Text -- Joshua 13:7 (NET)

13:7 Now, divide up this land among the nine tribes and the half-tribe of Manasseh.”

Commentary -- Word/Phrase Notes (per phrase)

JFB: Jos 13:6-7

(See on Jos 11:8) --that is, "all the Sidonians and Phœnicians."

JFB: Jos 13:6-7

The fulfilment of this promise was conditional. In the event of the Israelites proving unfaithful or disobedient, they would not subdue the districts now specified; and, in point of fact, the Israelites never possessed them though the inhabitants were subjected to the power of David and Solomon.

JFB: Jos 13:6-7

The parenthetic section being closed, the historian here resumes the main subject of this chapter--the order of God to Joshua to make an immediate allotment of the land. The method of distribution by lot was, in all respects, the best that could have been adopted, as it prevented all ground of discontent, as well as charges of arbitrary or partial conduct on the part of the leaders; and its announcement in the life of Moses (Num 33:54), as the system according to which the allocations to each tribe should be made, was intended to lead the people to the acknowledgment of God as the proprietor of the land and as having the entire right to its disposal. Moreover, a solemn appeal to the lot showed it to be the dictate not of human, but divine, wisdom. It was used, however, only in determining the part of the country where a tribe was to be settled--the extent of the settlement was to be decided on a different principle (Num 26:54). The overruling control of God is conclusively proved because each tribe received the possession predicted by Jacob (Gen. 49:3-28) and by Moses (Deu. 33:6-25).

Clarke: Jos 13:7

The nine tribes, and the half tribe of Manasseh - The other half tribe of Manasseh, and the two tribes of Reuben and Gad, had got their inheritance on the other side of Jordan, in the land formerly belonging to Og king of Bashan, and Sihon king of the Amorites.

TSK: Jos 13:7

Num 26:53-56, Num 33:54, Num 32:2-14; Eze 47:13-23, Eze 48:23-29

Commentary -- Word/Phrase Notes (per Verse)

Gill: Jos 13:7

Now therefore divide this land for an inheritance,.... Having the command and authority of God for it, he was to set about it at once, with all diligence and application:

unto the nine tribes: of Judah, Simeon, Benjamin, Dan, Ephraim, Zebulun, Issachar, Asher, and Naphtali, in which order they are placed, when the Lord gave to Moses the names of the men that should divide the land under Eleazar and Joshua, Num 34:16,

and the half tribe of Manasseh; that half which had no inheritance on the other side Jordan, and for which a prince of the children of Joseph was appointed to divide, Num 34:23.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 13:7

¹ tn Heb “now apportion this land as an inheritance.”

Commentary -- Verse Range Notes

TSK Synopsis: Jos 13:1-33

1 The bounds of the land not yet conquered.

8 The inheritance of the two tribes and half.

14 The Lord and his sacrifices are the inheritance of Levi.

15 The bounds of the inheritance of Reuben.

22 Balaam slain.

24 The bounds of the inheritance of Gad;

29 and of the half tribe of Manasseh.

MHCC: Jos 13:7-33

The land must be divided among the tribes. It is the will of God that every man should know his own, and not take that which is another's. The world must be governed, not by force, but right. Wherever our habitation is placed, and in whatever honest way our portion is assigned, we should consider them as allotted of God; we should be thankful for, and use them as such, while every prudent method should be used to prevent disputes about property, both at present and in future. Joshua must be herein a type of Christ, who has not only conquered the gates of hell for us, but has opened to us the gates of heaven, and having purchased the eternal inheritance for all believers, will put them in possession of it. Here is a general description of the country given to the two tribes and a half, by Moses. Israel must know their own, and keep to it; and may not, under pretence of their being God's peculiar people, encroach on their neighbours. Twice in this chapter it is noticed, that to the tribe of Levi Moses gave no inheritance: see Num 18:20. Their maintenance must be brought out of all the tribes. The ministers of the Lord should show themselves indifferent about worldly interests, and the people should take care they want nothing suitable. And happy are those who have the Lord God of Israel for their inheritance, though little of this world falls to their lot. His providences will supply their wants, his consolations will support their souls, till they gain heavenly joy and everlasting pleasures.

Matthew Henry: Jos 13:7-33

Here we have, I. Orders given to Joshua to assign to each tribe its portion of this land, including that which was yet unsubdued, which must be brought into the lot, in a believing confidence that it should be conquered when Israel was multiplied so as to have occasion for it (Jos 13:7): Now divide this land. Joshua thought all must be conquered before any must be divided. "No,"said, God, "there is as much conquered as will serve your turn for the present; divide this, and make your best of it, and wait for the remainder hereafter."Note, We must take the comfort of what we have, though we cannot compass all we would have. Observe,

1. The land must be divided among the several tribes, and they must not always live in common, as now they did. Which way soever a just property is acquired, it is the will of that God who has given the earth to the children of men that there should be such a thing, and that every man should know his own, and not invade that which is another's. The world must be governed, not by force, but right, by the law of equity, not of arms.

2. That it must be divided for an inheritance, though they got it by conquest. (1.) The promise of it came to them as an inheritance from their fathers; the land of promise pertained to the children of promise, who were thus beloved for their fathers' sakes, and in performance of the covenant with them. (2.) The possession of it was to be transmitted by them, as an inheritance to their children. Frequently, what is got by force is soon lost again; but Israel, having an incontestable title to this land by the divine grant, might see it hereby secured as an inheritance to their seed after them, and that God kept this mercy for thousands.

