TRV
Translation
King James Version
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.
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.
World English Bible Messianic
There was not a city that made peace with the children of Israel, except the Hivites, the inhabitants of Gibeon. They took all in battle.
Geneva Bible (1599)
Neither was there any citie that made peace with the children of Israel, saue those Hiuites that inhabited Gibeon: all other they tooke by battell.
Young's Literal Translation
there hath not been a city which made peace with the sons of Israel save the Hivite, inhabitants of Gibeon; the whole they have taken in battle;
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In the KJVVerse 6,127 of 31,102
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Commentary on Joshua 11 verses 15–23
15 ¶ As the LORD commanded Moses his servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the LORD commanded Moses.
16 So Joshua took all that land, the hills, and all the south country, and all the land of Goshen, and the valley, and the plain, and the mountain of Israel, and the valley of the same;
17 Even from the mount Halak, that goeth up to Seir, even unto Baalgad in the valley of Lebanon under mount Hermon: and all their kings he took, and smote them, and slew them.
18 Joshua made war a long time with all those kings.
19 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.
20 For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses.
21 And at that time came Joshua, and cut off the Anakims from the mountains, from Hebron, from Debir, from Anab, and from all the mountains of Judah, and from all the mountains of Israel: Joshua destroyed them utterly with their cities.
22 There was none of the Anakims left in the land of the children of Israel: only in Gaza, in Gath, and in Ashdod, there remained.
23 So Joshua took the whole land, according to all that the LORD said unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land rested from war.
We have here the conclusion of this whole matter.
I. A short account is here given of what was done in four things: - 1. The obstinacy of the Canaanites in their opposition to the Israelites. It was strange that though it appeared so manifestly that God fought for Israel, and in every engagement the Canaanites had the worst of it, yet they stood it out to the last; not one city made peace with Israel, but the Gibeonites only, who understood the things that belonged to their peace better than their neighbours, Jos 11:19. It is intimated that other cities might have made as good terms for themselves, without ragged clothes and clouted shoes, if they would have humbled themselves, but they never so much as desired conditions of peace. We here are told whence this unaccountable infatuation came: It was of the Lord to harden their hearts, Jos 11:20. As Pharaoh's heart was hardened by his own pride and wilfulness first, and afterwards by the righteous judgment of God, to his destruction, so were the hearts of these Canaanites. To punish them for all their other follies, God left them to this, to make those their enemies whom they might have made their friends. This was it that ruined them: they came against Israel in battle, and gave the first blow, and therefore might have no favour shown them. Those know not what they do who give the provocation to divine justice, or the authorized instruments of it. Are we stronger than God? Observe here, That hardness of heart is the ruin of sinners. Those that are stupid and secure, and heedless of divine warnings, are already marked for destruction. What hope is there of those concerning whom God has said, Go, make their hearts fat? 2. The constancy of the Israelites in prosecuting this war (Jos 11:18): Joshua made war a long time; some reckon it five years, others seven, that were spent in subduing this land: so long God would train up Israel to war, and give them repeated instances of his power and goodness in every new victory that he gave them. 3. The conquest of the Anakim at last, Jos 11:21, Jos 11:22. Either this was done as they met with them where they were dispersed, as some think, or rather it should seem the Anakim had retired to their fastnesses, and so were hunted out and cut off at last, after all the rest of Israel's enemies. The mountains of Judah and Israel were the habitations of those mountains of men; but not their height, nor the strength of their caves, nor the difficulty of the passes to them, could secure, no, not these mighty men, from the sword of Joshua. The cutting off of the sons of Anak is particularly mentioned because these had been such a terror to the spies forty years before, and their bulk and strength had been thought an insuperable difficulty in the way of the reducing of Canaan, Num 13:28, Num 13:33. Even that opposition which seemed invincible was got over. Never let the sons of Anak be a terror to the Israel of God, for even their day will come to fall. Giants are dwarfs to Omnipotence; yet this struggle with the Anakim was reserved for the latter end of the war, when the Israelites had become more expert in the arts of war, and had had more experience of the power and goodness of God. Note, God sometimes reserves the sharpest trials of his people by affliction and temptation for the latter end of their days. Therefore let not him that girds on the harness boast as he that puts it off. Death, that tremendous son of Anak, is the last enemy that is to be encountered; but it is to be destroyed, Co1 15:26. Thanks be to God, who will give us the victory. 4. The end and issue of this long war. The Canaanites were rooted out, not perfectly (as we shall find after in the book of Judges), but in a good measure; they were not able to make any head either, (1.) So as to keep the Israelites out of possession of the land: Joshua took all that land, Jos 11:16, Jos 11:17. And we may suppose the people dispersed themselves and their families into the countries they had conquered, at least those that lay nearest to the head-quarters at Gilgal, until an orderly distribution should be made by lot, that every man might know his own. Or, (2.) So as to keep them in action, or give them any molestation (Jos 11:23): The land rested from war. It ended not in a peace with the Canaanites (that was forbidden), but in a peace from them. There is a rest, a rest from war, remaining for the people of God, into which they shall enter when their warfare is accomplished.
