Joshua (Written)

Artwork by Douglas Kallerson.

Joshua 16:1-10
The Inheritance of Joseph – Ephraim

In the weeks before typing this sermon, a new technology was introduced. It is so important information-wise that it is believed to be as big of a leap forward as it was from flipping through the Yellow Pages to doing an online search.

What’s more, it isn’t limited to simply searching out information, but developing new ways to produce information. In other words, we may have an idea that we would like to express and this program is capable of producing it. For instance, I’d like it to search out acrostics in the Bible.

In the past, that was limited to doing a personal word-by-word check of each letter in an entire text. That is a long, tedious, and laborious task, even for a very short passage. That was shortened immeasurably some years ago by a code that was written to have a computer do the exact same thing in a few hours.

With this new technology, it may be possible to first write a code that could not only do this almost instantaneously, but it may be able to go beyond that to a code that compiles those acrostics into meaningful sentences with little or no human involvement.

Sergio and I thought of this same thing at basically the same time. Maybe it is something that can be put together. If so, it would speed up the process of uncovering the Bible’s mysteries in a way that was once unfathomable.

Text Verse: “Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, ¹⁶ do not cease to give thanks for you, making mention of you in my prayers: ¹⁷ that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, ¹⁸ the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, ¹⁹ and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power ²⁰ which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, ²¹ far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.” Ephesians 1:15-21

The text verse today is like a short explanation of what is being seen in the ten verses set before us. If you come back and read these words again after the sermon, I think you will agree. The thing about it is that I was able to do all of this research in a bit under eleven hours.

I never had to get up from the desk to find a book to help me with the Hebrew. I didn’t need to flip through a book by Abarim explaining the meaning of names in the Bible. No map of Israel needed to be unfolded and poured over. All of these resources were at the tip of my fingers.

But these things were necessary just a few years ago. The same work would have not been possible for me to do in this manner in order to present the same sermon on it. Instead of eleven hours, I doubt it could have been done in eleven days of eleven hours each.

I had a hot pad on my back, a heater by my feet (it was a cold day), and some gummy bears to eat instead of being hunched over a pile of books with a wood fire to tend to. We live in an amazing time, at least from an information perspective. And information is what I have for you today.

There is an analysis of the verses, an explanation of the meaning of the words, and then a presentation of what they are telling us about the coming of the Messiah.

Great things such as these are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Borders of the Tribe of Joseph (verses 1-4)

Chapter 15 dealt with the borders of the land of Judah, the inheritance of Caleb within those borders but separate from them as a personal inheritance, and then the cities contained within those borders.

With that complete, the account now turns to the inheritance of the great house of Joseph, the favored son of Israel. His name means He Shall Add, with a secondary meaning of Take Away.

It is he who received the right of the firstborn, the double portion. This is specifically noted in 1 Chronicles 5:2, where it says, “yet Judah prevailed over his brothers, and from him came a ruler, although the birthright was Joseph’s.”

Joseph’s two eldest sons, Ephraim and Manasseh, were adopted by Jacob/Israel as described in Genesis 48. Their inheritance in Canaan includes both Ephraim and the half-tribe of Manasseh. The first task is to decide the borders of Joseph’s inheritance inclusive of both sons. That begins with…

The lot fell to the children of Joseph

va’yetse ha’goral livne yoseph– “And went out the lot sons Joseph.” The word yatsa signifies to go or come out. As such, it is likely that the lots are either in a pot and dropped out, or they are cast out of the hand. From there, the lots were read as to how they wound up.

Another possible meaning is that the words “went out” are speaking of the actual borders to be described. They “went out” to the children of Joseph from one point to another. This, however, is unlikely based on the other uses of the word. Either way, the lot went out to indicate the border.

^{1 (con’t)} from the Jordan, by Jericho, to the waters of Jericho on the east,

mi’yarden yerikho l’me yerikho mizrakhah – “from Jordan, Jericho to waters Jericho eastward.” Jordan means Descender. Jericho means Place of Fragrance. As for this southern border itself, it is not the northern border of Judah as one might expect. Rather, it will be the northern border of Benjamin that will be between Judah and Ephraim.

Hence, even though Benjamin’s lot will come out later, it will be in the highly favored position which includes the area of Jerusalem on Judah’s northern border.

As for the words “to waters of Jericho,” that means to the stream which is in the area of Jericho which comes up at the fountain now known as Ain es Sultan. It is the waters that are healed in the account of Elisha in 2 Kings 2. From there, it flows into the Jordan. Next, the description says…

^{1 (con’t)} to the wilderness that goes up from Jericho through the mountains to Bethel,

The translation is wrong. The word “to” is not in the Hebrew ha’midbar oleh mirikho ba’har beit el – “the wilderness, ascending from Jericho in the mountain Bethel.” With the clauses taken together, the error in translation becomes evident –

“…from Jordan, Jericho to waters Jericho eastward, the wilderness, ascending from Jericho in the mountain Bethel.” Thus, the words “the wilderness” are given to describe the condition of this portion of the lot, not to define the border. This is evident from the words of Joshua 18:12 when referring to Benjamin’s northern border –

“And the border is to them at the north side from the Jordan, and the border hath gone up unto the side of Jericho on the north, and gone up through the hill-country westward, and its outgoings have been at the wilderness of Beth-Aven.” Joshua 18:12 (YLT)

Bethel means House of God. With this initial border defined, it…

² then went out from Bethel to Luz,

The seemingly simple words are actually very complicated: va’yatsa mi’beith el luzah – “And went out from Bethel unto Luz-ward.” The problem is that elsewhere, Luz and Bethel are noted as the same place, such as –

“And he called the name of that place Bethel; but the name of that city had been Luz previously.” Genesis 28:19

&

“So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him.” Genesis 35:6

Without being dogmatic, Adam Clarke may be right, saying –

“It is very likely that the place where Jacob had the vision was not in Luz, but in some place within a small distance of that city or village, … and that sometimes the whole place was called Beth-el, at other times Luz, and sometimes, as in the case above, the two places were distinguished. As we find the term London comprises, not only London, but also the city of Westminster and the borough of Southwark; though at other times all three are distinctly mentioned.” Adam Clarke

Luz means Almond, but it comes from the verb, luz, meaning to turn aside, often in a negative way. Here are examples of both –

“My son, let them not depart [luz] from your eyes—
Keep sound wisdom and discretion;
²² So they will be life to your soul
And grace to your neck.” Proverbs 3:21, 22

“Because you despise this word,
And trust in oppression and perversity [luz],
And rely on them,
¹³ Therefore this iniquity shall be to you
Like a breach ready to fall,
A bulge in a high wall,
Whose breaking comes suddenly, in an instant.” Isaiah 30:12, 13

Hence, it can mean Departure, but it also means Twisted or Perverse. From there the border…

^2 (con’t) passed along to the border of the Archites at Ataroth,

v’avar el gebul ha’arki Ataroth – “and passed over unto border the Archite, Ataroth.” Ataroth means Crowns. Archite comes from arak, to be long or to prolong. Thus, it means Long or Prolonging. This would be the home of Hushai the Archite noted as David’s friend and a wise counselor in 2 Samuel 15. Next…

³ and went down westward to the boundary of the Japhletites,

v’yarad yamah el gevul ha’yaphleti – “And went down westward unto border the Japhletite.” From a northerly and then a southwesterly movement, the border now heads westward. The name Japhleth comes from palat, to escape or deliver. Hence, it means He (God) Will Deliver. Next…

^{3 (con’t)} as far as the boundary of Lower Beth Horon to Gezer; and it ended at the sea.

ad gevul beith horon takhton v’ad gazer v’hayu tos’oto yamah – “unto border Beth Horon, Lower, and unto Gezer, and its outgoings seaward.” Beth Horon means House of the Hollow and also House of Freedom. Gezer means Part or Portion.