3. That Joshua must not divide it by his own will. Though he was a very wise, just, and good man, it must not be left to him to give what he pleased to each tribe; but he must do it by lot, which referred the matter wholly to God, and to his determination, for he it is that appoints the bounds of our habitation, and every man's judgment must proceed from him. But Joshua must preside in this affair, must manage this solemn appeal to Providence, and see that the lot was drawn fairly and without fraud, and that every tribe did acquiesce in it. The lot indeed causeth contention to cease, Pro 18:18. But, if upon this lot any controversy should arise, Joshua by his wisdom and authority must determine it, and prevent any ill consequences of it. Joshua must have the honour of dividing the land, (1.) Because he had undergone the fatigue of conquering it: and when, through his hand, each tribe received its allotment, they would thereby be made the more sensible of their obligations to him. And what a pleasure must it needs be to a man of such a public spirit as Joshua was to see the people that were so dear to him eating of the labour of his hands! (2.) That he might be herein a type of Christ, who has not only conquered for us the gates of hell, but has opened to us the gates of heaven, and, having purchased the eternal inheritance for all believers, will in due time put them all in possession of it.

II. An account is here given of the distribution of the land on the other side Jordan among the Reubenites, and Gadites, and half the tribe of Manasseh. Observe,

1. How this account is introduced. It comes in, (1.) As the reason why this land within Jordan must be divided only to the nine tribes and a half, because the other two and a half were already provided for. (2.) As a pattern to Joshua in the work he had now to do. He had seen Moses distribute that land, which would give him some aid in distributing this, and thence he might take his measure; only this was to be done by lot, but it should seem Moses did that himself, according to the wisdom given unto him. (3.) As an inducement to Joshua to hasten the dividing of this land, that the nine tribes and a half might not be kept any longer than was necessary out of their possession, since their brethren of the two tribes and a half were so well settled in theirs; and God their common Father would not have such a difference made between his children.

2. The particulars of this account.

(1.) Here is a general description of the country that was given to the two tribes and a half, which Moses gave them, even as Moses gave them, Jos 13:8. The repetition implies a ratification of the grant by Joshua. Moses settled this matter, and, as Moses settled it, so shall it rest; Joshua will not, under any pretence whatsoever, go about to alter it. And a reason is intimated why he would not, because Moses was the servant of the Lord, and acted in this matter by secret direction from him and was faithful as a servant. Here we have, [1.] The fixing of the boundaries of this country, by which they were divided from the neighbouring nations, Jos 13:9, etc. Israel must know their own and keep to it, and may not, under pretence of their being God's peculiar people, encroach upon their neighbours, and invade their rights and properties, to which they had a good and firm title by providence, though not, as Israel, a title by promise. [2.] An exception of one part of this country from Israel's possession, though it was in their grant, namely, the Geshurites and the Maachathites, Jos 13:13. They had not leisure to reduce all the remote and obscure corners of the country in Moses's time, and afterwards they had no mind to it, being easy with what they had. Thus those who are not straitened in God's promises are yet straitened in their own faith, and prayers, and endeavours.

(2.) A very particular account of the inheritances of these two tribes and a half, how they were separated from each other, and what cites, with the towns, villages, and fields, commonly known and reputed to be appurtenances to them, belonged to each tribe. This is very fully and exactly set down in order that posterity might, in reading this history, be the more affected with the goodness of God to their ancestors, when they found what a large and fruitful country, and what abundance of great and famous cities, he put them in possession of (God's grants look best when we descend to the particulars); and also that the limits of every tribe being punctually set down in this authentic record disputes might be prevented, and such contests between the tribes as commonly happen where boundaries have not been adjusted nor this matter brought to a certainty. And we have reason to think that the register here prescribed and published of the lot of each tribe was of great use to Israel in after-ages, was often appealed to, and always acquiesced in, for the determining of meum and tuum - mine and thine.

[1.] We have here the lot of the tribe of Reuben, Jacob's first-born, who, though he had lost the dignity and power which pertained to the birthright, yet, it seems, had the advantage of being first served. Perhaps those of that tribe had an eye to this in desiring to be seated on that side Jordan, that, since they could not expect the benefit of the best lot, they might have the credit of the first. Observe, First, In the account of the lot of this tribe mention is made of the slaughter, 1. Of Sihon, king of the Amorites, who reigned in this country, and might have kept it and his life if he would have been neighbourly, and have suffered Israel to pass through his territories, but, by attempting to oppose them, justly brought ruin upon himself, Num 21:21, etc. 2. Of the princes of Midian, who were slain afterwards in another war (Num 31:8), and yet are here called dukes of Sihon, and are said to be smitten with him, because they were either tributaries to him, or, in his opposition to Israel, confederates with him, and hearty in his interests, and his fall made way for theirs not long after. 3. Of Balaam particularly, that would, if he could, have cursed Israel, and was soon after recompensed according to the wickedness of his endeavour (Psa 28:4), for he fell with those that set him on. This was recorded before (Num 31:8), and is here repeated, because the defeating of Balaam's purpose to curse Israel was the turning of that curse into a blessing, and was such an instance of the power and goodness of God as was fit to be had in everlasting remembrance. See Mic 6:5. Secondly, Within the lot of this tribe was that Mount Pisgah from the top of which Moses took his view of the earthly Canaan and his flight to the heavenly. And not far off thence Elijah was when he was fetched up to heaven in a chariot of fire. The separation of this tribe from the rest, by the river Jordan, was that which Deborah lamented; and the preference they gave to their private interests above the public was what she censured, Jdg 5:15, Jdg 5:16. In this tribe lay Heshbon and Sibmah, famed for their fruitful fields and vineyards. See Isa 16:8, Isa 16:9; Jer 48:32. This tribe, with that of Gad, was sorely shaken by Hazael king of Syria (2Ki 10:33), and afterwards dislodged and carried into captivity, twenty years before the general captivity of the ten tribes by the king of Assyria, 1Ch 5:26.

