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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 9:1–2.
Hitherto the Canaanites had acted defensively; the Israelites were the aggressors upon Jericho and Ai. But here the kings of Canaan are in consultation to attack Israel, and concert matters for a vigorous effort of their united forces to check the progress of their victorious arms. Now, 1. It was strange they did not do this sooner. They had notice long since of their approach; Israel's design upon Canaan was no secret; one would have expected that a prudent concern for their common safety would put them upon taking some measures to oppose their coming over Jordan, and maintain that pass against them, or to give them a warm reception as soon as they were over. It was strange they did not attempt to raise the siege of Jericho, or at least fall in with the men of Ai, when they had given them a defeat. But they were, either through presumption or despair, wonderfully infatuated and at their wits' end. Many know not the things that belong to their peace till they are hidden from their eyes. 2. It was more strange that they did it now. Now that the conquest of Jericho had given such a pregnant proof of God's power, and that of Ai of Israel's policy, one would have thought the end of their consultation should be, not to fight with Israel, but to make peace with them, and to gain the best terms they could for themselves. This would have been their wisdom (Luk 14:32), but their minds were blinded, and their hearts hardened to their destruction. Observe, (1.) What induced them now at last to enter upon this consultation. When they heard thereof (Jos 9:1), not only of the conquest of Jericho and Ai, but of the convention of the states of Mount Ebal, of which we have an account immediately before, - when they heard that Joshua, as if he thought himself already completely master of the country, had had all his people together, and had read the laws to them by which they must be governed, and taken their promises to submit to those laws, - then they perceived the Israelites were in good earnest, and thought it was high time for them to bestir themselves. The pious devotion of God's people sometimes provokes and exasperates their enemies more than any thing else. (2.) How unanimous they were in their resolves. Though they were many kings of different nations, Hittites, Amorites, Perizzites, etc., doubtless of different interests, and that had often been at variance one with another, yet they determined, nemine contradicente - unanimously, to unite against Israel. O that Israel would learn this of Canaanites, to sacrifice private interests to the public welfare, and to lay aside all animosities among themselves, that they may cordially unite against the common enemies of God's kingdom among men!
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The narrative of the exploits is clear, and what is plainly expressed does not need explanation. Nevertheless, out of these visible things that were done, let us consider the wars and triumphs that the Lord Jesus, our Savior, led, although we may also perceive these things to be visibly fulfilled in him. For the kings of the earth have assembled together, the senate and the people and the leaders of Rome, to blot out the name of Jesus and Israel at the same time. For they have decreed in their laws that there be no Christians. Every city, every class, attacks the name of Christians. But just as at that time all those kings assembling against Jesus [Joshua] were able to do nothing, so even now, whether princes or those opposing authorities, they have been able to do nothing to prevent the race of Christians from being propagated more widely and profusely. For it is written, “The more greatly they abased them, the more they multiplied and they increased mightily.”
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Summary
Joshua 9:1 serves as a crucial narrative pivot, detailing the widespread and alarmed reaction of the various Canaanite kings and peoples to the news of Israel's recent, divinely-empowered victories at Jericho and Ai. This verse effectively sets the stage for the subsequent cunning deception by the Gibeonites, underscoring the pervasive fear that gripped the land and the initial attempts by the indigenous inhabitants to form a confederacy in the face of an existential threat from the advancing Israelites.
Context
Literary Context
This verse immediately follows the account of Israel's decisive victory over Ai in Joshua 8 and the subsequent solemn covenant renewal ceremony at Mount Ebal and Mount Gerizim. The preceding chapters, Joshua 6 and Joshua 7, meticulously detail the miraculous fall of Jericho—a city taken not by conventional military might but by divine intervention—and the initial setback at Ai due to Achan's sin, which was swiftly followed by renewed obedience and subsequent victory. Joshua 9:1 thus functions as a critical transitional passage, demonstrating that the fame of Israel's God and His awe-inspiring acts had reverberated throughout the land. This widespread knowledge prompted a unified, albeit desperate, reaction from the Canaanite city-states, directly preceding the narrative of the Gibeonites' deceptive treaty, which shrewdly exploits this very fear.
Historical & Cultural Context
The geographical marker "on this side Jordan" precisely delineates the setting as the land of Canaan proper, situated west of the Jordan River—the very territory promised by God as an inheritance for Israel. The remarkably detailed geographical description—"in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon"—underscores the comprehensive reach of the news and the widespread nature of the reaction. This encompasses the entire breadth of the land, from the central highlands (the "hills") to the low-lying plains and wadis (the "valleys"), extending westward to the Mediterranean coastline (the "coasts of the great sea") and northward towards the strategic region bordering Lebanon. The listed peoples—the Hittite, Amorite, Canaanite, Perizzite, Hivite, and Jebusite—represent the major ethnic groups inhabiting Canaan, a land historically characterized by independent city-states rather than a unified kingdom. These groups were notorious for their deeply entrenched idolatrous practices and moral depravity, which formed the divine justification for God's explicit command to Israel to dispossess them, as meticulously outlined in Deuteronomy 7:1-2. Their collective hearing and subsequent response powerfully underscore the profound gravity of the existential threat perceived by these diverse entities.