⁴ So the children of Joseph, Manasseh and Ephraim, took their inheritance.

v’yinkhalu bene yoseph menasheh v’ephrayim – “And inherit, sons Joseph, Manasseh and Ephraim.” It is a concluding statement concerning the land granted to Joseph which includes both sons, remembering that Manasseh has land on both sides of the Jordan. But this is specifically the land allotted within the borders of Canaan.

Ephraim means both Twice Fruitful and Ashes. Manasseh means both He Shall Forget and From a Debt.

Of this parcel, Cambridge says, “The territory assigned to ‘the house of Joseph’ may be roughly estimated at 55 miles from east to west, by 70 from north to south.”

He shall add to the inheritance granted to Him today
By being productive and working with His hand
The crops will sprout, and the people will say
“Look at the bounty! Isn’t it grand?”

He shall do this when He takes away
The reproach we bore, that clung to us
In Him there is a brand-new day
For those who call out to Jesus

The borders have been drawn out
And they have a story to tell us
In reading that story, we will raise a shout
To the marvelous workings of our Lord Jesus

II. The Borders of Ephraim (verses 5-10)

⁵ The border of the children of Ephraim, according to their families, was thus:

Now that the borders of the land allotted to Joseph have been determined, it must be divided among his two sons adopted by Jacob/Israel, Ephraim and Manasseh. Of them, the first portion to be delineated will be the younger son, Ephraim. That begins with…

^5 (con’t) The border of their inheritance on the east side was Ataroth Addar as far as Upper Beth Horon.

There is very little information on the borders of the areas given to Joseph. The words are short, abrupt, and seem incomplete. They are also difficult to pin down. As for these words, they read: vayhi gevul nakhalatam misrakhah Atroth adar ad beith khoron elyon – “And was border their inheritance eastward Ataroth Addar unto Beth Horon, Upper.”

Ataroth Addar means Crowns of Greatness or Majestic Crowns. Here, a distinction is made between Upper Beth Horon and Lower Beth Horon in verse 3. It is believed to be a bit eastward of Lower Beth Horon. Next, it says…

⁶ And the border went out toward the sea on the north side of Michmethath;

v’yatsa ha’gevul ha’yamah ha’mikh’m’thath mi’tsaphon – “And went out the border the seaward the Michmethath from north.”  As difficult as the words were to translate in verse 5, Keil says of these words, “the first clause of Joshua 16:6 is perfectly inexplicable, and must be corrupt.”

Almost every translation varies, trying to somehow clear up what is being conveyed. If nothing else, at least the name Michmethath can be defined. Strong’s says it is apparently derived from an unused root meaning to hide. Thus, it means Concealment or maybe Hiding Place. As it is prefixed by an article, it would be The Hiding Place. Next…

^6 (con’t) then the border went around eastward to Taanath Shiloh, and passed by it on the east of Janohah.

v’nasav ha’gebul mizrakhah taanath Shiloh v’avar oto mi’mizrakh yanokhah – “And went around, the border, eastward Taanath Shiloh, and passed over it from east Janohah.” The word Taanath comes from ta’anah. It signifies an occasion such as was used in Judges 14 –

“But his father and mother did not know that it was of the Lord—that He was seeking an occasion to move against the Philistines. For at that time the Philistines had dominion over Israel.” Judges 14:4

The name Shiloh, as used here, is not speaking of the coming Messiah. It is derived from shalah, to be quiet or at ease, and thus something like Tranquility. The two words together can be defined as Discovered Haven.

The name Janohah is derived from yanakh, to put or place. That, in turn, comes from nuakh, to rest. Hence, it means Rest or He Will Give Rest.

⁷ Then it went down from Janohah to Ataroth and Naarah, reached to Jericho, and came out at the Jordan.

v’yarad mi’yanokhah Ataroth v’na’aratah, u-paga birikho v’yatsa ha’yarden – “And descended from Janohah, Ataroth and Naarah-ward, and impinged in Jericho and went out the Jordan.” The Ataroth here is believed to be different than the one mentioned in verse 16:2. Again it means Crowns. The name Naarah is identical to naarah, a girl or young woman who is of marriageable age. Hence, it means Girl.

⁸ The border went out from Tappuah westward to the Brook Kanah,

mi’tapuakh yelek ha’gevul yamah nakhal qanah – “From Tappuah goes the border westward brook Kanah.” Tapuakh comes from naphakh, signifying to breathe or blow. Thus, it may be Breath. It also means Love Apple, being identical to tapuakh found in Proverbs 25:11 and several times in the Song of Solomon.

The word translated as “brook,” nakhal, is a torrent, but it is the same as nakhal meaning an inheritance which is used in the next sentence of this verse.

The name Kanah comes from qaneh, reeds. Hence, it is the brook of reeds. But the reed is used as a measuring stick coming from the verb qanah, to acquire or possess. Hence, I would translate the two words together as Inheritance of the Possessor. Of this border, it next says…

^8 (con’t) and it ended at the sea.

v’hayu tots’otav ha’yamah – “And its outgoings the seaward.” The border ends at the Mediterranean Sea. Of the borders described, and as complicated as they actually are to understand and properly delineate, Charles Ellicott gives a brief and concise summary of what has been presented –

“We thus obtain for the territory of Ephraim four boundary-lines—viz.: (a) the plain of Jordan on the east; (b) the line of hills bordering the Shephelah on the west; (c) the brook Kanah, and the line passing through Taanath-shiloh and Janohah to Jordan on the north; and (d) the north border of Benjamin (Joshua 16:1-3, and Joshua 18:12-14) on the south.” Ellicott

^8 (con’t) This was the inheritance of the tribe of the children of Ephraim according to their families.

zoth nakhalath mateh bene ephrayim l’misp’hotam – “This inheritance tribe sons Ephraim to their families.”  The borders, as difficult to trace as they may be, are defined by the locations set forth in these past few verses.