II. That which was now done is here compared with that which had been said to Moses. God's word and his works, if viewed and considered together, will mutually illustrate each other. It is here observed in the close, 1. That all the precepts God had given to Moses relating to the conquest of Canaan were obeyed on the people's part, at least while Joshua lived. See how solemnly this is remarked (Jos 11:15): As the Lord commanded Moses his servant, by whose hand the law was given, so did Moses command Joshua, for Moses was faithful, as a law-giver, to him that appointed him; he did his part, and then he died: but were the commands of Moses observed when he was in his grave? Yes, they were: So did Joshua, who was, in his place, as faithful as Moses in his. He left nothing undone (Heb. he removed nothing) of all that the Lord commanded Moses. Those that leave their duty undone do what they can to remove or make void the command of God, by which they are bound to do it; but Joshua, by performing the precept, confirmed it, as the expression is, Deu 27:26. Joshua was himself a great commander, and yet nothing was more his praise than his obedience. Those that rule others at their will must themselves be ruled by the divine will; then their power is indeed their honour, and not otherwise. The pious obedience for which Joshua is here commended respects especially the command to destroy the Canaanites, and to break down their altars and burn their images, Deu 7:2-5; Exo 23:24; Exo 34:13. Joshua, in his zeal for the Lord of hosts, spared neither the idols nor the idolaters. Saul's disobedience, or rather his partial obedience, to the command of God, for the utter destruction of the Amalekites, cost him his kingdom. It should seem Joshua himself gives this account of his most careful and punctual observance of his orders in the execution of his commission, that in all respects he had done as Moses commanded him; and then it intimates that he had more pleasure and satisfaction in reflecting upon his obedience to the commands of God in all this war, and valued himself more upon that, than upon all the gains and triumphs with which he was enriched and advanced. 2. That all the promises God had given to Moses relating to this conquest were accomplished on his part, Jos 11:23. Joshua took the whole land, conquered it, and took possession of it, according to all that the Lord said unto Moses. God had promised to drive out the nations before them (Exo 33:2; Exo 34:11), and to bring them down, Deu 9:3. And now it was done. There failed not one word of the promise. Our successes and enjoyments are then doubly sweet and comfortable to us when we see them flowing to us from the promise (this is according to what the Lord said), as our obedience is then acceptable to God when it has an eye to the precept. And, if we make conscience of our duty, we need not question the performance of the promise.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–23. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 11:19 serves as a crucial summary statement, concluding the extensive northern campaign of Israel's conquest of Canaan and articulating the prevailing pattern of their military engagements. It emphatically declares that, with one singular and significant exception, no Canaanite city sought or established a peace treaty with the Israelites; rather, all other urban centers were decisively subdued and captured through direct military conflict, thereby reflecting Israel's general adherence to the divine mandate for total conquest and disinheritance of the land's inhabitants.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 11:19 effectively employs several literary devices to convey its significant message. The most prominent is Contrast, which is powerfully established by juxtaposing "made peace" with "took in battle." This sharp distinction highlights the two mutually exclusive outcomes for the Canaanite cities, underscoring the decisive and uncompromising nature of the conquest and the singular deviation from this general policy. The verse also functions as a Summary Statement, providing a concise and authoritative overview of the preceding military narratives, particularly the recently concluded northern campaign. This summarization lends a sense of finality and comprehensive victory to the account, consolidating the reader's understanding of the conquest's scope. Furthermore, the explicit mention of the Gibeonite exception serves as a form of Emphasis through Exception, drawing heightened 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 profound 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 absolute holiness and His uncompromising demand for His people to remain utterly separate from the corrupting influences of pagan idolatry. The conquest was not merely a territorial expansion but a divine judgment against the profound wickedness of the Canaanite nations, whose "iniquity was full" (Genesis 15:16). 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 inherent in human presumption and the critical, ongoing need for divine counsel in all matters, especially those of covenantal significance. This verse affirms God's unwavering faithfulness in delivering the land to His people, even as it subtly highlights the imperfections and occasional lapses in Israel's obedience.
