Text -- Joshua 19:21 (NET)

19:21 Remeth, En Gannim, En Haddah and Beth Pazzez.

Commentary -- Word/Phrase Notes (per phrase)

TSK: Jos 19:21

Engannim : Jos 21:29

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 19:21

En-gannim - i. e. "fountain of gardens;"also a Levitical city Jos 21:29, and called Ahem 1Ch 6:73, the modern "Jenin,"a place on the main road from Jerusalem to Nazareth, just where it enters the plain of Jezreel. Many of the places enumerated in these verses are not known. Tabor Jos 19:22 is perhaps not the famous mountain, but the town on it of the same name 1Ch 6:77, given up to the Levites. Beth-shemesh (perhaps "Bessum") is not the same as Beth-shemesh of Judah Jos 15:10, nor of Naphtali Jos 19:38.

Poole: Jos 19:21

En-gannim a different place from that En-gannim in the tribe of Judah, Jos 15:34 .

Haydock: Jos 19:21

Engannim, called Enam, 1 Paralipomenon vi. 73. ---

Enhadda. There was another town of this name, 10 miles from Eleutheropolis. (Calmet) ---

This and the four following towns lay on the north of Issachar. (Menochius) ---

Bethsames, "the house of the sun." Juda and Nephthali had also a Bethsames.

Gill: Jos 19:21

And Remeth,.... Remeth seems to be the same with Jarmuth, Jos 21:29; and with Ramoth, 1Ch 6:73,

and Engannim seems to be the same with Anem in 1Ch 6:73, there were several of this name, which seem to have been places full of gardens, and well watered; for the word signifies a fountain of gardens. Engannim is now called Jenine, distant from Tabor twenty two miles, a place of gardens, of water, and of pleasure, as a traveller ^b of ours tells us; who also declares ^c, that, in his whole journey from Damascus to Jerusalem, he saw not more fruitful ground, and so much together, than he did in twenty two miles of riding between Mount Tabor and Engannim. This seems to be the same place Mr. Maundrell ^d calls Jeneen, a large old town on the outskirts of Esdraelon. Dr. Lightfoot ^e is inclined to believe, that Nain, where the widow's son was raised to life, Luk 7:11, is the same with Engannim, for which he gives various reasons:

and Enhaddah; Jerom says, in his time ^f there was a village called Enadda, ten miles from Eleutheropolis, as you go from thence to Aelia; but seems not to be the same with Enhaddah here:

and Bethpazzez; of Bethpazzez no mention is made elsewhere. "Beth" signifies a "house", and "Pazzez" in the Arabic tongue signifies "silver"; so this with the old Canaanites might be a treasure city, like those in Egypt, Exo 1:11. But where a word begins with "Beth", as the name of a place, I always suspect there was an idol temple there; now as the word in Hebrew signifies the same as "Peor", opening, here might be a temple to that deity, or to one that was similar to the god of the Moabites, and design a Priapus, among the Canaanites like that; or as the word in the Syriac and Chaldee languages signifies to redeem, deliver, and save, this temple might be dedicated to some idol as their deliverer and saviour.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Jos 19:21

And Remeth, and ^{( e )} Engannim, and Enhaddah, and Bethpazzez;

^{( e )} There was another city of this name in the tribe of Judah: for in various tribes certain cities had the same name, and were distinguished by the tribe only.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 19:1-51

1 The lot of Simeon;

10 of Zebulun;

17 of Issachar;

24 of Asher;

32 of Naphtali;

40 of Dan.

49 The children of Israel give an inheritance to Joshua.

MHCC: Jos 19:17-51

Joshua waited till all the tribes were settled, before he asked any provision for himself. He was content to be unfixed, till he saw them all placed, and herein is an example to all in public places, to prefer the common welfare before private advantage. Those who labour most to do good to others, seek an inheritance in the Canaan above: but it will be soon enough to enter thereon, when they have done all the service to their brethren of which they are capable. Nor can any thing more effectually assure them of their title to it, than endeavouring to bring others to desire, to seek, and to obtain it. Our Lord Jesus came and dwelt on earth, not in pomp but poverty, providing rest for man, yet himself not having where to lay his head; for Christ pleased not himself. Nor would he enter upon his inheritance, till by his obedience to death he secured the eternal inheritance for all his people; nor will he account his own glory completed, till every ransomed sinner is put in possession of his heavenly rest.

