A. The inheritance of Judah.
1. (15:1-12) The borders of the province of Judah.
So this was the lot of the tribe of the children of Judah according to their families: The border of Edom at the Wilderness of Zin southward was the extreme southern boundary. And their southern border began at the shore of the Salt Sea, from the bay that faces southward. Then it went out to the southern side of the Ascent of Akrabbim, passed along to Zin, ascended on the south side of Kadesh Barnea, passed along to Hezron, went up to Adar, and went around to Karkaa. From there it passed toward Azmon and went out to the Brook of Egypt; and the border ended at the sea. This shall be your southern border.
The east border was the Salt Sea as far as the mouth of the Jordan.
And the border on the northern quarter began at the bay of the sea at the mouth of the Jordan. The border went up to Beth Hoglah and passed north of Beth Arabah; and the border went up to the stone of Bohan the son of Reuben. Then the border went up toward Debir from the Valley of Achor, and it turned northward toward Gilgal, which is before the Ascent of Adummim, which is on the south side of the valley. The border continued toward the waters of En Shemesh and ended at En Rogel. And the border went up by the Valley of the Son of Hinnom to the southern slope of the Jebusite city (which is Jerusalem). The border went up to the top of the mountain that lies before the Valley of Hinnom westward, which is at the end of the Valley of Rephaim northward. Then the border went around from the top of the hill to the fountain of the water of Nephtoah, and extended to the cities of Mount Ephron. And the border went around to Baalah (which is Kirjath Jearim). Then the border turned westward from Baalah to Mount Seir, passed along to the side of Mount Jearim on the north (which is Chesalon), went down to Beth Shemesh, and passed on to Timnah. And the border went out to the side of Ekron northward. Then the border went around to Shicron, passed along to Mount Baalah, and extended to Jabneel; and the border ended at the sea.
The west border was the coastline of the Great Sea. This is the boundary of the children of Judah all around according to their families.
a. So this was the lot of the tribe of the children of Judah: The listing of these specific names, places, and geographic boundaries was of great interest to those who would inherit the land. This collection of places also reminds the reader that these were real places, not the description of a symbolic or spiritual inheritance. When God promised a land to Abraham and his covenant descendants (Genesis 13:15, 17:8), God meant a real land.
i. To the southern slope of the Jebusite city (which is Jerusalem): The description of Judah’s border in reference to Jerusalem shows that it was a city right on the border between Judah and Benjamin.
ii. Meyer comments on the land given to Judah: “The position allocated to it was the fighting front. It was touched by enemies on three sides; on the east, Moab; on the west, the Philistines; on the south, Edom…. The tribe whose standard was that of the kingly line, and from which that line presently was to spring, was to have its fiber toughened by the sternest discipline – constant watchfulness against the foe and long-continued fighting.”
iii. “The geography of the sacred writings presents many difficulties, occasioned by the changes which the civil state of the promised land has undergone, especially for the last two thousand years. Many of the ancient towns and villages have had their names so totally changed, that their former appellations are no longer discernible; several lie buried under their own ruins, and others have been so long destroyed that not one vestige of them remains. On these accounts it is very difficult to ascertain the situation of many of the places mentioned in this and the following chapters. But however this may embarrass the commentator, it cannot affect the truth of the narrative.” (Clarke)
b. According to their families: God allotted the land to Israel by tribe, clan, and family. The family was the most basic level of organization for the people of God.
i. “A modern reader may question the value of a long list of names of towns like this, but for the Judahite it described the homeland that God had given to his tribe. It is another evidence of the historical, down-to-earth nature of God’s redemptive program.” (Madvig)
2. (15:13-19) The land allotted to Caleb and his family.
Now to Caleb the son of Jephunneh he gave a share among the children of Judah, according to the commandment of the LORD to Joshua, namely, Kirjath Arba, which is Hebron (Arba was the father of Anak). Caleb drove out the three sons of Anak from there: Sheshai, Ahiman, and Talmai, the children of Anak. Then he went up from there to the inhabitants of Debir (formerly the name of Debir was Kirjath Sepher).
