TRV
Translation
King James Version
And Joshua did unto them as the LORD bade him: he houghed their horses, and burnt their chariots with fire.
Complete Jewish Bible
Y'hoshua did to them what ADONAI had ordered - he hamstrung their horses and burned up their chariots.
Berean Standard Bible
Joshua treated them as the LORD had told him; he hamstrung their horses and burned up their chariots.
American Standard Version
And Joshua did unto them as Jehovah bade him: he hocked their horses, and burnt their chariots with fire.
World English Bible Messianic
Joshua did to them as the LORD told him. He hamstrung their horses and burnt their chariots with fire.
Geneva Bible (1599)
And Ioshua did vnto them as the Lord bade him: he houghed their horses, and burnt their charets with fire.
Young's Literal Translation
and Joshua doth to them as Jehovah said to him; their horses he hath houghed, and their chariots burnt with fire.
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In the KJVVerse 6,117 of 31,102
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Commentary on Joshua 11 verses 1–9
1 ¶ And it came to pass, when Jabin king of Hazor had heard those things, that he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph,
2 And to the kings that were on the north of the mountains, and of the plains south of Chinneroth, and in the valley, and in the borders of Dor on the west,
3 And to the Canaanite on the east and on the west, and to the Amorite, and the Hittite, and the Perizzite, and the Jebusite in the mountains, and to the Hivite under Hermon in the land of Mizpeh.
4 And they went out, they and all their hosts with them, much people, even as the sand that is upon the sea shore in multitude, with horses and chariots very many.
5 And when all these kings were met together, they came and pitched together at the waters of Merom, to fight against Israel.
6 And the LORD said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire.
7 So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them.
8 And the LORD delivered them into the hand of Israel, who smote them, and chased them unto great Zidon, and unto Misrephothmaim, and unto the valley of Mizpeh eastward; and they smote them, until they left them none remaining.
9 And Joshua did unto them as the LORD bade him: he houghed their horses, and burnt their chariots with fire.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 15.3
The horses and the chariots that are removed seem to hold the figure of those who, although placed in the heavens, fell away through wantonness and pride, either when they set themselves aflame to desire the daughters of humankind or when they followed him who said, “I shall place my seat above the clouds and I shall be like the Most High.” Perhaps it is for that reason that the prophet also says, “False is the horse for salvation.” And again, concerning those who trust in demons, he says, “These call on chariots and those on horses, but we shall call upon the name of our God.” Certainly Scripture would not apply chariots and horses to God, at least as far as invoking them. But, by all means, it shows that just as we ourselves call upon the true God, so the nations invoke “chariots and horses,” that is, demons, those whom the nations who waged war against Israel invoked. Moreover, Scripture also mentions the horses of the Egyptians, even those very ones ordered to be destroyed at that time.
Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 15.3
If we understand the horses that are commanded by the precept of God to be hamstrung, together with their chariots, as the passions of the body—that is, lust, petulance or pride, and fickleness, by whom the unhappy soul, just as a rider, is borne and carried to great dangers—this understanding will not be contrary to our reasoning. The horse, of course, is hamstrung when the body is humbled by fastings and vigils and by every pain of self-denial. And the chariots are consumed by fire when the word of the Lord is fulfilled in us, as he says, “I came to send fire on the earth, and how I wish that it be set ablaze!” Those persons already revealed themselves to burn in that fire who said, “Was not our heart burning within us when he opened the Scripture for us?” Also, therefore, the horse is called “false for salvation” if we allow the impulses of the body to be endured unbridled and if we do not subdue the wanton and haughty necks of the flesh by the yoke of self-denial.But now, if by chance anyone is stimulated and pricked by the words of God through what we say; if he who yesterday might have been carried into lust, flying headlong and impetuous as a horse, yet today, after hearing these things, repents and is converted; if this person even, according to the prophet, “is subdued by the fear of God,” bridles himself, withdraws from sin and henceforth loves the chaste and continent life, then indeed we shall seem “to have hamstrung horses” by drawing the sword of the word of God. For the precept of God is more fittingly accomplished by this than by someone who hamstrings equine animals captured from the spoils of enemies.
