King James Version
Joshua 11
23 verses with commentary
Conquest of Northern Canaan
And it came to pass, when Jabin king of Hazor had heard those things, that he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph,
View commentary
The northern Canaanite coalition's formation demonstrates how God's mighty acts provoke opposition. King Jabin of Hazor, learning of Israel's southern victories, organized a massive northern alliance. Hazor was the premier city-state of northern Canaan, described as 'the head of all those kingdoms' (verse 10). The Hebrew melech (מֶלֶךְ, 'king') indicates these were autonomous city-state rulers who united under Hazor's leadership against the common Israelite threat. The coalition's formation fulfills Psalm 2:1-2—earthly kings conspiring against the Lord and His anointed. Yet their confederation, however militarily formidable, cannot withstand God's purposes. This pattern recurs throughout redemptive history: opposition to God's people often intensifies just before divine deliverance. The naming of specific kings and cities demonstrates Scripture's historical precision—these were real rulers of real places forming an actual military alliance, not mythological accounts.
And to the kings that were on the north of the mountains, and of the plains south of Chinneroth, and in the valley, and in the borders of Dor on the west,
View commentary
The coalition expands to include kings 'in the mountains, and in the plains south of Chinneroth, and in the valley, and in the borders of Dor on the west.' This geographic catalog spans diverse terrain—mountains (central highlands), plains (valleys), Chinneroth (Galilee region), and Mediterranean coast (Dor). The comprehensive scope shows this northern alliance represents virtually all remaining Canaanite power. Unlike the southern coalition (chapter 10), this alliance is massive and diverse, including both highland and coastal kingdoms. The geographic spread suggests sophisticated coordination across ecological zones that normally had limited interaction. This united front represents Canaan's last, most formidable resistance to Israel. The passage teaches that spiritual opposition often intensifies and organizes more comprehensively as God's kingdom advances. Satan doesn't concede territory easily; victories provoke increasingly organized resistance.
And to the Canaanite on the east and on the west, and to the Amorite, and the Hittite, and the Perizzite, and the Jebusite in the mountains, and to the Hivite under Hermon in the land of Mizpeh.
View commentary
The ethnic catalog continues: 'Canaanites on the east and west, Amorites, Hittites, Perizzites, Jebusites in the mountains, and Hivites under Hermon in the land of Mizpeh.' This list shows comprehensive representation of Canaan's peoples—six national/ethnic groups from diverse regions. The Canaanites' presence both east and west shows they inhabited both sides of the Jordan Valley. The Amorites, Hittites, Perizzites, Jebusites, and Hivites each controlled specific territories, yet now unite against Israel. Mount Hermon (snow-capped peak in far north) and Mizpeh (the valley below) mark the coalition's northern extent. The thoroughness of this census emphasizes that Israel faced essentially all remaining Canaanite power. This united front fulfills Exodus 23:23's prophecy listing nations God would drive out. The very comprehensiveness of opposition validates that Israel faces God's promised enemies, ensuring that victory will clearly be divine, not merely human achievement.
And they went out, they and all their hosts with them, much people, even as the sand that is upon the sea shore in multitude, with horses and chariots very many.
View commentary
Much people, even as the sand that is upon the sea shore in multitude, with horses and chariots very many—The northern coalition's overwhelming force (רֹב, rov, great abundance) represents humanity's greatest military threat to Israel. The comparison to sand (חוֹל, chol) echoes God's promise to Abraham (Genesis 22:17), ironically juxtaposing covenant blessing against Canaanite opposition.
The emphasis on horses and chariots (סוּסִים וְרֶכֶב, susim v'rekhev) highlights advanced military technology—the ancient equivalent of tanks and air support. Yet God specifically commanded Israel not to rely on such weaponry (Deuteronomy 17:16), teaching dependence on divine power rather than human strength. This foreshadows David's later psalm: 'Some trust in chariots, and some in horses: but we will remember the name of the LORD our God' (Psalm 20:7).
The emphasis on horses and chariots (סוּסִים וְרֶכֶב, susim v'rekhev) highlights advanced military technology—the ancient equivalent of tanks and air support. Yet God specifically commanded Israel not to rely on such weaponry (Deuteronomy 17:16), teaching dependence on divine power rather than human strength. This foreshadows David's later psalm: 'Some trust in chariots, and some in horses: but we will remember the name of the LORD our God' (Psalm 20:7).