And Caleb said, “He who attacks Kirjath Sepher and takes it, to him I will give Achsah my daughter as wife.” So Othniel the son of Kenaz, the brother of Caleb, took it; and he gave him Achsah his daughter as wife. Now it was so, when she came to him, that she persuaded him to ask her father for a field. So she dismounted from her donkey, and Caleb said to her, “What do you wish?” She answered, “Give me a blessing; since you have given me land in the South, give me also springs of water.” So he gave her the upper springs and the lower springs.
a. He who attacks Kirjath Sepher and takes it, to him I will give Achsah my daughter as wife: Caleb was not only a man of great and bold deeds (the driving out of the children of Anak) but also a man who encouraged others to great and bold deeds. He did this by offering his daughter in marriage to the man who was bold enough to conquer a city to have her.
i. “Othniel was part of the Kenizzite clan, being Caleb’s nephew (Joshua 15:17), so the land remained in the family. Othniel later was one of the twelve judges whom God used in delivering the Israelites from foreign oppressions during the turbulent period described in the Book of Judges (Judges 3:9–11).” (Howard)
b. Give me a blessing; since you have given me land in the South, give me also springs of water: As well, Caleb’s daughter imitated her father’s boldness in asking for a blessing. She did not hesitate to ask her father for some choice springs.
i. “She hastily, suddenly alighted, as if she had forgotten something, or was about to return to her father’s house. Which being perceived by her father, he said, What wouldest thou? What is the matter? What dost thou want?” (Clarke)
ii. “Land in the Negev is of little value without water, but it is very productive when irrigated. Othniel recognized the validity of her request. The word translated ‘springs’ is the Hebrew gullot which may mean ‘reservoirs’ or ‘cisterns.’” (Madvig)
iii. “Caleb had conquered his giants, and so he was able to give his daughter an inheritance of land and springs of water. It was when Jesus had overcome the sharpness of death that He opened the Kingdom of Heaven to all believers; it was as He trampled under his victorious feet the principalities and powers of darkness that He gave to his Church the upper and the nether springs.” (Meyer)
iv. With her request from her father, Caleb’s daughter Achsah serves as a helpful example of effective prayer.
· Achsah was a good example of prayer because she thought about what she wanted before she went to her father. She came with a very definite request that had been considered beforehand.
· Achsah was a good example because she asked for help with her request, asking her husband – she persuaded him to ask her father for a field. It is a good thing to ask for help in prayer.
· Achsah was a good example of prayer because she went humbly, yet eagerly.
· Achsah was a good example of prayer because she asked for what she wanted. It is a pleasure for God to hear His people ask.
· Achsah was a good example of prayer because of the simplicity of her prayer. Her prayer was, give me a blessing.
· Achsah was a good example of prayer because she mingled gratitude with her petition (you have given me land in the South).
· Achsah was a good example of prayer because she used past blessing as a reason to ask for more.
· Achsah was a good example of prayer because her father gave her what she asked.
· Achsah was a good example of prayer because her prayer was answered; her father gave to her in large measure.
· Achsah was a good example of prayer because her father was not critical of the request in the slightest way.
v. The favorable answer of Caleb to Achsah’s request gives believers confidence in prayer. “What can a kind father deny his child? And shall not God give his dear children ‘upper and nether springs,’ blessings of both lives? And are they not worthily miserable that will not make themselves happy by asking?” (Trapp)
3. (15:20-62) The cities, villages, and regions occupied by the tribe of Judah.
This was the inheritance of the tribe of the children of Judah according to their families:
The cities at the limits of the tribe of the children of Judah, toward the border of Edom in the South, were Kabzeel, Eder, Jagur, Kinah, Dimonah, Adadah, Kedesh, Hazor, Ithnan, Ziph, Telem, Bealoth, Hazor, Hadattah, Kerioth, Hezron (which is Hazor), Amam, Shema, Moladah, Hazar Gaddah, Heshmon, Beth Pelet, Hazar Shual, Beersheba, Bizjothjah, Baalah, Ijim, Ezem, Eltolad, Chesil, Hormah, Ziklag, Madmannah, Sansannah, Lebaoth, Shilhim, Ain, and Rimmon: all the cities are twenty-nine, with their villages.
In the lowland: Eshtaol, Zorah, Ashnah, Zanoah, En Gannim, Tappuah, Enam, Jarmuth, Adullam, Socoh, Azekah, Sharaim, Adithaim, Gederah, and Gederothaim: fourteen cities with their villages; Zenan, Hadashah, Migdal Gad, Dilean, Mizpah, Joktheel, Lachish, Bozkath, Eglon, Cabbon, Lahmas, Kithlish, Gederoth, Beth Dagon, Naamah, and Makkedah: sixteen cities with their villages; Libnah, Ether, Ashan, Jiphtah, Ashnah, Nezib, Keilah, Achzib, and Mareshah: nine cities with their villages; Ekron, with its towns and villages; from Ekron to the sea, all that lay near Ashdod, with their villages; Ashdod with its towns and villages, Gaza with its towns and villages; as far as the Brook of Egypt and the Great Sea with its coastline.