With that, a special note concerning cities not within these borders is given to ensure there is no confusion as time passed. Properly rendered, verse 8 should probably end with a semi-colon and verse 9 then provides explanation…

⁹ The separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.

v’hearim ha’mibdaloth livne ephrayim be’tok nakhalath bene menasheh kal he’arim v’hatsrehen – “And the cities, the separated, sons Ephraim in midst inheritance sons Manasseh all the cities and their villages.”

Here is a word found nowhere else in Scripture, mibdalah. It comes from badal, to divide or separate. Thus, it is “the separated” cities. Taken together with the previous verse, the whole thought should essentially read –

“This is the inheritance of the tribe sons of Ephraim to their families, and the cities, the separated, belonging to the sons of Ephraim in midst of the inheritance of the sons of Manasseh – all the cities and their villages.”

The meaning is that there were certain cities within the borders of Manasseh that will belong to the inheritance of Ephraim. A specific note concerning them is found in the next chapter –

“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. ⁸ Manasseh had the land of Tappuah, but Tappuah on the border of Manasseh belonged to the children of Ephraim. ⁹ 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.” Joshua 17:7-9

The same is true with Manasseh having cities that were within the borders of Issachar and Asher.

It is speculated by some that because Ephraim was the larger tribe, they needed these cities. Others suppose it is a way of maintaining the brotherly bond between the two by having this arrangement. Charles Ellicott provides a reasonable explanation while using an understandable example –

“This fact would manifestly tend to produce a solidarity among the several tribes, and to prevent disunion by creating common interests. The interest of the stronger tribes would be served by completing the conquest of the territory assigned to the weaker. And the general formation thus produced would resemble that which was known by the name of the testudo, or tortoise, in Roman warfare. When a body of soldiers approached the wall of a town which it was intended to assault, they sometimes held their shields over them, overlapping like scales, each man’s shield partly sheltering his own, and partly his neighbour’s body, so that no missile could penetrate. Thus it may be said not only of Jerusalem, but of all the tribes in the land of their possession, that they were built as a city that is compact together, and at unity in itself: united by joints and bands, so that if one member of the body politic should suffer, all the members must suffer with it.” Ellicott

With the borders now fully expressed for Ephraim, the chapter ends on a failing note, one not unique to the tribes of Israel. The same thought was seen concerning Judah in verse 15:63 and it will be seen again as we progress…

¹⁰ And they did not drive out the Canaanites who dwelt in Gezer;

v’lo horishu eth ha’k’naani ha’yoshev b’gazer – “And no dispossessed the Canaanite, the dwelling in Gezer.” In these words, there is a difference between what was said in verse 15:63 and what is now presented. Of the Jebusites, it said that Judah could not drive them out. However, here, it simply says they did not drive them out.

Though seemingly the same on the surface, it does not appear that they actually should be considered comparable. This is because of the next words…

^{10 (con’t)} but the Canaanites dwell among the Ephraimites to this day

va’yeshev ha’k’naani b’qerev ephrayim ad ha’yom ha’zeh – “and dwell the Canaanite in midst Ephraim until the day, the this.” Not only could Judah not drive out the Jebusites, but compare the two statements –

Judah – “and dwell the Jebusite with sons Judah in Jerusalem until the day this.”

Ephraim – “and dwell the Canaanite in midst Ephraim until the day, the this.”

It may just be an excuse to make the sermon longer, or it may be that the wording is purposeful. Judah couldn’t drive them out; they were in a fortified location as will be noted in 2 Samuel 5 and that location is on the border of Judah and Benjamin.

On the other hand, nothing is said about any difficulty here. Further, they are in the midst of Ephraim, meaning they could be isolated and eventually starved out. And more, it says…

*^10 (fin) and have become forced laborers.

vayhi l’mas obed – “And become to a burden work.” It appears that this is a marriage of convenience for Ephraim and one of inconvenience, but acceptable tolerance, to the Canaanite. It is exactly what the Lord warned against and commanded not to occur. It is an early foreboding of bad times ahead.

Words that seem obscure or even wrong
Are set before us and we wonder why
But like the beauty of a heavenly song
They contain treasure that money cannot buy

In them there is a story waiting to be drawn out
Wonderful words that reveal amazing things to us
They are waiting to be seen as if ready to shout
About the glorious work of our Lord Jesus

Thank You, O God, for this precious word
Thank You for the delightful treasures waiting for us
When they are read out and we have heard
We will again thank You for our precious Lord Jesus

III. Pictures of Christ

The first three verses of the chapter dealt with the overall lot that fell to Joseph (He Shall Add/Take Away). In verse 1, it was described as from Jordan (Descender) Jericho (Place of Fragrance) to waters Jericho (Place of Fragrance) eastward (to arise or appear). That is then explained as the wilderness (a place of testing, but also of closeness to God) ascending from Jericho (Place of Fragrance) to Bethel (House of God).

Verse 2 says the border then went out from Bethel (House of God) toward Luz (Departure) from there it passed over unto the Archite (Long/Prolonging) at Ataroth (Crowns).

From there verse 3 says the border descended westward unto the Japhletite (He – God – Will Deliver) and continued unto the border of Lower Beth Horon (Lower House of Freedom) and to Gezer (Part/Portion) and ended at the sea.

With that, verse 4 noted that the children of Joseph (He Shall Add), Manasseh (He Shall Forget/From a Debt) and Ephraim (Twice Fruitful/Ashes) took their inheritance.

The verses anticipate the details of Christ’s coming, and the scope of His work as seen in the three named: Joseph, Ephraim, and Manasseh.

Joseph anticipates Christ who takes away man’s reproach and who then adds him to God’s people. Manasseh pictures Christ who came to pay Adam’s debt and who, in the process, allows that debt to be forgotten before God.

Ephraim looks to Jesus. He is twice fruitful in the land of His affliction, prevailing over the law and thus becoming the Savior of Jew and Gentile, but His work also meant that sin was judged in Him, thus the ashes, signifying His afflictions.

It is Jesus who descended from heaven bringing the water of life, signified by the waters of Jericho, in His appearing. He went through the wilderness, the testing, and yet He remained in closeness to God through it.

Bethel here anticipates Christ Jesus, the man in whom God dwells as is noted in John 2:19, where He said, “Destroy this temple, and in three days I will raise it up.” His body is the House of God. From there, He went to the cross, symbolized by Luz (Departure).

But the cross could not hold him, symbolized by the Archite (the Prolonging) –

“Yet it pleased the Lord to bruise Him;
He has put Him to grief.
When You make His soul an offering for sin,
He shall see His seed, He shall prolong [arak] His days,
And the pleasure of the Lord shall prosper in His hand.” Isaiah 53:10

In this, the crowns were bestowed, the crown of the cross and the crown of eternal life, among many others (Revelation 19:12).