And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel. met: Heb. assembled by appointment
View commentary
All these kings were met together, they came and pitched together at the waters of Merom—The verb pitched (חָנָה, chanah) means to encamp for battle, indicating a coordinated military strategy. The waters of Merom (מֵי מֵרוֹם, mei merom, 'waters of the heights') refers to the region near modern Meiron in upper Galilee, strategically chosen for chariot warfare on open terrain.
The coalition's unity—met together (יָעַד, ya'ad, appointed assembly)—shows the nations' desperate solidarity against God's people. This pattern recurs throughout Scripture: 'The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed' (Psalm 2:2). Human confederacies, regardless of size, cannot thwart divine purposes.
The coalition's unity—met together (יָעַד, ya'ad, appointed assembly)—shows the nations' desperate solidarity against God's people. This pattern recurs throughout Scripture: 'The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed' (Psalm 2:2). Human confederacies, regardless of size, cannot thwart divine purposes.
And the LORD said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire.
View commentary
God's command 'Be not afraid' (al-tira, אַל־תִּירָא) directly addresses Joshua's natural human fear facing superior forces. The basis for courage is divine promise—'I will deliver them up all slain before Israel.' The time specification 'tomorrow about this time' demonstrates God's precise control over events; He knows exactly when victory will occur. The Hebrew construction machar ka'et hazot (מָחָר כָּעֵת הַזֹּאת) indicates approximately 24 hours hence. The phrase 'all slain' (chalal, חָלָל) means pierced through or fatally wounded—complete military defeat. The commands to hamstring horses and burn chariots seem strategically foolish, destroying valuable military assets. Yet this reveals God's method: Israel must not trust in horses and chariots (Psalm 20:7) but in Yahweh alone. Keeping these would tempt Israel toward military self-sufficiency rather than dependence on God. The destruction of advanced weaponry demonstrates that God's power, not military technology, wins victories for His people. This principle finds New Testament expression in 2 Corinthians 10:4—spiritual warfare requires spiritual weapons, not worldly might.
So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them.
View commentary
So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly—The adverb suddenly (פִּתְאֹם, pit'om) emphasizes the shock attack God commanded (v. 6: 'Be not afraid'). Despite facing superior technology and numbers, Joshua's obedient aggression demonstrates faith in God's promise of victory.
They fell upon them (נָפַל עַל, nafal al)—This military idiom describes a devastating assault. The surprise attack neutralized the coalition's chariot advantage by engaging them before they could deploy in battle formation. Faith and obedience often require aggressive action at God's command, not passive waiting. As Moses told Israel at the Red Sea: 'The LORD shall fight for you' (Exodus 14:14)—but Joshua still had to march his army forward.
They fell upon them (נָפַל עַל, nafal al)—This military idiom describes a devastating assault. The surprise attack neutralized the coalition's chariot advantage by engaging them before they could deploy in battle formation. Faith and obedience often require aggressive action at God's command, not passive waiting. As Moses told Israel at the Red Sea: 'The LORD shall fight for you' (Exodus 14:14)—but Joshua still had to march his army forward.
And the LORD delivered them into the hand of Israel, who smote them, and chased them unto great Zidon, and unto Misrephothmaim, and unto the valley of Mizpeh eastward; and they smote them, until they left them none remaining. great Zidon: or, Zidonrabbah Misrephothmaim: or, Salt pits: Heb. Burnings of waters
View commentary
The LORD delivered them into the hand of Israel—The verb delivered (נָתַן, natan, gave/granted) attributes victory entirely to divine action, not military prowess. The comprehensive pursuit—to great Zidon (northwest), Misrephoth-maim (west), and the valley of Mizpeh eastward—shows total rout across the entire northern region.
Until they left them none remaining (עַד־בִּלְתִּי הִשְׁאִיר־לָהֶם שָׂרִיד, ad bilti hish'ir lahem sarid)—This phrase echoes the herem (חֵרֶם, devoted destruction) command. The complete victory fulfilled God's promise that 'one man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you' (Joshua 23:10). The northern coalition's utter defeat proved that technological superiority means nothing against Yahweh's covenant faithfulness.