And in the mountain country: Shamir, Jattir, Sochoh, Dannah, Kirjath Sannah (which is Debir), Anab, Eshtemoh, Anim, Goshen, Holon, and Giloh: eleven cities with their villages; Arab, Dumah, Eshean, Janum, Beth Tappuah, Aphekah, Humtah, Kirjath Arba (which is Hebron), and Zior: nine cities with their villages; Maon, Carmel, Ziph, Juttah, Jezreel, Jokdeam, Zanoah, Kain, Gibeah, and Timnah: ten cities with their villages; Halhul, Beth Zur, Gedor, Maarath, Beth Anoth, and Eltekon: six cities with their villages; Kirjath Baal (which is Kirjath Jearim) and Rabbah: two cities with their villages.
In the wilderness: Beth Arabah, Middin, Secacah, Nibshan, the City of Salt, and En Gedi: six cities with their villages.
a. All the cities are twenty-nine: Many count 38 cities in the previous section, not twenty-nine. Clarke explained the difference by noting that nine of the 38 cities were soon given to the tribe of Simeon.
4. (15:63) An incomplete occupation: Jerusalem remains in Canaanite hands.
As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem to this day.
a. The inhabitants of Jerusalem, the children of Judah could not drive them out: Jerusalem was understandably a difficult city to conquer. The fact that it was set in hilly terrain made it easy to defend.
b. The Jebusites dwell with the children of Judah at Jerusalem to this day: Yet no matter how hard the struggle, with God’s promise and God’s help, God’s people can triumph. There was no good excuse as to why this city had to stay in Canaanite hands until the time of David (2 Samuel 5:6-10).
i. “The whole history of Jerusalem, previously to the time of David, is encumbered with many difficulties. Sometimes it is attributed to Judah, sometimes to Benjamin; and it is probable that, being on the frontiers of both those tribes, each possessed a part of it.” (Clarke)
B. The inheritance of the tribes of Joseph.
1. (16:1-4) The borders of the province belonging to the tribes of Joseph, Ephraim and the half-tribe of Manasseh settling on the west side of the Jordan.
The lot fell to the children of Joseph from the Jordan, by Jericho, to the waters of Jericho on the east, to the wilderness that goes up from Jericho through the mountains to Bethel, then went out from Bethel to Luz, passed along to the border of the Archites at Ataroth, and went down westward to the boundary of the Japhletites, as far as the boundary of Lower Beth Horon to Gezer; and it ended at the sea.
So the children of Joseph, Manasseh and Ephraim, took their inheritance.
2. (16:5-10) The borders of the province of Ephraim.
The border of the children of Ephraim, according to their families, was thus: The border of their inheritance on the east side was Ataroth Addar as far as Upper Beth Horon.
And the border went out toward the sea on the north side of Michmethath; then the border went around eastward to Taanath Shiloh, and passed by it on the east of Janohah. Then it went down from Janohah to Ataroth and Naarah, reached to Jericho, and came out at the Jordan.
The border went out from Tappuah westward to the Brook Kanah, and it ended at the sea. This was the inheritance of the tribe of the children of Ephraim according to their families. The separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.
And they did not drive out the Canaanites who dwelt in Gezer; but the Canaanites dwell among the Ephraimites to this day and have become forced laborers.
a. And they did not drive out the Canaanites who dwelt in Gezer: Their failure to completely drive out the Canaanites was typical of all the tribes. Even within the Promised Land there remained important work to do and battles to fight.
i. Gezer: “It appears that the Canaanites were not expelled from this city till the days of Solomon, when it was taken by the king of Egypt his father-in-law, who made it a present to his daughter, Solomon’s queen. See 1 Kings 9:16.” (Clarke)
b. The Canaanites dwell among the Ephraimites to this day and have become forced laborers: Perhaps the people of Ephraim were guilty of this compromise because they wanted forced laborers among them. Having this convenience did not justify their disobedience to God’s command. The Canaanites had to either fully surrender to Israel and Israel’s God (as did Rahab and the Gibeonites), to leave the area, or suffer the deadly judgment of God.
i. “The use of forced labour among Canaanite towns in the Jezreel Valley was a known practice.” (Hess)
ii. If they had the power to make the people of Gezer forced laborers, they certainly had the power to defeat them completely, especially because Gezer was a city that Joshua had already conquered (Joshua 10:33, 12:12).
