Text -- Joshua 21:34-45 (NET)

21:34 They assigned to the Merarite clans (the remaining Levites) the following cities: from the tribe of Zebulun: Jokneam, Kartah, 21:35 Dimnah, and Nahalal, along with the grazing areas of each– a total of four cities; 21:36 from the tribe of Reuben: Bezer, Jahaz, 21:37 Kedemoth, and Mephaath, along with the grazing areas of each– a total of four cities; 21:38 from the tribe of Gad: Ramoth in Gilead (a city of refuge for one who committed manslaughter), Mahanaim, 21:39 Heshbon, and Jazer, along with the grazing areas of each– a total of four cities. 21:40 The Merarite clans (the remaining Levites) were allotted twelve cities. 21:41 The Levites received within the land owned by the Israelites forty-eight cities in all and their grazing areas. 21:42 Each of these cities had grazing areas around it; they were alike in this regard. 21:43 So the Lord gave Israel all the land he had solemnly promised to their ancestors, and they conquered it and lived in it. 21:44 The Lord made them secure, in fulfillment of all he had solemnly promised their ancestors. None of their enemies could resist them. 21:45 Not one of the Lord’s faithful promises to the family of Israel was left unfulfilled; every one was realized.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 21:41

Why hath this tribe, which was the least of all, more cities than any of them? First, it doth not appear that they had more: for though all the cities of the Levites be expressed, it is not so with the other tribes, but divers of their cities are omitted. Secondly, the Levites were confined to their cities and suburbs; the rest had large territories belonging to their cities, which also so they were in a capacity of improving, which the Levites were not; so that one of their cities might be more considerable than divers of the Levites. Thirdly, God, was pleased to deal liberally with his ministers, to put honour on those whom he foresaw many would be prone to despise; and, that being free from outward distractions, they might more entirely and fervently devote themselves to the service of God.

Wesley: Jos 21:43

He gave them the right to all, and the actual possession of the greatest part of it, and power to possess the rest, as soon as it was needful for them, which was when their numbers were increased, and the absolute dominion of all the people remaining in it.

Wesley: Jos 21:44

Namely, all the days of Joshua; for afterwards it was otherwise with them.

Wesley: Jos 21:45

Such an acknowledgment as this, here subscribed by Joshua, in the name of all Israel, we afterward find made by Solomon; and all Israel did in effect say amen to it, 1Ki 8:56. The inviolable truth of God's promise, and the performance of it to the uttermost, is what all believers in Christ have been always ready to bear their testimony to. And if in any thing it has seemed to come short, they have been as ready to take all the blame to themselves.

JFB: Jos 21:41

This may appear too great a proportion compared with those of the other tribes. But it must be borne in mind that the list given here contains the names of every Levitical city (see on 1Ch. 6:39-66); whereas only those cities of the other tribes are mentioned which lay on the frontier or along the boundary line. Besides, the Levites were not the exclusive inhabitants of those forty-eight cities; for there must have been also a considerable number of people kept there to cultivate the glebe lands and tend the cattle. Still further, the Levitical cities had nothing but "their suburbs round about them" [Jos 21:42]; whereas the other cities in Israel possessed a group of independent villages (see Jos. 17:1-19:51).

JFB: Jos 21:43-45

This is a general winding up of the history from the thirteenth chapter, which narrates the occupation of the land by the Israelites. All the promises made, whether to the people or to Joshua (Jos 1:5), had been, or were in the course of being fulfilled; and the recorded experience of the Israelites (Jos 21:45), is a ground of hope and confidence to the people of God in every age, that all other promises made to the Church will, in due time, be accomplished.

Clarke: Jos 21:35

Dimnah with her suburbs, etc. - It is well known to every Hebrew scholar that the two following verses are wholly omitted by the Masora; and are left out in some of the most correct and authentic Hebrew Bibles. Between critics there is no small controversy relative to the authenticity of these verses; and those who wish to see the arguments at large on both sides, must consult the Variae Lectiones of De Rossi on this place. Dr. Kennicott, who is a strenuous advocate for their authenticity argues thus in their behalf: "Jos 21:41 and Jos 21:42 of this chapter tell us that the Levitical cities were forty-eight, and that they had been all as such described; so that they must have been all specified in this chapter: whereas now in all the Hebrew copies printed in full obedience to the Masora, which excludes two verses containing four of these cities, the number amounts only to forty-four

"The cities are first mentioned, in the general, as being thirteen and ten, with thirteen and twelve, which are certainly forty-eight. And yet when they are particularly named, Jos 21:13-19 gives thirteen cities; Jos 21:20-26 gives ten cities; Jos 21:27-33 gives thirteen; Jos 21:34-36 gives four cities; and Jos 21:35-36 gives four more, all which can make but forty-four. And what still increases the wonder is, that Jos 21:40 infers from the verses immediately preceding, that the cities allowed to the Merarites were twelve, though they here make eight only, unless we admit the four other cities expressed in those two verses, which have been rejected by that blind guide the Masora. In defiance of this authority these two verses, thus absolutely necessary, were inserted in the most early editions of the Hebrew text, and are found in Walton’ s Polyglot, as well as in our English Bible. But they have scarce ever been as yet printed completely, thus, And out of the tribe or Reuben, A City of Refuge for the Slayer, Bezer, in the Wilderness, with her suburbs, and Jahazah with her suburbs, Kedemoth with her suburbs, and Mephaath with her suburbs; four cities. See on this place my edition of the Hebrew Bible, where no less than one hundred and forty-nine copies are described, which happily preserve these verses, most clearly essential to the truth and consistency of this chapter. See also General Discourse, pp. 19, 26, 54.

Though this reasoning of Dr. Kennicott appears very conclusive, yet there are so many and important variations among the MSS. that retain, and those that reject these verses, as to render the question of their authenticity very difficult to be determined. To Dr. Kennicott’ s one hundred and forty-nine MSS. which have these two verses, may be added upwards of forty collated by De Rossi. Those who deny their authenticity say they have been inserted here from 1Ch 6:78, 1Ch 6:79, where they are found it is true, in general, but not exactly as they stand here, and in Dr. Kennicott’ s Hebrew Bible.

Clarke: Jos 21:36

Jahazah - See on Jos 13:18 (note).

Clarke: Jos 21:41

Forty and eight cities - At the last census of the Hebrew people, related Numbers 26, we find from Num 26:62 that the tribe of Levi amounted only to 23,000; and it is supposed that forty-eight cities were too great a proportion for this tribe, the other tribes having so very few. But

1.    All the cities of the other tribes are not enumerated

2.    They had the circumjacent country as well as the cities

3.    The Levites had no other cities than those enumerated

4.    They had no country annexed to their cities, the 2,000 cubits for their cattle, etc., excepted

5.    Cities in those ancient times were very small, as most villages went under this appellation

6.    The Levites had now the appointment that was suited to their consequent increase. The other tribes might enlarge their borders and make conquests, but this was not suitable to the mere servants of God; besides, had they made conquests, they would have become proprietors of the conquered land; and God determined that they should have no inheritance in Israel, He himself being their portion.

Clarke: Jos 21:43

And the Lord gave - all the land which he sware - All was now divided by lot unto them, and their enemies were so completely discomfited that there was not a single army of the Canaanites remaining to make head against them; and those which were left in the land served under tribute, and the tribute that they paid was the amplest proof of their complete subjugation. Add to this, they had as much of the land in actual possession as they could occupy; and, as they increased, God enabled them to drive out the rest of the ancient inhabitants; but in consequence of the infidelity of the Israelites, God permitted their enemies often to straiten them, and sometimes to prevail against them. It should also be remembered, that God never promised to give them the land, or to maintain them in it, but on condition of obedience; and so punctually did he fulfill this intention, that there is not a single instance on record in which they were either straitened or subjugated, while obedient and faithful to their God

The cavil is as foolish as it is unprincipled which states, "The Israelites never did possess the whole of the land which was promised to them, and therefore that promise could not come by Divine revelation."With as much reason might it be urged that Great Britain has not subdued the French West India Islands and Batavia, (Feb. 1812), because the ancient inhabitants still remain in them; but is not their serving under tribute an absolute proof that they are conquered, and under the British dominion? So was the whole land of Canaan conquered, and its inhabitants subdued, though the whole of the ground was not occupied by the Israelites till the days of David and Solomon. In the most correct and literal sense it might be said, There failed not aught of any good thing which the Lord had spoken unto the house of Israel: all came to pass. Nor shall one word of his ever fail to any of his followers while the sun and moon endure.

Calvin: Jos 21:41

41.All the cities of the Levites, etc This passage more especially shows what I have already more than once adverted to, that the boundaries of the other tribes were not so confined as not to comprehend a far larger number of cities than is actually mentioned. It is perfectly well known that Levi was the least numerous of all the tribes. With what equity, then, could it have been allowed to expand itself over four times the space allowed to the tribe of Zebulun, which, though more populous, is mentioned as only possessing twelve cities. Only sixteen are enumerated as belonging to the tribe of Issachar, nineteen to the tribe of Naphtali, and twenty-two to the tribe of Asher. It would surely have been an unequal division to give the greater number of cities for habitation to the smaller population. Hence we infer, that not only the villages which are here set down as accessories of the cities were fit for habitation, but that other cities also, of which no mention is made, were included. In short, the extent of the lot of Levi makes it perfectly obvious how large and ample the territories of the other tribes must have been.

