God Destroys His Enemies (Joshua 11:20)

josh 11(20).pngThe Bible says that God deliberately hardens evil men’s hearts so that they’ll be destroyed. He wants them to be destroyed. He decided to destroy them. He destroys them. Simple.

Here is one passage from the Book of Joshua, which chronicles the Israelite’s campaign to conquer the Promised Land which had been sworn to them so many years ago. This excerpt concerns Joshua and the Israel’s campaign in the south:

Joshua conquered the whole land, including the hill country, all the Negev, all the land of Goshen, the lowlands, the Arabah, the hill country of Israel and its lowlands, from Mount Halak on up to Seir, as far as Baal Gad in the Lebanon Valley below Mount Hermon. He captured all their kings and executed them. Joshua campaigned against these kings for quite some time. No city made peace with the Israelites (except the Hivites living in Gibeon); they had to conquer all of them, for the LORD determined to make them obstinate so they would attack Israel. He wanted Israel to annihilate them without mercy, as he had instructed Moses (Joshua 11:16-20, NET).

That last bit is very self-explanatory. Why did none of those cities make peace with the Israelites? Why did they not sense their own inevitable destruction, and opt for discretion and survival? As they saw the Israelite juggernaut coming their way, why didn’t they make an alliance and be done with it? Why did they fight and seal their own fate? The Bible tells us; “for the LORD determined to make them obstinate so they would attack Israel. He wanted Israel to annihilate them without mercy, as he had instructed Moses,” (Joshua 11:20).

God deliberately hardened their wicked hearts, ensuring they would stand and fight, so that they’d be defeated and utterly destroyed. He wanted them gone. He deliberately hardened their hearts. They fought and lost. They were destroyed. They were gone. The. End.

Of course, this issue often results in all sorts of hand-wringing in the pews and in the academic Bible commentaries. People worry this means men and women have no free will. They worry this makes us all into mindless puppets who dance to God’s capricious tune. They worry it makes God mean, wicked and evil. None of this is true, of course.

Men and women do indeed have free will. However, in a manner beyond our comprehension, God’s sovereign will operates through and above our own will and consciousness to achieve His perfect end. Joseph’s brothers were not forced to sell their brother into slavery; they wanted to. And yet, Joseph later told them, “As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day,” (Genesis 50:20). The Roman soldiers, Jewish leaders and Roman politicians were not forced to have Jesus arrested, tortured and executed like a common criminal; they each acted according to their own sinful and selfish motives. And yet, the Apostle Paul wrote, “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain,” (Acts 2:23).

Men and women have free will, and often God channels and directs the innate wicked, evil and selfish motives, lusts and ambitions of sinful men to His own holy ends, for his own righteous and appropriate purposes. To return to our text in Joshua, God did not put evil in these people’s hearts. He did not make them hate the Israelites. He did not make them hate Him. They were already evil. They already despised the Israelites. They already hated Him and all the holiness, righteousness and justice He stands for.

God took sovereign hold of their inherent wickedness and channeled it for His own purpose. They wanted to kill the Israelites. They hated God. They met their earthly judgment on the field of battle, and were ushered into their just and appropriate eternal damnation immediately afterward.

It is disappointing to see commentaries tap-dance around the plain truth of the Scripture here. There is no need to tap-dance. There is no need to be apologetic. There is only a need to preach what the text says. It says they did not make peace, because the Lord hardened their hearts so they would be annihilated without mercy. That’s it.

These texts are horrifying to many Christians because we so often unconsciously downplay God’s holiness and our own sinfulness. We often have an un-Biblical, soft, cuddly and fuzzy version of God in our minds which simply doesn’t reflect reality. More dedicated  reading of the Torah, the revelation of God’s heavenly throne room from Revelation 4-6, and the beautiful description of the new earth and the New Jerusalem in Revelation 21-22 would go a long way toward curing this problem. Then, these texts won’t seem frightening at all.

Joshua 11:20 in the Septuagint

josh11(20)This isn’t the best title to entice a tired reader, but it’s the best I could do! In my devotions the other day, I ran across Joshua 11:20. Here it is, with the immediate context:

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; 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. Joshua made war a long time with all those kings. 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. 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 (Joshua 11:16-20, KJV).

This verse means what it reads. You cannot escape it. You cannot wish it away. You cannot “contextualize” it and change the meaning of the words. Look at all the English translation you like (e.g. ESV, NLT, NIV, NASB, NET, ISV, LEB, KJV, NKJV, Tyndale, NRSV, RSV), and you won’t find an escape hatch. But, more on that later. For now, I wanted to post my own translation of this verse from the Septuagint.