REFLECTION AND APPLICATION
Joshua 11:19, while narrating an ancient military conquest, offers enduring principles for the spiritual life of believers today. The overarching theme of Israel's general commitment to God's commands, even in the face of formidable opposition and the temptation to compromise, challenges us to critically examine our own level of obedience to God's revealed Word. The "taking in battle" of cities, while a physical reality for Israel, can be spiritually understood as the believer's ongoing and necessary struggle against sin, pervasive temptation, and the various worldly influences that seek to compromise our singular devotion to Christ. We are called to make no "peace treaties" with the spiritual enemies of our soul—the flesh, the world, and the devil—but rather to actively engage in spiritual warfare, diligently putting on the full armor of God to stand firm against evil (Ephesians 6:10-18). The Gibeonite exception, born of human error, a lack of discernment, and a failure to seek God's counsel, serves as a timeless warning about the perils of making significant decisions based solely on appearances or expediency rather than through prayerful discernment and absolute 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, witness, and relationship with Him. 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 as believers.
Questions for Reflection
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 (Leviticus 18:24-28). Their pervasive presence and corrupting practices posed a severe spiritual threat to Israel, potentially leading God's chosen people into apostasy and defilement. The command was a divine judgment against generations of unrepentant wickedness and a preventative measure designed 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). It was a necessary, albeit severe, act to establish a pure land for God's covenant people, from whom the Messiah would eventually come, thereby safeguarding the lineage and context for salvation history.
CHRIST-CENTERED FULFILLMENT
While Joshua 11:19 describes a physical conquest of land and peoples, its underlying principles find profound spiritual fulfillment in the person and redemptive work of Jesus Christ. The "taking in battle" of the Canaanite cities by Israel foreshadows Christ's ultimate and decisive victory over the spiritual enemies of humanity: sin, death, and the devil. Unlike Israel's partial and imperfect conquests, Jesus achieved a complete and perfect victory through His crucifixion and glorious resurrection, triumphantly disarming the "powers and authorities" that held humanity captive (Colossians 2:15). He did not make "peace treaties" with sin or evil but utterly conquered them, offering true, eternal, and lasting "shalom"—wholeness and peace with God—to all who believe in Him (John 14:27). The establishment of Israel in the Promised Land, secured through divine power in battle, points to the spiritual kingdom of God established by Christ, into which believers are brought not by physical conquest or ethnic lineage but by spiritual new birth and faith in Him (John 3:3). The Gibeonite exception, where a people from outside Israel were unexpectedly brought into a relationship with God's covenant people (albeit as servants), can be seen as a faint but significant echo of God's surprising and sovereign grace in extending salvation to the Gentiles through Christ, bringing them into His covenant family not by merit or law but by divine initiative and faith (Ephesians 2:11-13). Ultimately, the military victories of Joshua, the earthly leader, point to the greater, eternal victory secured by the true Captain of our Salvation, Jesus Christ, who leads His redeemed people into their eternal inheritance—a heavenly kingdom of righteousness, true peace, and everlasting communion with God (Hebrews 2:10).