[2.] The lot of the tribe of Gad, Jos 13:24-28. This lay north of Reuben's lot; the country of Gilead lay in this tribe, so famous for its balm that it is thought strange indeed if there be no balm in Gilead, and the cities of Jabesh-Gilead and Ramoth-Gilead which we often read of in scripture. Succoth and Penuel, which we read of in the story of Gideon, were in this tribe; and that forest which is called the wood of Ephraim (from the slaughter Jephthah made there of the Ephraimites), in which Absalom's rebellious army was beaten, while his father David lay at Mahanaim, one of the frontier-cities of this tribe, Jos 13:26. Sharon, famous for roses, was in this tribe. And within the limits of this tribe lived those Gadarenes that loved their swine better than their Saviour, fitter to be called Girgashites than Israelites.

[3.] The lot of the half-tribe of Manasseh, Jos 13:29-31. Bashan, the kingdom of Og, was in this allotment, famous for the best timber, witness the oaks of Bashan - and the best breed of cattle, witness the bulls and rams of Bashan. This tribe lay north of Gad, reached to Mount Hermon, and had in it part of Gilead. Mispeh was in this half-tribe, and Jephthah was one of its ornaments; so was Elijah, for in this tribe was Thisbe, whence he is called the Tishbite; and Jair was another. In the edge of the tribe stood Chorazin, honoured with Christ's wondrous works, but ruined by his righteous woe for not improving them.

[4.] Twice in this chapter it is taken notice of that to the tribe of Levi Moses gave no inheritance (Jos 13:14, Jos 13:33), for so God had appointed, Num 18:20. If they had been appointed to a lot entire by themselves, Moses would have served them first, not because it was his own tribe, but because it was God's; but they must be provided for in another manner; their habitations must be scattered in all the tribes, and their maintenance brought out of all the tribes, and God himself was the portion both of their inheritance and of their cup, Deu 10:9; Deu 18:2.

Keil-Delitzsch: Jos 13:1-14

Introduction to the Division of the Land. - Jos 13:1-7. Command of the Lord to Joshua to distribute the land of Canaan by lot among the nine tribes and a half. Jos 13:1 contains only the commencement of the divine command; the conclusion follows in Jos 13:7. Jos 13:2-6 form a parenthesis of several clauses, defining the last clause of Jos 13:1 more fully. When Joshua had grown old, the Lord commanded him, as he was advanced in years, and there was still much land to be taken, to divide "this land," i.e., the whole of the land of Canaan, for an inheritance to the nine tribes and a half, and promised him at the same time that He would drive out the Canaanites from those portions of the land that were not yet conquered (Jos 13:6). The words " grown old and come into years "(vid., Gen 24:1; Gen 18:11, etc.) denote advanced age in its different stages up to the near approach of death (as, for example, in Jos 23:1). Joshua might be ninety or a hundred years old at this time. The allusion to Joshua's great age serves simply to explain the reason for the command of God. As he was already old, and there still remained much land to be taken, he was to proceed to the division of Canaan, that he might accomplish this work to which he was also called before his death; whereas he might very possibly suppose that, under existing circumstances, the time for allotting the land had not yet arrived. - In Jos 13:2-6 the districts that were not yet conquered are enumerated separately.

Jos 13:2-4

All the circles of the Philistines ( geliloth , circles of well-defined districts lying round the chief city). The reference is to the five towns of the Philistines, whose princes are mentioned in Jos 13:3. " And all Geshuri: "not the district of Geshur in Peraea (Jos 13:11, Jos 13:13, Jos 12:5; Deu 3:14), but the territory of the Geshurites, a small tribe in the south of Philistia, on the edge of the north-western portion of the Arabian desert which borders on Egypt; it is only mentioned again in 1Sa 27:8. The land of the Philistines and Geshurites extended from the Sichor of Egypt (on the south) to the territory of Ekron (on the north). Sichor ( Sihor ), lit. the black river, is not the Nile, because this is always called היאר (the river) in simple prose (Gen 41:1, Gen 41:3; Exo 1:22), and was not "before Egypt,"i.e., to the east of it, but flowed through the middle of the land. The " Sichor before Egypt "was the brook ( Nachal ) of Egypt, the Ῥινοκοροῦρα , the modern Wady el Arish , which is mentioned in Jos 15:4, Jos 15:47, etc., as the southern border of Canaan towards Egypt (see at Num 34:5). Ekron ( Ἀρρακών , lxx), the most northerly of the five chief cities of the Philistines, was first of all allotted to the tribe of Judah (Jos 15:11, Jos 15:45), then on the further distribution it was given to Dan (Jos 19:43); after Joshua's death it was conquered by Judah (Jdg 1:18), though it was not permanently occupied. It is the present Akîr, a considerable village in the plain, two hours to the south-west of Ramlah, and on the east of Jamnia, without ruins of any antiquity, with the exception of two old wells walled round, which probably belong to the times of the Crusaders (see Rob. Pal. iii. p. 23). " To the Canaanites is reckoned (the territory of the) five lords of the Philistines ,"i.e., it was reckoned as belonging to the land of Canaan, and allotted to the Israelites like all the rest. This remark was necessary because the Philistines were not descendants of Canaan (see at Gen 10:14), but yet were to be driven out like the Canaanites themselves as being invaders of Canaanitish territory (cf. Deu 2:23). סרני , from סרן , the standing title of the princes of the Philistines (vid., Jdg 3:3; Jdg 16:5.; 1Sa 5:8), does not mean kings, but princes, and is interchangeable with שׂרים (cf. 1Sa 29:6 with 1Sa 29:4, 1Sa 29:9). At any rate, it was the native or Philistian title of the Philistine princes, though it is not derived from the same root as Sar , but is connected with seren , axis rotae , in the tropical sense of princeps , for which the Arabic furnishes several analogies (see Ges. Thes. p. 972).

