Text -- Joshua 11:8 (NET)

11:8 The Lord handed them over to Israel and they struck them down and chased them all the way to Greater Sidon, Misrephoth Maim, and the Mizpah Valley to the east. They struck them down until no survivors remained.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 11:8

A great city in the northwest part of Canaan, upon the sea.

Wesley: Jos 11:8

maim - A place not far from Zidon, supposed to be so called from the salt or glass which they made there.

Wesley: Jos 11:8

Under mount Hermon, as appears by comparing this with Jos 11:3, and Jos 11:17. where it seems to be called the valley of Lebanon. This lay on the east, as Zidon did on the west; and so it seems they fled several ways, and the Israelites also divided themselves into two bodies, one pursuing east, and the other west.

JFB: Jos 11:1-9

The scene of the sacred narrative is here shifted to the north of Canaan, where a still more extensive confederacy was formed among the ruling powers to oppose the further progress of the Israelites. Jabin ("the Intelligent"), which seems to have been a hereditary title (Jdg 4:2), took the lead, from Hazor being the capital of the northern region (Jos 11:10). It was situated on the borders of lake Merom. The other cities mentioned must have been in the vicinity though their exact position is unknown.

JFB: Jos 11:6-8

As it was impossible to have marched from Gilgal to Merom in one day, we must suppose Joshua already moving northward and within a day's distance of the Canaanite camp, when the Lord gave him this assurance of success. With characteristic energy he made a sudden advance, probably during the night, and fell upon them like a thunderbolt, when scattered along the rising grounds (Septuagint), before they had time to rally on the plain. In the sudden panic "the Lord delivered them into the hand of Israel, who smote them, and chased them." The rout was complete; some went westward, over the mountains, above the gorge of the Leontes, to Sidon and Misrephothmaim ("glass-smelting houses"), in the neighborhood, and others eastward to the plain of Mizpeh.

JFB: Jos 11:8

Of those whom they overtook. All those who fell into their hands alive were slain.

Clarke: Jos 11:8

Great Zidon - If this were the same with the Sidon of the ancients, it was illustrious long before the Trojan war; and both it and its inhabitants are frequently mentioned by Homer as excelling in works of skill and utility, and abounding in wealth: -

Ενθ ’ εσαν οἱ πεπλοι παμποικιλοι, εογα γυναικω

Σιδονιων

Iliad, lib. vi., ver. 289

"There lay the ventures of no vulgar art

Sidonian maids embroidered every part.

Pope

Αργυρεον κρητηρα τετυγμενον· ἑξ δ ’ αρα μετρα

Χανδανεν, αυταρ καλλει ενικα πασαν επ ’ αιαν

Πολλον, επι Σιδονες πολυδαιδαλοι ευ ησκησαν.

Iliad, lib. xxiii., ver. 741

"A silver urn that full six measures held

By none in weight or workmanship excell’ d

Sidonian artists taught the frame to shine

Elaborate with artifice divine.

Pope

Εκ μεν Σιδωνος πολυχαλκου ευχομαι ειναι.

Odyss. xv. 424

"I am of Sidon, famous for her wealth.

The art of making glass is attributed by Pliny to this city: Sidon artifex vitri , Hist. Nat. l. v., c. 19

Clarke: Jos 11:8

Misrephoth-maim - Or, Misrephoth of the waters. What this place was is unknown, but Calmet conjectures it to be the same with Sarepta, a city of Phoenicia, contiguous to Sidon. The word signifies the burning of the waters, or inflammation; probably it was a place noted for its hot springs: this idea seems to have struck Luther, as he translates it, die warme wasser , the hot waters.

Calvin: Jos 11:8

8.And the Lord delivered them, etc The greatness of the overthrow may be inferred from this, that the slaughter continued as far as Sidon, which was far distant from the lake of Merom. Sidon is called great, from its celebrity as a commercial emporium and the great number of its inhabitants. There is no comparison instituted between it and a minor town of same name. The Hebrew noun Mozerephoth, which some retain without change as a proper name, we have preferred to translate “the boiling of the waters,” because it is probable that there were thermal springs there, which boiled. Moreover, as the panic which hurried them away into such a scattered flight, plainly shows that they were driven headlong by the secret terror of the Lord. So it is certain that the Israelites who dared to follow the fugitives through so many dangers were carried to a higher pitch of valor than human by celestial agency.

Praise is bestowed on Joshua as well for his abstinence as for his prompt obedience. Nor would he have submitted so willingly to the loss of so many horses and chariots, had not the fear of God overawed him. For such is our ingenuity in devising pretexts, it would have been plausible to allege, that though he could not fit them for military use, still their value was by no means to be despised. But he thought that he had no right to take anything into consideration but the pleasure of God. Then, as he had succeeded by his own good conduct, in making the people willing and obedient, he, as an individual, justly received the praise of what had been performed generally by all.

TSK: Jos 11:8

the Lord : Jos 21:44

great Zidon : or, Zidon-rabbah, Jos 19:28; Gen 10:15, Gen 49:13; Zec 9:2

Misrephothmaim : or, salt pits, Heb. burning of waters, Jos 13:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 11:8

One portion of the defeated host fled north-westward toward Zidon; the other northeastward up the Ard el Huleh.