Calvin: Jos 21:43

43.And the Lord gave unto Israel, etc Should any one raise a question as to this rest, the answer is easy. The nations of Canaan were so completely overcome with fear, that they thought they could not better consult their interest than by servility flattering the Israelites, and purchasing peace from them on any terms. ¹⁷⁶ Plainly, therefore, the country was subdued and rendered peaceful for habitation, since no one gave any annoyance, or dared to entertain any hostile intentions, since there were no threats, no snares, no violence, no conspiracies.

A second point, however, raises some doubt, ¹⁷⁷ namely, how the children of Israel can be said to have been settled in the possession of the land promised to them, and to have become masters of it, in such a sense that in regard to the enjoyment of it, not one syllable of the promises of God had failed. For we have already seen that many of the enemy were intermingled with them. The divine intention was, that not one of the enemy should be permitted to remain; on the other hand, the Israelites do not drive out many, but admit them as neighbors, as if the inheritance had been common to them; they even make pactions with them. How then can these two things be reconciled, that God, as he had promised, gave possession of the land to the people, and yet they were excluded from some portion by the power or obstinate resistance of the enemy?

In order to remove this appearance of contradiction, it is necessary to distinguish between the certain, clear, and steadfast faithfulness of God in keeping his promises, and between the effeminacy and sluggishness of the people, in consequence of which the benefit of the divine goodness in a manner slipped through their hands. Whatever war the people undertook, in whatever direction they moved their standards, victory was prepared; nor was there any other delay or obstacle to their exterminating all their enemies than their own voluntary torpor. Wherefore, although they did not rout them all so as to make their possession clear, yet the truth of God came visibly forth, and was realized, inasmuch as they might have obtained what was remaining without any difficulty, had they been pleased to avail themselves of the victories offered to them. The whole comes to this, that it was owing entirely to their own cowardice that they did not enjoy the divine goodness in all its fullness and integrity. This will be still clearer from the following chapter.

Defender: Jos 21:41

The Levites had no single province assigned to them, as the other tribes did, for they were to be spiritual teachers and counselors to all the people. They were accordingly given forty-eight strategically located cities, including the six cities of refuge (Num 35:1-8), and a goodly portion of their support was to come from the tithes and offerings of the other tribes (Num 18:21)."

TSK: Jos 21:34

And unto : Jos 21:7; 1Ch 6:77

Jokneam : Jos 12:22, Jos 19:11, Jos 19:15

TSK: Jos 21:35

Dimnah : This and the following verse are wholly omitted by the Masora, and many Hebrew Bibles which are esteemed very highly; though, without them, neither the twelve cities of the Merarites in particular (Jos 21:40), nor the forty-eight Levitical cities in general (Jos 21:41), nor the six cities of refuge, can be made up. But these two verses, are thus absolutely necessary for the truth and consistency of this chapter, are happily preserved in no less than 149 manuscripts collated by Dr. Kennicott, and upwards of 40 collated by De Rossi. Jos 21:35

TSK: Jos 21:36

Bezer : Jos 20:8; Deu 4:43; 1Ch 6:78, 1Ch 6:79

Jahazah : Jos 13:18; Num 21:23; 1Ch 6:78, Jahzah

TSK: Jos 21:38

Ramoth : Jos 20:8; 1Ki 22:3; 1Ch 6:80

Mahanaim : Gen 32:2; 2Sa 17:24, 2Sa 19:32

TSK: Jos 21:39

Heshbon : Jos 13:17, Jos 13:21; Num 21:26-30, Num 32:37; 1Ch 6:81

Jazer : Num 32:1, Num 32:3, Num 32:35, Jaazer, Isa 16:8, Isa 16:9; Jer 48:32

TSK: Jos 21:41

within : Gen 49:7; Num 35:1-8; Deu 33:10

forty : At the last census, the tribe of Levi amounted only to 23,000 (Num 26:62); and it is thought by some that forty-eight cities was too great a proportion for this tribe. But it should be considered, that cities in ancient times were little more than villages.

TSK: Jos 21:43

Gen 12:7, Gen 13:15, Gen 15:13-21, Gen 26:3, Gen 26:4, Gen 28:4, Gen 28:13, Gen 28:14; Exo 3:8, Exo 23:27-31; Psa 44:3, Psa 106:42-45

TSK: Jos 21:44

Jos 1:15, Jos 11:23, Jos 22:4, Jos 22:9; Deu 7:22-24, Deu 31:3-5; Heb 4:9

TSK: Jos 21:45

Jos 23:14, Jos 23:15; Num 23:19; 1Ki 8:56; 1Co 1:9; 1Th 5:24; Tit 1:2; Heb 6:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 21:34-40

Merarite cities. Some of these places are not found in the list of Zebulonite cities in Jos 19:10-16. The text is considered corrupt.

Barnes: Jos 21:42

After this verse, the Septuagint introduces a passage (in part a repetition from Jos 19:49-50), recording the grant of a special inheritance to Joshua, and also that he buried at Timnath-serah the flint-knives with which he had circumcised (Jos 5:2 note) the people after the passage of Jordan. The latter statement, which has the authority of the Septuagint only, is a Jewish legend of early date.

Barnes: Jos 21:43-45

There is no real inconsistency between the declarations of these verses and the fact that the Israelites had not as yet possessed themselves of all the cities allotted to the various tribes Judg. 1:21-36 - nor did at any time, subdue the whole extent of country promised to them Num 34:1-12. God had fulfilled all His part of the covenant. It was no part of His purpose that the native population should be annihilated suddenly Deu 7:22; but they were delivered into the hand of Israel, and their complete dispossession could have been effected at any time by that divine aid which was never wanting when sought. At the time referred to in the text, the Canaanites were discouraged, broken in strength, holding fast in isolated spots only up and down the land in the very midst of the tribes of God’ s people. The conquest of Canaan was already "ex parte Dei"a perfect work; just as in the New Testament the triumph of the individual Christian and of the Christian Church in their warfare is often spoken of as accomplished in view of the divine will that it should be so, and of divine grace that it may be so. It was therefore, only the inertness and pusillanimity of the Israelites which prevented the completion of the conquest when the allotment of Canaan was made by Joshua; as it was their subsequent backslidings which caused God to turn the tide of victory against them and even to cast them out of the land promised to their forefathers and actually won in the campaigns of Joshua. See the introduction to the Book of Joshua.

Poole: Jos 21:36

Bezer a city of refuge, as it is called Jos 20:8 , and therefore needless to be here repeated.

Poole: Jos 21:41

Quest Why hath this tribe, which was the least of all, more cities than any of them?

Answ First, It doth not appear that they had more; for though all the cities of the Levites be expressed, it is not so with the other tribes, but divers of their cities are omitted, as is evident. Secondly, The Levites were confined to their cities and suburbs; the rest had large territories belonging to their cities, which also they were in a capacity of improving, which the Levites were not; so that one of their cities might be more considerable than divers of the Levites. Thirdly, God was pleased to deal liberally with his ministers, partly to put honour upon those whom he foresaw many would be prone to despise; and partly, that being free from all outward distractions, they might more entirely and fervently devote themselves to the service of God, and the instruction of souls.

Poole: Jos 21:43

He gave them the right to all, and the actual possession of the greatest part of it, and power to possess the rest as soon as it was needful and convenient for them, which was by degrees, when their numbers were increased, &c., Exo 23:29,30 , and the absolute dominion of all the people remaining in it.

Poole: Jos 21:44

To wit, all the days of Joshua, by comparing Jos 1:5 , for afterwards it was otherwise with them.

Haydock: Jos 21:35

Suburbs. Paralipomenon only mentions two, Remmono and Thabor.

Haydock: Jos 21:36

Four cities. There are no more, though there be five names: for Misor is the same city as Bosor, which is to be observed in some other places, where the number of names exceeds the number of cities. (Challoner) ---

With regard to the 36th and 37th verses, there seems to have been great confusion in the Hebrew manuscripts both ancient and modern. In some they have been totally omitted, in others only a part. (Haydock) ---

The famous manuscript of Hillel, and the Masorets, reject them, (Calmet) because they had reckoned only 656 verses in Josue, and these two verses would destroy their authority. Hence they erased them wherever they might be found; and Kimchi assures us, that he never could meet with them "in any manuscript (thus) corrected." Yet the Paralipomena universally acknowledge them, (Kennicott) as the context of Josue must also do, otherwise there will be only eight cities instead of twelve, and four will be wanting to complete the number of forty-eight. The Protestant version therefore is forced to admit them, (Haydock) as they are found in the Eng. Polyglot, on the authority of some ancient manuscripts. They do not, however, express them so fully as the Septuagint have done. (Kennicott) ---

These read, "And beyond the Jordan, over-against Jericho, out of the tribe of Ruben, the city of refuge for the slayer Bosor, in the wilderness, (Misor) and her suburbs, and Jazer and her suburbs, ( 37 ) and Gedson and her suburbs, and Mapha (Alexandrian copy reads Maspha) and her suburbs, four cities." (Grabe) ---

Protestants only admit, "And out of the tribe of Ruben, Bezer with her suburbs, and Jahazah....Kedemoth....and Mephaath with her suburbs, four cities." Kennicott finds in some Hebrew manuscripts, "the city of refuge for the slayer, Bosor;" one manuscript has, " in the wilderness, " &c. (Haydock) ---

These verses were not in the Hebrew text of the Hexapla, as they are obelized in the Septuagint and in the Syriac manuscript of Masius; and yet, as they are found in the old Greek and Syriac versions, and in the Chaldean paraphrase, they were probably omitted between the year 100 and 200. They are left out in several printed editions of the Hebrew Bible, and even in that of Jablonski, (1699) though in opposition to his better judgment and all the manuscripts which he had consulted: legunt omnia nostra manuscripts. Michaelis (1720) reprinted this text, with some few emendations, particularly with these two verse very laudably inserted. (Kennicott, 2 Diss.) ---

