CHAPTER 13
Joshua 13:1-14
1. Now Joshua was old and stricken in years; and the LORD said unto him, Thou art old and stricken in years, and there remaineth yet very much land to be possessed.
1. Quum autem senuisset Josue, et venisset in dies, dixit ei Jehova, Tu senuisti, venisti in dies, et multa terra admodum superest ad possidendum.
2. This is the land that yet remaineth: all the borders of the Philistines, and all Geshuri,
2. Haec est terra quae residua est, omnes limites Philisthinorum, et omnis Gessuri.
3. From Sihor, which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite: five lords of the Philistines; the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites; also the Avites:
3. A Nilo qui est e regione AEgypti usque ad terminum Ecron, qui est ab aquilone, quae Chananeae reputatur, quinque principatus Philisthinorum, Azathaeus, Asdodaeus, Ascalonaeus, Gitthaeus et Ekronaeus et Auaei.
4. From the south, all the land of the Canaanites, and Mearah that is beside the Sidonians, unto Aphek, to the borders of the Amorites:
4. Ab austro universa terra Chananaei et Meara, quae est Sidoniorum usque ad Paera, usque ad terminum Aemorrhaei.
5. And the land of the Giblites, and all Lebanon, toward the sunrising, from Baalgad under mount Hermon unto the entering into Hamath.
5. Et terra Gibli, et totus Libanus ad ortum solis a Baal-gad sub monte Hermon, donec pervenias Hemath.
6. All the inhabitants of the hill country from Lebanon unto Misrephothmaim, and all the Sidonians, them will I drive out from before the children of Israel: only divide thou it by lot unto the Israelites for an inheritance, as I have commanded thee.
6. Omnes habitotores montis a Libano usque ad fervores aquarum: omnes Sidonios ego expellam a facie filiorum Israel: tantum jacias sortem, ut sit in haereditatem Israel, sicut praecepi tibi.
7. Now therefore divide this land for an inheritance unto the nine tribes, and the half tribe of Manasseh;
7. Nunc ergo divide terram istam in haereditatem novem tribubus, et dimidiae tribui Manasse.
8. With whom the Reubenites and the Gadites have received their inheritance, which Moses gave them, beyond Jordan eastward, even as Moses the servant of the LORD gave them;
8. Praeter eam Rubenitae, et Gaditae acceperunt partes suas, quas dedit iis Moses trans Jordanem ad orientem, sicut dedit eis Moses servus Jehovae.
9. From Aroer, that is upon the bank of the river Arnon, and the city that is in the midst of the river, and all the plain of Medeba unto Dibon;
9. Ab Aroer quae est juxta ripam fluminis Arnon, et urbem ipsam quae est in medio vallis, et totam planitiem Medeba usque ad Dibon.
10. And all the cities of Sihon king of the Amorites, which reigned in Heshbon, unto the border of the children of Ammon;
10. Et omnes urbes Sihon regis Aemorrhaei, qui regnabat in Hesbon, usque ad terminum filiorum Ammon.
11. And Gilead, and the border of the Geshurites and Maachathites, and all mount Hermon, and all Bashan unto Salcah;
11. Et Gilead et terminum Gessuri, et Maachati, et totum montem Hermon, et universum Basan usque ad Salchah.
12. All the kingdom of Og in Bashan, which reigned in Ashtaroth and in Edrei, who remained of the remnant of the giants: for these did Moses smite, and cast them out.
12. Universum regnum Og in Basan, qui regnabat in Astaroth, et in Edrei: hic supererat ex residuo Rephaim, quos percussit Moses et expulit.
13. Nevertheless the children of Israel expelled not the Geshurites, nor the Maachathites: but the Geshurites and the Maachathites dwell among the Israelites until this day.
13. Non expulerunt autem filii Israel Gessuri et Maachati: propterea habitavit Gessur et Maachat in medio Israel usque ad hunc diem.
14. Only unto the tribe of Levi he gave none inheritance; the sacrifices of the LORD God of Israel made by fire are their inheritance, as he said unto them.
14. Tantum tribui Levi non dedit haereditatem, sacrificia Jehovae Dei Israel sunt hereditas ejus, quemadmodum loquutus est de ea.