Key Themes
Joshua 9:1 introduces or reinforces several pivotal theological and narrative themes within the book of Joshua. Firstly, it vividly highlights the Fear and Reaction of the indigenous peoples. The news of Israel's divine victories, particularly the supernatural fall of Jericho and the strategic capture of Ai, instilled a profound dread and panic among the Canaanite kings, thereby fulfilling earlier prophecies of nations trembling before the manifest power of God's people (e.g., Exodus 15:14-16). Secondly, the verse subtly but significantly foreshadows the theme of Confederation and Opposition. Rather than facing Israel individually, these disparate kings recognize a common, overwhelming enemy and begin to form strategic alliances to resist the advancing Israelites, a recurring pattern throughout the book of Joshua (e.g., Joshua 10:1-5). This organized resistance underscores the world's inherent opposition to God's chosen people and His divine redemptive plan. Lastly, it powerfully reinforces God's Sovereignty in Conquest. Even the fear and subsequent opposition of these kings were not unforeseen obstacles but integral components of God's overarching plan for the conquest of the Promised Land, demonstrating that their reactions, far from thwarting God's purposes, merely set the stage for the next phase of His unfolding, sovereign will.
Exposition and Analysis
Key Word Analysis
From the root H4428, meaning "a king; royal." The use of the plural "kings" (מְלָכִים, məlāḵîm) is highly significant. It emphasizes the decentralized political landscape of Canaan, which was not a unified empire but a collection of numerous independent city-states, each governed by its own sovereign ruler. This collective mention highlights the widespread nature of the alarm and the subsequent formation of alliances, as these disparate rulers recognized a common, existential threat that transcended their individual territories and traditional rivalries.
From the primitive root H8085, meaning "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." This verb signifies far more than mere auditory perception; it implies attentive listening, deep comprehension, and often, a subsequent response or obedience. In this context, the Canaanite kings did not just casually hear rumors; they fully comprehended the devastating implications of Israel's recent victories and the undeniable divine power behind them. This profound understanding of the threat led directly to their desperate attempt to organize resistance, as described in the subsequent verses of the chapter.
Verse Breakdown
"And it came to pass, when all the kings which [were] on this side Jordan"
This opening clause meticulously establishes both the precise geographical setting and the primary actors of the unfolding narrative. "On this side Jordan" unequivocally specifies the location as the land of Canaan, situated west of the Jordan River, which is the immediate and divinely appointed target of Israel's conquest. The phrase "all the kings" signifies a comprehensive and widespread awareness and reaction among the various independent rulers of the numerous city-states inhabiting this strategically vital region, indicating a collective consciousness of the looming threat.
"in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon"
This remarkably detailed geographical enumeration serves to underscore the extensive reach of the news regarding Israel's formidable victories. It paints a vivid picture of the diverse topography of Canaan, encompassing the rugged central highlands ("in the hills"), the fertile low-lying plains and wadis ("and in the valleys"), extending westward to the sun-drenched Mediterranean coastline ("and in all the coasts of the great sea"), and stretching northward towards the strategically important region bordering Lebanon. This comprehensive description effectively conveys the impression of a land fully aware and profoundly disturbed by the rapid and divinely orchestrated events unfolding within its borders.
"the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard [thereof];"
This precise list identifies the specific ethnic groups and long-established inhabitants of Canaan who received the alarming news. These are the very nations God had explicitly commanded Israel to dispossess due to their entrenched wickedness and idolatry (Deuteronomy 7:1). Their collective "hearing" (as further explored in the Key Word Analysis) signifies not merely an awareness of events, but a profound and terrifying comprehension of the existential threat posed by Israel's divinely-backed advance. This deep understanding directly sets the stage for their subsequent desperate actions, whether through deception or confederation.
Literary Devices
Joshua 9:1 masterfully employs several effective literary devices to convey its profound message and establish the narrative's trajectory. The most prominent is Listing/Enumeration, evident in both the extensive geographical descriptions ("in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon") and the precise cataloging of the various Canaanite peoples (Hittite, Amorite, Canaanite, Perizzite, Hivite, and Jebusite). This detailed enumeration powerfully emphasizes the widespread impact of Israel's victories and the comprehensive nature of the fear gripping the entire land. The verse also utilizes Foreshadowing, as the collective "hearing" and palpable alarm of these kings directly sets the stage for the subsequent narrative of the Gibeonite deception and the later, more overt confederations against Israel (e.g., Joshua 10). The phrase "all the kings" might contain an element of Hyperbole, not necessarily implying every single king without exception, but rather conveying the overwhelming, pervasive, and unified nature of the fear and the broad response it provoked across the entire region. Finally, the vivid Geographical Detail serves to ground the narrative firmly in a tangible reality, illustrating the vast scope of the divine intervention and its profound consequences for the indigenous inhabitants of Canaan.