In the Bened.[Benedictine?] edition of St. Jerome, Martianay observes, that the Hebrew manuscripts of St. Jerome seem to have been mutilated, for if they had admitted this 36th verse, St. Jerome would have translated it, and it would have been found in the more ancient manuscripts of the Latin edition, where it is wanting. Hence this editor leaves it out. He also remarks that other Hebrew manuscripts omit "a city of refuge for the slayer, in the desert." The last word, he says, occurs in several copies of the best not; and Houbigant inserts it on the authority of the oratorian manuscript 54. (Haydock) ---

In some editions of the Vulgate, this verse is transposed, and placed after the cities of Gad. (Louvain; R. Steph.; &c.) ---

It is therefore, probably that St. Jerome found it not in Hebrew but, if he inserted it, he borrowed it from the Septuagint. The Syriac version places these verses before the 34th and 35th. All this shews that the Hebrew manuscripts have not been kept with great care in this place. Some have surmised that the Septuagint have inserted this necessary supplement from Paralipomenon. But they do not entirely agree with that book, so that it seems that they found these verses in their Hebrew copies. (Calmet) ---

We have already given the Hebrew and Septuagint as it is found in the common editions. In Paralipomenon (vi. 78,) it is thus expressed: Beyond the Jordan also, over-against Jericho, on the east side of the Jordan, out of the tribe of Ruben, Bosor in the wilderness, with its suburbs, and Jassa.... 79. Cademoth also....and Mephaath with its suburbs. The word Misor, which Grabe's Septuagint and the Vulgate leave untranslated, is the Hebrew word which denotes a plain, (Haydock) as Aquila and Symmachus agree, and as appears [in] chap. xx. 8. Deuteronomy iv. 43, where Bosor is said to have been upon the plain of the wilderness. This city was the famous Bosra, in the desert Arabia, between Philadelphia and Jazer, towards the east. (Calmet) ---

We might translate, "the cities of refuge, Bosor in the wilderness, which is also the plain" of Moab, ver. 21. (Haydock) ---

Jaser, or Jassa, (chap. xiii. 18,) different from that [in] ver. 37, which lay on the river of the same name in the tribe of Gad. (Calmet)

Haydock: Jos 21:40

Families, the four great ones, which parcelled out the cities among the several branches. (Haydock) ---

The Levites were only 23,000, (Numbers xxvi. 62,) yet they receive more cities than what are specified for any other tribe. It must be observed, however, that all the cities of the different tribes are not mentioned, and the Israelites might live along with those of the tribe of Levi, ver. 3. Moreover, these had only the cities, with 2000 cubits of land round them. The Septuagint here insert that Josue divided the land, and received the city of Thamnasachar; (Grabe substitutes Thamnasarach) where he deposited the knives of stone with which he had circumcised those who were born in the desert. (Haydock) ---

They farther remark, that they were buried in his tomb, chap. xxiv. 30.

Haydock: Jos 21:43

Pass. How then did the Chanaanites keep possession of so many places? St. Augustine (q. 21,) answers, that they were suffered to do it for the "utility and trial" of the Israelites. For the latter were not sufficiently numerous at first to cultivate all the land. God had therefore promised that the nations should not be driven out all at once, lest the country should fall a prey to wild beasts, Exodus xxiii. 29. (Masius) ---

During the life-time of Josue, none of them durst make head against him; and if many of the tribes did not take possession of all their cities, it was owing to their own negligence. After this hero was no more, the natives took courage, and greatly harassed the Israelites; but it is plain that the latter were not straitened for room, while Josue lived, since they invited the other tribes east of the Jordan to come and reside with them on the west, if they thought proper, chap. xvii. 19. (Calmet)

Gill: Jos 21:34

And unto the families of the children of Merari, the rest of the Levites,.... The descendants of the youngest son of Levi, who were all that remained of the Levites unprovided of cities:

out of the tribe of Zebulun, Jokneam with her suburbs; which lay near Carmel, and was a royal city; See Gill on Jos 12:22,

and Kartah with her suburbs; perhaps the same with Kattath, Jos 19:15.

Gill: Jos 21:35

Dimnah with her suburbs,.... Nowhere mentioned, unless the same with Rimmon, 1Ch 6:77,

Nahalal with her suburbs; see Jos 19:15,

four cities; only two are mentioned, 1Ch 6:77; and they by different names; the one is Rimmon, before observed, and the other Tabor; perhaps the same with Chislothtabor, Jos 19:12.

Gill: Jos 21:36

And out of the tribe of Reuben, Bezer with her suburbs,.... Which was a city of refuge, and the fifth of them in this account, though not observed as such here, but is in the Greek version; see Jos 20:8,

and Jahazah with her suburbs; called Jahaz; see Gill on Num 21:23.

Gill: Jos 21:37

Kedemoth with her suburbs,.... Near to which was a wilderness of that name; see Deu 2:26,

and Mephaath with her suburbs; of which See Gill on Jos 13:18; where the two preceding cities are mentioned along with it:

four cities, Jos 21:35, are not in some ancient copies of the Hebrew Bible, as is noted by the Masorites; but are in some others, as Kimchi owns, and stand in the Targum, in the Septuagint, Syriac, and Arabic versions, and in a manuscript referred to by Hottinger ^e; and the same words are to be, found in 1Ch 6:78, and are absolutely necessary to be retained, since without them there would be but eight cities for the Merarites, whereas they are expressly said to be twelve, Jos 21:40.

Gill: Jos 21:38

And out of the tribe of Gad,.... Which also, as that of Reuben, lay on the other side Jordan:

Ramoth in Gilead with her suburbs; of which see Jos 20:8,

to be a city of refuge for the slayer; and is the sixth and last city of refuge in this account:

and Mahanaim with her suburbs; here it was the angels met Jacob, which gave rise to the name of the place, Gen 32:1; afterwards a city was built here, and was on the borders of the tribe of Gad, and belonged to it, Jos 13:26; mention is made of it in other places, 2Sa 2:8 1Ki 2:8.

Gill: Jos 21:39

Heshbon with her suburbs,.... Which was formerly the royal city of Sihon king of the Amorites, and was first given to and rebuilt by the Reubenites, but was upon the border of the tribe of Gad; and appears from hence to have been one of their cities, Num 21:26,

Jazer with her suburbs; sometimes called Jaazer, another city in the same country, and near Heshbon; see Num 21:32,

four cities in all: which were Ramothgilead, Mahanaim, Heshbon, and Jazer.

Gill: Jos 21:40

So all the cities for the children of Merari by their families,.... Which were distributed by lot to them, according to the number of their families, and were sufficient for them:

which were remaining of the families of the Levites; the last division of them, besides those of the Kohathites, Levites, and the Gershonites:

were by their lot twelve cities; four out of the tribe of Zebulun, four out of the tribe of Reuben, and four out of the tribe of Gad, whose names are before given,

Gill: Jos 21:41

All the cities of the Levites, within the possession of the children of Israel,.... As comprised in one sum total:

were forty and eight cities with their suburbs; which is just the number that Moses from the mouth of God ordered to be given unto them, before they entered into the land, and before they were in possession of one city in it, Num 35:7; which, as it is a proof of the omniscience, prescience, and predetermination of God; so of the sure and true prediction of Moses, who could not be otherwise certain than from the Lord of the Israelites being able to give so many cities to them, out of each of their tribes: and it is to be observed, that this tribe of Levi, though it had no share in the division of the land, yet had more cities by lot given to it than any other, excepting the tribe of Judah; though indeed, in the account of some of the tribes, all the cities in them are not mentioned; and besides, they had only the cities they had with their suburbs round about them, but not the lands belonging to them, nor the villages; however this shows that a large and liberal maintenance of the ministers of the Lord, that serve in his sanctuary should be allowed and made for them, as in the legal, so under the Gospel dispensation.

Gill: Jos 21:42

These cities were everyone with their suburbs round about them,.... Which reached to the space of two thousand cubits on every side; and such a space was assigned to everyone of the above cities for their cattle, to keep them in and lay up provision for them:

thus were all their cities; six of them cities of refuge, and forty two for the priests and Levites to dwell in, and for the commodious use of their herds and flocks.

Gill: Jos 21:43

And the Lord gave unto Israel all the land which he sware to give unto their fathers,.... It was all given them by lot, whether subdued or not subdued, and the far greater part was actually put into their hands, and they had as much as they could for the present occupy and cultivate; and such as were in the hands of the Canaanites, were subject to pay tribute to them; and it was owing to their own slothfulness and sluggishness that they did not possess more hereafter; though it was the will of God that their enemies should be driven out by little and little, until the Israelites were so increased as to occupy the whole, lest any part of the land should lie waste and become barren, and lest the wild beasts of the field should multiply upon them:

and they possessed it, and dwelt therein; each according to their lot in the several places assigned them, as many cities as they could at present people, and as much land as they could now manage.

Gill: Jos 21:44

And the Lord gave them rest round about,.... Not only from their travels, with which they had been fatigued forty years in the wilderness, but from wars with the Canaanites they had been engaged in for some years past:

according to all that he sware unto their fathers; not only to give them the land, but peace, rest, and safety in it:

and there stood not a man of all their enemies before them; for whenever any rose up to oppose them, they were immediately cut off: this is to be understood while Joshua was living; for afterwards, sinning against God, they were again and again delivered up into the hands of their enemies:

the Lord delivered all their enemies into their hands; that is, that made war with them.