The trek then went to “He (God) Will Deliver” (the Japhletite), perfectly explained by the 22^nd Psalm –

“He trusted in the Lord, let Him rescue Him;
Let Him deliver [palat] Him, since He delights in Him!” Psalm 22:8

God did deliver Him, and He came out of the tomb, the Lower House of Freedom. From which He was granted His part among the living. From there the border ended at the sea, westward, the place where God resides, ever westward.

It was actually at this time that the note about the children of Joseph, Manasseh and Ephraim, took their inheritance. That was described already, but it was because of this work of Christ as outlined in the borders that the symbolism of the names is fully understood.

Logically, their explanation fits right here in the order in which were presented, but I explained them prior to provide a basis to understand the subsequent verses in advance.

With that, it then turned to the borders of Ephraim (Twice Fruitful/Ashes).

The border was eastward (arise/appear) Ataroth Addar (Majestic Crowns) unto Upper Beth Horon (Upper House of Freedom). From there it went out westward (toward the sea) on the north (hidden) side of Michmethath (Hiding Place).

From there it went eastward (arise/appear) to Taanah Shiloh, (Discovered Haven) and passed by on the east of Janohah (He Will Give Rest). Then it descended from there to Ataroth (Crowns) and Naarah (Girl) and reached to Jericho (Place of Fragrance) and came out at the Jordan (Descender).

Then it went out from Tappuah (Breath) westward to Brook Kanah (Inheritance of the Possessor) and its outgoings were seaward.

It pictures the effects of Christ’s work for His people. Those who arise to the call of the gospel are given their majestic crowns of life (Revelation 2:10) and righteousness (2 Timothy 4:8) which are imperishable (1 Corinthians 9:25).

The border going west is the effect of the gospel, drawing us to God (who is ever west) while we are hidden in the Hiding Place, meaning Christ (Colossians 3:3). Going eastward to Taanah Shiloh is the arising of the Discovered Haven, the place for those who come to Christ. This is offered by Christ, symbolized by Yanokhah (He Will Give Rest).

The border then went down to Atroth (Crowns, signifying the rewards of coming to Christ) and Naarah (Girl, the church – a female entity of marriageable age) reaching to Jericho (heaven), coming out at the Jordan, the descending of Christ for His church (1 Thessalonians 4:16).

From there Tappuah signifies the breath of eternal life that comes at that time as we move toward God (westward) to the Inheritance of the Possessor – eternal life in Christ is realized, accompanied by eternally moving toward God, symbolized by the outgoings of the border being seaward.

The final verses mentioned the cities, though not named, including cities in Manasseh. It also noted that all of the Canaanites were not dispossessed. This is a historical note about the situation in which Ephraim found itself, and it will be a part of the continued lesson of life under the law.

Symbolically, it may (total speculation) signify that there are unconverted in the church who will always be there until the end. They may serve the church, but they are not of the people of God. Regardless of that, the borders of the two tribes form a grand picture of Christ and His work.

The borders of Ephraim form another marvelous picture of the effects of His work in the people of the church. The patterns form up in exactly the manner that would be expected of an evaluation of these things.

And some of the words, and how they are used later in the Bible to refer to the coming Messiah completely surprised me. I would think “I wonder if this word is what is being referred to in the Psalms.” Upon checking, it is exactly what I thought might be the case. This happened again and again, as it does in sermons like these.

Each piece fits and then builds upon something else so that when we enter the New Testament, the foundation has been laid and we can then compare it to what is presented there. It never gets old because it is so beautifully woven together.

Because of this, be assured and reassured that you are following the right path. God has set it all down for us to see, and also to build up our confidence concerning Christ Jesus. How blessed we are to see such things.

And if you are just hearing about the Lord being hidden in the Old Testament, check it out. You will find out it is so. Jesus said it was all about Him. Put your trust in this wonderful Lord who has revealed such marvelous things to us.

Call on Jesus and be a part of what God is doing in the world. And time is short. So do it today!

Closing Verse: “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.” John 5:39

Next Week: Joshua 17:1-13 Pretty great stuff, I must say. In fact, it is the best... (The Inheritance of Joseph – Manasseh (West)) (34th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Inheritance of Joseph – Ephraim

The lot fell to the children of Joseph from the Jordan by Jericho
To the waters of Jericho on the east as well
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, as we know
And went down westward to the boundary of the Japhletites
As far as the boundary of Lower Beth Horon to Gezer it did go

And it ended at the sea, and that not by chance
So the children of Joseph, Manasseh and Ephraim
———-took their inheritance

The border of the children of Ephraim
According to their families was thus as we continue on
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 it then went
Reached to Jericho
And came out at the Jordan, this was its extent

The border went out from Tappuah
Extending quite nicely
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
A nice patch of land it would seem

The separate cities for the children of Ephraim
Were among the inheritance
Of the children of Manasseh
All the cities with their villages where they could sing and dance

And they did not drive out the Canaanites who dwelt in Gezer
But the Canaanites dwell, something rather dumb
Among the Ephraimites to this day
And forced laborers they have become

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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, ² then went out from Bethel to Luz, passed along to the border of the Archites at Ataroth, ³ 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.

⁴ So the children of Joseph, Manasseh and Ephraim, took their inheritance.

⁵ 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.

⁶ 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. ⁷ Then it went down from Janohah to Ataroth and Naarah, reached to Jericho, and came out at the Jordan.

⁸ 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. ⁹ The separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.

¹⁰ 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.

 

 

 

 

 

 

Artwork by Douglas Kallerson

Joshua 15:13-63
A Share Among the Children of Judah

The account today has verses that will be very closely repeated in Judges 1. When this happens in the Bible, it is telling us that really important information is being conveyed. This doesn’t negate the other information in the Bible but highlights the material worthy of repetition.

There are some differences between the accounts here and in Judges 1, and there is lengthy debate concerning which account is the original, or which is in the right chronological location, and so on. It is the kind of thing you might read, and just continue on saying, “I wonder why it mentions this twice?” But you never dig any further.

I admit that has been me for the past many years. I never took my own advice and paid extra heed to what is being presented. Notice what Charles Ellicott remarks –

“Which is its original place? In Judges it is connected with the continuation of the conquest of Canaan by the tribe of Judah after Joshua’s death, and there we read they slew (literally, smote) Sheshai, and Ahiman, and Talmai. If this is the death, and not merely the defeat of the Anakim (the Hebrew word is not absolutely decisive), we have two stages in the conquest of Hebron described … It would seem, then, that the entire conquest of the Anakim was not effected at once, but begun by Caleb and Joshua in Joshua’s lifetime, and completed by the tribe of Judah, under the leadership of Caleb, after Joshua’s death.” Charles Ellicott

He tries to reconcile the two as both being different accounts. However, he later appears to give up on that notion and says –

“Upon the whole, it seems most reasonable to conclude that the proceedings by which Caleb secured his inheritance, and fulfilled the promise of Joshua 14:12, have been recorded here for the sake of completeness, though not necessarily belonging to this time.” Ellicott

Text Verse: “May God enlarge Japheth,
And may he dwell in the tents of Shem;
And may Canaan be his servant.” Genesis 9:27

What Ellicott appears to be saying is that though he isn’t sure about the two accounts being separate, he tends towards the notion that they are one account and the insertion of them here is not that it is separate but “for the sake of completeness.”