1. Now Joshua was old, etc1 Since we have seen above that the land was pacified by the subjugation of thirty-one kings, it is probable that some cessation now took place for the purpose of resting from their fatigues, lest the people should be worn out by continual service. Nor could that justly be blamed, provided they rested only for a time and continued always intent on the goal set before them. But lest that intermission which was given for the purpose of recruiting new vigor might prove an occasion of sloth, the Lord employs a new stimulus to urge them to proceed. For he orders the whole inheritance to be divided into tribes, and the whole line of the Mediterranean coast which was possessed by the enemy to be put into the lot. A division of this kind might indeed seem absurd and ludicrous, nay, a complete mockery, seeing they were dealing among themselves with the property of others just as if it had been their own. But the Lord so appointed for the best of reasons. First, they might have cast away the hope of the promise and been contented with their present state. Nay, although after the lot was cast they had security in full for all that God had promised, they by their own cowardice, as far as in them lay, destroyed the credit of his words. Nor was it owing to any merit of theirs that his veracity did not lie curtailed and mutilated. The allocation by lot must therefore have been to them an earnest of certain possession so as to keep them always in readiness for it. Secondly, Those who happened to have their portion assigned in an enemy's country, inasmuch as they were living in the meanwhile as strangers on precarious hospitality beyond their own inheritance, must have acted like a kind of task-masters spurring on the others. And it surely implied excessive stupor to neglect and abandon what had been divinely assigned to them.
We now see to what intent the whole land behooved to be divided by lot, and the seat of each tribe allocated. It was also necessary that this should be done while Joshua was alive, because after his death the Israelites would have been less inclined to obedience, for none of his successors possessed authority sufficient for the execution of so difficult a task. Moreover, as God had already by the mouth of Moses commanded it to be done, had he not performed the business thus committed to him, the whole work might have gone to wreck when the lawful minister was removed. Although the exact time is not stated, still it is probable that as there was no hope that while Joshua continued alive the people would again take up arms with the view of giving a wider extent to their boundaries, he then only attempted to divide the land, as if he were proclaiming and promising, by a solemn attestation, that the distribution would certainly be carried into effect, because the truth of God could not fail in consequence of the death of any man.
2. This is the land, etc The ancient boundaries long ago fixed by God, are recalled to remembrance, in order that Joshua. and the people may feel fully persuaded that the covenant made with Abraham would be fulfilled in every part. Wherefore they are enjoined to make it their study to acquire the parts still remaining to be possessed. The inference will be appropriate if we make a practical application of this perseverance to that which is required of us, viz., to forget the things which are behind, and reach forth unto those that are before, and press toward the mark for the prize of our high calling. (Philippians 3:14.)2 For it would be of no use to run in the race without endeavoring to reach the goal.
The boundary commenced with a river separating Egypt toward the sea from the Holy Land, and most probably the river Nile, as we interpret it according to the received opinion, or a small stream which flowed past the town of Rhinocornea, believed by many to be Raphia or Raphane.3 It is indeed beyond dispute that the inheritance of the people commencing in that quarter was contiguous to Egypt. But although I have followed the opinion of the majority of expositors, that the boundaries were not extended further than to the less cultivated and in a manner desert land, lest greater proximity might have been injurious by leading to too close familiarity with the Egyptians, I by no means repudiate a different opinion.
The third verse raises a question. After it is said that the territories towards the sea-coast were five, a sixth is added, namely, that of the Avites. Some think that it is not counted among the five because it was an insignificant province. But I would have my readers to consider whether there may not be an indirect antithesis between a free people, their own masters, and five territories ruled by sovereigns. Hence the Avites being in different circumstances are mentioned separately, the plural number being used for the sake of distinction. In the enumeration of the sovereignties they are not arranged in the order of their dignity or opulence, but the first place is given to Aza because of its nearness to Egypt, and the same remark applies to Ashdod and the others.