Gill: Jos 21:45

There failed not ought of any good thing,.... Not only every good thing in general, but every part and particular of that good thing; that, with all that was included in it, or were appendages to it, or circumstances of it:

which the Lord had spoken to the house of Israel; as of their deliverance out of Egypt, and passage through the Red sea and wilderness, with all conveniences for them therein; so of their passage through Jordan, success of their arms, the conquest of their enemies, possession of their land, a land flowing with milk and honey:

all came to pass; exactly, precisely, and punctually, even everything relative to their temporal and spiritual good: so all that God promises to his spiritual Israel, with respect to their present comfort or everlasting happiness, all is exactly fulfilled, all his promises in Christ are yea and amen.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 21:36

¹ tc 21:36-37 are accidentally omitted from a number of significant Hebrew mss. They are, however, found in some Hebrew mss, the LXX and Vulgate.

NET Notes: Jos 21:41

¹ tn Heb “in the midst of the possession of the sons of Israel.”

NET Notes: Jos 21:42

¹ tn Heb “these cities were city [by] city, and its grazing areas [were] around it; so [it was] for all these cities.”

NET Notes: Jos 21:43

¹ tn Heb “which he had sworn to give to their fathers.”

² tn Or “possessed.”

NET Notes: Jos 21:44

¹ tn Heb “gave them rest all around.”

² tn Heb “according to all he swore to their fathers.”

³ tn Heb “not a man stood from before them from all their enemies.”

NET Notes: Jos 21:45

¹ tn Heb “the house of Israel.” Cf. NCV “the Israelites”; TEV “the people of Israel”; CEV, NLT “Israel.”

² tn Heb “not a word from all the good word which the Lord spoke to the house of Israel fell; the whole came to pass.”

Geneva Bible: Jos 21:34

And unto the families of the children of Merari, the ^{( l )} rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs,

^{( l )} They are here called the rest, because they are last numbered, and Merari was the younger brother, (Gen 46:11).

Geneva Bible: Jos 21:36

And out of the tribe of Reuben, ^{( m )} Bezer with her suburbs, and Jahazah with her suburbs,

^{( m )} Bezer and Ramoch were the cities of refuge under the Merarites and beyond Jordan, (Jos 20:8).

Geneva Bible: Jos 21:41

All the cities of the Levites ^{( n )} within the possession of the children of Israel [were] forty and eight cities with their suburbs.

^{( n )} Thus according to Jacob's prophecy they were scattered throughout the country, which God used so that his people might be instructed in the true religion by them.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 21:1-45

1 Eight and forty cities given by lot, out of the other tribes, unto the Levites.

43 God gives the land, and rest unto the Israelites, according to his promise.

Maclaren: Jos 21:43-45

Joshua 21:43-45; 22:1-9

The old order changeth, giving place to new.' In this passage we have the breaking up of the congregation and the disbanding of the victorious army. The seven years of fighting had come to an end. The swords were to be beaten into plowshares,' and the comrades who had marched shoulder to shoulder, and shared the fierce excitement of many a bloody field, were to be scattered, each becoming a peaceful farmer or shepherd. A picturesque historian, of the modern special correspondent' sort, would have overlaid the narrative with sentiment and description; but how quietly the writer tells it, so that we have to bethink ourselves before we apprehend that we are reading the account of an epoch-making event! He fixes attention on two things, --the complete fulfillment of God's promises (Joshua 21:43-45) and the dismissal to their homes of the contingent from the transJordanic tribes, whose departure was the signal that the war was ended (Joshua 22:1-8). We may consider the lessons from these two separately.

I. The Triumphant Record Of God's Faithfulness (Joshua 21:43-45).

These three verses are the trophy reared on the battlefield, like the lion of Marathon, which the Greeks set on its sacred soil. But the only name inscribed on this monument is Jehovah's. Other memorials of victories have borne the pompous titles of commanders who arrogated the glory to themselves; but the Bible knows of only one conqueror, and that is God. The help that is done on earth, He doeth it all Himself.' The military genius and heroic constancy of Joshua, the eagerness for perilous honor that flamed, undimmed by age, in Caleb, the daring and strong arms of many a humble private in the ranks, have their due recognition and reward; but when the history that tells of these comes to sum up the whole, and to put the philosophy' of the conquest into a sentence, it has only one name to speak as cause of Israel's victory.

That is the true point of view from which to look at the history of the world and of the church in the world. The difference between the miraculous' conquest of Canaan and the ordinary' facts of history is not that God did the one and men do the other; both are equally, though in different methods, His acts. In the field of human affairs, as in the realm of nature, God is immanent, though in the former His working is complicated by the mysterious power of man's will to set itself in antagonism to His; while yet, in manner insoluble to us, His will is supreme. The very powers which are arrayed against Him are His gift, and the issues which they finally subserve are His appointment. It does not need that we should be able to pierce to the bottom of the bottomless in order to attain and hold fast by the great conviction that there is no power but of God,' and that' from Him are all things, and to Him are all things.'

Especially does this trophy on the battlefield teach a needful lesson to us in the Christian warfare. We are ever apt to think too much of our visible weapons and leaders, and to forget our unseen and ever-present Commander, from whom comes all our power. We burn incense to our own net, and sacrifice to our own drag,' and, like the heathen conqueror of whom Habakkuk speaks, make our swords our gods (Hab. 1:11-16). The Church has always been prone to hero-worship, and to the idolatry of its organization, its methods, or its theology. Augustine did so and so; Luther smote the whited wall' (the Pope) a blow that made him reel; the Pilgrim Fathers carried a slip of the plant of religious liberty in a tiny pot across the Atlantic, and watered it with tears till it has grown a great tree; the Wesleys revived a formal Church,-let us sing hallelujahs to these great names! By all means; but do not let us forget whence they drew their power; and let us listen to Paul's question, Who then is Paul, and who is Apollos, but servants through whom ye believed, even as the Lord gave to every man?' And let us carve, deep-cut and indelible, in solitary conspicuousness, on the trophy that we rear on each well-fought field, the name of no man save Jesus only.' We read that on a pyramid in Egypt the name and sounding titles of the king in whose reign it was erected were blazoned on the plaster facing, but beneath that transitory inscription the name of the architect was hewn, imperishable, in the granite, and stood out when the plaster dropped away. So, when all the short-lived records which ascribe the events of the Church's progress to her great men have perished, the one name of the true builder will shine out, and at the name of Jesus every knee shall bow.' Let us not rely on our own skill, courage, talents, orthodoxy, or methods, nor try to build tabernacles' for the witnessing servants beside the central one for the supreme Lord, but ever seek to deepen our conviction that Christ, and Christ only, gives all their powers to all, and that to Him, and Him only, is all victory to be ascribed. That is an elementary and simple truth; but if we really lived in its power we should go into the battle with more confidence, and come out of it with less self-gratulation.

We may note, too, in these verses, the threefold repetition of one thought, that of God's punctual and perfect fulfillment of His word. He gave unto Israel all the land which He sware to give'; He gave them rest, . . according to all that He sware'; there failed not aught of any good thing which the Lord had spoken.' It is the joy of thankful hearts to compare the promise with the reality, to lay the one upon the other, as it were, and to declare how precisely their outlines correspond. The finished building is exactly according to the plans drawn long before. God gives us the power of checking His work, and we are unworthy to receive His gifts if we do not take delight in marking and proclaiming how completely He has fulfilled His contract. It is no small part of Christian duty, and a still greater part of Christian blessedness, to do this. Many a fulfillment passes unnoticed, and many a joy, which might be sacred and sweet as a token of love from His own hand, remains common and unhallowed, because we fail to see that it is a fulfilled promise. The eye that is trained to watch for God's being as good as His word will never have long to wait for proofs that He is so. Whoso is wise, and will observe these things, even he shall understand the lovingkindness of the Lord.' And to such a one faith will become easier, being sustained by experience; and a present thus manifestly studded with indications of God's faithfulness will merge into a future still fuller of these. For it does not need that we should wait for the end of the war to have many a token that His every word is true. The struggling soldier can say, No good thing has failed of all that the Lord has spoken.' We look, indeed, for complete fulfillment when the fighting is done; but there are brooks by the way' for the warriors in the thick of the fight, of which they drink, and, refreshed, lift up the head.' We need not postpone this glad acknowledgment till we can look back and down from the land of peace on the completed campaign, but may rear this trophy on many a field, whilst still we look for another conflict to-morrow.

II. The Disbanding Of The Contingent From The Tribes Across Jordan (Joshua 22:1-8).

Forty thousand fighting men, of the tribes of Reuben, Gad, and the half of Manasseh, had willingly helped in the conquest, leaving their own newly-won homes on the eastern side of Jordan, and for seven long years taking their share in the hardships and dangers of their brethren. It was no small tax which they had thus cheerfully paid for the sake of brotherly unity. Their aid had not only been valuable as strengthening Joshua's force, but still more so as a witness of the unbroken oneness of the nation, and of the sympathy which the tribes already settled bore to the others. Politically, it was wise to associate the whole people in the whole conquest; for nothing welds a nation together like the glories of common victories and the remembrance of common dangers survived. The separation of the trans-Jordanic tribes by the rapid river, and by their pastoral life, was a possible source of weakness, and would, no doubt, have led to more complete severance, if it had not been for the uniting power of the campaign. If the forty thousand had been quietly feeding sheep on the uplands while their brethren were fighting among the stony hills of Canaan, a great gulf would have opened between them. Even as it was, the eastern tribes drifted somewhat away from the western; but the disintegration would have been still more complete if no memories of the war, when all Israel stood side by side, had lived on among them. Their share in the conquest was not only a piece of policy,--it was the natural expression of the national brotherhood. Even if Joshua had not ordered their presence, it would have been impossible for them to stop in their peacefulness and let their brethren bear the brunt of battle.