Zidon, as the metropolis of various subject towns and territories, appears Jos 19:28 to have been afterward assigned to Asher, but was not, in fact, conquered by that tribe Jdg 1:31. It is mentioned in Egyptian papyri of great antiquity, and by Homer, and was in the most ancient times the capital of Phoenicia. In later times it was eclipsed by Tyre (compare 2Sa 5:11). The prophets frequently couple Tyre and Sidon together, as does also the New Testament (Isa 23:2, Isa 23:4,Isa 23:12; Jer 27:3; Jer 47:4; Mat 11:22; Mat 15:21, etc.).

Both the site and signification of Misre-photh-maim are uncertain. Some have thought it identical with "Zarephath which belongeth to Zidon"1Ki 17:9, the Sarepta of the New Test. The name is explained by some (see the margin) as meaning hot springs; by others as salt pits; i. e. pits where the sea water was evaporated for the sake of its salt; and again by others as "smelting factories near the waters."Some, tracing the word to quite another root, render it "heights of waters,"or copious springs.

Poole: Jos 11:8

Zidon a great and famous city in the north-west part of Canaan, and upon the sea.

Misrephoth-maim a place not far from Zidon, supposed to be so called from the salt or glass which they made there. The valley of Mizpeh, under Mount Hermon, as appears by comparing this with Jos 11:3,17 , where it seems to be called the valley of Lebanon. This lay on the east, as Zidon did on the west; and so it seems they fled several ways, and the Israelites also divided themselves into two bodies, one pursuing east, and the other west.

Haydock: Jos 11:8

Thereof. Josue divided his forces, and sent some to pursue the fugitives to Sidon and Sarepta, and others he dispatched to the east side of the Jordan. ---

Sihon was famous for its commerce, and for its glass works. (Pliny, [Natural History?] v. 19.)

Gill: Jos 11:8

And the Lord delivered them into the hand of Israel,.... The whole host, who either were killed or wounded, or put to flight: it was of the Lord that Israel was directed to make so quick a march, and come upon them so suddenly, and that they were off their guard, and unprovided for them, and so fell into their hands:

who smote them; with the edge of the sword killed and wounded great numbers; and the rest fleeing, they

chased them unto great Zidon; not that there was another Zidon called the less, as Kimchi and Ben Melech thought there seemed to be, and which also Jerom ⁱ suggests; but this was so called because of its greatness, the large extent of it, and the abundance of wealth and riches in it: Curtius says ^k, it was renowned for its antiquity and the fame of its buildings; and Mela says ^l, that before it was conquered by the Persians, it was the greatest of the maritime cities, though now greatly reduced: Mr Maundrell ^m says of it,"Sidon is stocked well enough with inhabitants but is very much shrunk from its ancient extent, and more from its splendour, as appears from a great many beautiful pillars that lie scattered up and down the gardens without the present walls:''it lay, according to Strabo, not more than two hundred furlongs from Tyre ⁿ, or twenty five miles: it was more ancient than that, which is called the daughter of it: Homer speaks much of Sidon, as the same writer observes, but not a word of Tyre: Josephus ^o thinks it had its name from Sidon, the firstborn of Canaan, and that he built it, Gen 10:15; but Justin says ^p it had its name from the plenty of fishes there: and Tzaid in the Chaldee and Syriac languages signifies fishing and a fisherman: hence Bethsaida, a city mentioned in the New Testament, Mat 11:21, had its name; and Sidon is at this day called Said, and is now in the hands of the Turks: and though it was a part of the land of Canaan, and belonged to the tribe of Asher, never was conquered and possessed by them, but remained an Heathen city to the time of Christ:

and unto Misrephothmaim, or "boilings of water", it seems as if it was a place of hot baths, but the Targum renders it "pits of water", which Jarchi, Kimchi, and Ben Melech say, were pits into which the salt waters of the sea were drawn, and where they were heated by the sun, and made salt of; and so it is thought this was a place of salt pits, where salt was boiled, either by the heat of the sun or by fire ^q: Junius and Tremellius render the word by "glass furnaces", furnaces in which glass was made; and it is certain, that at Sidon, and near it, within the borders of which this place was, Jos 13:6; glass was made: Pliny ^r calls Sidon the artificer of glass, or a city where glass was made: and Strabo says ^s, that between Ace and Tyre is a shore which bears glassy sand, but they say it is not melted there, but carried to Sidon to be melted; and some say the Sidonians have a glassy sand fit for melting: Calmet ^t thinks this place is the same with Sarepta, Luk 4:26; which had its name from melting: of what construction the furnaces were in this place cannot be said, no doubt great improvement has been since made ^u:

and unto the valley of Mizpeh eastward, and they smote them, until they left them none remaining; the same with the valley of Lebanon; now as Sidon lay northwest and this was eastward, it seems that the armies of the Canaanites, in their consternation and confusion, fled some to the west and some to the east, who were pursued by different bodies of the army of Israel, separated for that purpose.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 11:8

¹ map For location see Map1 A1; JP3 F3; JP4 F3.

² tn The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 2:641).

Geneva Bible: Jos 11:8

And the LORD delivered them into the hand of Israel, who smote them, and chased them unto great Zidon, and unto ^{( e )} Misrephothmaim, and unto the valley of Mizpeh eastward; and they smote them, until they left them none remaining.