Looking at the surrounding text here in Joshua, that seems evident, and it will be explained as we go. Context matters, and the context of this passage is that of inheritance. If we think on that, then what is said about Caleb is obviously also dealing with an inheritance.

It has something to do with Noah’s blessing upon Japheth and Shem. I will not give a detailed explanation of that when we get there in the passage today, so you’ll have to go back and watch the early Genesis sermons or the recorded Bible studies to get an answer to that, but the two are connected.

Everything is interconnected in this word. We just need to figure out how. And in all honesty, we can read and study for the rest of our lives and still not see it all. We have fifty-one verses to go through today, and you will see that I do not even attempt to explain all but a few of them. We may never leave Joshua if I did.

Instead, I am giving you what is most relevant to understanding the overall picture of what is going on. Other details will be drawn out as we continue through the word and refer back to make a necessary connection someday.

For now, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. A Blessing for Achsah (verses 13-19)

¹³ Now to Caleb the son of Jephunneh he gave a share among the children of Judah,

As a reminder, Caleb means Dog, Yephunneh means He will be Beheld, and Judah means Praise.

Because the division of the land is what is being described, it naturally follows that this section would be recorded here in Joshua, regardless of when the events actually took place. In Joshua 13:1 it said that Joshua is old. His time is drawing near.

The land which remained to be conquered is detailed (13:1-7). Then the division of the land east of Jordan is repeated, indicating the matter is accomplished (13:8-14). That included the subdivisions of land by tribe (13:15-33).

Next, the division of the land west of the Jordan is introduced (14:1-4), but before it actually occurs, the inheritance of Caleb is settled (14:6-15). With that carved out, the borders of Judah are given (15:1-12).  Then comes the naming of the cities within those borders (15:20-63).

But Caleb will, at some point in the future, carve out a particular division of this inheritance as indicated in these intervening verses. Though this is future, the details are logically placed here, before the naming of the cities of Judah, to ensure that the matter is settled and recorded.

One might ask, “Why would this account be placed here now if the actual events occur when it is recorded in Judges?” Rather, the exact opposite question would arise if it wasn’t: “Why wasn’t this record placed in the land division of Judah to clarify the exception?”

This is because it is the land division that is being dealt with. If we have an amendment to a land grant today, it would naturally be affixed to the original land grant documents regardless as to when it occurred. As such, these words now are that affixed amendment. Caleb was given his inheritance –

“Now therefore, give me this mountain of which the Lord spoke in that day; for you heard in that day how the Anakim were there, and that the cities were great and fortified. It may be that the Lord will be with me, and I shall be able to drive them out as the Lord said.” Joshua 14:12

Those anticipated events occur later in Judges 1, but they are logically placed in Joshua 15. As such, the words here in Joshua 15:13 are further detailing Caleb’s inheritance as spoken forth in Joshua 14.

To show that Caleb’s land grant, including this division, is included in Judah’s inheritance and not cut out of it as a separate and independent parcel, we read –

“And Joshua blessed him, and gave Hebron to Caleb the son of Jephunneh as an inheritance. ¹⁴ Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day, because he wholly followed the Lord God of Israel. ¹⁵ And the name of Hebron formerly was Kirjath Arba (Arba was the greatest man among the Anakim).” Joshua 14:13-15

Only after that were the borders of Judah described (15:1-12). Within those borders, a further division of Caleb’s inheritance is stated, demonstrating that it is a part of Judah, not a piece of land cut out of Judah. Joshua gave Caleb the son of Jephunneh a share among the children of Judah…

^{13 (con’t)} according to the commandment of the Lord to Joshua,

This is in accord with Joshua 14:6, “You know the word which the Lord said to Moses the man of God concerning you and me in Kadesh Barnea.” His request, based on that, was to be granted…

^{13 (con’t)} namely, Kirjath Arba, which is Hebron (Arba was the father of Anak).

As a reminder, Kirjath Arba means City of Four and Hebron means Alliance. We are reminded now that Arba, or Four, is the father of the Anaq. Rather than referring to a single person, Anak, it speaks of the clan: eth qiryath arba avi ha’anaq hi khevron – “Kirjath Arba, father the Anaq, it Hebron.”

As for the grant itself, this is in accord with Joshua 14:12 where Caleb said, “Now therefore, give me this mountain of which the Lord spoke in that day.” From there, the words of Joshua 14:13-15 (cited above) confirmed the grant. At the time of that request, Caleb said –

“…for you heard in that day how the Anakim were there, and that the cities were great and fortified. It may be that the Lord will be with me, and I shall be able to drive them out as the Lord said.” Joshua 14:12

That hopeful anticipation is now detailed, even though the events occur in Judges 1. The record states…

¹⁴ Caleb drove out the three sons of Anak from there: Sheshai, Ahiman, and Talmai, the children of Anak.

Rather than “drove out,” it reads: v’yoresh mi’sham Kalev eth sh’lovoshah bene ha’Anaq – “And disinherited from there Caleb three sons the Anaq.” The meaning is that he killed them (disinherited), and he assumed their land (inherited).

Sheshai means Whitish. Akhiman means My Brother is a Gift. Talmai means Plowman. Anak means Long Neck or Necklace. As they are called “the Anak,” they are a clan of people known for their unusually long or thick necks, or the adornments worn on their necks.

These three were already named in Numbers 13, many years before. Hence, the Pulpit Commentary may be correct when they say, “This also must not be pressed literally. Possibly these men were three chiefs of the Anakim.”

In other words, saying “the three sons of the Anaq” could be a way of speaking of those who descended from them, each being a clan. Or they may be sons bearing the same names as their fathers. As the order of the names is different now, it may explain that.

¹⁵ Then he went up from there to the inhabitants of Debir (formerly the name of Debir was Kirjath Sepher).

After dispossessing the Anakim, Caleb turned his sites on Debir, or Place of the Word, a place noted as having been called Kirjath Sepher. The word sepher is singular and means book. However, to get the right idea, you would call it “Book City,” and thus “City of Books,” a name obviously connected to Place of the Word. It was the place where the scrolls of writings were maintained, like a library today.