The Septuagint translators, according to their usual custom, employ the Greek g (gamma) to express the Hebrew (ain), and thus give the name of Gaza to that which in Hebrew is Aza, in the same way as they convert Amorrha into Gomorrha.4 This sufficiently exposes the mistake of those who suppose that its name is Persian, and derived from its resources5 in consequence of Cambyses, when about to carry on war in Greece, having made it the depot of his treasures. But as in the Acts, (Acts 8:26,) Luke speaks of "Gaza which is desert," it appears that a city of the same name was erected near it, but on a different site. Ashdod is the same as that which the Greeks called Azotus. The whole of this tract, which is either on the sea-coast or verging towards it, extends as far as Sidon. And there are some who think that the Phoenicians were once masters both of Gaza and Azotus. How far Lebanon extends is sufficiently known.6 For it sometimes comprehends Mount Hermon; and on account of its length part of it is surnamed Antilibanus.7 The reader will find the subject of Mount Hermon considered in the fourth chapter of Deuteronomy. Towards the east is Hamath, which is also Antioch of Syria.
6. All the inhabitants of the hill country, etc Joshua is again admonished, though the Israelites do not yet possess those regions, not to defer the partition, but trust to the promise of God, because it would detract injuriously from his honor if there were any doubt as to the event. It is accordingly said: Only do what is thy duty in the distribution of the land; nor let that which the enemy still hold securely be exempted from the lot; for it will be my care to fulfil what I have promised. Hence let us learn in undertaking any business, so to depend on the lips of God as that no doubt can delay us. It is not ours, indeed, to fabricate vain hopes for ourselves; but when our confidence is founded on the Lord, let us only obey his commands, and there is no reason to fear that the event will disappoint us.
He afterwards assigns the land of Canaan to nine tribes and a half tribe, because the portion of the Reubenites, Gadites, and half tribe of Manasseh had already been assigned beyond the Jordan. Though there is a seeming tautology in the words, Which Moses gave them, as Moses gave them, there is nothing superfluous, because in the second clause the donation is confirmed; as if God were ordering that which was done to be ratified, or saying, in other words, As Moses gave them that land, so let them remain tranquil in the possession of it.8 For this reason also he is distinguished by the title of servant of God, as if it were said, Let no one interfere with that decree which a faithful minister has pronounced on the authority of God. It was certainly necessary to provide by anticipation against the disputes which otherwise must have daily arisen.
14. Only unto the tribe of Levi, etc This exception was also necessary, lest the Levites might allege that they were unjustly disinherited, and thus excite great commotions in regard to their right. He therefore reminds them that Moses was the author of this distinction, and, at the same time, shows that they have no reason to complain of having been in any way defrauded, because an excellent compensation was given them. For although the sacrifices were not equally divided among the Levites, their subsistence was sufficiently provided for by all the first-fruits and the tithes. Moreover, as God allures them by hire to undertake the charge of sacred things, so he exhorts the people in their turn to be faithful in paying the sacred oblations by declaring that their sacrifices are the maintenance of the Levites.9
Joshua 13:15-33
15. And Moses gave unto the tribe of the children of Reuben inheritance according to their families.
15. Dedit ergo Moses tribui filiorum Ruben per familias suas:
16. And their coast was from Aroer, that is on the bank of the river Arnon, and the city that is in the midst of the river, and all the plain by Medeba;
16. Fuitque illis terminus ab Aroer, quae est juxta ripam torrentis Arnon, et urbs quae est in medio vallis, et universa planities quae est juxta Medeba.
17. Heshbon, and all her cities that are in the plain; Dibon, and Bamothbaal, and Bethbaalmeon,
17. Hesbon et omnes urbes ejus, quae erant in planitie: Dibon et Bamoth-baal, et Beth-baalmeon.
18. And Jahazah, and Kedemoth, and Mephaath,
18. Et Jahassah, et Cedemoth, et Mephaath.
19. And Kirjathaim, and Sibmah, and Zarethshahar in the mount of the valley,
19. Et Ciriathaim, et Sibmah, et Sereth-sahar in monte vallis.
20. And Bethpeor, and Ashdothpisgah, and Bethjeshimoth,
20. Et Beth-peor, et Asdoth-Pisgah, et Beth-jesimoth.
21. And all the cities of the plain, and all the kingdom of Sihon king of the Amorites, which reigned in Heshbon, whom Moses smote with the princes of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, which were dukes of Sihon, dwelling in the country.
21. Et omnes urbes planitiei, et universum regnum Sihon regis Aemorrhaei, qui regnabat in Hesbon, quem percussit Moses: et principes Midian, Evi, et Rekem, et Sur, et Hur, et Reba duces Sihon habitatores terrae.
22. Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them.
22. Et Bileam filium Beor divinatorem occiderunt filii Israel gladio cum interfectis eorum.
23. And the border of the children of Reuben was Jordan, and the border thereof. This was the inheritance of the children of Reuben after their families, the cities and the villages thereof.
23. Fuit autem terminus filiorum Ruben, Jordanes et terminus. Haec est haereditas filiorum Ruben per familias suas, urbes et villae earum.
24. And Moses gave inheritance unto the tribe of Gad, even unto the children of Gad according to their families.
24. Deditque Moses tribui Gad, filiis Gad per familias suas.
25. And their coast was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, unto Aroer that is before Rabbah;
25. Et fuit eis terminus Jazer, et omnes urbes Gilead, et dimidium terrae filiorum Ammon usque ad Aroer, quae est coram Rabbah.
26. And from Heshbon unto Ramathmizpeh, and Betonim; and from Mahanaim unto the border of Debir;
26. Et ab Hesbon usque ad Ramath ipsuis Mispe, et Bethonim: et a Mahanaim usque ad terminum ipsius Debir.
27. And in the valley, Betharam, and Bethnimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, Jordan and his border, even unto the edge of the sea of Chinnereth on the other side Jordan eastward.
27. Et in valle Beth-haram, et Beth-nimrah, et Succoth, et Saphon: residuum regni Sihon, regis Hesbon, Jordanem, et confinium, usque ad extremum maris Chinnereth, trans Jordanem ad orientem.
28. This is the inheritance of the children of Gad after their families, the cities, and their villages.
28. Haec est haereditas filiorum Gad per familias suas, urbes et villae earum.
29. And Moses gave inheritance unto the half tribe of Manasseh: and this was the possession of the half tribe of the children of Manasseh by their families.
29. Dedit praeterea Moses dimidiae tribui Manasse: fuitque dimidiae tribui filiorum Manasse per familias suas:
30. And their coast was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, threescore cities:
30. Fuit, inquam, terminus eorum a Mahanaim omnis Basan totius regni Og regis Basan, et omnes Havoth-Jair, quae sunt in Basan, sexaginta urbes.
31. And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir the son of Manasseh, even to the one half of the children of Machir by their families.
31. Et dimidium Gilead, et Astaroth, et Edrei, urbes regni Og in Basan, filiorum Machir, filii Manasse, dimidiae parti filiorum Machir, per familias suas.
32. These are the countries which Moses did distribute for inheritance in the plains of Moab, on the other side Jordan, by Jericho, eastward.
32. Istae sunt hereditates quas tradidit Moses in campestribus Moab a transitu Jordanis ipsi Jericho ad orientem.
33. But unto the tribe of Levi Moses gave not any inheritance: the LORD God of Israel was their inheritance, as he said unto them.
33. Tribui autem Levi non dedit Moses haereditatem: Jehova Deus Israel ipse est haereditas eorum, quemadmodum dixit illis.
15. And Moses gave unto the tribe, etc What he seemed to have said with sufficient clearness he now follows more fully in detail, not only that the reading might incite the people to gratitude, seeing the divine goodness recorded in public documents, and, as it were, constantly before their eyes, but also that each might enjoy his inheritance without molestation and quarrel. For we know how ingenious human cupidity is in devising pretexts for litigation, so that no one can possess his right in safety unless a plain and perspicuous definition of his right make it impossible to call it in question. That country had been given without casting lots. It was therefore open to others to object that the just proportion had not been kept, and that the inequality behooved to be corrected. Therefore, that no unseasonable dispute might ever disturb the public peace, the boundaries are everywhere fixed by the authority of God, and disputes of every kind are removed by setting up landmarks. God does not by one single expression merely adjudge the whole kingdom of Sihon to the tribe of Reuben, but he traces their extreme limit from Aroer to the banks of the Arnon, and thus, making an entire circuit, contracts or widens their territory so as not to leave the possession of a single acre ambiguous. Moreover, how useful this exact delineation was may be learned from profane history, where we everywhere meet, not only with invidious but pernicious disputes among neighbors as to their boundaries.