^{( e )} Which signifies hot waters, or according to some, brine pits.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 11:1-23

1 Divers kings overcome at the waters of Merom.

10 Hazor is taken and burnt.

16 All the country taken by Joshua.

21 The Anakims cut off.

23 The land rest from war.

MHCC: Jos 11:1-9

The wonders God wrought for the Israelites were to encourage them to act vigorously themselves. Thus the war against Satan's kingdom, carried on by preaching the gospel, was at first forwarded by miracles; but being fully proved to be of God, we are now left to the Divine grace in the usual course, in the use of the sword of the Spirit. God encouraged Joshua. Fresh dangers and difficulties make it necessary to seek fresh supports from the word of God, which we have nigh unto us for use in every time of need. God proportions our trials to our strength, and our strength to our trials. Joshua's obedience in destroying the horses and chariots, shows his self-denial in compliance with God's command. The possession of things on which the carnal heart is prone to depend, is hurtful to the life of faith, and the walk with God; therefore it is better to be without worldly advantages, than to have the soul endangered by them.

Matthew Henry: Jos 11:1-9

We are here entering upon the story of another campaign that Joshua made, and it was a glorious one, no less illustrious than the former in the success of it, though in respect of miracles it was inferior to it in glory. The wonders God then wrought for them were to animate and encourage them to act vigorously themselves. Thus the war carried on by the preaching of the gospel against Satan's kingdom was at first forwarded by miracles; but, the war being by them sufficiently proved to be of God, the managers of it are now left to the ordinary assistance of divine grace in the use of the sword of the Spirit, and must not expect hail-stones nor the standing still of the sun. In this story we have,

I. The Canaanites taking the field against Israel. They were the aggressors, God hardening their hearts to begin the war, that Israel might be justified beyond exception in destroying them. Joshua and all Israel had returned to the camp at Gilgal, and perhaps these kings knew no other than that they intended to sit down content with the conquest they had already made, and yet they prepare war against them. Note, Sinners bring ruin upon their own heads, so that God will be justified when he speaks, and they alone shall bear the blame for ever. Judah had now couched as a lion gone up from the prey; if the northern kings rouse him up, it is at their peril, Gen 49:9. Now, 1. Several nations joined in this confederacy, some in the mountains and some in the plains, Jos 11:2. Canaanites from east and west, Amorites, Hittites, Perizzites, etc. (Jos 11:3), of different constitutions and divided interests among themselves, and yet they here unite against Israel as against a common enemy. Thus are the children of this world more unanimous, and therein wiser, than the children of light. The oneness of the church's enemies should shame the church's friends out of their discords and divisions, and engage them to be one. 2. The head of this confederacy was Jabin king of Hazor (Jos 11:1), as Adoni-zedec was of the former; it is said (Jos 11:10) Hazor had been the head of all those kingdoms, which could not have revolted without occasioning ill-will; but this was forgotten and laid aside upon this occasion, by consent of parties, Luk 23:12. When they had all drawn up their forces together, every kingdom bringing in its quota, they were a very great army, much greater than the former, as the sand on the sea shore in multitude, and upon this account much stronger and more formidable, that they had horses and chariots very many, which we do not find the southern kings had; hereby they had a great advantage against Israel, for their army consisted only of foot, and they never brought horses nor chariots into the field. Josephus tells us that the army of the Canaanites consisted of 300,000 foot, 10,000 horses, and 20,000 chariots. Many there be that rise up against God's Israel; doubtless their numbers made them very confident of success, but it proved that so much the greater slaughter was made of them.

II. The encouragement God gave to Joshua to give them the meeting, even upon the ground of their own choosing (Jos 11:6): Be not afraid because of them. Joshua was remarkable for his courage - it was his master grace, and yet it seems he had need to be again and again cautioned not to be afraid. Fresh dangers and difficulties make it necessary to fetch in fresh supports and comforts from the word of God, which we have always nigh unto us, to be made use of in every time of need. Those that have God on their side need not be disturbed at the number and power of their enemies; more are those that are with us than those that are against us; those have the hosts of the Lord that have the Lord of hosts engaged for them. For his encouragement, 1. God assures him of success, and fixes the hour: Tomorrow about this time, when an engagement (it is probable) was expected and designed on both sides, I will deliver them up slain. Though they were to be slain by the sword of Israel, yet it is spoken of as God's work, that he would deliver them up. 2. He appoints him to hough their horses, hamstring them, lame them, and burn their chariots, not only that Israel might not use them hereafter, but that they might not fear them now, their God designing this contempt to be put upon them. Let Israel look upon their chariots but as rotten wood designed for the fire, and their horses of war as disabled things, scarcely good enough for the cart. This encouragement which God here gave to Joshua no doubt he communicated to the people, who perhaps were under some apprehensions of danger from this vast army, notwithstanding the experience they had had of God's power engaged for them. And the wisdom and goodness of God are to be observed, (1.) In infatuating the counsels of the enemy, that all the kings of Canaan, who were not dispersed at such a distance from each other but that they might have got all together in a body, did not at first confederate against Israel, but were divided into the southern and northern combination, and so became the less formidable. And, (2.) In preparing his people to encounter the greater force, by breaking the less. They first engage with five kings together, and now with many more. God proportions our trials to our strength and our strength to our trials.