Until they left them none remaining (עַד־בִּלְתִּי הִשְׁאִיר־לָהֶם שָׂרִיד, ad bilti hish'ir lahem sarid)—This phrase echoes the herem (חֵרֶם, devoted destruction) command. The complete victory fulfilled God's promise that 'one man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you' (Joshua 23:10). The northern coalition's utter defeat proved that technological superiority means nothing against Yahweh's covenant faithfulness.
And Joshua did unto them as the LORD bade him: he houghed their horses, and burnt their chariots with fire.
View commentary
Joshua did unto them as the LORD bade him: he houghed their horses, and burnt their chariots with fire—The verb houghed (עִקֵּר, iqqer, hamstrung) means cutting the leg tendons, permanently disabling war horses. This radical act of faith destroyed valuable military assets worth a fortune, obeying God's command against trusting in horses (Deuteronomy 17:16).
Burning the chariots (רֶכֶב, rekhev) eliminated the temptation to adopt Canaanite military methods. God required total dependence on Him, not human weaponry. This obedience cost Israel strategic military advantage but gained spiritual purity. As Zechariah later prophesied: 'I will cut off the chariot from Ephraim, and the horse from Jerusalem... and he shall speak peace unto the heathen' (Zechariah 9:10). True victory comes through dependence on God, not superior armaments.
Burning the chariots (רֶכֶב, rekhev) eliminated the temptation to adopt Canaanite military methods. God required total dependence on Him, not human weaponry. This obedience cost Israel strategic military advantage but gained spiritual purity. As Zechariah later prophesied: 'I will cut off the chariot from Ephraim, and the horse from Jerusalem... and he shall speak peace unto the heathen' (Zechariah 9:10). True victory comes through dependence on God, not superior armaments.
And Joshua at that time turned back, and took Hazor, and smote the king thereof with the sword: for Hazor beforetime was the head of all those kingdoms.
View commentary
Joshua at that time turned back, and took Hazor, and smote the king thereof with the sword—After the pursuit, Joshua returned to the coalition's headquarters. Hazor (חָצוֹר, Chatzor, 'enclosure/castle') was the head of all those kingdoms (רֹאשׁ, rosh, chief/capital). Its destruction was strategically and symbolically critical—eliminating the power center that organized resistance.
The execution of Hazor's king fulfilled the pattern established with Jericho and Ai: removing Canaanite leadership to prevent future rebellion. Archaeological evidence confirms Hazor's massive size (200 acres, 10 times larger than typical Canaanite cities) and catastrophic destruction in the late 13th century BC, exactly matching Joshua's timeframe. Destroying the 'head' paralyzed the entire northern region.
The execution of Hazor's king fulfilled the pattern established with Jericho and Ai: removing Canaanite leadership to prevent future rebellion. Archaeological evidence confirms Hazor's massive size (200 acres, 10 times larger than typical Canaanite cities) and catastrophic destruction in the late 13th century BC, exactly matching Joshua's timeframe. Destroying the 'head' paralyzed the entire northern region.
And they smote all the souls that were therein with the edge of the sword, utterly destroying them: there was not any left to breathe: and he burnt Hazor with fire. any: Heb. any breath
View commentary
They smote all the souls that were therein with the edge of the sword, utterly destroying them—The phrase utterly destroying (הַחֲרֵם, haCharem) invokes the herem ban: total consecration to God through destruction of all that breathes. There was not any left to breathe (כָּל־נְשָׁמָה, kol neshamah, any breathing thing) echoes Deuteronomy 20:16's command.
He burnt Hazor with fire—Unlike other cities (v. 13), Hazor alone was burned because of its preeminence as the coalition's head. This selective destruction fulfilled both judgment and pragmatism: destroying the power center while preserving other cities for habitation. The fire that consumed Hazor's idolatry and evil purified the land for covenant people. Hebrews 12:29 reminds us 'our God is a consuming fire,' purging sin while refining the faithful.
He burnt Hazor with fire—Unlike other cities (v. 13), Hazor alone was burned because of its preeminence as the coalition's head. This selective destruction fulfilled both judgment and pragmatism: destroying the power center while preserving other cities for habitation. The fire that consumed Hazor's idolatry and evil purified the land for covenant people. Hebrews 12:29 reminds us 'our God is a consuming fire,' purging sin while refining the faithful.
And all the cities of those kings, and all the kings of them, did Joshua take, and smote them with the edge of the sword, and he utterly destroyed them, as Moses the servant of the LORD commanded.
