Joshua 11:19

KJV

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.

KJV (with Strong's)

There was not a city {H5892} that made peace {H7999} with the children {H1121} of Israel {H3478}, save the Hivites {H2340} the inhabitants {H3427} of Gibeon {H1391}: all other they took {H3947} in battle {H4421}.

Complete Jewish Bible

Not one city made peace with the people of Isra'el, except for the Hivi living in Giv'on; they took everything in battle.

Berean Standard Bible

No city made peace with the Israelites except the Hivites living in Gibeon; all others were taken in battle.

American Standard Version

There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: they took all in battle.

Commentary

### SUMMARY
Joshua 11:19 serves as a pivotal summary statement concluding the northern campaign of Israel's conquest of Canaan, articulating the general pattern of their military engagements. It highlights that, with one significant and notable exception, no Canaanite city chose to enter into a peace treaty with the Israelites; instead, all others were decisively subdued through direct military conflict, reflecting Israel's general adherence to the divine mandate for conquest.

### CONTEXT
* **Literary Context:** This verse appears at the culmination of Joshua's account of the northern campaign (Joshua 11:1-15), immediately following the detailed description of the defeat of the powerful coalition led by Jabin, king of Hazor. It functions as a comprehensive summary, providing an overarching statement about the outcome of Israel's military actions across the conquered territories, both north and south. It precedes a brief summary of Joshua's overall conquests (Joshua 11:16-23) and the subsequent division of the land among the tribes. The verse draws a sharp contrast between the general policy of total conquest and the singular, anomalous incident involving the Gibeonites, which is thoroughly detailed in [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception").
* **Historical & Cultural Context:** The conquest of Canaan occurred in the Late Bronze Age, a period characterized by city-states and regional alliances. The Canaanite inhabitants practiced polytheistic religions, often involving child sacrifice and ritual prostitution, which were anathema to Yahweh's holiness. God's command to Israel, reiterated in [Deuteronomy 7:2](/deuteronomy/7-2 "Deuteronomy 7:2 - Command to Destroy Inhabitants") and [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - Laws of Holy War"), was to utterly destroy these nations and make no covenants with them. This was not merely punitive but preventative, designed to safeguard Israel from the corrupting influence of pagan idolatry and practices. The Gibeonites, identified as Hivites, were one of the indigenous groups inhabiting the land, and their deceptive treaty stands out against the backdrop of this divine prohibition and Israel's general obedience.
* **Key Themes:** Joshua 11:19 powerfully underscores several key themes central to the book of Joshua. Firstly, it highlights **Divine Mandate and Obedience**, showcasing Israel's general commitment to God's command to dispossess the wicked Canaanite nations through "holy war." The absence of peace treaties (save one) demonstrates their adherence to the directive to not compromise with idolatry. Secondly, the verse emphasizes the **Sovereignty and Faithfulness of God** in granting victory to Israel, as the comprehensive nature of the conquest ("all other they took in battle") testifies to God fighting for His people, as promised (cf. [Joshua 10:42](/joshua/10-42 "Joshua 10:42 - The Lord Fought for Israel")). Lastly, the **Unique Gibeonite Exception** serves as a crucial narrative pivot, illustrating the consequences of Israel's failure to "inquire of the Lord" before making critical decisions, as seen in [Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Inquire"). Despite the deception, Israel's integrity in honoring their oath, even a misguided one, is also implicitly affirmed, though the Gibeonites were made servants.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Peace (Hebrew, _shalom'_):** The Hebrew word "shalom" (שָׁלוֹם) is rich in meaning, encompassing not just the absence of conflict but also wholeness, completeness, well-being, prosperity, and harmony. In this context, "made peace" refers to entering into a covenant or treaty that would establish a state of non-belligerence and mutual agreement. The verse explicitly states that such a state of "shalom" was not established with any city, underscoring Israel's adherence to the divine command to utterly dispossess the inhabitants of Canaan, rather than coexist with them.
* **Hivites (Hebrew, _ḥiwwî'_):** The Hivites were one of the ethnic groups inhabiting Canaan, often listed among the seven nations to be dispossessed. The specific mention of "the Hivites the inhabitants of Gibeon" (הַחִוִּי יֹשְׁבֵי גִבְעוֹן) points to the unique and infamous incident recorded in [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception"). Their inclusion here highlights the singular deviation from Israel's general policy of conquest and no-treaty, making the Gibeonite situation a significant exception that proves the rule.
* **Took in battle (Hebrew, _lāḵaḏ'_):** The verb "lāḵaḏ" (לָכַד) means to capture, seize, or take by force. This phrase signifies military conquest and subjugation. It implies that resistance was met with decisive military action, resulting in the capture of cities and the defeat of their inhabitants. The contrast with "made peace" emphasizes that for all cities other than Gibeon, the outcome was not negotiation or coexistence, but rather a direct military confrontation leading to Israel's victory and the dispossession of the land's inhabitants.