The capitals of these five princes were the following. Azzah ( Gaza , i.e., the strong): this was allotted to the tribe of Judah and taken by the Judaeans (Jos 15:47; Jdg 1:18), but was not held long. It is at the present time a considerable town of about 15,000 inhabitants, with the old name of Ghazzeh, about an hour from the sea, and with a seaport called Majuma ; it is the farthest town of Palestine towards the south-west (see Rob. Pal. ii. pp. 374ff.; Ritter , Erdk. xvi. pp. 35ff.; Stark , Gaza, etc., pp. 45ff.). Ashdod ( Ἄζωτος , Azotus ): this was also allotted to the tribe of Judah (Jos 15:46-47), the seat of Dagon-worship, to which the Philistines carried the ark (1Sa 5:1.). It was conquered by Uzziah (2Ch 26:6), was afterwards taken by Tartan, the general of Sargon (Isa 20:1), and was besieged by Psammetichus for twenty-nine years ( Herod. ii. 157). It is the present Esdud , a Mahometan village with about a hundred or a hundred and fifty miserable huts, upon a low, round, wooded height on the road from Jamnia to Gaza, two miles to the south of Jamnia, about half an hour from the sea (vid., Rob. i. p. 368). Ashkalon : this was conquered by the Judaeans after the death of Joshua (Jdg 1:8-9); but shortly afterwards recovered its independence (vid., Jdg 14:19; 1Sa 6:17). It is the present Askulân on the sea-shore between Gaza and Ashdod, five hours to the north of Gaza, with considerable and widespread ruins (see v. Raum. pp. 173-4; Ritter , xvi. pp. 69ff.). Gath ( Γέθ ): this was for a long time the seat of the Rephaites, and was the home of Goliath (Jos 11:22; 1Sa 17:4, 1Sa 17:23; 2Sa 21:19.; 1Ch 20:5.); it was thither that the Philistines of Ashdod removed the ark, which was taken thence to Ekron (1Sa 5:7-10). David was the first to wrest it from the Philistines (1Ch 18:1). In the time of Solomon it was a royal city of the Philistines, though no doubt under Israelitish supremacy (1Ki 2:39; 1Ki 5:1). It was fortified by Rehoboam (2Ch 11:8), was taken by the Syrians in the time of Joash (2Ki 12:18), and was conquered again by Uzziah (2Ch 26:6; Amo 6:2); but no further mention is made of it, and no traces have yet been discovered

(Note: According to the Onom. ( s. v. Geth ), it was a place five Roman miles from Eleutheropolis towards Diospolis, whereas Jerome (on Mic 1) says: " Gath was near the border of Judaea, and on the road from Eleutheropolis to Gaza; it is still a very large village;"whilst in the commentary on Jer 25 he says: "Gath was near to and conterminous with Azotus,"from which it is obvious enough that the situation of the Philistine city of Gath was altogether unknown to the Fathers. Hitzig and Knobel suppose the Βαιτογάβρα of Ptolemy (5:16, 6), Betogabri in Tab. Peuting . ix. e. (the Eleutheropolis of the Fathers, and the present Beit Jibrin , a very considerable ruin), to be the ancient Gath, but this opinion is only founded upon very questionable etymological combinations; whereas Thenius looks for it on the site of the present Deir Dubban , though without any tenable ground.)