It was evidently important because of this, and Caleb defers to the former name when planning its attack. This is total supposition, but perhaps they wanted to capture the scrolls in order to get a better understanding of the layout of the land, the structure of cities, etc., by obtaining any such documents maintained there. So important was this mission that a great honor is offered…

¹⁶ And Caleb said, “He who attacks Kirjath Sepher and takes it, to him I will give Achsah my daughter as wife.”

va’yomer kalev asher yakeh eth qiryath sepher ul’khadah v’natati lo eth akhsah biti l’ishah – “And said Caleb, ‘Who strikes Book City and takes her – and I will give to him Achsah my daughter to wife.” Achsah comes from ekes, meaning a fetter (Proverbs 7:22) or an anklet (Isaiah 3:18). That comes from akas, to shake bangles as seen in Isaiah 3 –

“Moreover the Lord says:
‘Because the daughters of Zion are haughty,
And walk with outstretched necks
And wanton eyes,
Walking and mincing as they go,
Making a jingling with their feet,
¹⁷ Therefore the Lord will strike with a scab
The crown of the head of the daughters of Zion,
And the Lord will uncover their secret parts.’” Isaiah 3:16, 17

The offering of a daughter in this manner is not unusual. Throughout Kings and Chronicles, intermarriages are noted where one king gives a daughter to another, such as in 1 Kings 3:1. It is also something Saul promised to the victor over Goliath –

“So the men of Israel said, ‘Have you seen this man who has come up? Surely he has come up to defy Israel; and it shall be that the man who kills him the king will enrich with great riches, will give him his daughter, and give his father’s house exemption from taxes in Israel.’” 1 Samuel 17:25

As for the prize named Achsah, she goes to…

¹⁷ So Othniel the son of Kenaz, the brother of Caleb, took it; and he gave him Achsah his daughter as wife.

The wording here seems to place Caleb’s father as Kenaz and not Jephunneh. This is not right. The Hebrew could mean either Othniel or Kenaz is Caleb’s brother. Othniel is Caleb’s brother, both are sons of Jephunneh. The words ben qenaz, or “son of Kenaz,” mean “descendant of Kenaz,” and thus, he is – like Caleb – a Kenizzite as noted in Numbers 32:12.

His name means either Force of God or Lion of God. The NAS uses a different root which would signify Burning of God. Because he is the one to prevail over the city, Achsah goes to him, her uncle, as wife.

The meaning behind Kenaz, or Hunter, was explained in Chapter 14. It signifies a person who seeks after wisdom.

The purpose of the words is to show that both Caleb and Othniel are reckoned as descendants of this Gentile, Kenaz, and Achsah is thus accounted under both in this regard and yet she is being given a set inheritance within Judah as will be described.

¹⁸ Now it was so, when she came to him, that she persuaded him to ask her father for a field.

v’hi b’boah va’tsithehu lishol me’eth abiha sadeh – “And it was in her coming and she poked him to ask from her father field.” The word suth comes from shayith, a thorn. Hence, it figuratively signifies to poke or entice.

The meaning is that in her coming to Othniel as wife, she used that as opportunity to get him to either ask Caleb directly or to have him allow her to ask personally for a field. In Judges 1, the term ha’sadeh, or the field, is used. Thus, it is a particular field she has in mind. With that…

^{18 (con’t)} So she dismounted from her donkey, and Caleb said to her, “What do you wish?”

va’titsnakh me’al ha’khamor va’yomer lah kalev mah lakh – “And jumped down from upon the donkey, and said to her, Caleb, ‘What to you?’” The difficulty here has ended in a wide variety of translations. The word tsanakh is found in only two accounts, this one and that of Jael in Judges 4 –

“Then Jael, Heber’s wife, took a tent peg and took a hammer in her hand, and went softly to him and drove the peg into his temple, and it went down into the ground; for he was fast asleep and weary. So he died.” Judges 4:21

What seems the best explanation of this comes from Adam Clarke, where he says “she hastily, suddenly alighted, as if she had forgotten something, or was about to return to her father’s house.”

One can imagine the scene. She is being conducted to the house of her new husband. She leans over and says, “We really need that field with the water. Let me ask him for it.” With that, she jumps down as if she refuses to go further unless she gets what she wants. Caleb is caught completely off guard and asks, “What’s the matter with you?” And then…

¹⁹ She answered, “Give me a blessing;

va’tomer t’nah li berakhah – “And answered, ‘Give to me blessing.’” The words mean, “Give to me a gift.” She wants something tangible from him. With that, she explains what…

^{19 (con’t)} since you have given me land in the South, give me also springs of water.”

ki erets ha’negev n’thatani v’nathatah li guloth mayim – “For land the south given me, and give to me springs water.” The word negev means south, but it comes from a word meaning parched. Therefore, the land is almost pointless to possess unless water is available.

The word translated as springs, gullah, is new. It comes from galal meaning to roll. Thus, the water comes up as round and bubbling. Stanley described it in the 1860s, saying –

“Underneath the hill on which Debir stood is a deep valley, rich with verdure from a copious rivulet, which, rising at the crest of the glen, falls, with a continuity unusual in the Judæan hills, down to its lowest depth. On the possession of these upper and lower ‘bubblings,’ so contiguous to her lover’s prize, Achsah had set her heart.” Stanley’s Lectures, i. 264.

^{19 (con’t)} So he gave her the upper springs and the lower springs.

va’yiten lah eth guloth iliyoth v’eth guloth takhtiyoth – “And gave to her springs upper and springs lower.” The word translated as upper, ili, is only found in this account. It comes from alah, to ascend. Thus, they are upper springs. The word signifying lower, takhti, comes from takhat, under. Thus it is the lower or lowest springs.

The account of Caleb, Othniel, and Achsah with the lands they possess is specifically stated here, just before the naming of the cities of Judah, to show what was rightfully theirs is to be reckoned within the overall inheritance of Judah.

Rolling waters, bubbling forth to us
Providing life in a parched land
They tell us of the glories of Jesus
Who alone sits at God’s right hand

The water of the word is what washes us
With it, we are cleansed and sanctified
It is these waters that tell us of Jesus
Of His perfect life, and that for us He died

We possess it because it was granted to us
And so, we carry to others this precious word
These rolling, bubbling waters reveal Jesus
It is through them that the salvation message is heard

II. Cities Within Judah’s Land Grant (verses 20-63)

²⁰ This was the inheritance of the tribe of the children of Judah according to their families:

zot nakhalath mateh bene yehudah l’mishp’hotam – “This inheritance tribe sons Judah to their families.” Some translations make this a closing summary of verses 1-19 based on the borders provided minus the land given to Caleb. That then flows into the naming of the cities. As such, verses 13-19 are essentially a parenthetical insert for clarity.

Others take it as an opening statement concerning the cities that belong to Judah. As Hebron and Debir are listed as cities within Judah in the coming verses without any noted exceptions for Caleb, it seems likely that the first option is correct. As for the land, Cambridge notes –

“The territory of Judah, in average length about 45 miles and in average breadth about 50, was from a very early period divided into four main regions—(i) the South; (ii) the Lowland; (iii) the Mountain; (iv) the Wilderness.” Cambridge

From here through verse 63, these four main areas will be noted with some descriptions of their terminating lines. There will be 112 cities in the counting, plus Ekron, Ashdod, Gaza, and Jerusalem, thus totaling 116 cities. However, the naming of the cities will not match the numbers given. Of these lists, I will provide only a few comments along the way.

