. Thus oftentimes that seeming paradox proves wholesome counsel, Stay awhile, and we shall have done the sooner.
After Israel had waited awhile for an occasion to make war upon the Canaanites, a fair one offers itself. 1. Five kings combine against the Gibeonites. Adoni-zedec king of Jerusalem was the first mover and ring-leader of this confederacy. He had a good name (it signifies lord of righteousness), being a descendant perhaps from Melchizedek, king of righteousness; but, notwithstanding the goodness of his name and family, it seems he was a bad man, and an implacable enemy to the posterity of that Abraham to whom his predecessor, Melchizedek, was such a faithful friend. He called upon his neighbours to join against Israel either because he was the most honourable prince, and had the precedency among these kings (perhaps they had some dependence upon him, at least they paid a deference to him, as the most public, powerful, and active man they had among them), or because he was first or most apprehensive of the danger his country was in, not only by the conquest of Jericho and Ai, but the surrender of Gibeon, which, it seems, was the chief thing that alarmed him, it being one of the most considerable frontier towns they had. Against Gibeon therefore all the force he would raise must be leveled. Come, says he, and help me, that we may smite Gibeon. This he resolves to do, either, (1.) In policy, that he might retake the city, because it was a strong city, and of great consequence to this country in whose hands it was; or, (2.) In passion, that he might chastise the citizens for making peace with Joshua, pretending that they had perfidiously betrayed their country and strengthened the common enemy, whereas they had really done the greatest kindness imaginable to their country, by setting them a good example, if they would have followed it. Thus Satan and his instruments make war upon those that make peace with God. Marvel not if the world hate you, and treat those as deserters who are converts to Christ. 2. The Gibeonites send notice to Joshua of the distress and danger they are in, Jos 10:6. Now they expect benefit from the league they had made with Israel, because, though it was obtained by deceit, it was afterwards confirmed when the truth came out. They think Joshua obliged to help them, (1.) In conscience, because they were his servants; not in compliment, as they had said in their first address (Jos 9:8), We are thy servants, but in reality made servants to the congregation; and it is the duty of masters to take care of the poorest and meanest of their servants, and not to see them wronged when it is in the power of their hand to right them. Those that pay allegiance may reasonably expect protection. Thus David pleads with God (Ps 119:94), I am thine, save me; and so may we, if indeed we be his. (2.) In honour, because the ground of their enemies' quarrel with them was the respect they had shown to Israel, and the confidence they had in a covenant with them. Joshua cannot refuse to help them when it is for their affection to him, and to the name of his God, that they are attacked. David thinks it a good plea with God (Ps 69:7), For thy sake I have borne reproach. When our spiritual enemies set themselves in array against us, and threaten to swallow us up, let us, by faith and prayer, apply to Christ, our Joshua, for strength and succour, as Paul did, and we shall receive the same answer of peace, My grace is sufficient for thee, 2Co 12:8,9.
7-14
The Sun and Moon Stand Still (1450 BC)
日月停住（公元前1450年）
⁷ 于是约书亚和他一切兵丁，并一切大能的勇士，都从吉甲上去。 ⁸ 耶和华对约书亚说："不要怕他们，因为我已将他们交在你手里；他们无一人能在你面前站立得住。" ⁹ 约书亚就终夜从吉甲上去，猛然临到他们那里。 ¹⁰ 耶和华使他们在以色列人面前溃乱。约书亚在基遍大大地杀败他们，在伯和仑上坡的路追赶他们，击打他们直到亚西加，直到玛基大。 ¹¹ 他们在以色列人面前逃跑，正在伯和仑下坡的时候，耶和华从天上降大冰雹在他们身上，直降到亚西加，打死他们。被冰雹打死的，比以色列人用刀杀死的还多。 ¹² 当耶和华将亚摩利人交在以色列人日子，约书亚就向耶和华祷告，在以色列人眼前说："日头啊，你要停在基遍；月亮啊，你要止在亚雅仑谷。" ¹³ 于是日头停住，月亮止住，直等国民向敌人报了仇。这事岂不是写在雅煞珥书上吗？日头在天当中停住，不急速下落，约有一日之久。 ¹⁴ 在这日以前、这日以后，耶和华听人的祷告，没有像这日的；因为是耶和华为以色列争战。")
此处：I. 约书亚决意援助基遍人，神在这决意上鼓励他。1. 他从吉甲上去（书10:7），即他设计、决意、预备了这次拯救基遍的远征，因为很可能他尚未迈出一步，神便对他说话鼓励他。约书亚援助他新结的盟友，既慷慨又公正；虽然耶路撒冷王攻打基遍人时，大概没有想到约书亚会如此乐于相助，倒指望他会把他们当作迦南人而弃之不顾——尤其因为他们是靠欺诈与他立约的；因此他满有把握地说（书10:4）要击打基遍。但约书亚知道，他让他们存活的应许不仅约束他不可亲手杀他们，更约束他在自己有能力阻止时不可坐视他们被杀（箴24:11-12）。他知道，他们既归信了以色列之神的信仰和敬拜，便是投在他的翅膀荫下（得2:12），因此作为他的仆人，他有义务保护他们。2. 神激励他承担这一使命（书10:8）：不要怕——即：(1.) "不要怀疑你事业的正当和你呼召的清楚；虽是援助基遍人，你却是在尽本分的路上，神真是与你同在。"(2.) "不要惧怕敌人的势力；虽然如此多的王联合对抗你，决意竭尽全力要夺回基遍，并且也许会在绝境中拼死作战，然而不要因此灰心——我已将他们交在你手里。"而神所标定要毁灭的人，既不能抵抗，也不能逃脱。
II. 约书亚着手执行这一决意，神也在执行中帮助他。此处可见：
1. 约书亚的极大勤奋，以及神在其中同工的大能，为要击败敌人。在这一行动中：(1.) 约书亚以救援基遍的急速表明了他的善意（书10:9）：他猛然临到他们，因为形势如此紧迫，不容耽延。即便以色列的一个支派陷入危险，他对那个支派的救援也不会比这里对基遍人更显关切和热心——他记得，正如在别的事上一样，归信的外人和本地出生的人当循同一律法。联盟的诸王几乎刚刚将兵力集结完毕，安营在基遍面前，约书亚便已临到他们，这突然性必使他们大乱。如今敌人既已列阵成体，仿佛只有一条颈项，迅速对他的事业便大有助益——正如之前他等候他们集合之时，迟延也是有益的；如今事情已成熟可行，再没有人比从前似乎迟缓的约书亚更迅速了。如今永远不会有人说：他能今天做之事，却推到明天。当约书亚发现他不能在一天之内到达基遍，为免丧失对敌的任何真正优势，或甚至看起来似乎有所亏欠或忽略了他的新盟友，他便整夜行军，决意不给眼睛睡眠、不给眼皮打盹，直到完成这一事业。幸而他同去的兵力是大能的勇士——不仅身体健壮，更是有胆识决心、对事业忠心之人；否则他们既不能也不愿承受这样的劳顿，反倒要向他们的统帅发怨言，问："这就是我们在迦南所应许的安息吗？"但他们深知眼前的劳苦是为了幸福的安顿，因此甘心忍受。让耶稣基督的精兵（提后2:3）从此学会忍受苦难，跟随羔羊无论往哪里去（启14:4），不要因信仰偶尔使他们损失一夜的睡眠便以为自己遭了殃；到了天堂才有安息便够了。但约书亚何须如此紧绷自己和部下？神不是应许他必将仇敌交在他手中吗？诚然如此；但神的应许不是要放松和取代，而是要激发和鼓励我们的努力。信的人不急于抢在护理之前，却以殷勤而非疑惑的迅速去追随它。(2.) 神以大能击败了约书亚如此勇猛攻击的敌人（书10:10-11）。约书亚率领着人数众多、势力强大的军队，人手足以歼灭丧胆之敌，敌人本可以按寻常战争的命运被驱散；但神亲自要在这一决定性的大战中显现，调遣天上的炮火对付迦南人，向这百姓显明：他们不是靠自己的刀剑得地为业，也不是靠自己的膀臂拯救他们，乃是神的右手和他的膀臂（诗44:3）。耶和华使他们在以色列人面前溃乱。以色列尽了自己所能，然而一切都是神做的。[1.] 敌人察觉天本身与他们作战，必大受惊吓混乱；因为谁能与天上的权势争辩、逃避或防御呢？他们曾冒犯真神，敬拜天上的万象，将唯独当归给造物主的敬拜归给受造之物，以此夺去他的荣耀；如今天上的万象与他们作战，连他们所偶像化的那一部分受造界也与他们为敌，甚至在他们的覆灭中夸胜（耶8:2）。要使任何受造之物对我们有利，别无他法——即便借祭物和供物也不可——唯有与神和好，保守自己在他爱中。这已足以使他们成为得胜以色列人的轻易猎物，然而这还不是全部。[2.] 除了加在他们身上的惊吓之外，还有冰雹杀了他们许多人——冰雹如此之大，落下之势如此之猛，被冰雹打死的比以色列人的刀杀的还多，虽然以色列人无疑也在忙碌。神亲自向约伯讲到雪和雹的宝库或军械库，是他为争战的日子所预备的（伯38:22-23），在此便用以毁灭迦南人。这里有从神的大炮射出的冰雹，无论指向谁必中（从不波及混在其中的以色列人），中则必杀。请看那些以神为敌的人何等可怜，何等必亡；落入他手中是可怕的事，因为无人能从中逃脱。有人留意到伯和仑在基遍以北，亚西加和玛基大在南，所以他们各向一方逃跑；但无论往哪一方逃，冰雹都追赶他们，在每个转角与他们相遇。