iii. This sort of compromise seems innocent, but it became the way that much idolatry and immoral worship was later adopted by the people of Israel. The later struggles in the days of the judges had some foundation in the incomplete possession of the land in the days of Joshua.
iv. “As a result of this failure, the Israelites were corrupted by intermarrying with these pagans and engaging in their perverse and idolatrous worship (Judges 2:1-3; 3:5-6; 10:6).” (Madvig)
c. They did not drive out the Canaanites: The Israelites did not fully conquer for at least two reasons. First, they wanted peace at any cost. Second, they wanted wealth. For the sake of ease and money, they disobeyed God and fell short of what He had for them – as believers may also do today.
i. “They took their inheritance, but they did not take possession of it. In the will of God, and by the consent of Ephraim, it belonged to them; but they failed to appropriate it in all its fullness, because they left these Canaanites in possession.” (Morgan)
ii. “The whole history of Ephraim was a sad one for long centuries and their failure began here.” (Morgan)
d. Some notable cities in the territory of Ephraim: Jericho, Shiloh, Gezer.
3. (17:1-2) Distribution of the land among the remaining families of the tribe of Manasseh.
There was also a lot for the tribe of Manasseh, for he was the firstborn of Joseph: namely for Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war; therefore he was given Gilead and Bashan. And there was a lot for the rest of the children of Manasseh according to their families: for the children of Abiezer, the children of Helek, the children of Asriel, the children of Shechem, the children of Hepher, and the children of Shemida; these were the male children of Manasseh the son of Joseph according to their families.
4. (17:3-6) The inheritance of Zelophehad’s daughters.
But Zelophehad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but only daughters. And these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. And they came near before Eleazar the priest, before Joshua the son of Nun, and before the rulers, saying, “The LORD commanded Moses to give us an inheritance among our brothers.” Therefore, according to the commandment of the LORD, he gave them an inheritance among their father’s brothers. Ten shares fell to Manasseh, besides the land of Gilead and Bashan, which were on the other side of the Jordan, because the daughters of Manasseh received an inheritance among his sons; and the rest of Manasseh’s sons had the land of Gilead.
a. Zelophehad…had no sons, but only daughters: This is noted in the text because it was unusual for women to receive an inheritance. It was more important that the land remain in the ancestral families than it was to follow the custom that only males should inherit land. Therefore, the daughters of Zelophehad could inherit their father’s land.
b. The LORD commanded Moses to give us an inheritance among our brothers: This was the implementation of a decision arrived at by Moses in Numbers 27:1-11.
i. It was significant that they carried out what God commanded Moses, as recorded in His word. “They regarded the Pentateuch as the Word of God and as something that not only conveyed some sort of religious feeling, but also gave specific commands that were to be obeyed in detail. They were referring to Numbers 27:1–11 and to Numbers 36.” (Schaeffer)
5. (17:7-13) The boundaries of the western half-tribe of Manasseh and their incomplete occupation of that land.
And the territory of Manasseh was from Asher to Michmethath, that lies east of Shechem; and the border went along south to the inhabitants of En Tappuah. Manasseh had the land of Tappuah, but Tappuah on the border of Manasseh belonged to the children of Ephraim. And the border descended to the Brook Kanah, southward to the brook. These cities of Ephraim are among the cities of Manasseh. The border of Manasseh was on the north side of the brook; and it ended at the sea.
Southward it was Ephraim’s, northward it was Manasseh’s, and the sea was its border. Manasseh’s territory was adjoining Asher on the north and Issachar on the east. And in Issachar and in Asher, Manasseh had Beth Shean and its towns, Ibleam and its towns, the inhabitants of Dor and its towns, the inhabitants of En Dor and its towns, the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns; three hilly regions. Yet the children of Manasseh could not drive out the inhabitants of those cities, but the Canaanites were determined to dwell in that land. And it happened, when the children of Israel grew strong, that they put the Canaanites to forced labor, but did not utterly drive them out.
a. Yet the children of Manasseh could not drive out the inhabitants of those cities: Their failure was after the same pattern as the failure of the tribe of Ephraim in Joshua 16:10.
b. But the Canaanites were determined to dwell in that land: It isn’t a surprise that the Canaanites would be determined to remain in the land. What was lacking was complete determination from the people of Israel. They were satisfied to put the Canaanites to forced labor instead of driving them out.
i. “They had the power to remove the Canaanites from the land and so to be God’s instruments of judgment to remove wickedness, but they chose to tolerate wickedness and to use for their own purposes that which God had devoted to destruction. And so they sowed the seeds of their own destruction.” (Howard)
c. Some notable cities in the territory of Western Manasseh: En Dor, Beth Shean, and Megiddo.