III. Joshua's march against these confederate forces, Jos 11:7. He came upon them suddenly, and surprised them in their quarters. He made this haste, 1. That he might put them into the greater confusion, by giving them an alarm, when they little thought he was near them. 2. That he might be sure not to come short of the honour God had fixed, to give him the meeting at the enemies' camp, tomorrow about this time. It is fit we should keep time with God.

IV. His success, Jos 11:8. He obtained the honour and advantage of a complete victory; he smote them and chased them, in the several ways they took in their flight; some fled towards Zidon, which lay to the northwest, others towards Mizpeh, eastward, but the parties Joshua sent out pursued them each way. So the Lord delivered them into the hand of Israel; they would not deliver themselves into the hands of Israel to be made proselytes and tributaries, and so offered up to God's grace (Rom 15:16), and therefore God delivered them into their hands to be made sacrifices to his justice; for God will be honoured by us or upon us.

V. His obedience to the orders given him, in destroying the horses and chariots (Jos 11:9), which was an instance, 1. Of his subjection to the divine will, as one under authority, that must do as he is bidden. 2. Of his self-denial, and crossing his own genius and inclination in compliance with God's command. 3. Of his confidence in the power of God engaged for Israel, which enabled them to despise the chariots and horses which others trusted in, Psa 20:7; Psa 33:17. 4. Of his care to keep up in the people the like confidence in God, by taking that from them which they would be tempted to trust too much to. This was cutting of a right hand.

Keil-Delitzsch: Jos 11:1-15

The War in Northern Canaan. - Jos 11:1-3. On receiving intelligence of what had occurred in the south, the king of Hazor formed an alliance with the kings of Madon, Shimron, and Achshaph, and other kings of the north, to make a common attack upon the Israelites. This league originated with Jabin the king of Hazor, because Hazor was formerly the head of all the kingdoms of northern Canaan (Jos 11:10). Hazor , which Joshua conquered and burned to the ground (Jos 11:10, Jos 11:11), was afterwards restored, and became a capital again (Jdg 4:2; 1Sa 12:9); it was fortified by Solomon (1Ki 9:15), and taken by Tiglath-Pileser (2Ki 15:29). It belonged to the tribe of Naphtali (Jos 19:36), but has not yet been discovered. According to Josephus (Ant. v. 5, 1), it was above the Lake of Samochonitis, the present Bahr el Huleh. Robinson conjectures that it is to be found in the ruins upon Tell Khuraibeh , opposite to the north-west corner of the lake of Huleh, the situation of which would suit Hazor quite well, as it is placed between Ramah and Kedesh in Jos 19:35-36 (see Bibl. Res. p. 364). On the other hand, the present ruins of Huzzur or Hazireh , where there are the remains of large buildings of a very remote antiquity (see Rob. Bibl. Res. p. 62), with which Knobel identifies Hazor, cannot be thought of for a moment, as these ruins, which are about an hour and a quarter to the south-west of Yathir, are so close to the Ramah of Asher (Jos 19:29) that Hazor must also have belonged to Asher, and could not possibly have been included in the territory of Naphtali. There would be more reason for thinking of Tell Hazûr or Khirbet Hazûr , on the south-west of Szafed (see Rob. Bibl. Res. p. 81); but these ruins are not very ancient, and only belong to an ordinary village, and not to a town at all. Madon is only mentioned again in Jos 12:19, and its situation is quite unknown. Shimron , called Shimron-meron in Jos 12:20, was allotted to the tribe of Zebulun (Jos 19:15), and is also unknown. For Meron cannot be connected, as Knobel supposes, with the village and ruins of Marôn , not far from Kedesh, on the south-west (see Rob. Pal. iii. p. 371), or Shimron with the ruins of Khuraibeh , an hour to the south of Kedesh; as the territory of Zebulun, to which Shimron belonged, did not reach so far north, and there is not the slightest ground for assuming that there were two Shimrons, or for making a distinction between the royal seat mentioned here and the Shimron of Zebulun. There is also no probability in Knobel 's conjecture, that the Shimron last named is the same as the small village of Semunieh , probably the Simonias of Josephus (Vita, §24), on the west of Nazareth (see Rob. Pal. iii. p. 201). Achshaph , a border town of Ashwer (Jos 19:25), is also unknown, and is neither to be sought, as Robinson supposes (Bibl. Res. pp. 55), in the ruins of Kesâf, which lie even farther north than Abel ( Abil ), in the tribe of Naphtali, and therefore much too far to the north to have formed the boundary of Asher; nor to be identified with Acco ( Ptolemais ), as Knobel imagines, since Acco has nothing in common with Achshaph except the letter caph (see also at Jos 19:25).