2. 约书亚的大信心，以及神以日头的神迹性停止来加冕这信心，使以色列得胜的日子得以延长，仇敌得以全然溃败。冰雹的来处不过高达云层；但要表明以色列的帮助来自云层之上，连太阳本身——它借恒常运行服事全地——也在有需要时停下脚步来服事以色列人，为他们行了善事。日头和月亮在本宫停住，因你的箭射发光——那发光便是信号（哈3:11）。
(1.) 此处是约书亚求日头停住的祷告。我称之为他的祷告，因为经文说（书10:12）他向耶和华说；正如以利亚，虽然我们只读到（王上17:1）他预言了干旱，却被称为（各5:17）为此祷告。当注意：[1.] 这是约书亚在事奉神和以色列上不倦勤奋的实例——他虽然整夜行军、整日争战，大概本想休息片刻、稍得睡眠，让军队有些喘息时间——作为一个雇工，做完了一天好工之后会切慕荫凉、欢迎夜晚——然而他不求别的，只求这白昼延长。注意，那些等候耶和华、为他作工的人必从新得力，他们必奔跑却不困倦，行走却不疲乏（赛40:31）。[2.] 这是他对神全能大能——高过自然之力、能管治更改其寻常进程——的大信心之实例。毫无疑问，约书亚心中有一格外的冲动或感动，他深知是出于神的，促使他在此时渴望这一神迹得以成就；否则他的渴望和期望便是僭妄；这祷告若非出于神恩典的启发，便不会蒙神圣大能的允准。神先在他里面生发这信心，然后说："照着你的信心和你信心的祷告，给你成全了吧。"然而不难想见，若非神先放进他心中，这样的事绝不会进入他的脑海；一个人在想到求日头停住之前，脑中早有千百个完成得胜的计谋；但即使在旧约圣徒中，圣灵也照着神的旨意替他们祈求（罗8:27）。神所要赐的，他使祷告之人的心倾向于求；他所要行的，他要人寻求（结36:37）。如今：第一，约书亚说日头啊，你要停住，显得极为恢宏。他的先祖约瑟确实梦见日头和月亮向他下拜；但谁会想到，在那以预表应验之后，还要按字面应验在他的一位后裔身上呢？这祷告以权柄的语气表达，因为它不是寻常的祷告——寻常的祷告只受神寻常的护理或应许指引和支持——而是一位先知在此刻为这一目的受了神圣默示而发的祷告；然而它也向我们暗示了一般祷告的功效——只要是照着神的话语调节的——并提醒我们祷告所蒙的尊荣（赛45:11）：关于我手的工作，你们可以吩咐我。他吩咐日头停在基遍——争战的所在、战事的中心——暗示他这一请求所图的是以色列对敌的优势；大概此时日头正在西斜，他直到看见它趋向尽头时才呼求延长白昼。他同样奉万王之王的名拘留月亮，也许是因为要保持诸天的和谐与秩序，必须同样止住其余天体的运行；否则日头照耀之时，他并不需要月亮；他在此提及亚雅仑谷，因为它靠近基遍，他那时正在那里。第二，如此说实在大胆，且在以色列众人眼前说，表明他有极坚定的信心把握。若结果没有回应这一要求，没有什么比这更能使他蒙羞了；以色列人必以为他肯定是疯了，否则绝不会如此狂言。但他深知神必悦纳并回应一个由他自己指示拟定和呈上的请愿，因此不惧在以色列众人面前说——召他们来观看这奇事之工——日头啊，你要停住，因为他对他所信的深有把握。他信神的全能，否则不能期望那在其强者中前行、全力奔驰、如勇士欢然奔路（诗19:5）的日头会在一瞬间被止住。他信神在自然之国中的主权，否则不能期望那已确立的律法和自然进程会被更改和打断——天上的定例和循这些定例的恒常运转被侵扰。他信神对以色列在天下万民之上的特别恩宠，否则不能期望——为在紧急之时以双倍的白昼恩待他们——他同时（这是必然随之而来的）使地上如此大的一部分在同一时刻惊骇恐惧于双倍的黑夜。诚然，他叫日头照好人也照歹人；但这一次，不义的人要比平时更久地等候它，而为了恩待公义的以色列，它停住了。
(2.) 这祷告的奇妙允准。才说便成（书10:13）：日头停住，月亮止住。尽管地与日之间相距如此遥远，约书亚一发言，日头便立即停止；因为那在天上掌权的同一神，同时也在这地上掌权；他若愿意，天必听从地（何2:21），正如在此。关于这大神迹，经文在此说：[1.] 它持续了整整一日——即日头在地平线之上停留了比平常多一倍之久。通常认为这事发生在仲夏前后，那时那地的日出到日落约有十四小时，所以这一天约有二十八小时长；但如果我们假定事情发生在白昼最短的那个时节，那么约书亚会渴望并祈求白昼延长便更为可能。[2.] 借此百姓有充分时间为自己对敌人报仇，将他们全然击败。我们在历史中常读到因夜晚而结束的战役，夜影有助于败者退却；为防敌人在逃遁中得此便宜，白昼加倍了，好使以色列的手能寻出他们一切的敌人；但神的眼和手不必借日光也能寻出他们，因为在他，黑夜如白昼发亮（诗139:12）。注意，有时神在短时间内成就了大的拯救，使之成为一日之工。也许这一神迹正暗指亚14:6-7：神与列国争战的那日被称为一日，且那日到了晚上才有光明，正如在此。[3.] 在此之前或之后，没有像这日一样的——神在这一日如此将尊荣赋予信心和祷告，以及以色列的事业；他从未如此奇妙地应允一个人的请求，也从未如此奇妙地为他的百姓争战。[4.] 据说这事写在雅煞珥书上——那是一部国家诗歌集，其中关于这事的诗作与其他一同保存；大概就是那耶和华战记（民21:14），后来由一位名叫雅煞珥的人继续编纂。日头啊，你要停在基遍，月亮啊，你要止在亚雅仑谷这些话节奏工整，被认为是取自雅煞珥书中关于此事的叙述。这不是说约书亚记的神圣见证需要雅煞珥书这部人手所著之书的印证；但对那些手中有那书的人来说，将这段历史与之比较是有益的——这也印证了学者们援引世俗历史来加强神圣历史真理证据的做法是正当的。[5.] 然而日头停住这一惊人的神迹，其用意当然不止于给以色列多些时间去寻找和杀灭敌人——没有这神迹，次日也能做。第一，神要借此使约书亚为大（书3:7），作为他所喜悦尊荣的特殊宠臣——他是那在天上地下掌有一切权柄、风海都听从他的那一位的预表。第二，他要借此通知全世界，他在这里迦南为他的百姓以色列所作的事；日头——世界之眼——必在数小时之内定睛于基遍和亚雅仑谷，仿佛要默想神在那里为以色列所行的奇事，从而吸引世人向那里观看，并查问这在地中所行的奇事（代下32:31）。这是向一切邻近民族的宣告：你们来看耶和华的作为（诗46:8），并说：哪一大国的人有神与他们相近，像耶和华我们的神……呢？（申4:7）我们本可设想，这会引来基遍人所假装的那些来自极远之地的真使节，因耶和华他们神的名而向以色列求友。第三，他要借此使那些敬拜日月、将神圣尊荣归于它们的拜偶像者信服蒙羞——借此显明日月服在以色列之神的命令之下，它们虽高，神仍在其上；如此他要坚固他的百姓，抵御陷入这种偶像崇拜的试探——他预见他们会沉溺其中（申4:19），虽然如此，他们后来仍在此上败坏了自己。第四，这一神迹表明（这是博学的皮尔逊主教的见解）：在末后的日子，当世界之光趋向黑暗之光时，公义的日头——即我们的约书亚——要升起（玛4:2），遏止将临的黑夜，成为真光。在此让我加上：当基督在十字架上征服了我们属灵的仇敌时，日头上所行的神迹与此相反；那时日头变暗，仿佛在正午落下，因为基督不需要日光来成就他的得胜：他那时以黑暗为他的帐幕。最后，在这一争战之日拘留日月，预表了在末后主那大而可畏之日，日头要变为黑暗，月亮要变为血。
英文原文
The Sun and Moon Stand Still (1450 BC)
⁷ So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.
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.
⁹ Joshua therefore came unto them suddenly, and went up from Gilgal all night.
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 Beth-horon, and smote them to Azekah, and unto Makkedah.
¹¹ And it came to pass, as they fled from before Israel, and were in the going down to Beth-horon, 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.
¹² Then spake 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.
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.
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.
Here, I. Joshua resolves to assist the Gibeonites, and God encourages him in this resolve. 1. He ascended from Gilgal (Jos 10:7), that is, he designed, determined, and prepared for, this expedition to relieve Gibeon, for it is probable it was before he stirred a step that God spoke to him to encourage him. It was generous and just in Joshua to help his new allies, though perhaps the king of Jerusalem, when he attacked them, little thought that Joshua would be so ready to help them, but expected he would abandon them as Canaanites, the rather because they had obtained their league with him by fraud; therefore he speaks with assurance (Jos 10:4) of smiting Gibeon. But Joshua knew that his promise to let them live obliged him, not only not to slay them himself, but not to stand by and see them slain when it was in the power of his hand to prevent it, Pr 24:11,12. He knew that when they embraced the faith and worship of the God of Israel they came to trust under the shadow of his wings (Ru 2:12), and therefore, as his servants, he was bound to protect them. 2. God animated him for his undertaking, (Jos 10:8): Fear not, that is, (1.) "Doubt not of the goodness of thy cause and the clearness of thy call; though it be to assist Gibeonites, thou art in the way of duty, and God is with thee of a truth." (2.) "Dread not the power of the enemy; though so many kings are confederate against thee, and are resolved to make their utmost efforts for the reduction of Gibeon, and it may be will fight desperately in a desperate cause, yet let not this discourage thee, I have delivered them into thy hand;" and those can make neither resistance nor escape whom God has marked for destruction.