The law for us is the same as for these warriors. In the family, the city, the nation, the Church, and the world, union with others binds us to help them in their conflicts, and that especially if we are blessed with secure possessions, while they have to struggle for theirs. We are tempted to selfish lives of indulgence in our quiet peace, and sometimes think it hard that we should be expected to buckle on our Armour, and leave our leisurely repose, because our brethren ask the help of our arms. If we did as Reuben and Gad did, would there be so many rich men who never stir a finger to relieve poverty, so many Christians whose religion is much more selfish than beneficent? Would so many souls be left to toil without help, to struggle without allies, to weep without comforters, to wander in the dark without a guide? All God's gifts in providence and in the Gospel are given that we may have somewhat wherewith to bless our less happy brethren. The service of man' is not the substitute for, but the expression of, Christianity. Are we not kept here, on this side Jordan, away for a time from our inheritance, for the very same reason that these men were separated from theirs,--that we may strike some strokes for God and our fellows in the great war? Dives, who lolls on his soft cushions, and has less pity for Lazarus than the dogs have, is Cain come to life again; and every Christian is either his brother's keeper or his murderer. Would that the Church of to-day, with infinitely deeper and scarred ties knitting it to suffering, struggling humanity, had a tithe of the willing relinquishment of legitimate possessions and patient participation in the long campaign for God which kept these rude soldiers faithful to their flag and forgetful of home and ease, till their general gave them their discharge!

Note the commander's parting charge. They were about to depart for a life of comparative separation from the mass of the nation. Their remoteness and their occupations drew them away from the current of the national life, and gave them a kind of quasi-independence. They would necessarily be less directly under Joshua's control than the other tribes were. He sends them away with one commandment, the imperative stringency of which is expressed by the accumulation of expressions in Joshua 21:5. They are to give diligent heed to the law of Moses. Their obedience is to be based on love to God, who is their God no less than the God of the other tribes. It is to be comprehensive they are to walk in all His ways'; it is to be resolute--they are to cleave to Him'; it is to be wholehearted and whole-souled service, that will be the true bond between the separated parts of the whole. Independence so limited will be harmless; and, however wide apart their paths may lie, Israel will be one. In like manner the bond that knits all divisions of God's people together, however different their modes of life and thought, however unlike their homes and their work, is the similarity of relation to God. They are one in a common faith, a common love, a common obedience. Wider waters than Jordan part them. Graver differences of tasks and outlooks than separated these two sections of Israel part them. But all are one who love and obey the one Lord. The closer we cleave to Him, the nearer we shall be to all His tribes.

We need only note in a word how these departing soldiers, leaving the battlefield with their commander's praise and benediction, laden with much wealth, the spoil of their enemies, and fording the stream to reach the peaceful homes, which had long stood ready for them, may be taken, by a permissible play of fancy, as symbols of the faithful servants and soldiers of the true Joshua, at the end of their long warfare passing to the kingdom prepared for them before the foundation of the world,' bearing in their hands the wealth which, by God's grace, they had conquered from out of things here. They are not sent away by their Commander, but summoned by Him to the great peace of His own presence; and while His lips give them the praise which is praise indeed, they inscribe on the perpetual memorial which they rear no name but His, who first wrought all their works in them, and now has ordained eternal peace for them.

MHCC: Jos 21:9-42

By mixing the Levites with the other tribes, they were made to see that the eyes of all Israel were upon them, and therefore it was their concern to walk so that their ministry might not be blamed. Every tribe had its share of Levites' cities. Thus did God graciously provide for keeping up religion among them, and that they might have the word in all parts of the land. Yet, blessed be God, we have the gospel more diffused amongst us.

MHCC: Jos 21:43-45

God promised to give to the seed of Abraham the land of Canaan for a possession, and now they possessed it, and dwelt therein. And the promise of the heavenly Canaan is as sure to all God's spiritual Israel; for it is the promise of Him that cannot lie. There stood not a man before them. The after-prevalence of the Canaanites was the effect of Israel's slothfulness, and the punishment of their sinful inclination to the idolatries and abominations of the heathen whom they harboured and indulged. There failed not aught of any good thing, which the Lord had spoken to the house of Israel. In due season all his promises will be accomplished; then will his people acknowledge that the Lord has exceeded their largest expectations, and made them more than conquerors, and brought them to their desired rest.

Matthew Henry: Jos 21:9-42

We have here a particular account of the cities which were given to the children of Levi out of the several tribes, not only to be occupied and inhabited by them, as tenants to the several tribes in which they lay - no, their interest in them was not dependent and precarious, but to be owned and possessed by them as lords and proprietors, and as having the same title to them that the rest of the tribes had to their cities or lands, as appears by the law which preserved the house in the Levites' cities from being alienated any longer than till the year of jubilee, Lev 25:32, Lev 25:33. Yet it is probable that the Levites having only the cities and suburbs, while the land about pertained to the tribes in which they lay, those of that tribe, for the convenience of occupying that land, might commonly rent houses of the Levites, as they could spare them in their cities, and so live among them as their tenants. Several things may be observed in this account, besides what was observed in the law concerning it, Num. 35.

I. That the Levites were dispersed into all the tribes, and not suffered to live all together in any one part of the country. This would find them all with work, and employ them all for the good of others; for ministers, of all people, must neither be idle nor live to themselves or to one another only. Christ left his twelve disciples together in a body, but left orders that they should in due time disperse themselves, that they might preach the gospel to every creature. The mixing of the Levites thus with the other tribes would be an obligation upon them to walk circumspectly, and as became their sacred function, and to avoid every thing that might disgrace it. Had they lived all together, they would have been tempted to wink at one another's faults, and to excuse one another when they did amiss; but by this means they were made to see the eyes of all Israel upon them, and therefore saw it their concern to walk so as that their ministry might in nothing be blamed nor their high character suffer by their ill carriage.

II. That every tribe of Israel was adorned and enriched with its share of Levites' cities in proportion to its compass, even those that lay most remote. They were all God's people, and therefore they all had Levites among them. 1. To show kindness to, as God appointed them, Deu 12:19; Deu 14:29. They were God's receivers, to whom the people might give their grateful acknowledgments of God's goodness, as the occasion and disposition were. 2. To receive advice and instruction from; when they could not go up to the tabernacle, to consult those who attended there, they might go to a Levites' city, and be taught the good knowledge of the Lord. Thus God set up a candle in every room of his house, to give light to all his family; as those that attended the altar kept the charge of the Lord, to see that no divine appointment was neglected there, so those that were scattered in the country had their charge too, which was to see that no idolatrous superstitious usages were introduced at a distance and to watch for the souls of God's Israel. Thus did God graciously provide for the keeping up of religion among them, and that they might have the word nigh them; yet, blessed be God, we, under the gospel, have it yet nigher, not only Levites in every county, but Levites in every parish, whose office it is still to teach the people knowledge, and to go before them in the things of God.

III. That there were thirteen cities, and those some of the best, appointed for the priests, the sons of Aaron, Jos 21:19. Aaron left but two sons, Eleazar and Ithamar, yet his family was now so much increased, and it was foreseen that it would in process of time grow so numerous, as to replenish all these cities, though a considerable number must of necessity be resident wherever the ark and the altar were. We read in both Testaments of such numbers of priests that we may suppose none of all the families of Israel that came out of Egypt increased afterwards so much as that of Aaron did; and the promise afterwards to the house of Aaron is, God shall increase you more and more, you and your children, Psa 115:12, Psa 115:14. He will raise up a seed to serve him.

IV. That some of the Levites' cities were afterwards famous upon other accounts. Hebron was the city in which David began his reign, and in Manhanaim, another Levites' city (Jos 21:38), he lay, and had his headquarters when he fled from Absalom. The first Israelite that ever wore the title of king (namely, Abimelech, the son of Gideon) reigned in Shechem, another Levites' city, Jos 21:21.

V. That the number of them in all was more than of most of the tribes, except Judah, though the tribe of Levi was one of the least of the tribes, to show how liberal God is, and his people should be, to his ministers; yet the disproportion will not appear so great as at first it seems, if we consider that the Levites had cities only with their suburbs to dwell in, but the rest of the tribes, besides their cities (and those perhaps were many more than are named in the account of their lot), had many unwalled towns and villages which they inhabited, besides country houses.

Upon the whole, it appears that effectual care was taken that the Levites should live both comfortably and usefully: and those, whether ministers or others, for whom Providence has done well, must look upon themselves as obliged thereby to do good, and, according as their capacity and opportunity are, to serve their generation.

Matthew Henry: Jos 21:43-45

We have here the conclusion of this whole matter, the foregoing history summed up, and, to make it appear the more bright, compared with the promise of which it was the full accomplishment. God's word and his works mutually illustrate each other. The performance makes the promise appear very true and the promise makes the performance appear very kind.

I. God had promised to give the seed of Abraham the land of Canaan for a possession, and now at last he performed this promise (Jos 21:43): They possessed it, and dwelt therein. Though they had often forfeited the benefit of that promise, and God had long delayed the performance of it, yet at last all difficulties were conquered, and Canaan was their own. And the promise of the heavenly Canaan is as sure to all God's spiritual Israel, for it is the promise of him that cannot lie.