#### Verse Breakdown
* **"There was not a city that made peace with the children of Israel,"**: This opening clause establishes the general rule and the dominant outcome of Israel's military campaigns. It asserts that Israel did not enter into any treaties or covenants of peace with the cities they encountered in Canaan. This reflects a broad adherence to the divine command in [Deuteronomy 7:2](/deuteronomy/7-2 "Deuteronomy 7:2 - Command to Destroy Inhabitants") and [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - Laws of Holy War") to utterly destroy the inhabitants of the land, preventing their idolatrous practices from corrupting Israel.
* **"save the Hivites the inhabitants of Gibeon:"**: This clause introduces the singular, critical exception to the general rule. The Gibeonites, through cunning deception, secured a peace treaty with Israel by pretending to be from a distant land, as detailed in [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception"). This exception was not divinely sanctioned but resulted from Israel's failure to "inquire of the Lord" (cf. [Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Inquire of the Lord")). Despite the deception, Israel honored their oath, though the Gibeonites were subsequently made servants, demonstrating the sanctity of an oath even when made under false pretenses.
* **"all [other] they took in battle."**: This concluding clause reinforces the comprehensive nature of Israel's conquest. It confirms that for every city other than Gibeon, the outcome was military engagement and decisive victory. This phrase highlights the thoroughness of the campaign and the fulfillment of God's promise to deliver the land into Israel's hands through force of arms, emphasizing the divine power at work in their victories.

#### Literary Devices
Joshua 11:19 effectively employs several literary devices to convey its message. The most prominent is **Contrast**, setting "made peace" against "took in battle" to highlight the two mutually exclusive outcomes for the Canaanite cities. This sharp juxtaposition underscores the decisive nature of the conquest and the singular deviation from the general policy. The verse also functions as a **Summary Statement**, providing a concise and authoritative overview of the preceding military narratives, particularly the northern campaign. This summarization lends a sense of finality and comprehensive victory to the account. Furthermore, the explicit mention of the Gibeonite exception serves as a form of **Emphasis through Exception**, drawing attention to the unique nature of that event and implicitly reinforcing the general rule by highlighting its singular deviation. This narrative technique ensures the reader remembers the Gibeonite incident's significance within the broader story of the conquest.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 11:19 encapsulates profound theological truths regarding God's character, His covenant with Israel, and the nature of His judgment. The general absence of peace treaties underscores God's holiness and His uncompromising demand for His people to remain separate from the corrupting influences of pagan idolatry. The conquest was not merely territorial but theological, a divine judgment against the profound wickedness of the Canaanite nations, whose "iniquity was full" ([Genesis 15:16](/genesis/15-16 "Genesis 15:16 - The Iniquity of the Amorites")). Israel's general obedience in this regard demonstrates their commitment to the covenant, while the Gibeonite exception serves as a stark reminder of the dangers of human presumption and the critical need for divine counsel in all matters, especially those of covenantal significance. This verse affirms God's faithfulness in delivering the land to His people, even as it subtly highlights the imperfections in Israel's obedience.