II. Joshua applies himself to execute this resolve, and God assists him in the execution. Here we have,
1. The great industry of Joshua, and the power of God working with it for the defeat of the enemy. In this action, (1.) Joshua showed his good-will in the haste he made for the relief of Gibeon (Jos 10:9): He came unto them suddenly, for the extremity was such as would not admit delay. If one of the tribes of Israel had been in danger, he could not have shown more care or zeal for its relief than here for Gibeon, remembering in this, as in other cases, there must be one law for the stranger that was proselyted and for him that was born in the land. Scarcely had the confederate princes got their forces together, and sat down before Gibeon, when Joshua was upon them, the surprise of which would put them into the greatest confusion. Now that the enemy were actually drawn up into a body, which had all as it were but one neck, despatch was as serviceable to his cause as before delay was, while he waited for this general rendezvous; and now that things were ripe for execution no man more expeditious than Joshua, who before had seemed slow. Now it shall never be said, He left that to be done to-morrow which he could do to-day. When Joshua found he could not reach Gibeon in a day, lest he should lose any real advantages against the enemy, or so much as seem to come short or to neglect his new allies, he marched all night, resolving not to give sleep to his eyes, nor slumber to his eye-lids, till he had accomplished this enterprise. It was well the forces he took with him were mighty men of valour, not only able-bodied men, but men of spirit and resolution, and hearty in the cause, else they neither could nor would have borne this fatigue, but would have murmured at their leader and would have asked, "Is this the rest we were promised in Canaan?" But they well considered that the present toil was in order to a happy settlement, and therefore were reconciled to it. Let the good soldiers of Jesus Christ learn hence to endure hardness, in following the Lamb whithersoever he goes, and not think themselves undone if their religion lose them now and then a night's sleep; it will be enough to rest when we come to heaven. But why needed Joshua to put himself and his men so much to the stretch? Had not God promised him that without fail he would deliver the enemies into his hand? It is true he had; but God's promises are intended, not to slacken and supersede, but to quicken and encourage our endeavours. He that believeth doth not make haste to anticipate providence, but doth make haste to attend it, with a diligent, not a distrustful, speed. (2.) God showed his great power in defeating the enemies whom Joshua so vigorously attacked, Jos 10:10,11. Joshua had a very numerous and powerful army with him, hands enough to despatch a dispirited enemy, so that the enemy might have been scattered by the ordinary fate of war; but God himself would appear in this great and decisive battle, and draw up the artillery of heaven against the Canaanites, to demonstrate to this people that they got not this land in possession by their own sword, neither did their own arm save them, but God's right hand and his arm, Ps 44:3. The Lord discomfited them before Israel. Israel did what they could, and yet God did all. [1.] It must needs be a very great terror and confusion to the enemy to perceive that heaven itself fought against them; for who can contest with, flee from, or fence against, the powers of heaven? They had affronted the true God and robbed him of his honour by worshipping the host of heaven, giving that worship to the creature which is due to the Creator only; and now the host of heaven fights against them, and even that part of the creation which they had idolized is at war with them, and even triumphs in their ruin, Jer 8:2. There is no way of making any creature propitious to us, no, not by sacrifice nor offering, but only by making our peace with God and keeping ourselves in his love. This had been enough to make them an easy prey to the victorious Israelites, yet this was not all. [2.] Besides the terror struck upon them, there was a great slaughter made of them by hail-stones, which were so large, and came down with such a force, that more were killed by the hail-stones than by the sword of the Israelites, though no doubt they were busy. God himself speaks to Job of treasures, or magazines, of snow and hail, which he has reserved for the day of battle and war (Job 38:22,23), and here they are made use of to destroy the Canaanites. Here was hail, shot from God's great ordnance, that, against whomsoever it was directed, was sure to hit (and never glanced upon the Israelites mixed with them), and wherever it hit was sure to kill. See here how miserable those are that have God for their enemy, and how sure to perish; it is a fearful thing to fall into his hands, for there is no fleeing out of them. Some observe that Beth-horon lay north of Gibeon, Azekah and Makkedah lay south, so that they fled each way but, which way soever they fled, the hail-stones pursued them, and met them at every turn.