We may add that the care which the Lord condescended to take in providing for his people, and in cherishing mutual peace among them, demonstrates his truly paternal love, since he omitted nothing that might conduce to their tranquillity. And, indeed, had not provision been thus early made, they might have been consumed by intestine quarrels.10
I again beg my readers to excuse me if I do not labor anxiously in describing the situation of towns, and am not even curious in regard to names. Nay, I will readily allow those names which it was thought proper to leave as proper nouns in Hebrew to be used appellatively, and so far altered as to give them a Latin form.11
It is worthy of notice, that when the land of the Midianites is referred to, the princes who ruled over it are called Satraps of Sihon, to let us know that they shared in the same overthrow, because they had involved themselves in an unjust war, and belonged to the government of Sihon, an avowed enemy. And to make it still more clear that they perished justly, it is told that among the slain was Balaam, by whose tongue they had attempted to wound the Israelites more grievously than by a thousand swords;12 just as if it had been said that in that slaughter they found the hostile banner, by which they had declared themselves at open war with the Israelites. When it is said that the Jordan was a boundary, and a boundary, it will be proper, in order to prevent useless repetition, to interpret that Jordan was a boundary to them according to its limits.13
24. And Moses gave inheritance unto the tribe of Gad, etc The observation made above applies also to the tribe of Gad, namely, that their legitimate boundaries were carefully defined in order to prevent disputes as to their possession. Meanwhile God is extolled for his liberality in having expelled nations of great celebrity, and substituted them in their stead. This is expressed more clearly in regard to the half tribe of Manasseh, when sixty cities are enumerated as included in their inheritance. Hence, too, it is manifest that Moses was not munificent through mistake, because it was well known to God how many cities he was giving them out of his boundless liberality. In a short clause the tribe of Levi is again excluded, that the Levites might not be able at some future period to pretend that the grant which the Reubenites, Gadites, and half tribe of Manasseh had obtained without the casting of lots, belonged in common to them also; for they are expressly forbidden to share with their brethren. This made it easy for them to interpret shrewdly for their advantage, that they were entitled to share with others. Here, however, it is not the sacrifices, as a little before, but God Himself that is said to be their inheritance; if they are not satisfied with it, they only convict themselves of excessive pride and insufferable fastidiousness.14
CHAPTER 14
Joshua 14:1-15
1. And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them.
1. Haec sunt quae in haereditatem acceperunt filii Israel in terra Chanaan, quae illis tradiderunt in haereditatem Eleazar sacerdos, et Josue filius Nun, et capita tribuum filiorum Israel.
2. By lot was their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe.
2. Per sortem haereditatis eorum, sicut praeceperat Jehova per manum Mosis, ut daret novem tribubus, et dimidiae tribui.
3. For Moses had given the inheritance of two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them.
3. Dederat enim Moses duabustribubus, et dimidiae tribui citra Jordanem: Levitis autem non dederat haereditatem in medio eorum.
4. For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance.
4. Fuerunt enim filii Joseph duae tribus Manasse et Ephraim: ideo non dederunt partem Levitis in terra praeter urbes ad habitandum, et suburbana earum pro armentis et gregibus ipsorum.
5. As the LORD commanded Moses, so the children of Israel did, and they divided the land.
5. Quemadmodum praeceperat Moses sic fecerunt filii Israel, et diviserunt terram.
6. Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadeshbarnea.
6. Accesserunt autem filii Juda ad Josuam in Gilgal, dixitque ad eum Caleb filius Jephune Kenisaeus, Tu nosti verbum quod loquutus est Jehova ad Mosen virum Dei de me, et de te, in Cades-barnea:
7. Forty years old was I when Moses the servant of the LORD sent me from Kadeshbarnea to espy out the land; and I brought him word again as it was in mine heart.
7. Quadragenarius eram quando misit me Moses servus Jehovae de Cades-barnea ad explorandam terram, et retuli ei rem sicuti erat in corde meo.
8. Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God.
8. Et quum fratres mei qui descenderant mecum dissolverent cor populi, ego perseveranter sequutus sum Jehovam Deum meum.
9. And Moses swear on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou has wholly followed the LORD my God.
9. Et juravit Moses illo die, dicendo, Si non terra quam calcavit pes tuus, tua erit in haereditatem et filiis tuis in aeternum, quia perseveranter sequutus es Jehovam Deum meum.