View commentary
All the cities of those kings, and all the kings of them, did Joshua take—The comprehensive victory over multiple city-states fulfilled God's promise to give Israel the land. The verb take (לָכַד, lakhad, capture/seize) emphasizes military conquest, while utterly destroyed (הֶחֱרִים, hecherim) again invokes herem devotion to God.
As Moses the servant of the LORD commanded—This phrase anchors Joshua's actions in covenantal obedience, not personal vendetta. The title servant of the LORD (עֶבֶד יְהוָה, eved YHWH) appears 40 times for Moses, emphasizing that conquest fulfilled divine mandate transmitted through His chosen mediator. Joshua's obedience to Moses's instruction (from Deuteronomy 7:2, 20:16-17) demonstrates covenant continuity across leadership transitions. God's commands don't change with new administration.
As Moses the servant of the LORD commanded—This phrase anchors Joshua's actions in covenantal obedience, not personal vendetta. The title servant of the LORD (עֶבֶד יְהוָה, eved YHWH) appears 40 times for Moses, emphasizing that conquest fulfilled divine mandate transmitted through His chosen mediator. Joshua's obedience to Moses's instruction (from Deuteronomy 7:2, 20:16-17) demonstrates covenant continuity across leadership transitions. God's commands don't change with new administration.
But as for the cities that stood still in their strength, Israel burned none of them, save Hazor only; that did Joshua burn. in their: Heb. on their heap
View commentary
But as for the cities that stood still in their strength, Israel burned none of them, save Hazor only—The phrase stood still in their strength (הָעֹמְדוֹת עַל־תִּלָּם, ha'omedot al-tillam) literally means 'standing on their mounds,' referring to fortified cities built on tells (artificial hills from successive occupation layers). Israel's selective destruction policy preserved infrastructure for future habitation while eliminating the symbolic power center.
The Hebrew tel (תֵּל, mound) appears throughout Near Eastern archaeology—centuries of rebuilding on the same site created elevated settlements. Save Hazor only emphasizes Hazor's unique status as the coalition's head (verse 10). Burning only the capital sent a clear message: resistance headquarters destroyed, but productive cities preserved for Israel's use. This strategic pragmatism combined divine judgment with wise stewardship, showing God's commands serve both justice and His people's welfare. The contrast between comprehensive human destruction (herem) and selective urban destruction demonstrates nuanced obedience—Joshua destroyed what God commanded (people) while preserving what would serve covenant community (cities).
The Hebrew tel (תֵּל, mound) appears throughout Near Eastern archaeology—centuries of rebuilding on the same site created elevated settlements. Save Hazor only emphasizes Hazor's unique status as the coalition's head (verse 10). Burning only the capital sent a clear message: resistance headquarters destroyed, but productive cities preserved for Israel's use. This strategic pragmatism combined divine judgment with wise stewardship, showing God's commands serve both justice and His people's welfare. The contrast between comprehensive human destruction (herem) and selective urban destruction demonstrates nuanced obedience—Joshua destroyed what God commanded (people) while preserving what would serve covenant community (cities).
And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves; but every man they smote with the edge of the sword, until they had destroyed them, neither left they any to breathe.
View commentary
And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves—The verb took for a prey (בָּזְזוּ, bazzu) means to plunder or take as booty. Unlike Jericho (6:18-19) where all spoil was devoted to God, or Ai (8:2) where spoil was permitted, this verse establishes the general conquest policy: every man they smote with the edge of the sword (הֶחֱרִימוּ, hecherímu, devoted to destruction), but property and livestock became Israel's inheritance.
The phrase neither left they any to breathe (כָּל־נְשָׁמָה, kol-neshamah) echoes Deuteronomy 20:16's command regarding Canaanite nations. The Hebrew neshamah (נְשָׁמָה, breath/living being) appears in Genesis 2:7 when God breathed life into Adam—its use here emphasizes total removal of Canaanite life from the land. This harsh reality must be understood within herem theology: Canaanite civilization's pervasive wickedness (child sacrifice, cultic prostitution, extreme idolatry) demanded radical surgery lest Israel be infected. The permission to take spoil shows God's provision—conquest served both judgment on wickedness and inheritance for His people.