There may be a million typological patterns or hidden meanings, but those, if they exist, will be left for someone else to figure out. The main point of listing the cities is to specifically define what belongs to Judah. It is a necessary historical record. Therefore, we will review the verses without giving the meaning of the names.

²¹ The cities at the limits of the tribe of the children of Judah, toward the border of Edom in the South, were

More literally, it reads, “And were the cities extremity to tribe sons Judah until border Edom in the southward.” The meaning is that this list includes everything to the border of Edom and that is in the southern area of the inheritance.

Cambridge notes, “The South was the undulating pasture country which intervened between the hills, the proper possession of the tribe, and the desert country which marks the lower part of Palestine.” Their cities are –

^{21 (con’t)} Kabzeel, Eder, Jagur, ²² Kinah, Dimonah, Adadah, ²³ Kedesh, Hazor, Ithnan, ²⁴ Ziph, Telem, Bealoth, ²⁵ Hazor, Hadattah, Kerioth, Hezron (which is Hazor), ²⁶ Amam, Shema, Moladah, ²⁷ Hazar Gaddah, Heshmon, Beth Pelet, ²⁸ Hazar Shual, Beersheba, Bizjothjah, ²⁹ Baalah, Ijim, Ezem, ³⁰ Eltolad, Chesil, Hormah, ³¹ Ziklag, Madmannah, Sansannah, ³² Lebaoth, Shilhim, Ain, and Rimmon: all the cities are twenty-nine, with their villages.

A few things of note: One is that Simeon will receive its inheritance within the borders of Judah. This will fulfill prophecy, but it also explains why some of the cities will be listed here and again in Simeon’s grant later.

Also, one city, Ziklag, is listed for both, but it was never subdued by Israel. It belonged to the Philistines. However, it was granted to David as a gift by Achish, king of Gath, in 1 Samuel 27:6.

Also, though it says 29 cities, depending on how they are listed, (such as “Hazor, Hadattah” or “Hazor-Hadattah,”) there are always more than 29. Various reasons have been suggested, such as 1) clerical error; 2) cities that were given but which were not possessed at that time; 3) joint cities that belonged to Judah and to Simeon; 4) some cities were known by more than one name; 5) some named locations were smaller hamlets or villages; or 6) other cities were later added while the original figure was maintained.

Some of the reasons given are ridiculous. Others may sufficiently explain the disparity.

³³ In the lowland:

Of this, Cambridge says –

“The Lowland, or, to give it its proper name, the Shephelah, was a broad strip of land lying between the central mountains and the Mediterranean Sea. From the edge of the sandy tract which fringes the immediate shore it stretched up to the bases of the hills of Judah—the garden and granary of the tribe—and formed the lower part of the maritime plain which extended along the whole seaboard of Palestine from ‘the river of Egypt’ to Sidon.”

The cities of this area are…

^{33 (con’t)} Eshtaol, Zorah, Ashnah, ³⁴ Zanoah, En Gannim, Tappuah, Enam, ³⁵ Jarmuth, Adullam, Socoh, Azekah, ³⁶ Sharaim, Adithaim, Gederah, and Gederothaim: fourteen cities with their villages;

There are fifteen names even though the list says fourteen. However, in this listing, there is an article before Enam, v’ha’enam, or “and the Enam.” Enam means “Two Springs.” As such, Tappuah and Enam may be describing the same location – “Tappuah and the Two Springs.” If so, then the number fourteen is solved. If not, there is some other logical reason as stated before.

³⁷ Zenan, Hadashah, Migdal Gad, ³⁸ Dilean, Mizpah, Joktheel, ³⁹ Lachish, Bozkath, Eglon, ⁴⁰ Cabbon, Lahmas, Kithlish, ⁴¹ Gederoth, Beth Dagon, Naamah, and Makkedah: sixteen cities with their villages;

In verse 40, the name is either Lahmas or Lahmam. The letters for s and m are very similar in Hebrew and some manuscripts have one or another. Either way, the original exists and so there is no error in Scripture based on this.

Also, one of our dogs, a white chihuahua with ruby eyes is named Naamah (Pleasant). She is, mostly. But at times…

⁴² Libnah, Ether, Ashan, ⁴³ Jiphtah, Ashnah, Nezib, ⁴⁴ Keilah, Achzib, and Mareshah: nine cities with their villages; 

The cities are named and their number matches. Let’s go on…

⁴⁵ Ekron, with its towns and villages; ⁴⁶ from Ekron to the sea, all that lay near Ashdod, with their villages; ⁴⁷ 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.

The word translated as towns is bath, daughter. Hence, it is a daughter to the main city. Also, the cities being mentioned are in the feminine and it is more consistent to do as King Jimmy did, saying something like, “and her daughters and her villages.” In doing this, other passages in Scripture are more fully appreciated when they are given a feminine aspect.

⁴⁸ And in the mountain country:

u-ba’har – “And in the mountain.” Cambridge says –

“The Mountain, or ‘the Hill Country,’ though not the richest, was at once the largest and the most important of the four. ‘Beginning a few miles below Hebron, where it attains its highest level, it stretches eastward to the Dead Sea and westward to the Shephelah, and forms an elevated district or plateau, which, though thrown into considerable undulations, yet preserves a general level in both directions.’”

^{48 (con’t)} Shamir, Jattir, Sochoh, ⁴⁹ Dannah, Kirjath Sannah (which is Debir), ⁵⁰ Anab, Eshtemoh, Anim, ⁵¹ Goshen, Holon, and Giloh:  eleven cities with their villages;

The cities are named and their number matches…

⁵² Arab, Dumah, Eshean, ⁵³ Janum, Beth Tappuah, Aphekah, ⁵⁴ Humtah, Kirjath Arba (which is Hebron), and Zior: nine cities with their villages;

The Masoretic Text has an R instead of a D here, saying Rumah instead of Dumah. The letters are very similar in Hebrew. Other than that, the cities are named and the number matches…

⁵⁵ Maon, Carmel, Ziph, Juttah, ⁵⁶ Jezreel, Jokdeam, Zanoah, ⁵⁷ Kain, Gibeah, and Timnah: ten cities with their villages;

Again, the numbers match what is named…

⁵⁸ Halhul, Beth Zur, Gedor, ⁵⁹ Maarath, Beth Anoth, and Eltekon: six cities with their villages;

The cities are named and numbered without controversy…

⁶⁰ Kirjath Baal (which is Kirjath Jearim) and Rabbah: two cities with their villages.

Again, all is good with the description…

⁶¹ In the wilderness:

ba’midbar – “in the wilderness.” Cambridge says, “…which here, and here only, is synonymous with Arâbah, represents the sunken district adjoining the Dead Sea.”