Matthew Henry: Jos 19:17-23

The lot of Issachar ran from Jordan in the east to the great sea in the west, Manasseh on the south, and Zebulun on the north. A numerous tribe, Num 26:25. Tola, one of the judges, was of this tribe, Jdg 10:1. So was Baasha, one of the kings of Israel, 1Ki 15:27. The most considerable places in this tribe were, 1. Jezreel, in which was Ahab's palace, and near it Naboth's vineyard. 2. Shunem, where lived that good Shunamite that entertained Elisha. 3. The river Kishon, on the banks of which, in this tribe, Sisera was beaten by Deborah and Barak. 4. The mountains of Gilboa, on which Saul and Jonathan were slain, which were not far from Endor, where Saul consulted the witch. 5. The valley of Megiddo, where Josiah was slain near Hadad-rimmon, 2Ki 23:29; Zec 12:11.

Keil-Delitzsch: Jos 19:17-23

The Inheritance of Issachar. - In this instance only towns are given, and the boundaries are not delineated, with the exception of the eastern portion of the northern boundary and the boundary line; at the same time, they may easily be traced from the boundaries of the surrounding tribes. Issachar received for the most part the large and very fertile plain of Jezreel (see at Jos 17:16, and Ritter , Erdk. xvi. pp. 689ff.), and was bounded on the south by Manasseh, on the west by Manasseh and Asher, on the north by Zebulun, and farther east by Naphtali also, and on the east by the Jordan.

Jos 19:18

"And their boundary was towards Jezreel," i.e., their territory extended beyond Jezreel. Jezreel, the summer residence of Ahab and his house (1Ki 18:45-46, etc.), was situated upon a mountain, with an extensive and splendid prospect over the large plain that was called by its name. It was afterwards called Esdraela , a place described in the Onom. ( s. v. Jezreel ) as standing between Scythopolis and Legio; it is the present Zerîn, on the north-west of the mountains of Gilboa (see Seetzen , ii. pp. 155-6; Rob. iii. pp. 161ff.; Van de Velde , R. ii. pp. 320ff.). Chesulloth , possibly the same as Chisloth-tabor (see at Jos 19:12). Sunem , the home of Abishag (1Ki 1:3-15, etc.), also mentioned in 1Sa 28:4 and 2Ki 4:8, was situated, according to the Onom. , five Roman miles (two hours) to the south of Tabor; it is the present Solam or Sulem , at the south-western foot of the Duhy or Little Hermon, an hour and a half to the north of Jezreel (see Rob. iii. pp. 170ff.; Van de Velde , R. ii. p. 323).

Jos 19:19

Haphraim , according to the Onom. ( s. v. Aphraim ) villa Affaraea , six Roman miles to the north of Legio, is identified by Knobel with the village of Afuleh , on the west of Sulem, and more than two hours to the north-east of Legun ( Rob. iii. pp. 163, 181). Sion , according to the Onom. villa juxta montem Thabor , has not yet been discovered. Anaharath is supposed by Knobel to be Na'urah , on the eastern side of the Little Hermon (Bibl. Res. p. 337); but he regards the text as corrupt, and following the Cod. Al. of the lxx, which has Ῥενάθ and Ἀῤῥανέθ , maintains that the reading should be Archanath , to which Arâneh on the north of Jenin in the plain corresponds ( Seetzen , ii. p. 156; Rob. iii. p. 157). But the circumstance that the Cod. Al. has two names instead of one makes its reading very suspicious.

Jos 19:20

Harabbit is supposed by Knobel to be Araboneh , on the north-east of Arâneh, at the southern foot of Gilboa ( Rob. iii. p. 157). Kishion , which was given up to the Levites (Jos 21:28) and is erroneously written Kedesh in 1Ch 6:57, is unknown. This also applies to Abez or Ebez , which is never mentioned again.