Theological and Thematic Connections
Joshua 9:1 stands as a powerful testament to the widespread impact of God's mighty acts on behalf of His covenant people. The palpable fear gripping the Canaanite kings is not merely a psychological reaction; it is a profound theological response to the manifest power and reputation of Yahweh, the God of Israel, who is actively fighting for His people. This verse underscores God's absolute sovereignty, demonstrating that even the reactions of His enemies are meticulously within His providential control, ultimately serving His grand purposes for the land and His chosen people. The subsequent confederation of these kings, though intended to thwart Israel's advance, ultimately provides further opportunities for God to display His unparalleled power in both judgment and salvation, proving that no earthly alliance can stand against His divine will.
Reflection and Application
Joshua 9:1 offers profound and enduring insights for believers today, serving as a powerful reminder that the transformative work of God in the world inevitably elicits a diverse range of responses. When the Gospel is faithfully proclaimed and authentically lived out, it often provokes both profound acceptance and fierce opposition, akin to the fear and subsequent confederation witnessed among the Canaanite kings. This verse challenges us to deeply consider the impact of God's tangible presence and power in our own lives and communities. Are we living in such a way that the "news" of God's transforming work—His grace, justice, and personal redemption—is spreading, causing others to take notice, whether in fear of judgment or in faith towards salvation? While the Canaanite kings united against God's people out of fear, this passage implicitly reminds us of the inherent strength found in unity, whether for good or ill. As believers, we are unequivocally called to be united in Christ (Ephesians 4:3) to collectively stand against spiritual opposition and courageously advance God's kingdom. Ultimately, despite the organized and formidable resistance of powerful earthly forces, God's ultimate plan for Israel to possess the land would not be thwarted. This serves as an incredibly powerful and comforting reminder that God's sovereign purposes will always prevail, even in the face of the most formidable and seemingly insurmountable resistance.
Questions for Reflection
FAQ
What was the "thereof" that the kings heard?
The "thereof" refers to the profoundly alarming news of Israel's recent, miraculous, and decisive victories in the land of Canaan. Specifically, this would encompass the supernatural fall of Jericho, where the city walls collapsed after Israel marched around them (as vividly described in Joshua 6), and the strategic defeat of Ai, which followed Israel's renewed obedience after Achan's sin (meticulously detailed in Joshua 8). The formidable reputation of the God of Israel, who actively fought for His people, had spread like wildfire throughout the entire region, instilling deep fear and widespread alarm among the indigenous inhabitants.
Why are these specific peoples (Hittite, Amorite, Canaanite, Perizzite, Hivite, and Jebusite) listed?
These six groups represent the primary and most prominent inhabitants of the land of Canaan whom God had explicitly commanded Israel to dispossess due to their entrenched wickedness and idolatry. While Deuteronomy 7:1 lists seven nations (including the Girgashite), the specific groups mentioned here in Joshua 9:1 are those whose kings were particularly alarmed and sought to confederate against Israel. Their inclusion emphasizes the widespread and comprehensive nature of the perceived threat by the various, distinct city-states and ethnic groups that collectively comprised the Canaanite population, highlighting the unified response to a common enemy.
Christ-Centered Fulfillment
While Joshua 9:1 vividly describes a physical conquest and the profound fear it instilled among earthly kings, it ultimately points to a far greater spiritual reality gloriously fulfilled in Jesus Christ. The "news" that spread throughout Canaan, causing widespread fear and desperate confederation, powerfully foreshadows the transformative impact of the Gospel—the good news of Jesus Christ—which likewise spreads throughout the entire world and elicits diverse responses. Just as the Canaanite kings united against God's chosen people, so too do the "kings of the earth set themselves, and the rulers take counsel together, against the LORD and against His Anointed" (Psalm 2:2). Yet, Christ, the true Joshua (whose name, Jesus, means "Yahweh saves"), is the ultimate King who conquers not by sword and siege, but definitively by His sacrificial cross and triumphant resurrection. He has decisively disarmed the spiritual powers and authorities that oppose God's kingdom (Colossians 2:15), establishing a new and eternal covenant and graciously inviting all nations, tribes, and tongues into His spiritual kingdom. The "rest" promised in the land of Canaan finds its ultimate and perfect fulfillment in the spiritual rest and profound peace offered by Christ to all who believe in Him (Matthew 11:28). Thus, the fear of earthly kings in Joshua 9:1 gives way to the glorious and ultimate truth that every knee will one day bow and every tongue will confess that Jesus Christ is Lord, to the eternal glory of God the Father (Philippians 2:10-11).