6. (17:14-18) Joshua answers the complaint of the tribes of Joseph.
Then the children of Joseph spoke to Joshua, saying, “Why have you given us only one lot and one share to inherit, since we are a great people, inasmuch as the LORD has blessed us until now?”
So Joshua answered them, “If you are a great people, then go up to the forest country and clear a place for yourself there in the land of the Perizzites and the giants, since the mountains of Ephraim are too confined for you.”
But the children of Joseph said, “The mountain country is not enough for us; and all the Canaanites who dwell in the land of the valley have chariots of iron, both those who are of Beth Shean and its towns and those who are of the Valley of Jezreel.”
And Joshua spoke to the house of Joseph—to Ephraim and Manasseh—saying, “You are a great people and have great power; you shall not have only one lot, but the mountain country shall be yours. Although it is wooded, you shall cut it down, and its farthest extent shall be yours; for you shall drive out the Canaanites, though they have iron chariots and are strong.”
a. Why have you given us only one lot and one share to inherit, since we are a great people: Manasseh and Ephraim were large tribes. Their combined number was greater than any other single tribe. Yet they complained that they were not given adequate land.
i. “In terms of square miles, the Joseph tribes had little reason to complain. Moreover, the land they were given was the most fertile in all Palestine. Joshua was certainly justified in resisting their request.” (Madvig)
ii. “They complained, ‘We haven’t enough room!’ The fact was that the enemy was deeply entrenched in the area which they did have.” (Redpath)
iii. “The Joseph tribes exhibited a degree of arrogance and greed in their confrontation with Joshua. The tone here sharply contrasts with the far more humble requests presented by Caleb (Joshua 14:6–12) and the daughters of Zelophehad (Joshua 17:4), both of whom appealed to the Lord’s promises as the basis for their requests.” (Howard)
iv. Only one lot: “They challenged the outcome of the lot (goral), which was controlled by God. Thus, in their request they were challenging the very workings of God himself.” (Howard)
v. “An all-wise God disposes his people according to his sovereign will. Let us not seek to alter our destiny, but let us try to make the best of our circumstances. This is what Joshua exhorted Ephraim and Manasseh to do.” (Spurgeon)
b. If you are a great people: Joshua’s reply was both wise and wonderful. He told them, “If you are a great people, then go and take the land for yourself; fully occupy what the LORD has given you.” These tribes had not completely taken the mountain country in their allotted territory, because it would be difficult and dangerous work.
i. “Joshua would not reverse the decision of the lot; but as there was much woodland country, he gave them permission to clear away as much of it as they found necessary to extend themselves as far as they pleased.” (Clarke)
ii. “If you say you are so great, if you think you are so wonderful, then there is plenty of unoccupied land within the limits of your present lot.” (Redpath)
c. The mountain country is not enough for us: The tribes of Joseph objected to Joshua’s proposal. They complained that the wooded areas that could be cleared were not enough. They complained that the enemies on the plains were too strong with their chariots of iron. They felt there were good reasons or excuses why they would not possess what God granted them.
i. “The hill is not enough for us, and the Canaanites are too hard for us.” (Trapp)
ii. The tribes of Joseph were afraid of the Canaanite chariots of iron. “Iron chariots, understood as chariots reinforced with some iron fittings, are envisaged.” (Hess)
iii. This was a different attitude compared to Caleb in Joshua 14:11-12. The men of Manasseh and Ephraim wanted a gift of “easy land.” They didn’t want to trust God’s promises and take what God had given them. The principle applies to believers today. Before expecting more from God, fully live in what He has already granted
iv. “Stop crying for greater opportunities until you have done the work in the place that God has allotted to you.” (Redpath)
d. Although it is wooded, you shall cut it down: Joshua’s reply to their objection was simple. “The work will be difficult, but you are a great people and have great power. As God is with you, you can overcome these challenges and fully live in what God has granted you.”
i. God had a purpose in allowing these difficult challenges to the tribes of Joseph, even as He has a purpose in allowing such challenges to believers today. “Difficulty is sent to reveal to us what God can do in answer to the faith that prays and works.” (Meyer)
© 2024 The Enduring Word Bible Commentary by David Guzik – [email protected]