Jos 19:21

Remeth , for which Jarmuth stands in the list of Levitical towns in Jos 21:29, and Ramoth in 1Ch 6:58, is also unknown.

(Note: Knobel imagines Remeth , whose name signifies height, to be the village of Wezar , on one of the western peaks of Gilboa ( Seetzen , ii. p. 156; Rob. iii. p. 166, and Bibl. Res. p. 339), as the name also signifies "a lofty, inaccessible mountain, or a castle situated upon a mountain."This is certainly not impossible, but it is improbable. For this Mahometan village evidently derived its name from the fact that it has the appearance of a fortification when seen from a distance (see Ritter , Erdk. xv. p. 422). The name has nothing in common therefore with the Hebrew Remeth , and the travellers quoted by him say nothing at all about the ruins which he mentions in connection with Wezar (Wusar).)

En-gannim , which was also allotted to the Levites (Jos 21:29; also 1Ch 6:73, where it is called Anem ), has been associated by Robinson (iii. p. 155) with the Γιναία of Josephus , the present Jenin . The name En-gannim signifies fountain of gardens, and Jenin stands at the southern side of the plain of Jezreel in the midst of gardens and orchards, which are watered by a copious spring (see Seetzen , ii. pp. 156ff.); "unless perhaps the place referred to is the heap of ruins called Um el Ghanim , on the south-east of Tabor, mentioned by Berggren , ii. p. 240, and Van de Velde , Mem. p. 142"( Knobel ). En-chadda and Beth-pazzez are only mentioned here, and have not yet been discovered. According to Knobel , the former of the two may possibly be either the place by Gilboa called Judeideh , with a fountain named Ain Judeideh ( Rob. Bibl. Res. p. 337), or else Beit-kad or Kadd near Gilboa, mentioned by Seetzen (ii. p. 159) and Robinson (iii. p. 157).

Jos 19:22-23

"And the boundary touched Tabor, Sahazim, and Beth-shemesh." Tabor is not the mountain of that name, but a town upon the mountain, which was given to the Levites, though not by Issachar but by Zebulun (1Ch 6:62), and was fortified afresh in the Jewish wars ( Josephus , Bell. Jud. iv. 1, 8). In this passage, however, it appears to be reckoned as belonging to Issachar, since otherwise there are not sixteen cities named. At the same time, as there are several discrepancies between the numbers given and the names actually mentioned, it is quite possible that in this instance also the number sixteen is incorrect. In any case, Tabor was upon the border of Zebulun (Jos 19:12), so that it might have been allotted to this tribe. There are still the remains of old walls and ruins or arches, houses, and other buildings to be seen upon Mount Tabor ; and round the summit there are the foundations of a thick wall built of large and to a great extent fluted stones (see Rob. iii. pp. 453ff.; Seetzen , ii. p. 148; Buckingham , Syr. i. pp. 83ff.). The places which follow are to be sought for on the east of Tabor towards the Jordan, as the boundary terminated at the Jordan. Sachazim (Shahazimah) Knobel connects with el Hazetheh , as the name, which signifies heights, points to a town situated upon hills; and el Hezetheh stands upon the range of hills, bounding the low-lying land of Ard el Hamma, which belonged to Naphtali. The reason is a weak one, though the situation would suit. There is more probability in the conjecture that Beth-shemesh , which remained in the hands of the Canaanites (Jdg 1:33), has been preserved in the ruined village of Bessum ( Rob. iii. p. 237), and that this new name is only a corruption of the old one, like Beth-shean and Beisan . It is probable that the eastern portion of the northern boundary of Issachar, towards Naphtali, ran in a north-easterly direction from Tabor through the plain to Kefr Sabt, and thence to the Jordan along the Wady Bessum. It is not stated how far the territory of Issachar ran down the valley of the Jordan (see the remarks on Jos 17:11).

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 18:11--20:1

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

First the two and one-half tribes east of the Jordan received their land. Then Judah, the primary recipient of Jacob's patriarchal blessing, and Joseph, the recipient of Jacob's patriarchal birthright, received their allotments (chs. 15-17). Finally the remaining tribes received their inheritances in the land.