The LXX, or Septuagint, is the Greek translation of the Old Testament Hebrew which dates from perhaps 200 B.C. and was the Bible the early church, including Jesus Christ, used and quoted from.

Here is my own translation of Joshua 11:20 from the Greek Septuagint (the PDF is available here):

Greek Text:

ὅτι διὰ κυρίου ἐγένετο κατισχῦσαι αὐτῶν τὴν καρδίαν συναντᾶν εἰς πόλεμον πρὸς Ισραηλ ἵνα ἐξολεθρευθῶσιν ὅπως μὴ δοθῇ αὐτοῖς ἔλεος ἀλλ᾽ ἵνα ἐξολεθρευθῶσιν ὃν τρόπον εἶπεν κύριος πρὸς Μωυσῆν

English Translation:

Joshua 11:20 (LXX): “for because of the Lord it came to pass that their heart was strengthened in order to meet Israel in battle so that they would be annihilated. That is, so that mercy would not be granted to them – even so that they would be totally destroyed, just as the Lord said to Moses!”

Detailed Translation:

josh11(20)aa

ὅτι: (1) Classification – the conjunction is expressing the intentional cause, the grounds, of the preceding statement (Josh 11:19)

διὰ: (1) Classification – the preposition is expressing reason

κυρίου: (1) Case – in the genitive case because it is the object of the preposition διὰ

ἐγένετο: (1) Translation – this construction is common in narrative literature, and its general sense is to move the events along. The normal gloss is “it came to pass,” or something of that nature (cf. BDAG, s.v. “1646 γίνομαι,” 4.f.).

κατισχῦσαι: (1) Classification – an anarthrous, simple infinitive which complements and completes the thought of the verb ἐγένετο. (2) Voice – a simple active, indicating the subject (the heart of Israel’s enemies) is performing the action of the infinitive. Of course, it was “because of the Lord” (διὰ κυρίου) that their heart did this in the first place! (3) Tense – context suggests a constative aorist, describing a simple historical event in the past.

αὐτῶν: (1) Case – the personal pronoun is possessive, indicating the heart in question belong to Israel’s enemies

τὴν καρδίαν: (1) Case – an accusative subject of the infinitive κατισχῦσαι

συναντᾶν: (1) Classification – an anarthrous, simple infinitive which complements the prepositional phrase

εἰς: (1) Classification – the preposition is expressing purpose. Why was their enemies’ heart strengthened? So that they would sally forth into battle against Israel and be destroyed!

πόλεμον: (1) Case – in the accusative case because it is the object of the preposition εἰς

josh11(20)b

πρὸς: (1) Classification – the preposition is either expressing association (“battle with Israel”) or opposition (“battle against Israel”). (2) Translation – I opted to leave this completely untranslated, because it’s basically superfluous.

Ισραηλ: (1) Case – in the accusative case because it is the object of the preposition πρὸς

ἵνα ἐξολεθρευθῶσιν: (1) Classification – this is a standard purpose clause. (2) Voice – a simple passive, which indicates the subject (Israel’s enemies) receive the action of the verb.

ὅπως: (1) Classification – the conjunction is expressing purpose. I believe it’s acting in apposition to the preceding purpose clause, further explaining God’s intentions here – therefore I translated it with “that is . . .”

μὴ: This is a simple negation

δοθῇ: (1) Voice – a simple passive, which indicates that mercy is something being dispensed (or in this case, not being dispensed!) to Israel’s enemies

αὐτοῖς: (1) Case – a dative of direct object, signifying Israel’s enemies are receiving the action of the verb

ἔλεος: (1) Case – the subject nominative of the sentence

ἀλλ᾽: (1) Classification – the conjunction is expressing emphasis. It makes no contextual sense to translate this to express contrast (“but”), because the preceding subjunctive purpose clause is already negative. I think it serves to just heighten the sense of God’s divine condemnation, so I translated it as “even.”

ἵνα ἐξολεθρευθῶσιν: (1) Classification – this is a standard purpose clause. (2) Voice – a simple passive, which indicates the subject (Israel’s enemies) receive the action of the verb.

Josh11(20)c

ὃν τρόπον: (1) Translation – this construction is usually expressed in English with the gloss “just as . . .” (Friberg, s.v. “27075 τρόπος,” 1).

εἶπεν: (1) Voice – a simple active, indicating the Lord performed the action of the verb. (2) Tense – context suggests a constative aorist, describing a simple historical event in the past. (3) Mood – a declarative indicative.

κύριος: (1) Case – the subject nominative

πρὸς: (1) Classification – the preposition is expressing association

Μωυσῆν: (1) Case – in the accusative case because it is the object of the preposition πρὸς