2. The great faith of Joshua, and the power of God crowning it with the miraculous arrest of the sun, that the day of Israel's victories might be prolonged, and so the enemy totally defeated. The hail-stones had their rise no higher than the clouds, but, to show that Israel's help came from above the clouds, the sun itself, who by his constant motion serves the whole earth, by halting when there was occasion served the Israelites, and did them a kindness. The sun and moon stood still in their habitation, at the light of thy arrows which gave the signal, Hab 3:11.
(1.) Here is the prayer of Joshua that the sun might stand still. I call it his prayer, because it is said (Jos 10:12) he spoke to the Lord; as Elijah, though we read (1Ki 17:1) only of his prophesying of the drought, yet is said (Jam 5:17) to pray for it. Observe, [1.] An instance of Joshua's unwearied activity in the service of God and Israel, that though he had marched all night and fought all day, and, one might expect, would be inclined to repose himself and get a little sleep, and give his army some time to rest—that, like the hireling, he would earnestly desire the shadow, and bid the night welcome, when he had done such a good day's work—yet, instead of this, he wishes for nothing so much as the prolonging of the day. Note, Those that wait on the Lord and work for him shall renew their strength, shall run and not be weary, shall walk and not faint, Isa 40:31. [2.] An instance of his great faith in the almighty power of God, as above the power of nature, and able to control and alter the usual course of it. No doubt Joshua had an extraordinary impulse or impression upon his spirit, which he knew to be of divine origin, prompting him to desire that this miracle might be wrought upon this occasion, else it would have been presumption in him to desire or expect; the prayer would not have been granted by the divine power, if it had not been dictated by the divine grace. God wrought this faith in him, and then said, "According to thy faith, and thy prayer of faith, be it unto thee." It cannot be imagined, however, that such a thing as this should have entered into his mind if God had not put it there; a man would have had a thousand projects in his head for the completing of the victory before he would have thought of desiring the sun to stand still; but even in the Old-Testament saints the Spirit made intercession according to the will of God. What God will give he inclines the hearts of his praying people to ask, and for what he will do he will be enquired of, Eze 36:37. Now, First, It looked great for Joshua to say, Sun, stand thou still. His ancestor Joseph had indeed dreamed that the sun and moon did homage to him; but who would have thought that, after it had been fulfilled in the figure, it should be again fulfilled in the letter to one of his posterity? The prayer is thus expressed with authority, because it was not an ordinary prayer, such as is directed and supported only by God's common providence or promise, but the prayer of a prophet at this time divinely inspired for this purpose; and yet it intimates to us the prevalency of prayer in general, so far as it is regulated by the word of God, and may remind us of that honour put upon prayer (Isa 45:11), Concerning the work of my hands command you me. He bids the sun stand still upon Gibeon, the place of action and the seat of war, intimating that what he designed in this request was the advantage of Israel against their enemies; it is probable that the sun was now declining, and that he did not call for the lengthening out of the day until he observed it hastening towards it period. He does likewise, in the name of the King of kings, arrest the moon, perhaps because it was requisite for the preserving of the harmony and good order of the spheres that the course of the rest of the heavenly bodies should be stayed likewise, otherwise, while the sun shone, he needed not the moon; and here he mentions the valley of Ajalon, which was near to Gibeon, because there he was at that time. Secondly, It was bold indeed to say so before Israel, and argues a very strong assurance of faith. If the event had not answered the demand, nothing could have been a greater slur upon him; the Israelites would have concluded he was certainly going mad, or he would never have talked so extravagantly. But he knew very well God would own and answer a petition which he himself directed to be drawn up and presented, and therefore was not afraid to say before all Israel, calling them to observe this work of wonder, Sun, stand thou still, for he was confident in him whom he had trusted. He believed the almighty power of God, else he could not have expected that the sun, going on in its strength, driving in a full career, and rejoicing as a strong man to run a race, should be stopped in an instant. He believed the sovereignty of God in the kingdom of nature, else he could not have expected that the established law and course of nature should be changed and interrupted, the ordinances of heaven, and the constant usage according to these ordinances, broken in upon. And he believed God's particular favour to Israel above all people under the sun, else he could not have expected that, to favour them upon an emergency with a double day, he should (which must follow of course) amaze and terrify so great a part of the terrestrial globe with a double night at the same time. It is true, he causeth the sun to shine upon the just and the unjust; but for this once the unjust shall wait for it beyond the usual time, while, in favour to righteous Israel, it stands still.
(2.) The wonderful answer to this prayer. No sooner said than done (Jos 10:13): The sun stood still, and the moon staid. Notwithstanding the vast distance between the earth and the sun, at the word of Joshua the sun stopped immediately; for the same God that rules in heaven above rules at the same time on this earth, and, when he pleases, even the heavens shall hear the earth, as here. Concerning this great miracle it is here said, [1.] That it continued a whole day, that is, the sun continued as long again above the horizon as otherwise it would have done. It is commonly supposed to have been about the middle of summer that this happened, when, in that country, it was about fourteen hours between sun and sun, so that this day was about twenty-eight hours long; yet, if we suppose it to have been at that time of the year when the days are at the shortest, it will be the more probable that Joshua should desire and pray for the prolonging of the day. [2.] That hereby the people had full time to avenge themselves of their enemies, and to give them a total defeat. We often read in history of battles which the night put an end to, the shadows of which favoured the retreat of the conquered; to prevent this advantage to the enemy in their flight, the day was doubled, that the hand of Israel might find out all their enemies; but the eye and hand of God can find them out without the help of the sun's light, for to him the night shineth as the day, Ps 139:12. Note, Sometimes God completes a great salvation in a little time, and makes but one day's work of it. Perhaps this miracle is alluded to Zec 14:6,7, where the day of God's fighting against the nations is said to be one day, and that at evening time it shall be light, as here. And, [3.] That there was never any day like it, before or since, in which God put such an honour upon faith and prayer, and upon Israel's cause; never did he so wonderfully comply with the request of a man, nor so wonderfully fight for his people. [4.] This is said to be written in the book of Jasher, a collection of state-poems, in which the poem made upon this occasion was preserved among the rest; probably the same with that book of the wars of the Lord (Nu 21:14), which afterwards was continued and carried on by one Jasher. Those words, Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon, sounding metrical, are supposed to be taken from the narrative of this event as it was found in the book of Jasher. Not that the divine testimony of the book of Joshua needed confirmation from the book of Jasher, a human composition; but to those who had that book in their hands it would be of use to compare this history with it, which warrants the appeals the learned make to profane history for corroborating the proofs of the truth of sacred history. [5.] But surely this stupendous miracle of the standing still of the sun was intended for something more than merely to give Israel so much the more time to find out and kill their enemies, which, without this, might have been done the next day. First, God would hereby magnify Joshua (Jos 3:7), as a particular favourite, and one whom he did delight to honour, being a type of him who has all power both in heaven and in earth and whom the winds and the seas obey. Secondly, He would hereby notify to all the world what he was doing for his people Israel here in Canaan; the sun, the eye of the world, must be fixed for some hours upon Gibeon and the valley of Ajalon, as if to contemplate the great works of God there for Israel, and so to engage the children of men to look that way, and to enquire of this wonder done in the land, 2Ch 32:31. Proclamation was hereby made to all the neighbouring nations. Come, behold the works of the Lord (Ps 46:8), and say, What nation is there so great as Israel is, who has God so nigh unto them? One would have supposed that this would bring such real ambassadors as the Gibeonites pretended to be from a very far country, to court the friendship of Israel because of the name of the Lord their God. Thirdly, He would hereby convince and confound those idolaters that worshipped the sun and moon and gave divine honours to them, by demonstrating that they were subject to the command of the God of Israel, and that, as high as they were, he was above them; and thus he would fortify his people against temptations to this idolatry, which he foresaw they would be addicted to (De 4:19), and which, notwithstanding this, they afterwards corrupted themselves with. Fourthly, This miracle signified (it is the learned bishop Pierson's notion) that in the latter days, when the light of the world was tending towards a light of darkness, the Sun of righteousness, even our Joshua, should arise (Mal 4:2), give check to the approaching night, and be the true light. To which let me add that when Christ conquered our spiritual enemies upon the cross the miracle wrought on the sun was the reverse of this; it was then darkened as if it had gone down at noon, for Christ needed not the light of the sun to carry on his victories: he then made darkness his pavilion. And, Lastly, The arresting of the sun and moon in this day of battle prefigured the turning of the sun into darkness, and the moon into blood, in the last great and terrible day of the Lord.
