Chapter 11

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.

1. Jabin. Meaning, probably, “he understands.” It may have been the common name of all the kings of Hazor, for the king of this city by whom the Israelites were afterward held in bondage for 20 years, and who was defeated by Deborah and Barak, was also known by this name (Judges 4:2–24) Jabin appears now as the head of the confederacy of the northern tribes.

Hazor. Literally, “an enclosure.” It was a strongly fortified city southwest of the now drained Lake Huleh, identified today as the fortified enclosure 131 ft. (40 m.) high at Tell WaqqaЖs, 3.8 mi. (6.3 km.) from the south end of the former lake, which lay in one of the most pleasant valleys of Palestine. The open water was then about 2 mi. (3 km.) broad at its widest part, and 3 mi. (5 km.) long. A great marsh of papyrus reed stretched for nearly 6 mi. (10 km.) north of the clear surface, from 1 to 3 mi. (1 1/2 to 5 km.) in breadth.

Jobab. Meaning, possibly, “battle crier” or, perhaps, “crier” or “proclaimer.”

Israel’s Last Campign West of the Jordan

Madon. Meaning “strife” or “contention,” or perhaps “extension” or “height.” Its location is unknown; it may have been west of the Sea of Galilee.

Shimron. Literally, “a watch,” “a guard.” This was a Canaanite town situated somewhere in Galilee. Some identify it with Shimron-meron (ch. 12:20). The town was later given to Zebulun.

Achshaph. Literally, “incantation.” It was one of the border cities of the territory later assigned to the tribe of Asher (ch. 19:25).

2. North of the mountains. Probably the mountainous region of Galilee.

Plains. Heb. Фarabah. This word is usually translated “plain” or “plains,” though occasionally it is left untranslated. In the later books of the OT it is frequently translated “desert.” It often refers to the great depression of the Jordan valley and the Dead Sea. Here it probably designates the northern part of this depression, extending for some distance south of the town of Chinnereth, from which the Sea of Chinnereth (the Sea of Galilee) received its name. The LXX reads “opposite to Chinnereth.”

Borders of Dor. Rather, “heights of Dor.” Probably a reference to the promontories or rocky ridges behind Dor. Dor was south of Carmel on the seacoast, 9 mi. (14.5 km.) north of Caesarea.

3. The Canaanite. This expression describing the Canaanites as being to “the east” and to “the west” is somewhat ambiguous. The LXX reads, “and to the Chananites on the coast eastward, and to the Amorites on the coast.” There were probably Canaanite city-states in both directions. Jabin summons all of them, as well as the Amorites, Hittites, Perizzites, Jebusites, and Hivites.

Hivite under Hermon. In distinction from the other section of the same tribe at Gibeon, as has already been mentioned (ch. 9:3, 7).

Mizpeh. Literally, “watchtower.” Mizpeh was near Mt. Hermon, at the southern end of the Anti-Lebanon range and on the extreme northern boundary of Israel. It was probably situated west of the base of the mountains. Its location made it a desirable military watchpost.

4. As the sand. A proverbial expression used to denote a vast but indefinite number (Gen. 22:17; 41:49; Judges 7:12; 1 Sam. 13:5; etc.). Other comparisons used in a similar sense are the stars of heaven (Gen. 15:5) and grasshoppers (Judges 6:5; 7:12) Josephus gives the number as “three hundred thousand armed footmen, and ten thousand horsemen, and twenty thousand chariots” (Antiquities v. 1. 18).

Very many. Literally, “exceedingly many.” The horses were probably brought from the land of Armenia, since Canaan may not have been a country favorable to their breeding or use (1 Kings 10:28, 29). In view of such a formidable army it is no wonder the Lord gave Joshua special encouragement and promises of success.

5. Were met together. The Hebrew implies that the kings were “met together at an appointed time and place.” The place selected for meeting was, no doubt, territory suitable for chariots to maneuver, because these vehicles could not be used in mountainous terrain. The vast concourse must have given the Canaanite confederacy a measure of confidence in victory. But numbers and equipment are of no avail against a force that has the God of heaven on its side, a fact on which Jonathan later commented to his armorbearer (1 Sam. 14:6).