The phrase neither left they any to breathe (כָּל־נְשָׁמָה, kol-neshamah) echoes Deuteronomy 20:16's command regarding Canaanite nations. The Hebrew neshamah (נְשָׁמָה, breath/living being) appears in Genesis 2:7 when God breathed life into Adam—its use here emphasizes total removal of Canaanite life from the land. This harsh reality must be understood within herem theology: Canaanite civilization's pervasive wickedness (child sacrifice, cultic prostitution, extreme idolatry) demanded radical surgery lest Israel be infected. The permission to take spoil shows God's provision—conquest served both judgment on wickedness and inheritance for His people.
As the LORD commanded Moses his servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the LORD commanded Moses. left: Heb. removed nothing
View commentary
As the LORD commanded Moses his servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the LORD commanded Moses.
This verse summarizes Joshua's defining characteristic: complete obedience to the Mosaic covenant. The chain of command—LORD to Moses to Joshua—establishes the unbroken transmission of divine revelation through faithful human agents. The emphatic conclusion, "he left nothing undone" (lo-hesir davar, לֹא־הֵסִיר דָּבָר, literally "he removed/turned aside not a word"), uses the strongest possible negative to assert Joshua's comprehensive faithfulness. This stands in stark contrast to later generations who would partially obey, compromising with Canaanites and adopting their practices.
The Hebrew construction emphasizes both precision and comprehensiveness. Joshua didn't select which commands to obey based on personal preference, cultural accommodation, or pragmatic calculation. He obeyed "all" (kol, כֹּל), a term appearing twice in this verse, stressing totality. Reformed theology recognizes this as the proper response to divine revelation—Scripture's authority extends to all its teachings, not merely those we find congenial. The Westminster Confession states that "the whole counsel of God" must be received (WCF 1.6).
This obedience resulted from relationship, not mere duty. Throughout Joshua, the recurring phrase "the LORD said to Joshua" indicates intimate communication between God and His servant. Obedience flows from knowing God, not just knowing rules. Jesus would later say, "If ye love me, keep my commandments" (John 14:15), establishing love as obedience's motive. Joshua models the gospel pattern: relationship with God produces faithfulness to God's word, which in turn advances God's kingdom purposes.
This verse summarizes Joshua's defining characteristic: complete obedience to the Mosaic covenant. The chain of command—LORD to Moses to Joshua—establishes the unbroken transmission of divine revelation through faithful human agents. The emphatic conclusion, "he left nothing undone" (lo-hesir davar, לֹא־הֵסִיר דָּבָר, literally "he removed/turned aside not a word"), uses the strongest possible negative to assert Joshua's comprehensive faithfulness. This stands in stark contrast to later generations who would partially obey, compromising with Canaanites and adopting their practices.
The Hebrew construction emphasizes both precision and comprehensiveness. Joshua didn't select which commands to obey based on personal preference, cultural accommodation, or pragmatic calculation. He obeyed "all" (kol, כֹּל), a term appearing twice in this verse, stressing totality. Reformed theology recognizes this as the proper response to divine revelation—Scripture's authority extends to all its teachings, not merely those we find congenial. The Westminster Confession states that "the whole counsel of God" must be received (WCF 1.6).
This obedience resulted from relationship, not mere duty. Throughout Joshua, the recurring phrase "the LORD said to Joshua" indicates intimate communication between God and His servant. Obedience flows from knowing God, not just knowing rules. Jesus would later say, "If ye love me, keep my commandments" (John 14:15), establishing love as obedience's motive. Joshua models the gospel pattern: relationship with God produces faithfulness to God's word, which in turn advances God's kingdom purposes.
Summary of Joshua's Conquests
So Joshua took all that land, the hills, and all the south country, and all the land of Goshen, and the valley, and the plain, and the mountain of Israel, and the valley of the same;
View commentary
So Joshua took all that land—The comprehensive summary begins with emphatic totality. The verb took (לָקַח, laqach) indicates decisive possession, not merely passing conquest. The geographic catalog that follows—the hills, and all the south country, and all the land of Goshen, and the valley, and the plain, and the mountain of Israel, and the valley of the same—encompasses Canaan's diverse terrain from multiple perspectives.
The hills (hahar, הָהָר) refers to the central highlands running north-south through Canaan. The south country (hanegev, הַנֶּגֶב, the Negev) designates the arid southern region. The land of Goshen (not Egypt's Goshen, but a Judean region near Hebron) appears in 10:41. The valley (hashfelah, הַשְּׁפֵלָה) means lowlands or foothills between coast and highlands. The plain (ha'aravah, הָעֲרָבָה) refers to the Jordan rift valley. The mountain of Israel likely designates the northern highlands (later Ephraim and Manasseh). This geographical comprehensiveness demonstrates complete fulfillment of divine promise—every terrain type, every region, came under Israelite control through Joshua's faithful leadership.