II. God had promised to give them rest in that land, and now they had rest round about, rest from the fatigues of their travel through the wilderness (which tedious march, perhaps, was long in their bones), rest from their wars in Canaan, and the insults which their enemies there had at first offered them. They now dwelt, not only in habitations of their own, but those quiet and peaceable ones; though there were Canaanites that remained, yet none that had either strength or spirit to attack them, nor so much as give them an alarm. This rest continued till they by their own sin and folly put thorns into their own beds and their own eyes.

III. God had promised to give them victory and success in their wars, and this promise likewise was fulfilled: There stood not a man before them, Jos 21:44. They had the better in every battle, and which way soever they turned their forces they prospered. It is true there were Canaanites now remaining in many parts of the land, and such as afterwards made head against them, and became very formidable. But, 1. As to the present remains of the Canaanites, they were no contradiction to the promise, for God had said he would not drive them out all at once, but by little and little, Exo 23:30. They had now as much in their full possession as they had occasion for and as they had hands to manage, so that the Canaanites only kept possession of some of the less cultivated parts of the country against the beasts of the field, till Israel, in process of time, should become numerous enough to replenish them. 2. As to the after prevalency of the Canaanites, that was purely the effect of Israel's cowardice and slothfulness, and the punishment of their sinful inclination to the idolatries and other abominations of the heathen, whom the Lord would have cast out before them but that they harboured and indulged them. So that the foundation of God stands sure. Israel's experience of God's fidelity is here upon record, and is an acquittance under their hands to the honour of God, the vindication of his promise which had been so often distrusted, and the encouragement of all believers to the end of the world: There failed not any good thing, no, nor aught of any good thing (so full is it expressed), which the Lord had spoken unto the house of Israel, but in due time all came to pass, Jos 21:45. Such an acknowledgment as this, here subscribed by Joshua in the name of all Israel, we afterwards find made by Solomon, and all Israel did in effect say Amen to it, 1Ki 8:56. The inviolable truth of God's promise, and the performance of it to the utmost, are what all the saints have been ready to bear their testimony to; and, if in any thing the performance has seemed to come short, they have been as ready to own that they themselves must bear all the blame.

Keil-Delitzsch: Jos 21:9-42

Names of the Levitical Towns .

(Note: There is a similar list in 1 Chron 6:54-81, though in some respects differently arranged, and with many variations in the names, and corruptions of different kinds in the text, which show that the author of the Chronicles has inserted an ancient document that was altogether independent of the book before us. Thus in the Chronicles there are only forty-two towns mentioned by name instead of forty-eight, although it is stated in 1Ch 6:45. that 13 + 10 + 13 + 12, i.e., forty-eight towns in all, were given up to the Levites. The names omitted are (1) Jutta in Judah; (2) Gibeon in Benjamin; (3 and 4) Ethekeh and Gibbethon in Dan; (5 and 6) and Jokneam and Nahalal in Zebulun (compare Jos 21:16, Jos 21:17, Jos 21:23, Jos 21:34, and Jos 21:35, with 1Ch 6:59-60, 1Ch 6:68, 1Ch 6:77. In some cases also the author of the Chronicles gives different names, though some of them indeed are only different forms of the same name, e.g., Hilen for Holon, Alemeth for Almon, Ashtaroth for Beeshterah, Mashal for Misheal, Hammon for Hammoth-dor, Kirjathaim for Kartan (compare 1Ch 6:58, 1Ch 6:60, 1Ch 6:71, 1Ch 6:74, 1Ch 6:76, with Jos 21:15, Jos 21:18, Jos 21:27, Jos 21:30, Jos 21:32); or in some cases possibly different names of the same town, e.g., Jokmeam for Kibzaim, and Ramoth for Jarmuth, and Anem for En-gannim (1Ch 6:68, 83, and Jos 21:22, Jos 21:29); whilst some evidently give the true reading, viz., Ashan for Ain, and Bileam for Gath-rimmon (1Ch 6:59, 1Ch 6:70; Jos 21:16, Jos 21:26). The majority, however, are faulty readings, viz., Aner for Tanach, Kedesh for Kishon, Hukok for Helkath, Rimmon and Tabor (compare 1Ch 6:70, 1Ch 6:72, 1Ch 6:75, 1Ch 6:77, with Jos 21:25, Jos 21:28, Jos 21:31, Jos 21:34-35).)

Jos 21:9-19

The priests' towns: ( a ) in Judah and Simeon (Jos 21:9-16); ( b ) in Benjamin (Jos 21:17-19).

Jos 21:9-12

In the tribe of Judah the priests received Kirjath-arba , or Hebron , with the necessary pasturage round about the town (see Num 35:2), whilst the field of the town with the villages belonging to it remained in the hands of Caleb and his family as their possession (Jos 14:12.).

Jos 21:13-16

Jos 21:13 contains a repetition of Jos 21:11, occasioned by the parenthetical remark in Jos 21:12. They also received Libnah in the lowland (see Jos 15:42; Jos 10:29); Jattir (Jos 15:48), Eshtemoah (Jos 15:50), Holon (Jos 15:51), and Debir (Jos 15:15, Jos 15:49; Jos 10:38) on the mountains of Judah; Ain , for which we should read Ashan (1Ch 6:44; cf. Jos 15:42), in the tribe of Simeon (Jos 19:7); Juttah on the mountains (Jos 15:55); and Beth-shemesh in the lowland (Jos 15:10).

Jos 21:17-19

In the tribe of Benjamin they received Gibeon (see Jos 9:3), Geba (Jos 18:24), also Anathoth and Almon , which are missing in the list of the towns of Benjamin (see at Jos 18:24).

Jos 21:20-25

Towns of the Levites . - Jos 21:20-26. The other Kohathites received four towns from the tribe of Ephraim (Jos 21:21, Jos 21:22), four from Dan (Jos 21:23, Jos 21:24), and two from the half tribe of Manasseh on this side of the Jordan (Jos 21:25). From Ephraim they received Shechem (see Jos 17:7), Gezer (Jos 10:33), Kibzaim - for which we find Jockmeam in 1Ch 6:68, possibly a different name for the same place, which has not yet been discovered - and Beth-horon , whether Upper or Lower is not stated (see Jos 10:10). From Dan they received Elthekeh and Gibbethon (Jos 19:44), Ajalon and Gath-rimmon (Jos 19:42, Jos 19:45). From half Manasseh they received Taanach (Jos 17:11; Jos 12:21) and Gath-rimmon - eye to the previous verse, for Bileam (1Ch 6:70), i.e., Jibleam (Jos 17:11).

Jos 21:26

Thus they received ten towns in all.

Jos 21:27-33

The Gershonites received two towns from eastern Manasseh: Golan (Jos 20:8; Deu 4:43), and Beeshterah. Beeshterah (contracted from Beth-eshterah , the house of Astarte), called Ashtaroth in 1Ch 6:56, may possibly have been the capital of king Og ( Ashtaroth-karnaim , Gen 14:5), if not one of the two villages named Astaroth , which are mentioned by Eusebius in the Onom. ( s. v. Astharoth-karnaim ), and are described by Jerome as duo castella in Batanaea, novem inter se millibus separata inter Adaram et Abilam civitates , though Adara and Abila are too indefinite to determine the situation with any exactness. At any rate, the present Busra on the east of the Hauran cannot be thought of for a moment; for this was called Βόσσορα or Βοσορρά , i.e., בּצרה , in ancient times, as it is at the present day (see 1 Macc. 5:26, and Joseph. Ant. xii. 8, 3), and was corrupted into Bostra by the Greeks and Romans. Nor can it be the present Kul'at Bustra on the north of Banyas upon a shoulder of the Hermon, where there are the ruins of a magnificent building, probably a temple of ancient date ( Burckhardt , Syr. pp. 93, 94; Rob. Bibl. Res. pp. 414-15), as Knobel supposes, since the territory of the Israelites did not reach so far north, the land conquered by Joshua merely extending to Baal-gad, i.e., Banyas, at the foot of the Hermon (see Jos 11:17), and the land to the east of the Jordan, or Bashan, only to the Hermon itself, or more correctly, merely to the districts of Geshuri and Maacah at the south-eastern border of the Hermon (see at Deu 3:8, Deu 3:14).

Jos 21:28-29

From Issachar they received four towns: Kishon (Jos 19:20), Dabrath (Jos 19:12), Jarmuth = Remeth (see Jos 19:21), and En-gannim (Jos 19:21, or Anem , 1Ch 6:73).

Jos 21:30-31

From Asher they received four towns: Mishal or Masal (Jos 19:26; cf. 1Ch 6:74), Abdon (Jos 19:28), Helkath (Jos 19:25, called Hukok in 1Ch 6:75, probably a copyist's error), and Rehob (Jos 19:28).

Jos 21:32

From Naphtali they received three towns: Kedesh (Jos 19:37 and Jos 12:22), Hammoth-dor (called Hammath in Jos 19:35, and Hammon in 1Ch 6:76), and Kartan (contracted from Kartain for Kirjatha i m, 1Ch 6:76; like Dothan in 2Ki 6:13, from Dothain in Gen 37:17). Kartan is not mentioned among the towns of Naphtali in Jos 19:33.; according to Knobel it may possibly be Katanah , a place with ruins to the north-east of Safed ( Van de Velde , Mem. p. 147).

Jos 21:33

They received thirteen towns in all.

Jos 21:34-35

The Merarites received twelve towns. From the tribe of Zebulun they received four: Jokneam (Jos 19:11 : see at Jos 12:22), Kartah and Dimnah ,

(Note: Many commentators identify Dimnah with Rimmono in 1Ch 6:77, but without sufficient reason; for the next of the Chronicles is no doubt corrupt in this passage, as it has only two names, Rimmono and Tabor , instead of four.)

which are not mentioned among the towns of Zebulun in Jos 19:11., and are unknown, and Nahalal (Jos 19:15).