15-27
The Five Kings Slain (1450 BC)
五王被杀（公元前1450年）
¹⁵ 约书亚和以色列众人回到吉甲的营中。 ¹⁶ 那五王逃跑，藏在玛基大洞里。 ¹⁷ 有人告诉约书亚说：那五王已经找到了，都藏在玛基大洞里。 ¹⁸ 约书亚说：你们把几块大石头滚到洞口，派人在那里看守他们。 ¹⁹ 你们却不可耽延，要追赶你们的仇敌，从后头击杀他们；不容他们进自己的城邑；因为耶和华你们的神已经把他们交在你们手里。 ²⁰ 约书亚和以色列人大大杀败他们，直到将他们灭尽；其中剩下的人，就进了坚固的城。 ²¹ 众百姓就平平安安回到玛基大营中约书亚那里；没有人敢向以色列人饶舌。 ²² 约书亚说：打开洞口，把那五王从洞里带出来见我。 ²³ 众人就这样行，将那五王——就是耶路撒冷王、希伯仑王、耶末王、拉吉王、和伊矶伦王——从洞里带出来，见他。 ²⁴ 带出五王到约书亚面前的时候，约书亚召了以色列众人来，对那些和他同去的军长说：你们近前来，把脚踏在这些王的颈项上。他们就近前来，把脚踏在这些王的颈项上。 ²⁵ 约书亚对他们说：你们不要惧怕，也不要惊惶，应当刚强壮胆；因为耶和华必这样待你们所攻打的一切仇敌。 ²⁶ 此后约书亚击杀他们，将他们杀死，挂在五棵树上；他们在树上直挂到晚上。 ²⁷ 日头要落的时候，约书亚吩咐人把尸首从树上取下来，丢在他们所藏的洞里，把大石头放在洞口，直存到今日。
五王出兵要攻取基遍时，其阵仗无疑甚为可观，随从的大军也甚精壮；但他们全都溃散——先是乱了阵脚，继而死于冰雹之下。如今约书亚以为事既已毕，便可率军进入休整之所。于是（也许在军事会议中）议定：他们暂且回到吉甲的营中（书 10:15），直到神下令叫他们接管现已征服之地；但他很快发现自己还有更多的事工要做。胜利必须乘胜追击，好使掳物得以均分。于是他以更新的精力投入此事。
I．已经溃散之军必须被追击击杀。当有人报信给约书亚说诸王何在时，他暂时下令派兵看守他们（书 10:18）——把他们保留到另一个毁灭之日，并引到审判的怒日（伯 21:30）。他指示兵士尽量追击普通士兵，防止他们逃回驻军之处——那只会加强敌人力量，使克复更为困难（书 10:19）。作为审慎的将军，他把最必要之事放在最先作，把凯旋推迟到征服完成之后；他并不急于当着被俘诸王之面羞辱他们，而要先防止他们溃散之军重新集结。这次奋勇追击的结果是：1．神和以色列的仇敌被大大杀戮。2．战场被肃清，无人剩下，只有逃进坚城的人；他们在那里自己也未必长久安全，对所庇护他们的城邑也不能提供任何助力，除非他们能把恐惧留在城外。3．没有人敢向以色列人饶舌（书 10:21）。这说法暗示：(1.) 他们完全的安全与宁静；有人以为（参出 11:7）当读作：以色列人中连一条狗也不敢向任何人摇舌。是的，连一个人也不可。他们在胜利之后毫不受任何威胁之险——连狗的吠声都没有。连一个以色列人（原文如此具体）也未在战斗中或在追击中陷入困境。(2.) 他们的荣誉和名声；无人能对他们投以毁谤，也无人对他们说出恶言。神不但把敌人狂怒之手缚住，更把他们的口止住，使说谎的嘴唇哑口无言。(3.) 迦勒底意译本把这话解作他们为这场胜利所发之毫无掺杂的喜乐的表达，读作：以色列人中没有一人受伤受损，叫人为之刻苦己心。战后检阅军队，无人阵亡，无人负伤，也无人失踪。没有一个以色列人有理由为丧失朋友或丧失肢体而哀恸——这胜利如此廉价、如此轻松、如此辉煌。
II．那些躲藏起来的王，如今必须被传到台前受审——作为背叛神以色列民的叛徒；这地按神圣应许和赐予，本就理当归以色列人，他们也理应在要求时交出。请看，
1．他们如何被拘禁。他们所逃入、所信靠为避难所的洞，成了他们的囚室——他们被关在里面，直到约书亚坐堂审问他们（书 10:18）。看来他们都逃过了冰雹和刀剑——是神如此安排，并非为恩待他们，而是要把他们留到更庄严可怕的处决；正因这个缘故，法老在埃及诸灾中存活，被存留，使神可以借着他彰显祂的大能（出 9:16）。他们都逃了，又在同一地点会合——是护理引导了他们；如今那些不久前还共谋对付以色列的人，不得不另谋新策以自保，便同意藏身同一洞穴之中。有人把这事报给约书亚，证明那地有熟悉其洞穴和据点、又倾向约书亚的人。约书亚既知他们在洞里，便小心看守，不容他们逃脱；这既是他在激战之中所显之谋略和镇定的实例，也在他们计谋的结果中显明：那些企图向神隐藏自己的人，不但自欺，更是自毁。他们的谎言避难所，不过把他们捆绑交付于神的审判。
2．他们如何被胜利所凌驾。约书亚下令把他们从洞中带出来，摆在他面前如同在审判台前，一一唱名（书 10:22、23）。当他们或被捆绑掷于地上无力自救、或自投于地卑微求命之时，他便召集将官和重要人物，吩咐他们践踏这些王，把脚踏在他们的颈项上——这并非戏耍取乐，也非为使自己和众人欢笑，而是以作为神圣公义执行者所当有的庄重和体统而作；他们在此并非要满足自己的骄傲或情绪，而是要归荣耀给以色列的神——祂高于至高者，踹君王如踹泥（赛 41:25），地上的君王都因祂而惊惧（诗 76:12）。这事看来确实野蛮——这样欺凌在苦难中的人，他们从荣誉的顶峰忽然落入这等羞辱之中。戴冠冕的头被这样践踏，已是难堪——何况并非单由约书亚亲自（那或许还可忍受），而是由全军的军长们共行。诚然，这事不当作为先例，因为情形特殊；我们有理由认为，约书亚如此作是出于神的指示和感动。(1.) 神要借此刑罚这些王可憎的恶行——他们的罪孽之杯如今已满。借着对这些迦南人罪首所行的公义之举，祂要使其百姓对那在祂面前被赶出之国民的罪更加心存畏惧和憎恶——那些罪正是他们易受诱惑去效法的。(2) 祂要借此成就摩西的应许（申 33:33）：你要踹在他们高处——即他们的大人物身上；这话当尽早在字面上应验，因为这是摩西所留下记载的最后话语。(3.) 祂要借此鼓励祂百姓以色列的信心和盼望，关乎他们面前尚有的争战。所以约书亚说（书 10:25）：你们不要惧怕，也不要惊惶。[1.] "不要惧怕这些王，或他们的任何后人，仿佛日后会有人为今日加在他们身上的羞辱报仇——许多人不肯对落在自己手中的人放肆，正是因为不知变幻莫测的战争命运何时会同样轮到自己身上；但你们不必惧怕会有人起来为这桩嫌隙复仇。"[2.] "不要惧怕任何别的王——他们可能随时结盟攻击你们；因为你们看见这些你们以为可畏的，已经被拉下来了。耶和华必这样待你们一切仇敌；他们既开始倾倒，且倒得如此之低，以致你们可以把脚踏在他们的颈项上，你们便可以确信他们必不能得胜，而必在你们面前倾倒"（斯 6:13）。(4.) 祂要借此赐下基督胜过黑暗权势、并信徒借着祂得胜的预表和影像。救赎主的一切仇敌必成为祂的脚凳（诗 110:1）。又见诗 18:40。地上的君王起来反对祂（诗 2:2），但或早或迟我们将看见万物都服在祂脚下（来 2:8），又见一切执政的、掌权的被明明示众（西 2:15）。在这些凯旋之中，我们得胜有余，可以践踏狮子和虺蛇（诗 91:13），可以乘驾地的高处（赛 58:14），并且可以确信赐平安的神快要把撒但践踏在你们脚下——祂必快快行，也必有效地行（罗 16:20）。参诗 149:8、9。
3．他们如何被处死。也许当他们受了被以色列军长践踏这一可怕羞辱之后，他们便如亚甲那样想说：死的苦楚果然过去了；又以为众人所加的刑罚已经够了；然而他们的尊荣不能豁免他们的性命——他们已定当被献为祭的性命。约书亚用刀击杀他们，又把他们的尸首挂起直到晚上，到时才取下来，丢进他们自己所藏的洞里（书 10:26、27）。他们所以为可作避难之所的，先成了他们的囚室，继而成了他们的坟墓；照样，我们逃避神时所奔向的，也必使我们失望：然而对敬虔之人而言，坟墓仍是藏身之处（伯 14:13）。倘若这五王早日自卑，求和而不开战，他们本可保全性命；但如今命令既出，他们找不到悔改的余地，也无法使判决翻转；要期望这事已太迟，虽然他们也许流泪切切地寻求它。
英文原文
The Five Kings Slain (1450 BC)
¹⁵ And Joshua returned, and all Israel with him, unto the camp to Gilgal.
¹⁶ But these five kings fled, and hid themselves in a cave at Makkedah.
¹⁷ And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.
¹⁸ And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:
¹⁹ And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand.
²⁰ And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them entered into fenced cities.
²¹ And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel.
²² Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.
²³ And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon.
²⁴ And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.
²⁵ And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.
²⁶ And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening.
²⁷ And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day.