The hills (hahar, הָהָר) refers to the central highlands running north-south through Canaan. The south country (hanegev, הַנֶּגֶב, the Negev) designates the arid southern region. The land of Goshen (not Egypt's Goshen, but a Judean region near Hebron) appears in 10:41. The valley (hashfelah, הַשְּׁפֵלָה) means lowlands or foothills between coast and highlands. The plain (ha'aravah, הָעֲרָבָה) refers to the Jordan rift valley. The mountain of Israel likely designates the northern highlands (later Ephraim and Manasseh). This geographical comprehensiveness demonstrates complete fulfillment of divine promise—every terrain type, every region, came under Israelite control through Joshua's faithful leadership.
Even from the mount Halak, that goeth up to Seir, even unto Baalgad in the valley of Lebanon under mount Hermon: and all their kings he took, and smote them, and slew them. the mount: or, the smooth mountain
View commentary
Even from the mount Halak, that goeth up to Seir, even unto Baal-gad in the valley of Lebanon under mount Hermon—The conquest's geographical boundaries span from extreme south to extreme north. Mount Halak (הַר חָלָק, har chalaq, 'smooth mountain') marked the southern limit toward Edom (Seir). Baal-gad (בַּעַל גָּד, 'lord of fortune') in the Lebanon valley below Mount Hermon defined the northern extent—approximately 150 miles north-south.
This comprehensive scope fulfills God's promise to Abraham (Genesis 15:18-21) and Moses (Deuteronomy 11:24). The phrase all their kings he took, and smote them, and slew them uses three verbs for emphasis: took (לָכַד, lakhad, captured), smote (נָכָה, nakah, struck down), and slew (הֵמִית, hemit, put to death). This triple emphasis underscores complete elimination of Canaanite political leadership, preventing future organized resistance. The removal of kings parallels Revelation's eschatological judgment where earthly rulers opposing God face divine wrath (Revelation 19:19-21). Joshua's faithfulness in executing comprehensive conquest prefigures Christ's complete victory over all opposing powers.
This comprehensive scope fulfills God's promise to Abraham (Genesis 15:18-21) and Moses (Deuteronomy 11:24). The phrase all their kings he took, and smote them, and slew them uses three verbs for emphasis: took (לָכַד, lakhad, captured), smote (נָכָה, nakah, struck down), and slew (הֵמִית, hemit, put to death). This triple emphasis underscores complete elimination of Canaanite political leadership, preventing future organized resistance. The removal of kings parallels Revelation's eschatological judgment where earthly rulers opposing God face divine wrath (Revelation 19:19-21). Joshua's faithfulness in executing comprehensive conquest prefigures Christ's complete victory over all opposing powers.
Joshua made war a long time with all those kings.
View commentary
Joshua made war a long time with all those kings—This brief verse provides crucial temporal context. The Hebrew long time (יָמִים רַבִּים, yamim rabbim, 'many days') contrasts with the narrative's rapid pacing. Readers might assume conquest happened quickly, but this verse reveals sustained military campaigning. Comparing Joshua 14:7 and 14:10 suggests approximately seven years of warfare—Caleb was 78 when Moses sent spies (40 years earlier), 85 at inheritance distribution, indicating roughly seven years elapsed during conquest.
The phrase with all those kings (אֵת כָּל־הַמְּלָכִים הָאֵלֶּה, et kol-hamelachim ha'eleh) emphasizes the scope and duration of conflict. This wasn't a single decisive campaign but protracted warfare against multiple coalitions across diverse terrain. The theological import is significant: God's promises are certain, but their fulfillment often requires patient, sustained obedience over extended periods. Instant gratification characterizes neither divine providence nor faithful discipleship. The conquest's duration tested Israel's endurance, just as Christian sanctification requires lifelong perseverance, not merely momentary conversion.