10. And now, behold, the LORD has kept me alive, as he said, these forty and five years, even since the LORD spoke this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old.
10. Nunc autem Jehova concessit mihi vitam sicuti dixerat. Jam quadraginta quinque anni sunt, ex quo tempore pronunciavit Jehova hanc rem Mosi, ex quo ambulavit Israel per desertum: et nunc quidem hodie sum quinque et octoginta annorum.
11. As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in.
11. Et adhuc sum hodie vegetus ut eo die, quo misit me Moses: quantus erat tunc vigor meus, tantus, hodie est vigor meus ad praelium, et ad exeundum, et ad ingrediendum:
12. Now therefore give me this mountain, whereof the LORD spoke in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said.
12. Nunc ergo da mihi montem istum, ut loquutus est Jehova eo die. Tu enim audivisit eo die quod Anakim sint ibi, et urbes magnae et munitae: forte Jehova erit mecum, et expellam eos quemadmodum dixit Jehova.
13. And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance.
13. Et benedixit ei Josue, deditque Hebron ipsi Caleb filio Jephune in haereditatem.
14. Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day, because that he wholly followed the LORD God of Israel.
14. Idcirco fuit Hebron ipsuis Caleb filii Jephune Kenisaei, in haereditatem, usque ad diem hunc, eo quod perseveranter sequutus est Jehovam Deum Israel.
15. And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war.
15. Nomen autem Hebron antea fuit Ciriath-arba, qui Arba homo magnus inter Anakim fuit: et terra quievit a bello.
1. And these are the countries, etc He now proceeds to the land of Canaan, from which nine tribes and a half were to obtain their lots. And he will immediately break off the thread of the narrative, as we shall see. Yet the transition is seasonably made from that region whose situation was different, to let the reader know that the discourse was to be concerning the land of Canaan, which was to be divided by lot. We have said that Joshua and Eleazar not only divided what the Israelites had already acquired, but trusting in the promise of God, confidently included whatever he had promised to his people, just as if they had been in actual possession of it. We shall see, indeed, that the division was not all at once made complete, but when the first lot turned up in favor of Judah, the turns of the others were left in hope.
Here a difficult question arises. How can it be said that the distribution of the land was made by Joshua, Eleazar, and the princes, if lots were cast? For the lot is not regulated by the opinion or the will or the authority of man. Should any one answer, that they took charge and prevented any fraud from being committed, the difficulty is not removed, nay, this evasion will be refuted from the context. It is to be known, therefore, that they were not selected simply to divide the land by lot, but also afterwards to enlarge or restrict the boundaries of the tribes by giving to each its due proportion. That this business could not be accomplished by a naked lot is very apparent. For while, according to human ideas, nothing is more fortuitous than the result of a lot, it was not known whether God might choose to place the half tribe of Manasseh where the tribe of Judah obtained its settlement, or whether Zebulun might not occupy the place of Ephraim. Therefore they were not at liberty at the outset to proceed farther than to divide the land into ten districts or provinces. In this way, however, the space belonging to each would remain indefinite. For had an option been given to each, some would have chosen to fix themselves in the center, others would have preferred a quiet locality, while others would have been guided in their choice by the fertility of the soil, or the climate and beauty of the scenery. But the lot placed the tribe of Judah, as it were, at the head, while it sent that of Zebulun away to the seashore, placed the tribe of Benjamin adjacent to that of Judah, and removed that of Ephraim to a greater distance. In short, the effect of the lot was that ten divisions fell out from Egypt towards Syria, and from the north quarter to the Mediterranean Sea, making some neighbors to the Egyptians, and giving to others maritime positions, to others hilly districts, to others intervening valleys.