It was a brave appearance, no doubt, which the five kings made when they took the field for the reducing of Gibeon, and a brave army they had following them; but they were all routed, put into disorder first, and then brought to destruction by the hail-stones. And now Joshua thought, his work being done, he might go with his army into quarters of refreshment. Accordingly it was resolved, perhaps in a council of war, that they should presently return to the camp at Gilgal (Jos 10:15), till they should receive orders from God to take possession of the country they had now conquered; but he soon finds he has more work cut out for him. The victory must be pursued, that the spoils might be divided. Accordingly he applies himself to it with renewed vigour.
I. The forces that had dispersed themselves must be followed and smitten. When tidings were brought to Joshua where the kings were he ordered a guard to be set upon them for the present (Jos 10:18), reserving them for another day of destruction, and to be brought forth to a day of wrath, Job 21:30. He directs his men to pursue the common soldiers, as much as might be, to prevent their escaping to the garrisons, which would strengthen them, and make the reduction of them the more difficult, Jos 10:19. Like a prudent general, he does that first which is most needful, and defers his triumphs till he has completed his conquests; nor was he in such haste to insult over the captive kings but that he would first prevent the rallying again of their scattered forces. The result of this vigorous pursuit was, 1. That a very great slaughter was made of the enemies of God and Israel. And, 2. The field was cleared of them, so that none remained but such as got into fenced cities, where they would not long be safe themselves, nor were they capable of doing any service to the cities that sheltered them, unless they could have left their fears behind them. 3. None moved his tongue against any of the children of Israel, Jos 10:21. This expression intimates, (1.) Their perfect safety and tranquillity; some think it should be read (from Ex 11:7), Against any of the children of Israel did not a dog move his tongue; no, not against any one man of them. They were not threatened by any danger at all after their victory, no, not so much as the barking of a dog. Not one single Israelite (for the original makes it so particular) was brought into any distress, either in the battle or in the pursuit. (2.) Their honour and reputation; no man had any reproach to cast upon them, nor an ill word to give them. God not only tied the hands, but stopped the mouths, of their enraged enemies, and put lying lips to silence. (3.) The Chaldee paraphrase makes it an expression of their unalloyed joy for this victory, reading it, There was no hurt nor loss to the children of Israel, for which any man should afflict his soul. When the army came to be reviewed after the battle, there was none slain, none wounded, none missing. Not one Israelite had occasion to lament either the loss of a friend or the loss of a limb, so cheap, so easy, so glorious, was this victory.
II. The kings that had hidden themselves must now be called to an account, as rebels against the Israel of God, to whom, by the divine promise and grant, this land did of right belong and should have been surrendered upon demand. See here,
1. How they were secured. The cave which they fled to, and trusted in for a refuge, became their prison, in which they were clapped up, till Joshua sat in judgment on them, Jos 10:18. It seems they all escaped both the hail-stones and the sword, God so ordering it, not in kindness to them, but that they might be reserved for a more solemn and terrible execution; as, for this cause, Pharaoh survived the plagues of Egypt, and was made to stand, that God might in him show his power, Ex 9:16. They all fled, and met at the same place, Providence directing them; and now those who were lately consulting against Israel were put upon new counsels to preserve themselves and agreed to take shelter in the same cave. The information brought to Joshua of this is an evidence that there were those of the country, who knew the holes and fastnesses of it, that were in his interests. And the care Joshua took to keep them there when they were there, as it is an instance of his policy and presence of mind, even in the heat of action, so, in the result of their project, it shows how those not only deceive themselves, but destroy themselves, who think to hide themselves from God. Their refuge of lies will but bind them over to God's judgment.