(see Rob. ii. p. 420, and v. Raumer , Pal. pp. 191-2). " And the Avvites (Avvaeans) towards the south ."Judging from Deu 2:23, the Avvim appear to have belonged to those tribes of the land who were already found there by the Canaanites, and whom the Philistines subdued and destroyed when they entered the country. They are not mentioned in Gen 10:15-19 among the Canaanitish tribes. At the same time, there is not sufficient ground for identifying them with the Geshurites as Ewald does, or with the Anakites, as Bertheau has done. Moreover, it cannot be decided whether they were descendants of Ham or Shem (see Stark . Gaza, pp. 32ff.). מתּימן ( from , or on, the south ) at the commencement of Jos 13:4 should be attached to Jos 13:3, as it is in the Septuagint, Syriac, and Vulgate, and joined to העוּים (the Avvites). The Avvaeans dwelt to the south of the Philistines, on the south-west of Gaza. It gives no sense to connect with the what follows, so as to read " towards the south all the land of the Canaanites; "for whatever land to the south of Gaza, or of the territory of the Philistines, was still inhabited by Canaanites, could not possibly be called "all the land of the Canaanites."If, however, we were disposed to adopt the opinion held by Masius and Rosenmüller , and understand these words as relating to the southern boundaries of Canaan, "the possessions of the king of Arad and the neighbouring petty kings who ruled in the southern extremity of Judaea down to the desert of Paran, Zin, Kadesh,"etc., the fact that Arad and the adjoining districts are always reckoned as belonging to the Negeb would at once be decisive against it (compare Jos 15:21. with Jos 10:40; Jos 11:16, also Num 21:1). Moreover, according to Jos 10:40, Jos 10:21, and Jos 11:16-17, Joshua had smitten the whole of the south of Canaan from Kadesh-barnea to Gaza and taken it; so that nothing remained unconquered there, which could possibly have been mentioned in this passage as not yet taken by the Israelites. For the fact that the districts, which Joshua traversed so victoriously and took possession of, were not all permanently held by the Israelites, does not come into consideration here at all. If the author had thought of enumerating all these places, he would have had to include many other districts as well.

Beside the territory of the Philistines on the south-west, there still remained to be taken (Jos 13:4, Jos 13:5) in the north, "all the land of the Canaanites," i.e., of the Phoenicians dwelling on the coast, and "the caves which belonged to the Sidonians unto Aphek." Mearah (the cave) is the present Mugr Jezzin , i.e., cave of Jezzin, on the east of Sidon, in a steep rocky wall of Lebanon, a hiding-place of the Druses at the present time (see at Num 34:8; also F. v. Richter , Wallfahrten in Morgenland, p. 133). Aphek , or Aphik , was allotted to the tribe of Asher (Jos 19:30; Jdg 1:31); it was called Ἄφακα by the Greeks; there was a temple of Venus there, which Constantine ordered to be destroyed, on account of the licentious nature of the worship ( Euseb . Vita Const. iii. 55). It is the present Afka , a small village, but a place of rare beauty, upon a terrace of Lebanon, near the chief source of the river Adonis ( Nahr Ibrahim ), with ruins of an ancient temple in the neighbourhood, surrounded by groves of the most splendid walnut trees on the north-east of Beirut (see O . F. v. Richter , pp. 106-7; Rob. Bibl. Res. p. 663; and V. de Velde , Reise. ii. p. 398). " To the territory of the Amorites: "this is obscure. We cannot imagine the reference to be to the territory of Og of Bashan, which was formerly inhabited by Amorites, as that did not extend so far north; and the explanation given by Knobel , that farther north there were not Canaanites, but Amorites, who were of Semitic origin, rests upon hypotheses which cannot be historically sustained.

Jos 13:5-7

There still remained to be taken (2) "the land of the Giblites," i.e., the territory of the population of Gebal (1Ki 5:18; Eze 27:9), the Byblos of the classics, on the Mediterranean Sea, to the north of Beirut, called Jebail by the Arabs, and according to Edrisi ( ed. Jaubert , i. p. 356), "a pretty town on the sea-shore, enclosed in good walls, and surrounded by vineyards and extensive grounds planted with fruit trees"(see also Abulfed . Tab. Syr. p. 94). It is still a town with an old wall, some portions of which apparently belong to the time of the Crusades (see Burckhardt , Syr. p. 296, and Ritter , Erdk. xvii. pp. 60ff.).

(Note: The evidence adduced by Movers (Phönizier, ii. 1, p. 103), that the Giblites did not belong to the Canaanites, has more plausibility than truth.)

"And all Lebanon toward the sunrising:" i.e., not Antilibanus ( Knobel ), but the Lebanon which is to the east of the territory of Gebal, "from Baal-gad under Mount Hermon," i.e., Paneas Banjas at the foot of Hermon (see at Jos 11:17), "unto the entering in to Hamath," i.e., as far up as the territory of the kingdom of Hamath, with the capital of the same name on the Orontes (see at Num 34:8). Lastly, there still remained (3) "all the inhabitants of the mountains, from Lebanon to Misrephothmaim," i.e., the promontory of Nakura (see at Jos 11:8), namely "all the Sidonians," i.e., all the Phoenicians who dwelt from Lebanon southwards, from the boundary of the territory of Hamath down to the promontory of Nakura. According to ancient usage, the Sidonians stand for the Phoenicians generally, as in Homer, on account of Sidon being the oldest capital of Phoenicia (see Ges. on Isa. i. pp. 724ff.). All these the Lord would root out before Israel, and therefore Joshua was to divide the whole of northern Canaan, which was inhabited by Phoenicians, among the Israelites. "only divide thou it by lot for an inheritance," etc. רק , only, i.e., although thou hast not yet taken it. הפּיל , to cause it to fall, here used with reference to the lot, i.e., to divide by lot. "Fulfil thy duty in the distribution of the land, not even excepting what is still in the firm grasp of the enemy; for I will take care to perform what I have promised. From this we may learn to rely so perfectly upon the word of God, when undertaking any duty, as not to be deterred by doubts of fears"( Calvin ).