This being understood, the office remaining for the rulers of the people was to trace out the boundaries on all sides in accordance with the rules of equity. It remained, therefore, for them to calculate how many thousand souls there were in every tribe, and to assign more or less space to each, according to the greatness or the smallness of their numbers. For in conformity to the divine command, a due proportion was to be observed, and a larger or narrower district was to be assigned, according as the census which was taken had ascertained the numbers to be. (Numbers 26) To the judgment of the princes was it in like manner left to shape the territories, regulating the length and breadth as circumstances might require. It is necessary also to bear in mind what is said in Numbers 26, that the ten who are here called heads of families were appointed to execute this office, not by the suffrages of men, but by the voice of God. Thus each tribe had its own overseers to prevent either fraud or violence from being committed. Then it would have been impious to have any suspicion of those who had been nominated by God. Such is the manner in which Joshua may be said to have distributed the land, though it was portioned out by lot.
4. They gave no part unto the Levites, etc It is here repeated for the third time with regard to the Levites, that they were not included in the number, so as to have the portion of a tribe assigned to them; but it is mentioned for a different purpose, for it is immediately after added, that the sons of Joseph were divided into two tribes, and were thus privileged to obtain a double portion. Thus had Jacob prophesied, (Genesis 49) or rather, like an arbiter appointed by God, he had in this matter preferred the sons of Joseph to the others. God therefore assumed the Levites to himself as a peculiar inheritance, and in their stead substituted one of the two families of Joseph.
6. Then the children of Judah came, etc Here the account which had been begun as to the partition of the land is broken off to make way for the insertion of a narrative, namely, that Caleb requested Mount Hebron to be given to him as he had been promised by Moses. This happened a long time before the people had ceased from making war, and it became necessary to cast lots. It is stated to be the fifth year since their entrance into the land, and he does not ask for a locality to be given up to him which was already subdued and cleared of the enemy, but in the midst of the noise and heat of warfare, he asks to be permitted to acquire it by routing and slaying its giants. He only seeks to provide, that when his valor has subdued the giants, he is not to be defrauded of the reward of his labor. The method of so providing, is to prevent its being included in the common lot of a tribe. Accordingly, he does not put forth the claim by himself alone, but the members of his tribe, the sons of Judah also concur with him, because the effect of conferring this extraordinary benefit on one family was so far to make an addition to all. Hence though Caleb alone speaks, all the tribe whose interest it was that his request should be granted were present.
I am not clear why the surname of Kenite was given to Caleb. He is so called also in Numbers 32. I am not unaware of the conjecture of some expositors, that he was so surnamed from Kenas, because either he himself or some one of his ancestors dwelt among the Kenites. But I see no solid foundation for this. What if he gained this title by some illustrious deed, just as victors sometimes assume a surname from the nations they have subdued? As the promise had not been inserted into any public record, and Joshua was the only witness now surviving, he makes his application to him. And it is probable that when the ten spies made mention of the names of the Anakim, with the view of terrifying the people, Caleb, to refute their dishonesty, answered with truth, that when he beheld them on Mount Hebron, they were so far from being terrible, that he would attack them at his own hand, provided that on their expulsion he should succeed to their lands; and that on these conditions Moses ceded to him a habitation in that locality which he should have acquired by his own prowess.
7. Forty years old was I, etc He seems to talk of his own virtue in rather loftier terms than becomes a pious and modest man. But let us remember that, seeing the thing was in itself invidious and liable to many objections, it stood in need of special commendation as a means of suppressing envy. He therefore mentions that he had acted in good faith in bringing back an account of what he had learned concerning the land. For the expression, "As it was in my heart," evidently denotes sincerity, the heart being thus opposed to deceitful words. It is a ridiculous fiction to imagine that he had said it in his heart, because from fear of being killed by his companions he had not ventured to mention anything of the kind by the way. Nothing more is meant than simply this, that he acted honestly according to the command given him, without gloss or dissimulation. He enlarges on the merit of his integrity, because though he was opposed by all his colleagues, with the exception of Joshua, he did not yield to their malice, nor was dispirited by their iniquitous conspiracy, but steadfastly pursued his purpose. The words taken in their most literal sense are, I filled or fulfilled to go after thy God; but the obvious meaning is, that he was not seduced from a faithful discharge of his duty by the wicked machination of ten men, however difficult it was to resist them, because he followed God with inflexible perseverance, feeling perfectly assured that God was the author of the expedition, from which those perfidious men were endeavoring to draw off the people.
Let us learn from this passage, first, that unless the last part corresponds to the first, good beginnings vanish away; secondly, that constancy is deserving of praise only when we follow God.