* [Deuteronomy 7:1-6](/deuteronomy/7-1 "Deuteronomy 7:1-6 - Command to Destroy Nations")
* [Joshua 9:3-15](/joshua/9-3 "Joshua 9:3-15 - The Gibeonite Deception and Treaty")
* [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - Laws Concerning Cities of Other Nations")

### REFLECTION AND APPLICATION
Joshua 11:19, while describing ancient military conquest, offers enduring principles for the spiritual life of believers today. The overarching theme of Israel's commitment to God's commands, even in the face of formidable opposition, challenges us to consider our own level of obedience to God's Word. The "taking in battle" of cities, while a physical reality for Israel, can be spiritually understood as the believer's ongoing struggle against sin, temptation, and worldly influences that seek to compromise our devotion to Christ. We are called to make no "peace treaties" with the spiritual enemies of our soul, but rather to engage in spiritual warfare, putting on the full armor of God to overcome evil ([Ephesians 6:10-18](/ephesians/6-10 "Ephesians 6:10-18 - The Whole Armor of God")). The Gibeonite exception, born of human error and a failure to seek God's counsel, serves as a timeless warning about the perils of making decisions based on appearances or expediency rather than prayerful discernment and reliance on the Holy Spirit. It underscores the vital importance of seeking God's wisdom in all our choices, especially those with long-term implications for our spiritual integrity and witness. Our integrity in honoring commitments, even when made under difficult circumstances, also finds a parallel here, reminding us of the importance of keeping our word.

#### Questions for Reflection
* **In what areas of your life might you be tempted to make "peace treaties" with worldly values or sinful habits, rather than engaging in spiritual "battle"?**
* **How does the Gibeonite deception highlight the importance of seeking God's counsel through prayer and Scripture before making significant decisions?**
* **What "idols" or corrupting influences in your personal life or culture might God be calling you to decisively "take in battle" rather than accommodate?**

### FAQ
**Why did God command Israel to destroy the inhabitants of Canaan and make no peace treaties with them?**

Answer: God's command for Israel to utterly destroy the Canaanite nations and make no peace treaties with them was primarily a theological and redemptive mandate, not merely a military one. The Canaanites practiced extreme forms of idolatry, including child sacrifice, ritual prostitution, and various detestable acts that deeply offended God's holiness (cf. [Leviticus 18:24-28](/leviticus/18-24 "Leviticus 18:24-28 - Abominations of the Nations")). Their presence and practices posed a severe spiritual threat to Israel, potentially corrupting God's chosen people and leading them into apostasy. The command was a divine judgment against generations of unrepentant wickedness and a preventative measure to preserve Israel's distinct identity as a holy nation set apart for Yahweh, ensuring they would not "learn to do according to the abominations of those nations" ([Deuteronomy 18:9](/deuteronomy/18-9 "Deuteronomy 18:9 - Do Not Learn Abominations")). It was a necessary, albeit severe, act to establish a pure land for God's covenant people, from whom the Messiah would eventually come.

### CHRIST-CENTERED FULFILLMENT
While Joshua 11:19 describes a physical conquest, its underlying principles find profound spiritual fulfillment in the person and work of Jesus Christ. The "taking in battle" of cities in Canaan foreshadows Christ's ultimate and decisive victory over the spiritual enemies of humanity: sin, death, and the devil. Unlike Israel's partial conquests, Jesus achieved a complete and perfect victory through His crucifixion and resurrection, disarming the "powers and authorities" ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Powers")). He did not make "peace treaties" with sin but utterly conquered it, offering true and lasting "shalom" to those who believe in Him ([John 14:27](/john/14-27 "John 14:27 - Jesus Gives Peace")). The establishment of Israel in the Promised Land, secured through battle, points to the spiritual kingdom of God established by Christ, into which believers are brought not by physical conquest but by spiritual new birth and faith ([John 3:3](/john/3-3 "John 3:3 - Born Again")). The Gibeonite exception, where a people from outside were unexpectedly brought into a relationship with Israel (albeit as servants), can be seen as a faint echo of God's surprising grace in extending salvation to the Gentiles through Christ, bringing them into His covenant family not by merit but by divine initiative and faith ([Ephesians 2:11-13](/ephesians/2-11 "Ephesians 2:11-13 - Gentiles Included in Christ")). Ultimately, the military victories of Joshua point to the greater, eternal victory secured by the true Captain of our Salvation, Jesus Christ, who leads His people into their eternal inheritance, a kingdom of righteousness and everlasting peace ([Hebrews 2:10](/hebrews/2-10 "Hebrews 2:10 - Captain of Salvation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joshua 9:3

¶ And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,

Joshua 9:27

And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.