Waters of Merom. Although many regard this as Lake Huleh, others think that the terrain there is too swampy for chariots and horses. For that reason they take the expression to refer to the Wadi MeiroЖn southwest of Hazor. The LXX has Maron, which lends support to this view. News of this great gathering at the waters of Merom soon reached Joshua at Gilgal. It is uncertain whether the Canaanites intended to attack the Hebrews. Inasmuch as their force consisted so largely of chariots and horses, it is unlikely that they would attempt to move it from the plains where alone it could be of service. More likely, they expected to draw the Israelites to a territory they themselves had selected, where they might have the advantage. Joshua, a skillful commander, determined to take the enemy by surprise, as he had done at Gibeon. The distance from Gilgal to Merom is about 70 (112.7 km.) Josephus says that the march took five days, which may well be true, since an army with supplies moves slowly.

6. Will I deliver. This encouragement came the day before the Israelites were to meet the Canaanites in battle. In this statement the word “I” is emphatic: “I myself will deliver.” In this campaign God was going to be with the armies of Israel as definitely as He had been with them in the former campaign. True, the miracles might be less spectacular, but this was no evidence of a diminishing of divine help. The wonders God had wrought for Israel were not intended to lead them into inaction, rather they were to animate and encourage them to act vigorously for themselves. God would subdue the Canaanites by making Israel’s efforts effective. This would be as surely God’s work as though He had rained down great hailstones.

Miracles have often occurred at the beginning of new ventures, to provide a basis for faith and to give the assurance of divine assistance. Later they may become less frequent, not as a sign that God has forsaken His people, but as a token that He calls for greater faith to be exhibited by those who, though they have not seen, may thus learn to believe (John 20:29). In part, this principle explains the abundance of miracles at the opening of the Christian Era. But as historical evidence increases, the need for miracles decreases. Today, in the full blaze of Scriptural and historical evidence, there is sufficient basis for faith apart from any confirmatory supernatural sign. This does not mean, however, that the day of miracles is past. It is God who decides the need and the occasion for them.

Hough. The meaning of the Hebrew is to “hamstring,” that is, “to cut the large tendon above the hock.” The LXX also uses a word that means “to cut the tendon.” It was the practice of victors thus to treat the horses taken in battle, and for which they themselves had no use. Why was such a command given? Horses were used in Palestine for military purposes only, and God did not want Israel to put their trust in horses or chariots (Deut. 17:16; Ps. 20:7), but in Him alone. Furthermore, for Israel to have retained the horses would have been a double burden, since the horse is not suited for agriculture in Palestine. Israel was to be an agricultural and not a commercial people. They were not to rely on human resources for victory, nor were they to be a wandering military people with a large army. God purposed to remove such a temptation from them, and for this reason ordered the horses “hamstrung.”

7. Suddenly. That is, by a forced march, and before the enemy could have supposed him at hand. Joshua fell “suddenly” upon them before they had time to organize their chariots in battle array. What God commanded, Joshua did without delay.

8. Great Zidon. Called “great,” both here and in ch. 19:28, not as superior to another city of the same name, but to indicate its greatness from the standpoint of population and as the chief city of Phoenicia. In the time of David and Solomon, Tyre had replaced Sidon as the metropolis of Phoenicia. The route of the fleeing Canaanites can be traced in three different directions: some fled to the northwest, some to the south and southwest, others to the east. Evidently Joshua divided his army and sent them in pursuit in each of the three directions. Sidon, to which one body of the fugitives fled, was some 40 mi. (64 km.) away.

Misrephoth-maim. Literally, “a place of lime burnings at the water.” Some render it “house of gathering together of waters.” From the above it would seem that this may have been a place of hot springs rather than of salt pits or glass houses, as some have interpreted the name. It is thought to have been the same as Khirbet elРMusheiРrefeh, about 11 mi. (18 km.) north of Acco, on the coast where there are warm springs. Other fugitives fled in this direction.

Valley of Mizpeh. A broad valley with surrounding walls. As Sidon was north as well as west, so this was north as well as east, under Mt. Hermon, from whence some of the fleeing fugitives had come (vs. 3, 17).