Jos 21:36-37

From Reuben they received four: Gezer (Jos 20:8 : see Deu 4:43), Jahza , Kedemoth , and Mephaath (Jos 13:18).

(Note: R. Jacob ben Chajim has omitted Jos 21:36 and Jos 21:37 from his Rabbinical Bible of the year 1525 as spurious, upon the authority of Kimchi and the larger Masora; but upon insufficient grounds, as these verses are to be found in many good MSS and old editions of an earlier date than 1525, as well as in all the ancient versions, and could not possibly have been wanting from the very first, since the Merarites received twelve towns, which included the four that belonged to Reuben. In those MSS in which they are wanting, the omission was, no doubt, a copyist's error, occasioned by the homoioteleuto'n (see de Rossi variae lectt. ad h. l ., and J. H. Michaelis' Note to his Hebrew Bible).)

Jos 21:38-39

From Gad they received four towns: Ramoth in Gilead, and Mahanaim (see at Jos 13:26), Heshbon (Jos 13:17) and Jaezer (Jos 13:25 : see at Num 21:32).

Jos 21:40-42

They received twelve towns in all. - In Jos 21:41 and Jos 21:42 the list of the Levitical towns is closed with a statement of their total number, and also with the repetition of the remark that "these cities were every one with their suburbs round about them." ום עיר עיר , city city, i.e., every city, with its pasture round about it.

Keil-Delitzsch: Jos 21:43-45

Jos 21:43-45 form the conclusion to the account of the division of the land in Josh 13-21, which not only points back to Jos 11:23, but also to Jos 1:2-6, and connects the two halves of our book together. By the division of Canaan among the tribes of Israel, the promise which Joshua had received from God after the death of Moses was fulfilled (Jos 1:2.). The Lord had given Israel the whole land which He had sworn to the fathers (Gen 12:7; Gen 15:18, compared with Jos 1:3-4); and they had now taken possession of it to dwell therein.

Jos 21:44

He had also procured them rest round about, as He had sworn to their fathers, inasmuch as not a man of all their enemies stood against them. The expression "gave them rest,"etc., points back to Deu 12:9-10, and refers to all the divine promises of the Pentateuch which assured the Israelites of the peaceable possession of Canaan, such as Exo 33:14; Deu 3:20, etc. No enemy had been able to withstand them, as the Lord had promised Joshua (Jos 1:5). "The Lord delivered all their enemies into their hand." It is true the Canaanites were not all exterminated; but those who were left had become so powerless, that they could neither accomplish nor attempt anything against Israel, so long as the Israelites adhered faithfully to their God, or so long as Joshua and the elders who were his contemporaries were alive (Jdg 2:6.), because the Lord had overwhelmed them with fear and terror before the Israelites.

(Note: "If any one should raise a question as to their actual peace, the solution is easy enough. The tribes of Canaan were so alarmed and broken down with their fear, that in their opinion nothing could serve their purpose better than to purchase peace from the children of Israel by the most obsequious servility. Clearly, therefore, the land was subdued and their home at peace, since no one disturbed them, or attempted anything against them; there were no threats, no snares, no violence, and no conspiracy."- Calvin .)

Jos 21:45

Of all the good words which the Lord had spoken to the house of Israel not one had fallen, i.e., remained unfulfilled (Num 6:12); all had come to pass (vid., Jos 23:14). הטּוב כּל־הדּבר relates to the gracious promises of God with regard to the peaceful possession of Canaan, which formed the basis of all the salvation promised to Israel, and the pledge of the fulfilment of all the further promises of God. Notwithstanding the fact that many a tract of country still remained in the hands of the Canaanites, the promise that the land of Canaan should be given to the house of Israel for a possession had been fulfilled; for God had not promised the immediate and total destruction of the Canaanites, but only their gradual extermination (Exo 23:29-30; Deu 7:22). And even though the Israelites never came into undisputed possession of the whole of the promised land, to the full extent of the boundaries laid down in Num 34:1-12, never conquering Tyre and Sidon for example, the promises of God were no more broken on that account than they were through the circumstance, that after the death of Joshua and the elders his contemporaries, Israel was sometimes hard pressed by the Canaanites; since the complete fulfilment of this promise was inseparably connected with the fidelity of Israel to the Lord.

(Note: With reference to this apparent discrepancy between the promises of God and the actual results, Calvin observes, that "in order to remove every appearance of discrepancy, it is right to distinguish well between the clear, unwavering, and certain fidelity of God in the fulfilment of His promises, and the weakness and indolence of the people, which caused the blessings of God to slip from their hands. Whatever war the people undertook, in whatever direction they carried their standards, there was victory ready to their hand; nor was there anything to retard or prevent the extermination of all their enemies except their own slothfulness. Consequently, although they did not destroy them all, so as to empty the land for their own possession, the truth of God stood out as distinctly as if they had; for there would have been no difficulty in their accomplishment of all that remained to be done, if they had only been disposed to grasp the victories that were ready to their hand.")

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 21:1-42

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

The tribes also had to set aside 42 additional cities for the priests and Levites to inhabit (cf. Num. 35:1-8).

Constable: Jos 21:34-42

The Merarites' towns 21:34-42

There were 12 towns in which the Merarites resided: four in Zebulun (vv. 34-35), four in Reuben (vv. 36-37), and four in Gad (vv. 38-39).

In all, the Levites received 48 cities with their surrounding pasture lands including the six cities of refuge (vv. 41-42). God provided so that the Levites, whose responsibilities included the teaching and counseling of the other Israelites in the law, were not far from anyone in Israel. They were to provide a positive spiritual influence on the whole nation.¹⁸⁷

"For Christians, the allotment of Levitical towns from each tribe illustrates the principle of returning to God a portion of what has been given to them. These gifts are then used to support others in need and to encourage the proclamation of the faith (cf. Acts 2:44-47; Rom. 15:26-27; Phil. 4:10-18)."¹⁸⁸

"Take special care of the poor clergy! This is the theme of the complex formed by Num 35 and Josh 21, along with the relevant Deuteronomic laws."¹⁸⁹

Constable: Jos 21:43-45

E. The faithfulness of God 21:43-45

These verses conclude the account of the division of the land proper (chs. 13-21; cf. 1:2-6; 11:23). They bind the two parts of the second half of the book together. They form a theological conclusion to the entire book up to this point.¹⁹⁰

These statements may seem at first to mean that at this time the Israelites had obtained everything God had promised the patriarchs. Such was not the case.

"Notwithstanding the fact that many a tract of country still remained in the hands of the Canaanites, the promise that the land of Canaan should be given to the house of Israel for a possession had been fulfilled; for God had not promised the immediate and total destruction of the Canaanites, but only their gradual extermination (Ex. xxiii. 29, 30; Deut. vii. 22). And even though the Israelites never came into undisputed possession of the whole of the promised land, to the full extent of the boundaries laid down in Num. xxxiv. 1-2, never conquering Tyre and Sidon for example, the promises of God were no more broken on that account than they were through the circumstance, that after the death of Joshua and the elders his contemporaries, Israel was sometimes hard pressed by the Canaanites; since the complete fulfillment of this promise was inseparably connected with the fidelity of Israel to the Lord."¹⁹¹

"The Canaanites, it is true, were yet in possession of some parts of the country, but they were so far subdued, that they gave them [the Israelites] no serious molestation, and they were enabled to sit down in their possessions in the enjoyment of comparative rest and quiet. They had as much of the land in actual possession as they could occupy; and as they increased God enabled them, according to his promise, Ex. 23.30, to carry forward the work of extermination, and obtain further room for their settlement. All the assurances given to Joshua, ch. 1.5, of a successful tide of victories during his life, were accomplished, and as to the subsequent annoyance and occasional prevalence of their enemies, it was owing solely to the supineness and infidelity of Israel. So long as they were obedient, they were uniformly triumphant and prosperous."¹⁹²

In 23:5 Joshua indicated that there was more land that the Israelites needed to possess. In 24:1-28 he urged the people to commit themselves anew to the Mosaic Covenant so they might experience all that God had promised their forefathers. These passages confirm that Joshua did not mean by his statement of God's faithfulness here that Israel had already possessed all that God had promised her forefathers.

"The meaning of the Deuteronomist's rest theology is clearly seen here [in v. 44]. Rest is peace, absence of enemies and war. See Josh 1:12-18. The verse is a counterpart to chap. 12, which concluded the first section of the book. It is the fulfillment of God's promise in Exod 33:14. Both major sections of the book thus end with a statement about God's faithfulness in totally defeating the enemy."¹⁹³

The point Joshua was making in verse 45 was that God had been faithful to His promises up to that moment. He had promised possession of the land, rest on every side, and victory over enemies. Israel had experienced all of these to some degree. God had been faithful to the "good promises" He had made to them when they had prepared to cross the Jordan (1:1-9).

It was common among the Semites to regard a part of the whole as the whole (cf. Deut. 26:5-10; 1 Kings 13:32; Jer. 31:5; 2 Sam. 5:6-10; Rev. 14:1; 22:1; Rom. 15:19-24). The name for this viewpoint is representative universalism. Some students of this passage believe that Joshua was taking this view here. He was speaking in universal terms. He regarded the individual kings, towns, and areas that he had subdued as representative of the entire land of Canaan.¹⁹⁴

"The small section summarizes the theological point of the book of Joshua. The entire book is to be read in light of these three verses, particularly the last."¹⁹⁵

Guzik: Jos 21:1-45

Joshua 21 - Cities Appointed for the Levites

A. The people of the tribe of Levi receive their cities with their common lands.

1. (1-3) The leaders of the tribe of Levi ask for what was promised to them.