2. How they were triumphed over. Joshua ordered them to be brought forth out of the cave, set before him as at the bar, and their names called over, Jos 10:22,23. And when they either were bound and cast upon the ground unable to help themselves, or threw themselves upon the ground, humbly to beg for their lives, he called for the general officers and great men, and commanded them to trample upon these kings, and set their feet upon their necks, not in sport and to make themselves and the company merry, but with the gravity and decorum that became the ministers of the divine justice who were not herein to gratify any pride or passion of their own, but to give glory to the God of Israel as higher than the highest, who treads upon princes as mortar (Isa 41:25), and is terrible to the kings of the earth, Ps 76:12. The thing does indeed look barbarous, thus to insult over men in misery, who had suddenly fallen from the highest pitch of honour into this disgrace. It was hard for crowned heads to be thus trodden upon, not by Joshua himself (that might better have been borne), at least not by him only, but by all the captains of the army. Certainly it ought not to be drawn into a precedent, for the case was extraordinary, and we have reason to think it was by divine direction and impulse that Joshua did this. (1.) God would hereby punish the abominable wickedness of these kings, the measure of whose iniquity was now full. And, by this public act of justice done upon these ringleaders of the Canaanites in sin, he would possess his people with the greater dread and detestation of those sins of the nations that God cast out from before them, which they would be tempted to imitate. (2.) He would hereby have the promise by Moses made good (De 33:29), Thou shalt tread upon their high places, that is, their great men, which should the rather be speedily fulfilled in the letter because they are the very last words of Moses that we find upon record. (3.) He would hereby encourage the faith and hope of his people Israel in reference to the wars that were yet before them. Therefore Joshua said (Jos 10:25): Fear not, nor be dismayed. [1.] "Fear not these kings, nor any of theirs, as if there were any danger of having this affront now put upon them in after-time revenged upon yourselves, a consideration which keeps many from being insolent towards those they have at their mercy, because they know not how soon the uncertain fate of war may turn the same wheel upon themselves; but you need not fear that any should rise up ever to revenge this quarrel." [2.] "Fear not any other kings, who may at any time be in confederacy against you, for you see these brought down, whom you thought formidable. Thus shall the Lord do to all your enemies; now that they begin to fall, to fall so low that you may set your feet on their necks, you may be confident that they shall not prevail, but shall surely fall before you," Es 6:13. (4.) He would hereby give a type and figure of Christ's victories over the powers of darkness, and believers' victories through him. All the enemies of the Redeemer shall be made his footstool, Ps 110:1. And see Ps 18:40. The kings of the earth set themselves against him (Ps 2:2), but sooner or later we shall see all things put under Him (Heb 2:8), and principalities and powers made a show of, Col 2:15. And in these triumphs we are more than conquerors, may tread upon the lion and adder (Ps 91:13), may ride on the high places of the earth (Isa 58:14), and may be confident that the God of peace shall tread Satan under our feet, shall do it shortly and do it effectually, Ro 16:20. See Ps 149:8,9.
3. How they were put to death. Perhaps, when they had undergone that terrible mortification of being trodden upon by the captains of Israel, they were ready to say, as Agag, Surely the bitterness of death is past, and that sufficient unto them was this punishment which was inflicted by many; but their honours cannot excuse their lives, their forfeited devoted lives. Joshua smote them with the sword, and then hanged up their bodies till evening, when they were taken down, and thrown into the cave in which they had hidden themselves, Jos 10:26,27. That which they thought would have been their shelter was made their prison first and then their grave; so shall we be disappointed in that which we flee to from God: yet to good people the grave is still a hiding-place, Job 14:13. If these five kings had humbled themselves in time, and had begged peace instead of waging war, they might have saved their lives; but now the decree had gone forth, and they found no place for repentance, or the reversal of the judgment; it was too late to expect it, though perhaps they sought it carefully with tears.
28-43
Seven Kings Defeated and Slain (1450 BC)
七王被击败并被杀（主前1450年）
²⁸ 当日，约书亚夺了玛基大，用刀击杀其中的人，和王都尽行杀灭；其中没有一个留下的。约书亚待玛基大王，像从前待耶利哥王一样。 ²⁹ 约书亚和以色列众人从玛基大到立拿，对着立拿摆阵，攻打立拿。 ³⁰ 耶和华将立拿和立拿王也交在以色列人手里。约书亚用刀击杀其中的人，其中没有一个留下的。约书亚待立拿王，像从前待耶利哥王一样。 ³¹ 约书亚和以色列众人从立拿到拉吉，对着拉吉摆阵，攻打拉吉。 ³² 耶和华将拉吉交在以色列人手里。第二天以色列人就夺了拉吉，用刀击杀其中的人，和其中所有的人口，正如他向立拿所行的一切。 ³³ 那时基色王荷兰上来帮助拉吉，约书亚就把他和他的民都击杀了，直到没有留下一个。 ³⁴ 约书亚和以色列众人从拉吉到伊矶伦，对着伊矶伦摆阵，攻打伊矶伦。 ³⁵ 当日就夺了伊矶伦，用刀击杀其中的人，和其中所有的人口，那日尽行杀灭，正如他向拉吉所行的一切。 ³⁶ 约书亚和以色列众人从伊矶伦上希伯仑去，攻打希伯仑。 ³⁷ 就夺了希伯仑和属希伯仑的诸城邑，用刀击杀其中的人，和王，并其中所有的人口，没有留下一个，正如他向伊矶伦所行的一切；完全毁灭了希伯仑和其中所有的人口。 ³⁸ 约书亚和以色列众人回到底璧，攻打底璧。 ³⁹ 就夺了底璧和属底璧的诸城邑，又用刀击杀其中的人，尽行毁灭其中所有的人口，没有留下一个。他怎样待希伯仑，也照样待底璧和底璧王；又怎样待立拿和立拿王，也照样待底璧和底璧王。 ⁴⁰ 这样，约书亚击杀全地的人，就是山地、南地、高原、山坡的人和那些地的诸王，没有留下一个。他尽行杀灭凡有气息的，正如耶和华以色列的神所吩咐的。 ⁴¹ 约书亚从加低斯巴尼亚攻击到迦萨，又攻击歌珊全地，直到基遍。 ⁴² 约书亚一时夺了这些王和他们的地，因为耶和华以色列的神为以色列争战。 ⁴³ 于是约书亚和以色列众人回到吉甲的营中。
此处记载约书亚如何善用他刚刚取得的辉煌胜利以及由此获得的优势；能善用此者，正是将领之荣。
I. 此处详述了他随即攻取的数座城邑。1. 他前去占领了他在战场所击败诸王之中三王的城邑，即拉吉（书10:31,32）、伊矶伦（书10:34,35）和希伯仑（书10:36,37）。另外二王，耶路撒冷与耶末，此时并未被攻取；或许他的军队因所行之事过于疲惫，或因所得之物颇为满足，以致无心进攻这些地方，于是错失了他们所能期望的最易克敌之良机，此后攻取这些城邑便不再容易（士1:8；撒下5:6）。2. 他又攻取了另外三座城邑，且同样是王城：玛基大——五王曾逃入其附近，因此约书亚率众追击而至，从而加速了它的覆灭（书10:28）；立拿（书10:29,30）；以及底璧（书10:38,39）。3. 有一位王率兵前来救援已失其王的拉吉，结果自取灭亡；那就是基色王荷兰，他或出于对邻舍的情谊，或为自身的安危，企图阻止约书亚兵锋的推进，结果与全军一同被灭（书10:33）。如此，恶人常常在自己的计谋中被缠住；他们既在神审判的道路上与神为敌，便反倒使那审判更速地临到己身。
II. 此处概括了由此被征服、归入以色列手中的那片地土（书10:40-42），即他们最先占据的迦南地之一部分，位于耶路撒冷以南，后来大部分归于犹大支派的产业。请在此叙述中留意以下几点：
1. 约书亚攻取这些城邑时极为迅速。有人以为，叙述之笔法简洁紧凑，正暗示了这一点。他如闪电般从一地飞驰至另一地；这些城邑虽都顽抗到最后关头，无一向他开城投降，但他在短时间内尽行夺取，当日即下令招降、攻取（书10:28），或不过两日（书10:32）。此时敌军既因战败、诸王阵亡而惊惧，约书亚便审慎地乘胜追击。可见，只要我们殷勤做工、把握时机，便能在极短的时间内成就极大的事工。
2. 约书亚对待所征服者极为严厉。他对男女老幼概不留情，将所有的人口尽行杀戮（书10:28,30,32,35等），凡有气息的尽行毁灭（书10:40），没有留下一个。除了他们在此乃是照耶和华以色列的神所吩咐的而行（书10:40）之外，再无别的可为此番军事执行辩护；这一理由不仅足以使他们免受残暴之指控，更使他们所行之事得以分别为圣，成为在神公义面前蒙悦纳的服侍。神要藉此：（1）显明他对迦南人所犯的偶像崇拜及其他可憎之罪的憎恶，并让我们凭所降之灾的浩大，判断他们所惹动的忿怒何等深重——当他们的罪孽满盈之时，便有如此大的毁灭临到。（2）他要藉此彰显他对选民以色列的大爱，将如此多的人舍给他们，以人的性命换他们的性命（赛43:4）。当外邦人被赶出，好为这棵葡萄树腾出地方（诗80:8）之时，神的公义在倾流人血上显得比以往更加毫无吝惜，为要以色列人永远觉得有责任将自己的生命献上，归荣耀给那一位曾为他们的益处而牺牲如此多受造之性命的神。（3）此处所预表的，乃是凡不悔改、与主耶稣为敌到底者，终将面临的最终与永远的毁灭；他们既藐视他恩典的丰盛，就必永远感受他忿怒的沉重，那不怜悯人的审判必临到他们。忘记神的列国，必被赶入阴间，而这对神无限的良善毫无损毁。
3. 此次征伐大获全胜。这些城邑的掠物此刻分给了掳掠它们的兵丁；而这些城邑本身及其周围的地土，不久也将分给各支派，因为耶和华为以色列争战（书10:42）。若非神亲自承担这场争战，他们断不能得胜；我们之所以得胜，正在于神为我们争战；神若帮助我们，谁能敌挡我们呢？
英文原文
Seven Kings Defeated and Slain (1450 BC)
²⁸ And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that were therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho.