None remaining. The language here is not to be construed in its most literal import. Numbers of the Canaanites did undoubtedly escape the sword of the Israelites, and flee to Tyre, Sidon, and other cities. But the intent of the words is to intimate that they left none alive who fell into their hands—whomsoever they encountered or overtook they slew.

10. Hazor. See on v. 1.

11. Utterly destroying. For the meaning of the Hebrew word thus translated, see on ch. 6:17. Nothing is said about the taking of the spoils. From the context it would appear that everything, including the spoils, was burned along with the city of Hazor, whereas in the other cities the Israelites took the spoil for themselves. Inasmuch as v. 11 is seemingly a repetition of v. 10 it has been thought, by some, to describe a different event. The phrase “at that time” (v. 10) would then refer to the original investment of Hazor. Jabin, the leader of the confederacy, had fled there for refuge. Joshua took Hazor and smote the king with the sword. It is not unlikely that he reached an agreement at this time that reduced the city to a vassal state. It has also been thought that while Joshua was pursuing his victories in distant quarters the inhabitants of Hazor had revolted and resumed their independence. Verse 11, then, is believed to describe the punishment of Hazor.

13. In their strength. Literally, “on their mound.” The LXX may also be translated “which are upon mounds,” or “fenced with mounds.” The Heb. tel, in the text translated “strength,” in its cognate Arabic form tell, is a familiar word in Palestine today. It is used for the mounds of ancient cities. It was the custom, generally, to rebuild a city on its former ruins. Eventually such a process would produce a mound of considerable height. Such texts as Deut. 13:16; Joshua 8:28; Jer. 30:18; 49:2, show the genuine force of the word tel. From a comparison with the context it appears that the kings and the inhabitants of these various cities were all put to the sword, though the cattle and the cattle and the spoil generally went to the captors. It is not difficult to imagine the condition of one of these captured cities with its heaps of lifeless bodies, gathered spoil, and debris accumulated in the streets. Such cities could easily be spoken of as standing “on their mound,” or “on their ruinous heaps.” Not all cities were to be destroyed, however, for Israel was to dwell in “great and goodly cities, which thou buildedst not” (Deut. 6:10).

15. Left nothing undone. Literally, “set aside nothing.” This text is a noble commentary on the character of Joshua. He obeyed implicitly every command of God. He had a simplicity of character that took God at His word, and then acted on that word, whether the future was all understood or not. Some men are faithful only in the things that are pleasant to them, or in things they can fully understand and are in full agreement with. But true fidelity to God aims at full compliance with His will. Personal wishes and desires may conflict with known duty, but the surrendered soul chooses the will of God no matter how crucifying the experience may be to natural inclinations. To a noble-minded man like Joshua the work of blood and judgement must have caused great pain. But like a true soldier he respected the orders of his Commander. He left no known duty unfulfilled. It is on this point that many fail in their Christian experience. They may keep themselves from positive sin, but they leave untouched the exercise of the positive graces and requirements. Such neglect, too, is sin—sin of omission. “To him that knoweth to do good, and doeth it not, to him it is sin” (James 4:17).

16. The hills. See on ch. 10:40, 41.

17. Mount Halak. Literally, “smooth mountain,” or perhaps “divided mountain.” The LXX gives it the name Chelcha, whereas the Syriac calls it “the dividing mountain,” It is located 35 mi. southwest of the Dead Sea. The writer’s design seems to be specify the extreme southern and northern limits of the Promised Land. Joshua’s conquests extended from the borders of Seir, or Edom, where Mt. Halak was situated, northward to Baal-gad, which lies at the foot of Mt. Lebanon. This latter place some identify with Paneas or Caesarea Philippi, others with Baalbek.

18. A long time. Literally, “many days.” According to ch. 14:7–10, the conquest of Canaan must have required 6 or 7 years. Caleb, who was 40 when Moses sent him as a spy from Kadesh-barnea, about 2 years after they had left Egypt, was now 85 years old. Thus it was between 38 and 39 years from Kadesh to the time when Israel laid siege to Jericho. Subtracting 78 or 79 from 85 leaves 6 or 7 years for the campaign. It would seem that the writer, by inserting the statement here to the effect that the wars continued a long time, designed to guard the reader against the impression that, since the record of these wars is very brief, the space of time in which they were accomplished was also brief. God had given a definite reason for prolonging the time of conquest: “lest the beasts of the field increase upon thee” (Deut. 7:22). Perhaps, also, the long series of arduous struggles was designed to develop the faith of His people.