Jos 11:2

Jabin also allied himself with the kings of the north "upon the mountains," i.e., the mountains of Naphtali (Jos 20:7), and " in the Arabah to the south of Chinnereth "(Jos 19:35), i.e., in the Ghor to the south of the sea of Galilee, and "in the lowland," i.e., the northern portion of it, as far down as Joppa, and "upon the heights of Dor." The town of Dor , which was built by Phoenicians, who settled there on account of the abundance of the purple mussels ( Steph. Byz. s. v. Δῶρος ), was allotted to the Manassites in the territory of Asher (Jos 17:11; cf. Jos 19:26), and taken possession of by the children of Joseph (1Ch 7:29). It was situated on the Mediterranean Sea, below the promontory of Carmel, nine Roman miles north of Caesarea, and is at the present time a hamlet called Tantura or Tortura , with very considerable ruins ( Wilson , The Holy Land, ii. 249, and V. de Velde , Journey, i. p. 251). The old town was a little more than a mile to the north, on a small range of hills, which is covered with ruins ( Ritter , Erdk. xvi. pp. 608-9; V. de Velde , Mem. p. 307), and on the north of which there are rocky ranges, with many grottos, and houses cut in the rock itself ( Buckingham , Syria, i. pp. 101-2). These are "the heights of Dor,"or "the high range of Dor"(Jos 12:23; 1Ki 4:11).

Jos 11:3

" Namely, with the Canaanites on the east and west, the Amorites "and other tribes dwelling upon the mountains (vid., Jos 3:10), and "the Hivites under the Hermon in the land of Mizpah," i.e., the country below Hasbeya , between Nahr Hasbany on the east, and Merj. Ayûn on the west, with the village of Mutulleh or Mtelleh , at present inhabited by Druses, which stands upon a hill more than 200 feet high, and from which there is a splendid prospect over the Huleh basin. It is from this that it has derived its name, which signifies prospect, specula , answering to the Hebrew Mizpah (see Robinson , Bibl. Res. p. 372).

Jos 11:4-5

These came out with their armies, a people as numerous as the sand by the sea-shore (vid., Gen 22:17, etc.), and very many horses and chariots. All these kings agreed together, sc., concerning the war and the place of battle, and encamped at Merom to fight against Israel. The name Merom ( Meirûm in the Arabic version) answers to Meirôm , a village whose name is also pronounced Meirûm , a celebrated place of pilgrimage among the Jews, because Hillel, Shammai, Simeon ben Jochai, and other noted Rabbins are said to be buried there (see Robinson , Pal. iii. p. 333), about two hours' journey north-west of Szafed, upon a rocky mountain, at the foot of which there is a spring that forms a small brook and flows away through the valley below Szafed ( Seetzen , R. ii. pp. 127-8; Robinson , Bibl. Res. pp. 73ff.). This stream, which is said to reach the Lake of Tiberias, in the neighbourhood of Bethsaida, is in all probability to be regarded as the "waters of Merom,"as, according to Josephus (Ant. v. 1, 18), "these kings encamped at Berothe (de. Bell. Jud. xx. 6, and Vit. 37, ' Meroth '), a city of Upper Galilee, not far from Kedese."

(Note: The traditional opinion that "waters of Merom"is the Old Testament name for the Lake of Samochonitis, or Huleh, is not founded upon any historical evidence, but is simply an inference of Hadr. Reland (Pal. Ill. p. 262), (1) from the statement made by Josephus (Ant. v. 5, 1), that Hazor was above the Lake of Somochonitis, it being taken for granted without further reason that the battle occurred at Hazor, and (2) from the supposed similarity in the meaning of the names, viz., that Samochonitis is derived from an Arabic word signifying to be high, and therefore means the same as Merom (height), though here again the zere is disregarded, and Merom is arbitrarily identified with Marom .)

Jos 11:6

On account of this enormous number, and the might of the enemy, who were all the more to be dreaded because of their horses and chariots, the Lord encouraged Joshua again,

(Note: "As there was so much more difficulty connected with the destruction of so populous and well-disciplined an army, it was all the more necessary that he should be inspired with fresh confidence. For this reason God appeared to Joshua, and promised him the same success as He had given him so many times before."- Calvin .)

as in Jos 8:1, by promising him that on the morrow He would deliver them all up slain before Israel; only Joshua was to lame their horses (Gen 49:6) and burn their chariots. אנכי before נתן gives emphasis to the sentence: "I will provide for this; by my power, which is immeasurable, as I have shown thee so many times, and by my nod, by which heaven and earth are shaken, shall these things be done"( Masius ).

Jos 11:7-8

With this to inspirit them, the Israelites fell upon the enemy and smote them, chasing them towards the north-west to Sidon, and westwards as far as Misrephothmaim, and into the plain of Mizpah on the east. Sidon is called the great (as in Jos 19:28), because at that time it was the metropolis of Phoenicia; whereas even by the time of David it had lost its ancient splendour, and was outstripped by its daughter city Tyre. It is still to be seen in the town of Saida , a town of five or six thousand inhabitants, with many large and well-built houses (see Rob. Pal. iii. p. 415, and Movers , Phönizier, ii. 1, pp. 86ff.). Misrephothmaim (mentioned also at Jos 13:6), which the Greek translators have taken as a proper name, though the Rabbins and some Christian commentators render it in different ways, such as salt-pits, smelting-huts, or glass-huts (see Ges. Thes. p. 1341), is a collection of springs, called Ain Mesherfi , at the foot of the promontory to which with its steep pass the name of Ras el Nakhûra is given, the scala Tyriorum or Passepoulain of the Crusaders (see V. de Velde , Mem. p. 335, and Ritter , Erdk. xvi. p. 807). מצפּה בּקעת (Eng. Ver. "the valley of Mizpeh") is probably the basin of the Huleh lake and of Nahr Hasbany , on the western side of which lay the land of Mizpah (Jos 11:3).