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 11:9 encapsulates a pivotal moment in the conquest of Canaan, recording Joshua's immediate and unwavering obedience to the LORD's specific command following a decisive victory over the formidable northern coalition. This verse highlights the thoroughness of Israel's adherence to divine instruction, as Joshua systematically neutralized the enemy's most potent military assets—their horses and chariots—by houghing the horses and consigning the chariots to fire. Far from being a mere tactical maneuver, this act served as a profound theological declaration, underscoring Israel's absolute reliance on divine power and their definitive rejection of worldly military might as the foundation of their strength and security.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound theological and narrative message. The most prominent is Direct Fulfillment, as the verse explicitly states that Joshua "did unto them as the LORD bade him," directly echoing the divine command given in Joshua 11:6. This emphasizes God's absolute sovereignty and Joshua's unwavering obedience, portraying him as the faithful executor of divine will. Symbolism is also powerfully at play, where "horses and chariots" serve as potent symbols of worldly power, human strength, and reliance on military might. Their complete destruction, therefore, symbolizes Israel's definitive rejection of these worldly sources of security in favor of absolute and exclusive trust in God. There is also an element of Contrast, highlighting the stark difference between the formidable military strength of the Canaanites (represented by their chariots) and Israel's reliance on divine power, underscoring the theological truth that victory belongs to the LORD, not to the strongest army. Finally, the specific, vivid, and violent verbs "houghed" and "burnt" provide Emphasis on the thoroughness, finality, and radical nature of the destruction, reinforcing the absolute nature of God's command and the completeness of Joshua's obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 11:9 stands as a powerful testament to the theological principle that God's people are to rely solely on Him for their security, provision, and success, rather than on human strength, military might, or accumulated material resources. This command to destroy valuable war assets was a crucial, foundational lesson for Israel, designed to cultivate a unique national identity rooted in absolute divine dependence. It taught them that their victories were not the result of their own strategic brilliance or superior weaponry, but miraculous interventions by God, ensuring that He alone received the glory. This profound theological truth is a recurring theme throughout the Old Testament, emphasizing that true strength and lasting security come from God alone, and that placing ultimate trust in worldly power leads to spiritual compromise, idolatry, and eventual downfall.
REFLECTION AND APPLICATION
Joshua's radical obedience in destroying the horses and chariots offers a profound and challenging call to believers today. In a world that relentlessly urges us to accumulate resources, build our own security, and place our trust in our own abilities, intellectual prowess, or material assets, this verse summons us to a counter-cultural reliance on God alone. Our contemporary "horses and chariots" might manifest as our careers, financial portfolios, social influence, academic achievements, or even our perceived self-sufficiency and control. God may call us to "hough" or "burn" these idols of self-reliance, not necessarily by physically destroying them, but by relinquishing our ultimate trust in them and placing it solely and unreservedly in Him. This act of spiritual disarmament allows us to truly experience God's miraculous provision and transformative power, reminding us that His ways are often contrary to human wisdom, yet always perfect and ultimately victorious. It invites us to deeply examine what we are tempted to rely on for security and success, and whether we are willing to obey God's call to divest ourselves of that reliance, trusting Him for victory and provision in every area of our lives.
Questions for Reflection
FAQ
Why did God command the destruction of valuable military assets like horses and chariots instead of allowing Israel to use them?
Answer: God commanded the destruction of these valuable military assets primarily for two profound theological reasons, both rooted in His desire for Israel's unique identity and faithfulness. First, it was to prevent Israel from placing their trust in military might rather than in God's omnipotent power. Horses and chariots represented the pinnacle of ancient warfare technology, and if Israel had incorporated them into their own army, they might have begun to believe their victories were due to their own strength or superior equipment, rather than God's divine intervention and miraculous provision. This would have fundamentally undermined their unique identity as a people utterly dependent on Yahweh. Second, it served as a crucial preventative measure against assimilation into the surrounding pagan cultures. Adopting the military strategies, technologies, and even the "spirit" of the Canaanites could have inevitably led to adopting their gods and idolatrous practices, thereby compromising Israel's sacred covenant relationship with the LORD. This radical command reinforced their distinctiveness and their call to be a holy nation set apart for God alone, whose strength and security rested solely in Him.
CHRIST-CENTERED FULFILLMENT
Joshua's radical obedience in destroying the symbols of worldly power and military might profoundly foreshadows the nature of Christ's kingdom and the means by which He achieves ultimate victory. Unlike earthly kings who amass vast armies and powerful chariots, Jesus came not with military might or the trappings of worldly power, but in profound humility, riding on a donkey, fulfilling the ancient prophecy of Zechariah 9:9. His kingdom is explicitly declared to be "not of this world" (John 18:36), meaning it does not rely on worldly power structures, military force, human wisdom, or material accumulation for its establishment or advancement. Christ's definitive victory over sin, death, and the principalities and powers of darkness was achieved not through a display of overwhelming earthly force, but through His self-sacrificial obedience unto death on the cross (Philippians 2:5-8). He "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). For believers, this means our warfare is not carnal but spiritual, our weapons are not worldly but divine (2 Corinthians 10:4), and our ultimate trust is in the crucified and risen Christ, who has already secured the definitive, eternal victory, rendering the "horses and chariots" of this world powerless in the face of His sovereign and eternal reign.