9. And Moses swear on that day, etc Here, then, is one fruit of the embassy honestly and faithfully performed — to gain possession of an inheritance of which the whole people is deprived. For although long life is justly accounted one of the mercies of God, the end proposed by it is here added, viz., that Caleb may obtain the inheritance which is denied to others. This was no ordinary privilege. He next extols the faithfulness of God in having prolonged his life, and not only so, but supplied vigor and strength, so that though he was now above eighty years of age, he was not a whit feebler than when in the flower of his youth. Others, too, had a green old age, but they were few in number, and then in their case there was not added to the even tenor of their days a manly vigor, remaining wholly unimpaired up to their eighty-fifth year. For he lays claim not only to the skill and valor of a leader, but also to the physical strength of a soldier.
He next adds the other offices and actions of his life. For to go out and in is equivalent in Hebrew to the observance and execution of all parts of our duty. And this Caleb confirms by fact, when he demands it as his task to assail and expel the giants. He is not, however, elated by stolid pride to a confident assurance of victory, but hopes for a prosperous event from the assistance of God. There seems, indeed, to be an incongruous expression of doubt in the word Perhaps, as if he were begirding himself fortuitously for the fight.15 Those expositors who think that he is distrusting himself from a feeling of modesty and considering his own weakness, say something to the point, but do not say the whole. They certainly omit what is of principal import, viz., that this Perhaps refers to the common feelings which men would entertain on taking a view of the actual state of matters.
The first thing necessary is duly to consider what his design is. Had he asked the gift of a mountain, which he could have seized without any great exertion, it would have been more difficult to obtain it. But now when the difficulty of the task is plainly set forth, he gains the favor of Joshua and the princes, because in assenting to his prayer, they grant him nothing but the certainty of an arduous, doubtful, and perilous contest. Knowing, then, that the children of Israel trembled and were in terror at the very name of the giants, he speaks according to their opinion as of a matter attended with doubt and uncertainty. As regards himself, the words clearly demonstrate how far he was from viewing that which had been said to him with a dubious or vacillating mind. I shall drive them out, he says, as the Lord has declared. Shall we say that when he utters the declaration of God, he is in doubt whether or not God will do what he promised? It is quite plain that he only reminded them how dangerous the business was, in order that he might the more easily obtain their assent. Although it is not uncommon in Hebrew to employ this term to denote difficulty merely, without meaning to imply that the mind is agitated by distrust or disquietude. How very difficult it was to drive out the giants from that fastness,16 may be inferred from the fact that the death of Joshua took place before Caleb ventured to attack them.
13. And Joshua blessed him, etc He prayed thus earnestly to show the delight he felt. For it was expedient by way of example to extol his valor, by which others might be incited to surmount all their fears. For it was just as if he had gained an eminence from which he could look down upon the giants. The blessing of Caleb, therefore, includes in it praise which may have the effect of an exhortation to the people. In the end of the chapter it is said, that the name of Hebron was Ciriath-Arba, (Kirjath-Arba.) Here it is to be observed, that it is not the mountain itself that is meant, but the principal city, of which there is frequent mention in Scripture. It is said to have received the surname from a giant famous for his stature. And this refutes the imagination of those expositors who insist that it was so called from having been the burial-place of four patriarchs — Adam, Abraham, Isaac, and Jacob.
It is plain that Caleb, in making the request, had not been looking to present ease or private advantage, since he does not aspire to the place that had been given him till many years after. Wherefore it was no less the interest of the whole people than of one private family, that that which as yet depended on the incomprehensible grace of God, and was treasured up merely in hope, should be bestowed as a special favor. A grant which could not take effect without a wonderful manifestation of divine agency could scarcely be invidious.
A question, however, arises. Since Hebron not only became the portion of the Levites, but was one of the cities of refuge, how could the grant stand good? If we say that Caleb was contented with other towns, and resigned his right to the Levites, it is obvious that the difficulty is not solved, because Caleb is distinctly appointed owner of that city. But if we reflect that the right of dwelling in the cities was all that was granted to the Levites, there will be no inconsistency. Meanwhile, no small praise is due to the moderation of Caleb, who, in a locality made his own by extraordinary privilege, did not refuse an hospitable reception to the Levites.17