Jos 13:8-10

To the command of God to divide the land on this side the Jordan among the nine tribes and a half (Jos 13:7), the historian appends the remark, that the other two tribes and a half had already received their inheritance from Moses on the other side (Jos 13:8). This he proceeds to describe in its full extent (Jos 13:9-13), and then observes that the tribe of Levi alone received no landed inheritance, according to the word of the Lord (Jos 13:14). After this he gives a description in vv. 15-33 of the land assigned by Moses to each of the two tribes and a half.

(Note: Knobel 's remark, that Jos 13:8-14 anticipate the following section (vv. 15-33) in an unsuitable manner, rests upon a thorough misunderstanding of the whole; for the account of the division of the land to the east of the Jordan among the two tribes and a half (vv. 15-33) could not be introduced in a more appropriate manner than by a description of the circumference of the land and of its principal parts (Jos 13:9-13).)

The remark in Jos 13:8 is so closely connected with what precedes by the expression "with whom"(lit., with it ), that this expression must be taken as somewhat indefinite: "with whom,"viz., with half Manasseh, really signifying with the other half of Manasseh, with which the Reubenites and Gadites had received their inheritance (see Num 32 and Deu 3:8-17). The last words of Jos 13:8, "as Moses the servant of Jehovah gave them," are not a tautological repetition of the clause "which Moses gave them,"but simply affirm that these tribes received the land given them by Moses, in the manner commanded by Moses, without any alteration in his arrangements. The boundaries of the land given in Jos 13:9-13 really agree with those given in Jos 12:2-5 and Deu 3:8, although the expression varies in some respects. The words of Jos 13:9, "the city that is in the midst of the river," i.e., the city in the valley, viz., Ar , are more distinct than those of Jos 12:2, "and from the middle of the river."" All the plain "is the Amoritish table-land, a tract of land for the most part destitute of trees, stretching from the Arnon to Heshbon, and towards the north-east to Rabbath-Ammân (see at Deu 3:10), which is called in Num 21:20 the field of Moab Medeba , now called Medaba (see at Num 21:30). Dibon , now a ruin called Dibân , to the north of Arnon (see at Num 21:20). - Jos 13:10, as in Jos 12:2.

Jos 13:11-13

Gilead is the whole country of that name on both sides of the Jabbok (see at Jos 12:2 and Deu 3:10), the present Belka and Jebel Ajlun, for the description of which see the remarks at Num 32:1. " The territory of the Geshurites and Maachathites "is referred to in Jos 12:5 as the boundary of the kingdom of Og, and in Deu 3:14 as the boundary of the land which was taken by Jair the Manassite; here it is included in the inheritance of the tribes on the other side of the Jordan, but it was never really taken possession of by the Israelites, and (according to Jos 13:13) it had probably never been really subject to king Og. The other notices in Jos 13:11 and Jos 13:12 are the same as in Jos 12:4-5.

Jos 13:14

The tribe of Levi was to receive no land, but the firings of Jehovah, i.e., the offerings, including the tithes and first-fruits (Lev 27:30-32, compared with Num 18:21-32), were to be its inheritance; so that the God of Israel himself is called the inheritance of Levi in Jos 13:33 as in Num 18:20, to which the words "as He said unto them"refer (see the commentary on Num 18:20).

Constable: Jos 13:1--21:45

II. THE DIVISION OF THE LAND chs. 13--21

Chapters 13-24 describe how Joshua divided the land and the results of that division. Many if not all the Israelite tribes did not conquer or control all the land allotted to them (15:63; 16:10; 17:12-13). The record of the actual division of the land is in chapters 13-21, and the arrangements for settlement in it follow in chapters 22-24.

At the end of the seven-year period of conquest Israel occupied very little of the Promised Land. "Very much" of it remained for them to possess (v. 1).¹⁶⁰ Consequently dividing all the land among the tribes required faith that God would give His people all the land. Joshua had removed the significant military threats to Israel's existence. From now on each tribe was responsible to conquer and colonize its designated territory.

"Resisting the temptation to skip over this section of Joshua [chs. 13-21] can result in an appreciation of important features of God's covenant with Israel. Beyond the obvious detail of the content of these chapters and the means by which God blessed those who remained faithful in the conquest of the land, this passage also addresses the question why the land formed so significant a part of God's promises to the patriarchs and remained a key feature of the covenant."¹⁶¹

Constable: Jos 13:1-7

A. The land yet to be possessed 13:1-7

13:1 Joshua was probably in his 80s at this time.

13:2 The Philistines were not native Canaanite peoples. They had migrated to Canaan from the northwest. They had by this time displaced the Canaanites in the southwest portion of the Promised Land. Because the land they occupied was part of what God had promised Israel the Israelites were responsible to drive them out too. The Israelites were not successful in doing this. The Philistines increased in power and influence over the Israelites eventually becoming the major enemy of Israel during Saul's reign. At this time, however, they were a smaller, secondary target of the Israelites.

13:3-5 The "Shihor" is probably the brook of Egypt, the modern Wadi el Arish, that marked the southwestern boundary of the Promised Land. "Sidon" may represent the inhabitants of the Phoenician coast and of the Lebanon mountains.¹⁶² The land of the Gebalite (v. 5) refers to the city-state of Byblos.¹⁶³

13:6 God's promise to drive out all the remaining Canaanites depended on Israel's obedience to the Mosaic Covenant (1:6-7).¹⁶⁴

13:7 The land referred to here included all that God had promised west of the Jordan River.