The phrase with all those kings (אֵת כָּל־הַמְּלָכִים הָאֵלֶּה, et kol-hamelachim ha'eleh) emphasizes the scope and duration of conflict. This wasn't a single decisive campaign but protracted warfare against multiple coalitions across diverse terrain. The theological import is significant: God's promises are certain, but their fulfillment often requires patient, sustained obedience over extended periods. Instant gratification characterizes neither divine providence nor faithful discipleship. The conquest's duration tested Israel's endurance, just as Christian sanctification requires lifelong perseverance, not merely momentary conversion.
There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: all other they took in battle.
View commentary
There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon—The exclusivity is striking: only Gibeon sought peace (chapter 9), and that through deception. The phrase made peace (הִשְׁלִימָה, hishlimah) comes from shalom (שָׁלוֹם), meaning peace, wholeness, or covenant relationship. Every other city chose warfare over surrender.
All other they took in battle (אֶת־הַכֹּל לָקְחוּ בַּמִּלְחָמָה, et-hakol laqchu bamilchamah)—The comprehensive all reinforces total military conquest. This universal resistance demands explanation, which verse 20 provides: God hardened their hearts. From a human perspective, the cities' refusal to surrender seems foolish—Israel's reputation from Egypt and Transjordan conquests (2:9-11) should have prompted capitulation. Yet divine hardening ensured judgment's thoroughness. The Gibeonite exception proves the rule: had cities sought peace, survival was possible (though Joshua's oath to Gibeon came from deception, not divine command). The New Testament parallel is sobering: 'Today if ye will hear his voice, harden not your hearts' (Hebrews 3:7-8). Persistent resistance to God leads to judicial hardening unto destruction.
All other they took in battle (אֶת־הַכֹּל לָקְחוּ בַּמִּלְחָמָה, et-hakol laqchu bamilchamah)—The comprehensive all reinforces total military conquest. This universal resistance demands explanation, which verse 20 provides: God hardened their hearts. From a human perspective, the cities' refusal to surrender seems foolish—Israel's reputation from Egypt and Transjordan conquests (2:9-11) should have prompted capitulation. Yet divine hardening ensured judgment's thoroughness. The Gibeonite exception proves the rule: had cities sought peace, survival was possible (though Joshua's oath to Gibeon came from deception, not divine command). The New Testament parallel is sobering: 'Today if ye will hear his voice, harden not your hearts' (Hebrews 3:7-8). Persistent resistance to God leads to judicial hardening unto destruction.
For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses.
View commentary
This verse presents one of Scripture's most challenging doctrines: divine hardening of hearts unto judgment. The phrase 'it was of the LORD to harden their hearts' (ki meYahweh haytah lechazzeq et-libam, כִּי מֵיהוָה הָיְתָה לְחַזֵּק אֶת־לִבָּם) attributes heart-hardening directly to divine agency. The verb chazaq (חָזַק, 'harden') means to strengthen, make firm, or obstinate. God actively strengthened Canaanite resistance 'that they should come against Israel in battle.' The purpose clauses reveal divine intent: 'that he might destroy them utterly...that they might have no favour...that he might destroy them.' The Hebrew lemaan (לְמַעַן, 'that') introduces divine purpose—hardening served judgment. The phrase 'as the LORD commanded Moses' roots this destruction in previous divine mandate (Deuteronomy 7:1-2, 20:16-18). From a Reformed perspective, this demonstrates God's absolute sovereignty including judicial hardening of sinners for just judgment. Romans 9:17-18 cites Pharaoh's hardening as parallel case, teaching that God hardens whom He wills for His purposes. Canaanite civilization had reached full iniquity (Genesis 15:16), warranting divine judgment executed through Israel.
And at that time came Joshua, and cut off the Anakims from the mountains, from Hebron, from Debir, from Anab, and from all the mountains of Judah, and from all the mountains of Israel: Joshua destroyed them utterly with their cities.
View commentary
And at that time came Joshua, and cut off the Anakims from the mountains—The Anakim (עֲנָקִים, Anaqim) were the giant race that terrified the faithless spies forty years earlier (Numbers 13:28, 33). Their presence in the mountains had caused Israel's fathers to refuse entering Canaan, resulting in forty years of wilderness wandering. Now Joshua systematically eliminates them from their strongholds: Hebron, from Debir, from Anab, and from all the mountains of Judah, and from all the mountains of Israel.