Jos 11:9

Joshua carried out the command of the Lord with regard to the chariots and horses.

Jos 11:10-15

After destroying the foe, and returning from the pursuit, Joshua took Hazor, smote its king and all the inhabitants with the edge of the sword, and burned the town, the former leader of all those kingdoms. He did just the same to the other towns, except that he did not burn them, but left them standing upon their hills. על־תּלּם העמחות (Jos 11:13) neither contains an allusion to any special fortification of the towns, nor implies a contrast to the towns built in the valleys and plains, but simply expresses the thought that these towns were still standing upon their hill, i.e., upon the old site (cf. Jer 30:18 : the participle does not express the preterite, but the present). At the same time, the expression certainly implies that the towns were generally built upon hills. The pointing in תּלּם is not to be altered, as Knobel suggests. The singular " upon their hill "is to be taken as distributive: standing, now as then, each upon its hill. - With Jos 11:15, " as Jehovah commanded His servant Moses "(cf. Num 33:52.; Deu 7:1., Deu 20:16), the account of the wars of Joshua is brought to a close, and the way opened for proceeding to the concluding remarks with reference to the conquest of the whole land (Jos 11:16-23). דּבר הסיר לא , he put not away a word, i.e., left nothing undone.

Constable: Jos 5:13--13:1

C. Possession of the land 5:13-12:24

Before Israel entered the land of Canaan, God had been preparing for His people to take possession of it by sovereignly directing the political affairs of Egypt. Egypt had maintained control over Canaan for many years. However with the ascension of Pharaoh Amenhotep II (1417--1379 B.C.) to the throne, Egyptian interest in Canaanite affairs began to decline. Consequently some of the Canaanite kings asserted their independence from Egyptian control and began to increase their influence and to dominate their neighbors. In addition, foreigners besides the Israelites invaded portions of Canaan. Some of the victims of oppression wrote letters to Pharaoh asking for Egyptian assistance. They sent these letters to Amarna, the capital of Egypt at this time, and they are known today as the Amarna Letters. They wrote these documents in cuneiform script. Archaeologists discovered them at Amarna in A.D. 1887. They provide much valuable information on the political and military climate in Canaan during the period of Israel's conquests.⁶⁹

"While Akhenaten [Amenhotep III, 1379-1361 B.C., the son and successor of Amenhotep II] spent his life preoccupied with religious reform, Egyptian prestige in Asia sank to a low ebb. As the Amarna Letters abundantly show, no effort was made by the court to answer the frantic appeals for help made by some princes who still professed loyalty to Egypt. The most common complaint in these letters is that unless Egypt would send troops urgently the land would fall into the hands of the Khapiru. Some historians are inclined to see in these Khapiru the Hebrews of the Bible who at this time were overrunning Palestine."⁷⁰

When the Israelites began their conquest, the Canaanite city-states did not have the protection of Egypt or any other strong world power that they had enjoyed in the past.

Constable: Jos 11:1-15

8. Conquests in northern Canaan 11:1-15

The leaders of the northern Canaanite cities also decided to unite to withstand the threat of Israelite expansion.

11:1-3 Hazor was the leading city in northern Canaan with an area of 175 acres and a population of 30,000 to 40,000 people.¹⁴⁵ Archaeologists calculate the population of walled cities in Canaan as about 200 people per acre. Hazor was at one time the head of an alliance of all the northern cities (v. 10).¹⁴⁶ Jabin (v. 1) may have been a title rather than a proper name (cf. Judg. 4:2).¹⁴⁷

11:4-9 According to Josephus the combined armies of the Canaanite tribes totaled 300,000 armed footmen, 10,000 horsemen, and 20,000 chariots.¹⁴⁸

"The northern coalition was Israel's most formidable foe in terms of both numbers and weaponry. Each successive battle that Israel fought was more difficult than the last."¹⁴⁹

The waters of Merom (v. 5) were evidently close to the village of Merom that was west of Hazor. Some scholars equate the waters of Merom with Lake Huleh. Lake Huleh lay to the north of the Sea of Chinnereth (Galilee). Others equate Merom with Madon, about five miles west of modern Tiberias.¹⁵⁰ These locations seem less likely.

Hamstringing involved cutting the hamstring muscle of the horses' legs. Hamstringing the horses and burning the chariots (vv. 6, 9) had two effects. The enemy could not use them again, and the Israelites could not use them or trust in them.

11:10-15 The meaning of the phrase "cities that stood on their mounds" (v. 13) is unclear.

"It would be difficult to point out any single expression in the whole book of Joshua, perhaps in the whole Scriptures, more difficult of explanation than this."¹⁵¹

Perhaps these were the older more influential towns that previous generations had rebuilt on their former ruins.¹⁵² If this is the meaning, probably Joshua did not burn them because he wanted to preserve these towns with time-honored sites for Israelite occupation.

The secret of Joshua's remarkable success from the human viewpoint was his consistent obedience to the Lord (v. 15). We too will experience victory over our spiritual enemies--the world, the flesh, and the devil--to the extent that we do God's will as He has revealed that in His Word.