Constable: Jos 19:17-23

The inheritance of Issachar 19:17-23

The writer did not give the boundaries of Issachar in as much detail as the preceding tribes. The Jordan River on the east, the borders of Manasseh on its south and southwest, Zebulun on its northwest, and Naphtali on its north prescribed its territory.

Issachar received 16 towns (vv. 18-22).

Guzik: Jos 19:1-51

Joshua 18, 19 - Inheritance of the Remaining Tribes

2. (19:1-9) The boundaries and cities for the tribe of Simeon.

The second lot came out for Simeon, for the tribe of the children of Simeon according to their families. And their inheritance was within the inheritance of the children of Judah. They had in their inheritance Beersheba (Sheba), Moladah, Hazar Shual, Balah, Ezem, Eltolad, Bethul, Hormah, Ziklag, Beth Marcaboth, Hazar Susah, Beth Lebaoth, and Sharuhen: thirteen cities and their villages; Ain, Rimmon, Ether, and Ashan: four cities and their villages; and all the villages that were all around these cities as far as Baalath Beer, Ramah of the South. This was the inheritance of the tribe of the children of Simeon according to their families. The inheritance of the children of Simeon was included in the share of the children of Judah, for the share of the children of Judah was too much for them. Therefore the children of Simeon had their inheritance within the inheritance of that people.

3. (10-16) The boundaries and cities for the tribe of Zebulun.

The third lot came out for the children of Zebulun according to their families, and the border of their inheritance was as far as Sarid. Their border went toward the west and to Maralah, went to Dabbasheth, and extended along the brook that is east of Jokneam. Then from Sarid it went eastward toward the sunrise along the border of Chisloth Tabor, and went out toward Daberath, bypassing Japhia. And from there it passed along on the east of Gath Hepher, toward Eth Kazin, and extended to Rimmon, which borders on Neah. Then the border went around it on the north side of Hannathon, and it ended in the Valley of Jiphthah El. Included were Kattath, Nahallal, Shimron, Idalah, and Bethlehem: twelve cities with their villages. This was the inheritance of the children of Zebulun according to their families, these cities with their villages.

4. (17-23) The boundaries and cities for the tribe of Issachar.

The fourth lot came out to Issachar, for the children of Issachar according to their families. And their territory went to Jezreel, and included Chesulloth, Shunem, Haphraim, Shion, Anaharath, Rabbith, Kishion, Abez, Remeth, En Gannim, En Haddah, and Beth Pazzez. And the border reached to Tabor, Shahazimah, and Beth Shemesh; their border ended at the Jordan: sixteen cities with their villages. This was the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.

5. (24-31) The boundaries and cities for the tribe of Asher.

The fifth lot came out for the tribe of the children of Asher according to their families. And their territory included Helkath, Hali, Beten, Achshaph, Alammelech, Amad, and Mishal; it reached to Mount Carmel westward, along the Brook Shihor Libnath. It turned toward the sunrise to Beth Dagon; and it reached to Zebulun and to the Valley of Jiphthah El, then northward beyond Beth Emek and Neiel, bypassing Cabul which was on the left, including Ebron, Rehob, Hammon, and Kanah, as far as Greater Sidon. And the border turned to Ramah and to the fortified city of Tyre; then the border turned to Hosah, and ended at the sea by the region of Achzib. Also Ummah, Aphek, and Rehob were included: twenty-two cities with their villages. This was the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.

6. (32-39) The boundaries and cities for the tribe of Naphtali.

The sixth lot came out to the children of Naphtali, for the children of Naphtali according to their families. And their border began at Heleph, enclosing the territory from the terebinth tree in Zaanannim, Adami Nekeb, and Jabneel, as far as Lakkum; it ended at the Jordan. From Heleph the border extended westward to Aznoth Tabor, and went out from there toward Hukkok; it adjoined Zebulun on the south side and Asher on the west side, and ended at Judah by the Jordan toward the sunrise. And the fortified cities are Ziddim, Zer, Hammath, Rakkath, Chinnereth, Adamah, Ramah, Hazor, Kedesh, Edrei, En Hazor, Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh: nineteen cities with their villages. This was the inheritance of the tribe of the children of Naphtali according to their families, the cities and their villages.