Then the heads of the fathers' houses of the Levites came near to Eleazar the priest, to Joshua the son of Nun, and to the heads of the fathers' houses of the tribes of the children of Israel. And they spoke to them at Shiloh in the land of Canaan, saying, "The LORD commanded through Moses to give us cities to dwell in, with their common-lands for our livestock." So the children of Israel gave to the Levites from their inheritance, at the commandment of the LORD, these cities and their common-lands:

a. The Levites received no "province" of land such as the other tribes did; however, they had to live somewhere. So, each tribe gave certain cities and common-lands (land immediately surrounding the cities) to the tribe of Levi.

b. The tribe of Levi had no "province" of land because God had declared that He would be their inheritance (Joshua 13:14, and 13:33).

2. (4-42) Cities are appointed to the Levites, according to their three main family divisions.

Now the lot came out for the families of the Kohathites. And the children of Aaron the priest, who were of the Levites, had thirteen cities by lot from the tribe of Judah, from the tribe of Simeon, and from the tribe of Benjamin. The rest of the children of Kohath had ten cities by lot from the families of the tribe of Ephraim, from the tribe of Dan, and from the half-tribe of Manasseh. And the children of Gershon had thirteen cities by lot from the families of the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the half-tribe of Manasseh in Bashan. The children of Merari according to their families had twelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun. And the children of Israel gave these cities with their common-lands by lot to the Levites, as the LORD had commanded by the hand of Moses. So they gave from the tribe of the children of Judah and from the tribe of the children of Simeon these cities which are designated by name, which were for the children of Aaron, one of the families of the Kohathites, who were of the children of Levi; for the lot was theirs first. And they gave them Kirjath Arba (Arba was the father of Anak), which is Hebron, in the mountains of Judah, with the common-land surrounding it. But the fields of the city and its villages they gave to Caleb the son of Jephunneh as his possession. Thus to the children of Aaron the priest they gave Hebron with its common-land (a city of refuge for the slayer), Libnah with its common-land, Jattir with its common-land, Eshtemoa with its common-land, Holon with its common-land, Debir with its common-land, Ain with its common-land, Juttah with its common-land, and Beth Shemesh with its common-land: nine cities from those two tribes; and from the tribe of Benjamin, Gibeon with its common-land, Geba with its common-land, Anathoth with its common-land, and Almon with its common-land: four cities. All the cities of the children of Aaron, the priests, were thirteen cities with their common-lands. And the families of the children of Kohath, the Levites, the rest of the children of Kohath, even they had the cities of their lot from the tribe of Ephraim. For they gave them Shechem with its common-land in the mountains of Ephraim (a city of refuge for the slayer), Gezer with its common-land, Kibzaim with its common-land, and Beth Horon with its common-land: four cities; and from the tribe of Dan, Eltekeh with its common-land, Gibbethon with its common-land, Aijalon with its common-land, and Gath Rimmon with its common-land: four cities; and from the half-tribe of Manasseh, Tanach with its common-land and Gath Rimmon with its common-land: two cities. All the ten cities with their common-lands were for the rest of the families of the children of Kohath. Also to the children of Gershon, of the families of the Levites, from the other half-tribe of Manasseh, they gave Golan in Bashan with its common-land (a city of refuge for the slayer), and Be Eshterah with its common-land: two cities; and from the tribe of Issachar, Kishion with its common-land, Daberath with its common-land, Jarmuth with its common-land, and En Gannim with its common-land: four cities; and from the tribe of Asher, Mishal with its common-land, Abdon with its common-land, Helkath with its common-land, and Rehob with its common-land: four cities; and from the tribe of Naphtali, Kedesh in Galilee with its common-land (a city of refuge for the slayer), Hammoth Dor with its common-land, and Kartan with its common-land: three cities. All the cities of the Gershonites according to their families were thirteen cities with their common-lands. And to the families of the children of Merari, the rest of the Levites, from the tribe of Zebulun, Jokneam with its common-land, Kartah with its common-land, Dimnah with its common-land, and Nahalal with its common-land: four cities; and from the tribe of Reuben, Bezer with its common-land, Jahaz with its common-land, Kedemoth with its common-land, and Mephaath with its common-land: four cities; and from the tribe of Gad, Ramoth in Gilead with its common-land (a city of refuge for the slayer), Mahanaim with its common-land, Heshbon with its common-land, and Jazer with its common-land: four cities in all. So all the cities for the children of Merari according to their families, the rest of the families of the Levites, were by their lot twelve cities. All the cities of the Levites within the possession of the children of Israel were forty-eight cities with their common-lands. Every one of these cities had its common-land surrounding it; thus were all these cities.

a. The striking thing about this list is that God wanted the Levites "sprinkled" all throughout the land of Israel. He never intended there to be one "state" of Levi, but every tribe was to have the priestly influence and presence in their midst.

i. In the same manner, Christians (being priests, 1 Peter 2:5 and 2:9) are to be "sprinkled" all throughout the world and society, instead of heading off to make a "Christian country" somewhere.

b. Perhaps it is also significant that the priests received their cities last of all the tribes. Priests are appointed to serve, not to be served, and there is something priestly about letting others go first.

B. Israel takes full possession of the land.

1. (43) The land is Israel's, given to them by God.

So the LORD gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it.

a. All the tribes had their land. They must go into every corner of what God has given, and take full possession, but God had provided everything necessary for them to do so.

2. (44) The rest in the land is Israel's, given to them by God.

The LORD gave them rest all around, according to all that He had sworn to their fathers. And not a man of all their enemies stood against them; the LORD delivered all their enemies into their hand.

a. The LORD gave them rest all around: This is the point where Israel stopped commemorating Passover as if equipped to travel as described in Exodus 12:11). Now they will eat the Passover reclining at rest (as described in John 13:23), because the LORD had given them rest in the land.

3. (45) Not a word of God fails.

Not a word failed of any good thing which the LORD had spoken to the house of Israel. All came to pass.

a. Not a word failed of any good thing which the LORD had spoken: God was completely faithful in regard to the land; but Israel was not. Any failure to fully possess was not because God had not made adequate provision, but because Israel had failed to fully follow the LORD.

b. God has been completely faithful to you, and made provision for continual victory. He has given greatly unto you, but what do you possess?

i. "In the light of the Cross, is it not true that the enemy has no right to dwell in the land? Is it not true that Satan's claim to your life was taken from him at Calvary? Is it not true that sin has no right to a foothold in the life of the child of God? Is it not true that Satan has no power in the presence of Omnipotence? Is it not true that by virtue of His blood and His resurrection, Jesus Christ is pledged to destroy the enemy utterly? Is it not true that in the indwelling power of the Holy Spirit there is strength for every temptation, grace for every trial, power to overcome every difficulty?" (Alan Redpath)

© 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 21 (Chapter Introduction)

Overview

Jos 21:1, Eight and forty cities given by lot, out of the other tribes, unto the Levites; Jos 21:43, God gives the land, and rest unto the Israelites, according to his promise.

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 21 (Chapter Introduction)

CHAPTER 21

Cities given out of the other tribes by lot to the Levites, Jos 21:1-8 . Particularly to the priests, the children of Aaron, Jos 21:9-19 ; to the Levites, the Kohathites, Jos 21:20-26 , the Gershonites, Jos 21:27-33 , and Merarites, Jos 21:34-40 ; in all forty-eight cities, with their suburbs, Jos 21:41,42 . The Israelites quietly enjoy the Promised Land, Jos 21:43-45 .

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 21 (Chapter Introduction)

(Jos 21:1-8) Cities for the Levites.

(v. 9-42) The cities allotted to the Levites.

(Jos 21:43-45) God gave the land and rest to the Israelites, according to his promise.

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 21 (Chapter Introduction)

It had been often said that the tribe of Levi should have " no inheritance with their brethren," no particular part of the country assigned them, as the other tribes had, no, not the country about Shiloh, which one might have expected to be appropriated to them as the lands of the church; but, though they were not thus cast into a country by themselves, it appears, by the provision made for them in this chapter, that they were no losers, but the rest of the tribes were very much gainers, by their being dispersed. We have here, I. The motion they made to have their cities assigned them, according to God's appointment (Jos 21:1, Jos 21:2). II. The nomination of the cities accordingly out of the several tribes, and the distribution of them to the respective families of this tribe (Jos 21:3-8). III. A catalogue of the cities, forty-eight in all (v. 9-42). IV. A receipt entered in full of all that God had promised to his people Israel (Jos 21:43-45).

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 21 (Chapter Introduction)

INTRODUCTION TO JOSHUA 21

This chapter contains the address of the Levites to the court, to have the cities and suburbs given them according to the command of God by Moses, Jos 21:1; the grant of them by lot out of the several tribes, Jos 21:3; the particular cities out of the tribes of Judah and Simeon are mentioned by name, Jos 21:9; then those out of the tribe of Benjamin, Jos 21:17; next those out of the tribe of Ephraim, Jos 21:20; afterwards those out of the tribe of Dan, Jos 21:23; then those out of the half tribe of Manasseh, Jos 21:27; and out of the tribe of Issachar, Jos 21:28; and out of the tribe of Asher, Jos 21:30; and of Naphtali, Jos 21:32; and of Zebulun, Jos 21:34; and of Reuben, Jos 21:36; and of Gad, Jos 21:38; which in all made forty eight, Jos 21:41; and the chapter is concluded with observing, that God gave Israel all the land of Canaan, and rest in it, according to his promise, very faithfully and punctually, Jos 21:43.