Guzik: Jos 11:1-23

Joshua 11 - The Northern Canaanite Armies Defeated

A. The defeat of the northern kings.

1. (1-5) The northern kings of Canaan gather against Israel.

And it came to pass, when Jabin king of Hazor heard these things, that he sent to Jobab king of Madon, to the king of Shimron, to the king of Achshaph, and to the kings who were from the north, in the mountains, in the plain south of Chinneroth, in the lowland, and in the heights of Dor on the west, to the Canaanites in the east and in the west, the Amorite, the Hittite, the Perizzite, the Jebusite in the mountains, and the Hivite below Hermon in the land of Mizpah. So they went out, they and all their armies with them, as many people as the sand that is on the seashore in multitude, with very many horses and chariots. And when all these kings had met together, they came and camped together at the waters of Merom to fight against Israel.

a. And it came to pass, when Jabin king of Hazor heard these things: After hearing of Israel's total conquest of the south, the northern kings came together to defeat Israel. The huge army assembled together reflects an attitude that they believe they must stop Israel now or never.

i. All this is prompted by what the northern kings heard regarding Israel's success and victory; walking in victory means that we become targets - when we are revived, so is the devil.

b. Two things indicate that now Israel is facing challenges they had never faced before. First, the size of the enemy army: as many people as the sand that is on the seashore in multitude. Second, the technological superiority of the Canaanites: with very many horses and chariots.

i. The challenges brought to Israel seem to increase at each step, from Jericho, to Ai, to the battle with the southern kings, now to this battle.

ii. We often find that the challenges facing us in our Christian life increase at each step. God uses each previous victory as a springboard for what we face in the future.

2. (6) God's encouragement to Joshua.

But the LORD said to Joshua, "Do not be afraid because of them, for tomorrow about this time I will deliver all of them slain before Israel. You shall hamstring their horses and burn their chariots with fire."

a. Tomorrow about this time I will deliver all of them slain before Israel: This attack was new, and more severe than previous challenges. Joshua needed a fresh confirmation of God's promise for his life, and the LORD was faithful to bring it.

b. Do not be afraid because of them: This means that fear was an issue for Joshua and the people of Israel. God has a reason for everything He does, and He would not have assured them do not be afraid unless there was a reason for the encouragement.

3. (7-9) Joshua attacks the northern armies, and they are defeated.

So Joshua and all the people of war with him came against them suddenly by the waters of Merom, and they attacked them. And the LORD delivered them into the hand of Israel, who defeated them and chased them to Greater Sidon, to the Brook Misrephoth, and to the Valley of Mizpah eastward; they attacked them until they left none of them remaining. So Joshua did to them as the LORD had told him: he hamstrung their horses and burned their chariots with fire.

a. So Joshua and all the people of war with him came against them suddenly: Joshua fought with boldness and strategy, he surprised them with an unexpected ambush.

b. So Joshua did to them as the LORD had told him: Joshua fought with obedience, doing exactly what the LORD told them to do, even destroying the Canaanite "weapons" (the horses and the chariots) instead of taking them for his own army.

i. Here is a lesson in the matter of "taking the devil's tools." Many Christians do not hesitate to use the "horses and chariots" of their spiritual enemy. Perhaps they should believe that God may want them to fight the battle on a different level - a level of complete trust in Him.

c. Joshua fought with passion and commitment; he not let up until he had accomplished as much as he could (they attacked them until they left none of them remaining).

4. (10-15) The defeat of Hazor, the head of the northern Canaanite kingdoms.

Joshua turned back at that time and took Hazor, and struck its king with the sword; for Hazor was formerly the head of all those kingdoms. And they struck all the people who were in it with the edge of the sword, utterly destroying them. There was none left breathing. Then he burned Hazor with fire. So all the cities of those kings, and all their kings, Joshua took and struck with the edge of the sword. He utterly destroyed them, as Moses the servant of the LORD had commanded. But as for the cities that stood on their mounds, Israel burned none of them, except Hazor only, which Joshua burned. And all the spoil of these cities and the livestock, the children of Israel took as booty for themselves; but they struck every man with the edge of the sword until they had destroyed them, and they left none breathing. As the LORD had commanded Moses his servant, so Moses commanded Joshua, and so Joshua did. He left nothing undone of all that the LORD had commanded Moses.

a. They struck all the people who were in it with the edge of the sword, utterly destroying them. There was none left breathing: The staggering completeness of the destruction (especially in human terms) shows us the completeness of God's judgment, Israel's obedience, and the depravity of the Canaanites.

B. Israel is secure in Canaan.

1. (16-20) Complete victory over Canaan, over north and south.