19. Not a city. This verse intimates that other cities might have made terms of peace for themselves as had the Gibeonites, if they had so desired. Although in the commands of Moses for the extermination of the Canaanites there seems to be no intimation that in case any of them surrendered to Jehovah they were to be spared, yet judging by the case of Rahab and the Gibeonites, and especially by the words of the text, this was apparently possible. If these nations, doomed to destruction, had renounced their idolatry and had come to cooperate sincerely with Israel, there would have been no danger to Israel. Thus the reason prompting the decree to destroy them would have disappeared, and consequently, we may suppose, the obligation to do so (see Jer. 18:7, 8). But apparently these heathen nations were not disposed to recognize the true God.

20. Harden their hearts. See on Ex. 4:21. God does not exercise arbitrary power to control a person against his will. The case in question has nothing to do with the free moral agency of man, which permits him to choose eternal life and does not prevent his contrary choice. God was here dealing with nations that had already refused His repeated offers of mercy. They had been given ample opportunity for repentance. Now divine justice demanded their prompt execution (see PP 492) and selected the means of their extermination (see Additional Note on ch. 6).

God might have chosen other means for the accomplishment of His judgments upon these nations. His choice of the arms of Israel as His instrument of destruction was for the benefit of the Israelites. They needed to be brought face to face with various tests that would try their faith and prepare them to fulfill their high spiritual destiny. Their failure at Kadesh and the resultant delay in their entry into Canaan had greatly increased the difficulties of the invasion. The Canaanitish nations were thus given ample time to build up their defenses and to prepare their military forces. God intended the extended conquest to be for the discipline of His people, to help them to overcome where formerly they had failed (see PP 437).

No favour. This implies that had these nations repented, God would have shown them favor. Such an attitude is in harmony with His character as expressed in Eze. 33:11 and 2 Peter 3:9. On the other hand, God has a right to destroy those who, having had opportunity for salvation, have not taken advantage of it. Thus He will deal with the finally impenitent. No one may deny Him the right to do the same at any other period in history.

21. At that time. That is, at the time of the continuance of the war as described above. This cannot be merely a recapitulation of the military operations described in ch. 10:36–41. In many cases territory once conquered was reoccupied by the original inhabitants on the withdrawal of the victorious Israelites, and had to be recovered by further conquests. This was the case with Hebron and the towns in its vicinity, Debir and Anab (see Joshua 11:21; 15:15–17; Judges 1:19, 20). The cutting off of the sons of Anak is particularly mentioned, because they had been a terror to the spies 40 years before. The spies had represented their size and strength as an insuperable barrier to the conquest of Canaan (Num. 13:28, 33).

The Anakims. A race of gigantic stature, these may have been either aboriginals or very early immigrants from the region of the east. At first they settled on the eastern side of Jordan, but subsequently occupied the hill country of Judea and the coast cities later taken by the Philistines.

22. Only in Gaza. Though these Anakim were now for the most part subdued, yet numbers of them escaped and took refuge in the country and cities that later belonged to the Philistines, and settled there. Goliath and other giants seem to have descended from them. From here they appear to have returned and again occupied Hebron (ch. 15:13, 14) before Israel was able to subdue the land. Years later after Joshua’s death, they were again driven out by Caleb and Othniel (Judges 1:9, 10).

23. Whole land. The Heb. kol, “whole,” often does not imply what might at first seem to be its meaning. It cannot here be understood in the absolute sense, for the Lord Himself told Joshua, “There remaineth yet very much land to be possessed” (ch. 13:1). Joshua had made a military conquest of the land, and there was now no unified resistance. It was not God’s plan to exterminate the Canaanites immediately, and to do so was not a part of Joshua’s military program. Before the conquest could be completed to its full extent, it was necessary to divide the land among the tribes of Israel and make provision for the peaceful settlement of the tribes in the land already conquered. But the Canaanites were so thoroughly defeated and dispirited that they dared not offer any further resistance.

Ellen G. White comments

1–23PP 510, 511

4–6, 8, 11PP 510

23   PP 511