Guzik: Jos 13:1-33

Joshua 13 - The Remaining Land; Allotments East of the Jordan

A. God's command to Joshua regarding the land remaining to be conquered.

1. (1) God speaks to an old Joshua about the land remaining to be possessed.

Now Joshua was old, advanced in years. And the LORD said to him: "You are old, advanced in years, and there remains very much land yet to be possessed."

a. You are old: Even while acknowledging Joshua's advanced years, God still tells him about a job that needs to be done. No matter how much we have done in our Christian lives, there still remains much to do.

b. There remains very much land yet to be possessed: While there is still much to do, there can be no satisfaction with a partial inheritance - God wants us to keep pressing on.

c. What the land was to Israel, Jesus is to us. We are to possess all of Him, and to keep pressing on to have all of Jesus.

i. How much of Jesus do you have? How much of the Bible do you possess as yours? Do you walk in the blessing of leading others to Jesus Christ? Of answered prayer? Of meeting the needs of others in God's family?

2. (2-6a) The land that remains to be occupied is described.

This is the land that yet remains: all the territory of the Philistines and all that of the Geshurites, from Sihor, which is east of Egypt, as far as the border of Ekron northward (which is counted as Canaanite); the five lords of the Philistines; the Gazites, the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites; also the Avites; from the south, all the land of the Canaanites, and Mearah that belongs to the Sidonians as far as Aphek, to the border of the Amorites; the land of the Gebalites, and all Lebanon, toward the sunrise, from Baal Gad below Mount Hermon as far as the entrance to Hamath; all the inhabitants of the mountains from Lebanon as far as the Brook Misrephoth, and all the Sidonians;

3. (6b-7) God's method for possessing the land is described.

Them I will drive out from before the children of Israel; only divide it by lot to Israel as an inheritance, as I have commanded you. Now therefore, divide this land as an inheritance to the nine tribes and half the tribe of Manasseh.

a. God promises I will drive [them] out from before the children of Israel, but He intends that each tribe trust God for this in the portion of land divided to them by lot.

b. Each tribe was responsible to possess their own land completely. God is high on the concept of personal responsibility and initiative.

i. Not only because that is how things get done, but also because that is how people are blessed in service. We are blessed by personally taking responsibility and initiative in trusting God to do what He has called them to do.

B. Land allotments east of the Jordan.

1. (8-13) The land to be divided on the east side of the Jordan river.

With the other half tribe the Reubenites and the Gadites received their inheritance, which Moses had given them, beyond the Jordan eastward, as Moses the servant of the LORD had given them: from Aroer which is on the bank of the River Arnon, and the town that is in the midst of the ravine, and all the plain of Medeba as far as Dibon; all the cities of Sihon king of the Amorites, who reigned in Heshbon, as far as the border of the children of Ammon; Gilead, and the border of the Geshurites and Maachathites, all Mount Hermon, and all Bashan as far as Salcah; all the kingdom of Og in Bashan, who reigned in Ashtaroth and Edrei, who remained of the remnant of the giants; for Moses had defeated and cast out these. Nevertheless the children of Israel did not drive out the Geshurites or the Maachathites, but the Geshurites and the Maachathites dwell among the Israelites until this day.

a. This passage describes the portion of land divided among Reuben, Gad, and half the tribe of Manasseh. It was the land of king Sihon of the Amorites and king Og of Bashan.

b. Nevertheless the children of Israel did not drive out the Geshurites or the Maachathites: Only two small tribes of peoples were not replaced by the Jewish tribes settling on the east side of the Jordan: the Geshurites and the Maachathites.

i. David later married a princess from Geshur, and his son Absalom was born of her (2 Samuel 3:3). Absalom returned to Geshur and used it as a place to plot against his father David (2 Samuel 13:37-38, 14:23, and 14:32).

ii. The Maachathites may have come from the Maachah mentioned in Genesis 22:24, who was a nephew of Abraham. Later, when Sheba rebelled against David, he fled and may have taken refuge in one of the cities of the Maachathites (2 Samuel 20:14-15).

2. (14) The unique situation of the tribe of Levi.

Only to the tribe of Levi he had given no inheritance; the sacrifices of the LORD God of Israel made by fire are their inheritance, as He said to them.

a. Only to the tribe of Levi he had given no inheritance: Levi, the priestly tribe, was to receive no "province" such as the other tribes received; they would be given certain cities (Joshua 20-21).

b. The sacrifices of the LORD God of Israel made by fire are their inheritance: Instead, the Levites had as their inheritance the offerings that Israel would bring to the LORD. These were their "financial security" in Israel.

3. (15-23) The portion of Reuben's land.

And Moses had given to the tribe of the children of Reuben an inheritance according to their families. Their territory was from Aroer, which is on the bank of the River Arnon, and the city that is in the midst of the ravine, and all the plain by Medeba; Heshbon and all its cities that are in the plain: Dibon, Bamoth Baal, Beth Baal Meon, Jahaza, Kedemoth, Mephaath, Kirjathaim, Sibmah, Zereth Shahar on the mountain of the valley, Beth Peor, the slopes of Pisgah, and Beth Jeshimoth; all the cities of the plain and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses had struck with the princes of Midian: Evi, Rekem, Zur, Hur, and Reba, who were princes of Sihon dwelling in the country. The children of Israel also killed with the sword Balaam the son of Beor, the soothsayer, among those who were killed by them. And the border of the children of Reuben was the bank of the Jordan. This was the inheritance of the children of Reuben according to their families, the cities and their villages.