Thus Joshua took all this land: the mountain country, all the South, all the land of Goshen, the lowland, and the Jordan plain; the mountains of Israel and its lowlands, from Mount Halak and the ascent to Seir, even as far as Baal Gad in the Valley of Lebanon below Mount Hermon. He captured all their kings, and struck them down and killed them. Joshua made war a long time with all those kings. There was not a city that made peace with the children of Israel, except the Hivites, the inhabitants of Gibeon. All the others they took in battle. For it was of the LORD to harden their hearts, that they should come against Israel in battle, that He might utterly destroy them, and that they might receive no mercy, but that He might destroy them, as the LORD had commanded Moses.

a. For it was of the LORD to harden their hearts, that they should come against Israel in battle, that He might utterly destroy them: We are told that in part, this judgment on the Canaanites was accomplished when God did harden their hearts against Israel. The hardening of men's hearts is when God gives man up to the sin that is in his heart (Romans 1:24-28).

b. We need not think that God parceled out some particular judgment upon the Canaanites. He dealt with their hearts the same way He deals with all men's hearts, but God's grace either hardens the heart or it softens it.

2. (21-22) The Anakim are defeated.

And at that time Joshua came and cut off the Anakim from the mountains: from Hebron, from Debir, from Anab, from all the mountains of Judah, and from all the mountains of Israel; Joshua utterly destroyed them with their cities. None of the Anakim were left in the land of the children of Israel; they remained only in Gaza, in Gath, and in Ashdod.

a. At that time Joshua came and cut off the Anakim from the mountains: It was a fear of the Anakim - this tribe of exceptionally large and strong people - that had made Israel too afraid to enter the land some forty years ago (Numbers 13:27-33).

b. None of the Anakim were left in the land of the children of Israel: Here, the foes of 40 years ago fall. They were no match for an army that was blessed and directed by God.

i. Significantly, Israel faced the Anakim last, only after God had trained them in battle and in working with Him through the months of conquest.

ii. When Israel refused to enter Canaan out of a fear of the Anakim, they did not realize that God would manage their affairs so they would face this most difficult challenge last. God knows how to manage the battles in your life.

iii. And we must allow God to manage those battles. All too often we are convinced that we must go out and fight the Anakim first, when God would have us face them last.

c. They remained only in Gaza, in Gath, and in Ashdod: The Anakim remained only in these coastal cities occupied by the Philistines. The giant Goliath comes from the city of Gath some five hundred years later (1 Samuel 17:4).

3. (23) Complete victory, and the land rests from war.

So Joshua took the whole land, according to all that the LORD had said to Moses; and Joshua gave it as an inheritance to Israel according to their divisions by their tribes. Then the land rested from war.

a. So Joshua took the whole land: This brings us to another section of the book of Joshua. The power of the Canaanite kings within the land has been crushed, and in this sense, Joshua took the whole land. Yet, not every small town and village had been conquered and occupied. That was up to each individual tribe to do in the land that was apportioned to them.

b. The end of this phase of conquest was a greater invitation to the cooperation of the tribes with God.

i. "Much territory was yet to be possessed, but it was left to each tribe to possess what potentially it had received through the conquest of the whole people in which it had taken part. Each tribe was to apply individually the lessons it had learned in united war if it was to possess its inheritance. That the tribes failed to do so was not a reflection on the power of God, but on the failure to take for themselves what Joshua had given and allotted to each one of them." (Redpath)

c. In the same sense, Jesus has already defeated the enemy and conquered the land, but He also calls us into battle to gain what is ours.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 11 (Chapter Introduction)

Overview

Jos 11:1, Divers kings overcome at the waters of Merom; Jos 11:10, Hazor is taken and burnt; Jos 11:16, All the country taken by Joshua; Jos 11:21, The Anakims cut off; Jos 11:23, The land rest from war.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 11 (Chapter Introduction)

CHAPTER 11

The other kings and cities of Canaan gather themselves together to fight against Israel, Jos 11:1-5 . God encourages Joshua, promising him victory, Jos 11:6 . The Canaanites destroyed; their cities taken; Hazor burnt; the Anakims cut off, Jos 11:7-21 ; those in Gaza, Gath, and Ashdod excepted, Jos 11:22,23 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 11 (Chapter Introduction)

(Jos 11:1-9) Divers kings overcome at the waters of Merom.

(Jos 11:10-14) Hazor is taken and burned.

(Jos 11:15-23) All that country subdued, the Anakims cut off.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 11 (Chapter Introduction)

This chapter continues and concludes the history of the conquest of Canaan; of the reduction of the southern parts we had an account in the foregoing chapter, after which we may suppose Joshua allowed his forces some breathing-time; now here we have the story of the war in the north, and the happy success of that war. I. The confederacy of the northern crowns against Israel (Jos 11:1-5). II. The encouragement which God gave to Joshua to engage them (Jos 11:6). III. His victory over them (Jos 11:7-9). IV. The taking of their cities (Jos 11:10-15). V. The destruction of the Anakim (Jos 11:21, Jos 11:22). VI. The general conclusion of the story of this war (Jos 11:16-20, Jos 11:23).

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 11 (Chapter Introduction)

INTRODUCTION TO JOSHUA 11

This chapter relates how that the kings of the northern parts of Canaan combine together against Joshua, Jos 11:1; and that the Lord encouraged him to fight with them, and did deliver them into his hands, who, with all their people, were smitten by him, Jos 11:6; and how that he took their cities, and destroyed the inhabitants of them, and took the spoil of them for a prey, Jos 11:12; and so became master of the whole country, both southern and northern, which is described Jos 11:16; and the chapter is concluded with an account of his cutting off the Anakim from various parts, which finished the conquest of the whole land, Jos 10:21.