7. (40-48) The boundaries and cities for the tribe of Dan.

The seventh lot came out for the tribe of the children of Dan according to their families. And the territory of their inheritance was Zorah, Eshtaol, Ir Shemesh, Shaalabbin, Aijalon, Jethlah, Elon, Timnah, Ekron, Eltekeh, Gibbethon, Baalath, Jehud, Bene Berak, Gath Rimmon, Me Jarkon, and Rakkon, with the region near Joppa. And the border of the children of Dan went beyond these, because the children of Dan went up to fight against Leshem and took it; and they struck it with the edge of the sword, took possession of it, and dwelt in it. They called Leshem, Dan, after the name of Dan their father. This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

8. (49-51) Joshua's inheritance.

When they had made an end of dividing the land as an inheritance according to their borders, the children of Israel gave an inheritance among them to Joshua the son of Nun. According to the word of the LORD they gave him the city which he asked for, Timnath Serah in the mountains of Ephraim; and he built the city and dwelt in it. These were the inheritances which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel divided as an inheritance by lot in Shiloh before the LORD, at the door of the tabernacle of meeting. So they made an end of dividing the country.

a. When they had made an end of dividing the land: Joshua received what was promised to him by God, but in remarkable humility, he receives his portion last. This is the kind of humble service and concern for others that makes Joshua such a wonderful picture of Jesus Christ.

© 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 19 (Chapter Introduction)

Overview

Jos 19:1, The lot of Simeon; Jos 19:10, of Zebulun; Jos 19:17, of Issachar; Jos 19:24, of Asher; Jos 19:32, of Naphtali; Jos 19:40, of Dan; Jos 19:49, The children of Israel give an inheritance to Joshua.

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 19 (Chapter Introduction)

CHAPTER 19

The second lot falls to Simeon; his borders among the tribe of Judah, whose inheritance was too great for them, Jos 19:1-9 . The third lot falls to Zebulun, Jos 19:10-16 . The fourth to Issachar, Jos 19:17-23 . The fifth to Asher, Jos 19:24-31 . The sixth to Naphtali, Jos 19:32-39 . The seventh to Dan, Jos 19:40-48 . The children of Israel give an inheritance to Joshua, Jos 19:49,50 . The division of the land finished, Jos 19:51 .

This was so ordered by God’ s providence, partly, to fulfil that threatening that he would

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 19 (Chapter Introduction)

(Jos 19:1-9) The lot of Simeon.

(Jos 19:10-16) The lot of Zebulun.

(v. 17-51) The lot of Issachar, Asher, Naphtali, and Dan.

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 19 (Chapter Introduction)

In the description of the lots of Judah and Benjamin we have an account both of the borders that surrounded them and of the cities contained in them. In that of Ephraim and Manasseh we have the borders, but not the cities; in this chapter Simeon and Dan are described by their cities only, and not their borders, because they lay very much within Judah, especially the former; the rest have both their borders described and their cities names, especially frontiers. Here is, I. The lot of Simeon (Jos 19:1-9). II. Of Zebulun (Jos 19:10-16). III. Of Issachar (Jos 19:17-23). IV. Of Asher (Jos 19:24-31). V. Of Naphtali (Jos 19:32-39). VI. Of Dan (Jos 19:40-48). Lastly, The inheritance assigned to Joshua himself and his own family (Jos 19:49-51).

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 19 (Chapter Introduction)

INTRODUCTION TO JOSHUA 19

In this chapter an account is given of the lots of the six remaining tribes, and the cities in them, as of Simeon, whose cities were chiefly within the tribe of Judah, Jos 19:1; of Zebulun, its border and cities, Jos 19:10; of Issachar, its border and cities, Jos 19:17; of Asher, its border and cities, Jos 19:24; of Naphtali, its border and cities, Jos 19:32; of Dan, its border and titles, Jos 19:40; and lastly of a gift of inheritance to Joshua, Jos 19:49.