4. (24-28) The portion of Gad's land.

Moses also had given an inheritance to the tribe of Gad, to the children of Gad according to their families. Their territory was Jazer, and all the cities of Gilead, and half the land of the Ammonites as far as Aroer, which is before Rabbah, and from Heshbon to Ramath Mizpah and Betonim, and from Mahanaim to the border of Debir, and in the valley Beth Haram, Beth Nimrah, Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, with the Jordan as its border, as far as the edge of the Sea of Chinnereth, on the other side of the Jordan eastward. This is the inheritance of the children of Gad according to their families, the cities and their villages.

5. (29-32) The portion of half the tribe of Manasseh's land.

Moses also had given an inheritance to half the tribe of Manasseh; it was for half the tribe of the children of Manasseh according to their families: Their territory was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair which are in Bashan, sixty cities; half of Gilead, and Ashtaroth and Edrei, cities of the kingdom of Og in Bashan, were for the children of Machir the son of Manasseh, for half of the children of Machir according to their families. These are the areas which Moses had distributed as an inheritance in the plains of Moab on the other side of the Jordan, by Jericho eastward.

6. (33) More on the inheritance of the Levites.

But to the tribe of Levi Moses had given no inheritance; the LORD God of Israel was their inheritance, as He had said to them.

a. The LORD God of Israel was their inheritance, as He had said to them: In Joshua 13:14, we are told that the Levites had no land for an inheritance, but instead had the sacrifices Israel brought to God. They also received a greater inheritance than that: God Himself.

b. In this sense, if there is any tribe that Christians are spiritually connected to, it is the tribe of Levi. We also are called priests (1 Peter 2:5) and have a special inheritance in God (Ephesians 1:11, Colossians 1:12, and 1 Peter 1:4).

c. Many of us are dissatisfied with our place before God. We wish He would have given us something different, and we can even get bitter towards God about this. The primary answer to this is to see ourselves as priests, and to understand that our real inheritance is God Himself.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 13 (Chapter Introduction)

Overview

Jos 13:1, The bounds of the land not yet conquered; Jos 13:8, The inheritance of the two tribes and half; Jos 13:14, The Lord and his sacrifices are the inheritance of Levi; Jos 13:15, The bounds of the inheritance of Reuben; Jos 13:22, Balaam slain; Jos 13:24, The bounds of the inheritance of Gad; Jos 13:29, and of the half tribe of Manasseh.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 13 (Chapter Introduction)

CHAPTER 13

God makes known to Joshua the bounds of the land not yet conquered, Jos 13:1-6 ; commands it to be divided among the nine tribes and a half, Jos 13:7 . The inheritance of the two tribes and a half on the other side Jordan, Jos 13:8-13 . The Lord and his sacrifices the inheritance of Levi, Jos 13:14 . The portion of the Reubenites, Jos 13:15-23 ; of the Gadites, Jos 13:24-28 ; of the half tribe of Manasseh, Jos 13:29-32 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 13 (Chapter Introduction)

(Jos 13:1-6) Bounds of the land not yet conquered.

(v. 7-33) Inheritance of Reuben.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 13 (Chapter Introduction)

At this chapter begins the account of the dividing of the land of Canaan among the tribes of Israel by lot, a narrative not so entertaining and instructive as that of the conquest of it, and yet it is thought fit to be inserted in the sacred history, to illustrate the performance of the promise made to the fathers, that this land should be given to the seed of Jacob, to them and not to any other. The preserving of this distribution would be of great use to the Jewish nation, who were obliged by the law to keep up this first distribution, and not to transfer inheritances from tribe to tribe, Num 36:9. It is likewise of use to us for the explaining of other scriptures: the learned know how much light the geographical description of a country gives to the history of it. And therefore we are not to skip over these chapters of hard names as useless and not to be regarded; where God has a mouth to speak and a hand to write we should find an ear to hear an eye to read; and God give us a heart to profit! In this chapter, I. God informs Joshua what parts of the country that were intended in the grant to Israel yet remained unconquered, and not got in possession (Jos 13:1-6). II. He appoints him, notwithstanding, to make a distribution of what was conquered (Jos 13:7). III. To complete this account, here is a repetition of the distribution Moses had made of the land on the other side Jordan; in general (Jos 13:8-14), in particular, the lot of Reuben (Jos 13:15-23), of Gad (Jos 13:24-28), of the half tribe of Manasseh (Jos 13:29-33).

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 13 (Chapter Introduction)

INTRODUCTION TO JOSHUA 13

In this chapter Joshua is informed by the Lord, or put in mind, that part of the land of Canaan remained unconquered, and which it was; and is directed to divide the whole land among the nine tribes, and the half tribe of Manasseh, Jos 13:1; and since the two tribes of Reuben and Gad, and the other half tribe of Manasseh, had received their inheritance on the other side Jordan, Jos 13:8; that is described in general, Jos 13:9; and, then the particular portion of Reuben, Jos 13:15; and of Gad, Jos 13:24; and of the half tribe of Manasseh, Jos 13:29.