The verb cut off (כָּרַת, karat) means to cut down, destroy, or exterminate—the same verb used for covenant-making (literally 'cutting' covenant). Joshua destroyed them utterly with their cities (הֶחֱרִימָם יְהוֹשֻׁעַ עִם־עָרֵיהֶם, hecherimam Yehoshua im-areihem)—the herem ban applied completely. This victory demonstrates that faith overcomes obstacles that terrified previous generations. What stopped Israel's fathers (faithlessness before giants) posed no obstacle to Joshua's faithful generation. The theological principle: yesterday's insurmountable problems become today's conquered enemies when God's people trust His promises. Caleb's later request for Hebron (14:12-15) shows personal investment—he would possess the very territory the giants once held.
The verb cut off (כָּרַת, karat) means to cut down, destroy, or exterminate—the same verb used for covenant-making (literally 'cutting' covenant). Joshua destroyed them utterly with their cities (הֶחֱרִימָם יְהוֹשֻׁעַ עִם־עָרֵיהֶם, hecherimam Yehoshua im-areihem)—the herem ban applied completely. This victory demonstrates that faith overcomes obstacles that terrified previous generations. What stopped Israel's fathers (faithlessness before giants) posed no obstacle to Joshua's faithful generation. The theological principle: yesterday's insurmountable problems become today's conquered enemies when God's people trust His promises. Caleb's later request for Hebron (14:12-15) shows personal investment—he would possess the very territory the giants once held.
There was none of the Anakims left in the land of the children of Israel: only in Gaza, in Gath, and in Ashdod, there remained.
View commentary
There was none of the Anakims left in the land of the children of Israel—The Anakim's removal from Israelite territory was complete. The phrase land of the children of Israel (אֶרֶץ בְּנֵי יִשְׂרָאֵל, eretz benei Yisra'el) defines the scope: territories Israel controlled, not necessarily all Canaan. Only in Gaza, in Gath, and in Ashdod, there remained—these Philistine coastal cities preserved Anakim remnants.
This geographical precision proves tragically prophetic. Gath later produced Goliath and his giant brothers (1 Samuel 17:4; 2 Samuel 21:15-22), demonstrating that incomplete conquest creates future problems. The Anakim's survival in Philistine territory shows Israel didn't fully execute God's command to eliminate these peoples. The theological principle: partial obedience leaves strongholds that later trouble God's people. The phrase there remained (נִשְׁאֲרוּ, nish'aru) uses the verb for remnant or survivor—what should have been completely destroyed persists as ongoing threat. New Testament application: besetting sins not thoroughly mortified (Colossians 3:5) remain to trouble believers, just as Anakim remnants later challenged Israel.
This geographical precision proves tragically prophetic. Gath later produced Goliath and his giant brothers (1 Samuel 17:4; 2 Samuel 21:15-22), demonstrating that incomplete conquest creates future problems. The Anakim's survival in Philistine territory shows Israel didn't fully execute God's command to eliminate these peoples. The theological principle: partial obedience leaves strongholds that later trouble God's people. The phrase there remained (נִשְׁאֲרוּ, nish'aru) uses the verb for remnant or survivor—what should have been completely destroyed persists as ongoing threat. New Testament application: besetting sins not thoroughly mortified (Colossians 3:5) remain to trouble believers, just as Anakim remnants later challenged Israel.
So Joshua took the whole land, according to all that the LORD said unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land rested from war.
View commentary
This verse summarizes the conquest's completion, emphasizing divine faithfulness to promise. The phrase 'Joshua took the whole land' (vayikach Yehoshua et-kol-haarets, וַיִּקַּח יְהוֹשֻׁעַ אֶת־כָּל־הָאָרֶץ) indicates comprehensive military success, though later passages show some cities remained unconquered (13:1-7; Judges 1). This apparent tension resolves by understanding 'whole land' as the entire territory promised, with remaining pockets of resistance to be conquered gradually. The phrase 'according to all that the LORD said unto Moses' roots Joshua's success in divine promise and Mosaic revelation—God fulfilled every word He spoke. The distribution 'for an inheritance unto Israel according to their divisions by their tribes' shows systematic, equitable land allocation maintaining tribal identity. The concluding statement 'the land rested from war' (vehaarets shaqatah milchamah, וְהָאָרֶץ שָׁקְטָה מִמִּלְחָמָה) indicates cessation of major military campaigns, though not elimination of all enemies. This rest foreshadows the greater rest Christ provides (Hebrews 4:1-11)—positional peace accomplished, though experiential conquest continues.