²⁹ Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:
³⁰ And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that were therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho.
³¹ And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:
³² And the LORD delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah.
³³ Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.
³⁴ And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:
³⁵ And they took it on that day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish.
³⁶ And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:
³⁷ And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that were therein.
³⁸ And Joshua returned, and all Israel with him, to Debir; and fought against it:
³⁹ And he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king.
⁴⁰ So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.
⁴¹ And Joshua smote them from Kadesh-barnea even unto Gaza, and all the country of Goshen, even unto Gibeon.
⁴² And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.
⁴³ And Joshua returned, and all Israel with him, unto the camp to Gilgal.
We are here informed how Joshua improved the late glorious victory he had obtained and the advantages he had gained by it, and to do this well is a general's praise.
I. Here is a particular account of the several cities which he immediately made himself master of. 1. The cities of three of the kings whom he had conquered in the field he went and took possession of, Lachish (Jos 10:31,32), Eglon (Jos 10:34,35), and Hebron, Jos 10:36,37. The other two, Jerusalem and Jarmuth, were not taken at this time; perhaps his forces were either so much fatigued with what they had done or so well content with what they had got that they had no mind to attack those places, and so they let slip the fairest opportunity they could ever expect of reducing them with ease, which afterwards was not done without difficulty, Jdg 1:8, 2Sa 5:6. 2. Three other cities, and royal cities too, he took: Makkedah, into the neighbourhood of which the five kings had fled, which brought Joshua and his forces thither in pursuit of them, and so hastened its ruin (Jos 10:28), Libnah (Jos 10:29,30), and Debir, Jos 10:38,39. 3. One king that brought in his forces for the relief of Lachish, that had lost its king, proved to meddle to his own hurt; it was Horam king of Gezer, who, either in friendship to his neighbours or for his own security, offered to stop the progress of Joshua's arms, and was cut off with all his forces, Jos 10:33. Thus wicked men are often snared in their counsels, and, by opposing God in the way of his judgments, bring them the sooner on their own heads.
II. A general account of the country which was hereby reduced and brought into Israel's hands (Jos 10:40-42), that part of the land of Canaan of which they first got possession, which lay south of Jerusalem, and afterwards fell, for the most part, to the lot of the tribe of Judah. Observe in this narrative,
1. The great speed Joshua made in taking these cities, which, some think, is intimated in the manner of relating it, which is quick and concise. He flew like lightning from place to place; and though they all stood it out to the last extremity, and none of these cities opened their gates to him, yet in a little time he got them all into his hands, summoned them, and seized them, the same day (Jos 10:28), or in two days, Jos 10:32. Now that they were struck with fear, by the defeat of their armies and the death of their kings, Joshua prudently followed his blow. See what a great deal of work may be done in a little time, if we will but be busy and improve our opportunities.
2. The great severity Joshua used towards those he conquered. He gave no quarter to man, woman, nor child, put to the sword all the souls (Jos 10:28,30,32,35, etc.), utterly destroyed all that breathed (Jos 10:40), and left none remaining. Nothing could justify this military execution but that herein they did as the Lord God of Israel commanded (Jos 10:40), which was sufficient not only to bear them out, and save them for the imputation of cruelty, but to sanctify what they did, and make it an acceptable piece of service to his justice. God would hereby, (1.) Manifest his hatred of the idolatries and other abominations which the Canaanites had been guilty of, and leave us to judge how great the provocation was which they had given him by the greatness of the destruction which was brought upon them when the measure of their iniquity was full. (2.) He would hereby magnify his love to his people Israel, in giving so many men for them, and people for their life, Isa 43:4. When the heathen are to be cast out to make room for this vine (Ps 80:8) divine justice appears more prodigal than ever of human blood, that the Israelites might find themselves for ever obliged to spend their lives to the glory of that God who had sacrificed so many of the lives of his creatures to their interest. (3.) Hereby was typified the final and eternal destruction of all the impenitent implacable enemies of the Lord Jesus, who, having slighted the riches of his grace, must for ever feel the weight of his wrath, and shall have judgment without mercy. Nations that forget God shall be turned into hell, and no reproach at all to God's infinite goodness.
3. The great success of this expedition. The spoil of these cities was now divided among the men of war that plundered them; and the cities themselves, with the land about them, were shortly to be divided among the tribes, for the Lord fought for Israel, Jos 10:42. They could not have gotten the victory if God had not undertaken the battle; then we conquer when God fights for us; and, if he be for us, who can be against us?
本章记述迦南地南部诸王与诸国的征服，正如下一章所记北方各处的降服——两者合起来，便完成了迦南战事那荣耀的胜利。本章记述：I. 在战场上击溃他们的军兵；其中可留意：1. 他们结盟攻打基遍人，书10:1-5。2. 基遍人请求约书亚前来援助，书10:6。3. 约书亚在神的勉励之下，急速行军前去救援，书10:7-9。4. 这些结盟诸王的军队被击败，书10:10、11。5. 因日头停在空中，日子奇妙地延长，使胜利者得益处，书10:12-14。II. 对那些从战场上逃脱的诸王所施的处决，书10:15-27。III. 攻取各座具体的城，并将其中所发现的一切尽行除灭。玛基大，书10:28。立拿，书10:29、30。拉吉，书10:31、32，以及试图解救拉吉的基色王，书10:33。伊矶伦，书10:34、35。希伯仑，书10:36、37。底璧，书10:38、39。又将那一带全地都交在以色列人手中，书10:40-42。最后，军队回到总部，书10:43。