^{61 (con’t)} Beth Arabah, Middin, Secacah, ⁶² Nibshan, the City of Salt, and En Gedi: six cities with their villages.

Six cities numbered accordingly. And finally…

*^{63 (fin)} 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.

It is singular – “As for the Jebusite.” It is referring to the people group as a whole. A similar statement is made in Judges 1 –

“But the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; so the Jebusites dwell with the children of Benjamin in Jerusalem to this day.” Judges 1:21

Jerusalem was a border city, partly belonging to both Judah and Benjamin. It is, however, an interesting foreshadowing of the importance of the city to be so markedly noted at the end of these verses. It is also a sure note that this was not a later addition after the time of the kings when this could not have been a true statement. It was accomplished at the time of David.

Also, Bethlehem is noticeably missing from these, but eventually, it will become a city of the greatest importance.

The inheritance is within part of the commonwealth
And so, any can receive what it contains
But you cannot obtain it by trickery or stealth
Rather, those can never remove your chains

To have the freedom found in the waters that bubble
You must pay heed to that word
It is the remover of every care and trouble
When you accept the message you have heard

And it is not one spring, or seven, or three
No, the streams are numbered at only two
It is in them together that you can be free
Just these two springs will work; nothing else will do

III. Explaining the Achsah Typology

Translating the names of verse 13 sets the tone – Now to Dog the son of He Will Be Beheld he gave a share among the sons of Praise. We have seen that Caleb anticipates Gentiles. The words signify that believing Gentiles who come to Jesus are given an inheritance among the commonwealth of Israel (sons of Praise).

This is “according to the commandment of the Lord to Joshua [Jesus].” Verse 13 continued with the naming of the city. That inheritance was already explained in Chapter 14 and the meaning of the typology can be reviewed there. However, verse 14 adds in the note, “Caleb drove out the three sons of Anak from there: Sheshai, Ahiman, and Talmai, the children of Anak.”

Those names are given to explain the position of those who are a part of this joining together (Hebron/Alliance). Sheshai, or Whitish, looks to the purification of the believer because of Christ. Ahiman, “My Brother is a Gift,” is the relationship of the believer to Christ. Christ is the Gift. Talmai, or Plowman, looks to the one who puts his hand to the plow and doesn’t look back. In other words, a believer in Christ.

Verse 15 then noted going up to Debir (formerly Kirjath Sepher). Jesus is the Oracle, the Place of the Word. But He is to be found in the scrolls (as seen in the City of the Books) that speak of Him. Caleb is going there to dispossess the inhabitants and gain possession of it.

Verse 16 notes that whoever attacks the City of the Books and takes it will get Achsah, Caleb’s daughter, as wife. Her name means Anklet, an adornment of the foot. The foot signifies possession. She is the reward for the one who obtains the City of the Books. And the victor in verse 17 is Othniel, the son of Kenaz, brother of Caleb.

Othniel, or Force of God, is also the son of Kenaz, or Hunter. That was explained in Chapter 14 by Abarim as a name based on a profession, similar to many of our own names. Hence it is someone who seeks a form of wisdom like any such profession would.

In his case, it would be as a hunter of men in the sense that he is seeking the wisdom not only for himself, but for others as well. Thus, Othniel is typifying those who expend themselves in the pursuit of the knowledge of God and in conveying that to others.

It is to him that Achsah (Anklet) is given. As an adornment of the foot, she would indicate open and showy possession. But in receiving her after his victory over the City of the Books, he also inherits more. At her prodding, not only will there be a possession of parched land, but there is also request for, and granting of, bubbling waters.

The whole picture can be seen: Caleb signifying the Gentiles being brought into the commonwealth of Israel (Joshua 9), is also guaranteed the inheritance (Joshua 14). But there is more. Caleb possesses the inheritance. The City of Books is subdued.

It is the Bible that tells of Jesus that eventually comes under the responsibility and care of the Gentiles. This is something anticipated back in Genesis 9. Achsah is the prize, the “showy possession,” for the victory. But it is not just a lifeless inheritance that is obtained.

Rather, the waters given to Achsah (and thus to Othniel) are reflective of the living oracles of God, the two testaments, signified by the upper and lower springs – the New and Old Testaments. It is these that bubble up and provide life in the otherwise parched land of existence. They become the possession of the Gentiles.

And yet, that is still within the commonwealth, the borders of Judah. And so, it cannot be said that these are denied to the Jews. The commonwealth of Israel has never ceased to exist. It is the Gentiles who have been grafted into it.

The word has never been unavailable to the Jews, but these oracles have become the passion and possession of the Gentiles. The mantle of the spiritual blessing has gone to them while Israel as a nation has fallen away. Again, this is prefigured in the blessing upon Japheth by Noah in Genesis chapter 9.

This is what is being conveyed. Gentiles are not in any way subservient within Israel, and in many ways, they have taken the lead role for an extended amount of time.

While the Jews have frittered away the last 2000 years, the Gentiles have been hunting for souls and bringing them to Christ, teaching the word, searching out the riches of the word, and – above all – glorying in the Lord Jesus who is revealed in the word.

The account of Caleb, Othniel, and Achsah, with the lands they possess, was specifically placed just before the naming of the cities of Judah to show what was rightfully theirs is to be reckoned within the overall inheritance of the sons of Praise, the commonwealth of Israel.

God is telling a story to us through this word, and He is providing insights into the future, revealing the ongoing narrative in typology, and allowing us to see and understand these things, confirming that we are on the right path as we continue.

For example, Achsah was not given three springs. But Mormonism would necessitate that with “The Book of Mormon – Another Testament of Jesus Christ.” I’m sorry for them, but God has already shown, in advance, that this is not what is going on in the redemptive narrative.

He has methodically been covering every base for us to see what is and what is not acceptable. Nothing is left out, nothing is overlooked, and everything finds its place later that is hinted at in advance.

Do we have a sure word? We sure do.

Closing Verse: “Therefore let it be known to you that the salvation of God has been sent to the Gentiles, and they will hear it!” Acts 28:28

Next Week: Joshua 16:1-10 One lot wasn’t enough, so it would seem… (The Inheritance of Joseph – Ephraim) (33^rd Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

A Share Among the Children of Judah

Now to Caleb the son of Jephunneh
He gave a share among the children of Judah
———-(but this was no setback)
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
———-them he didn’t spare
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
———-thus risking his life
To him I will give Achsah my daughter as wife

So Othniel the son of Kenaz, the brother of Caleb, took it
———-while keeping his life
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
———-who could resist that cute little dish?
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
———-(a land fit for kings)
Give me also springs of water”
So he gave her the upper springs and the lower springs

This was the inheritance of the tribe
Of the children of Judah according to their families as we know:
The cities at the limits of the tribe of the children of Judah
Toward the border of Edom in the South, toward the south
———-it does go

Were Kabzeel, Eder, Jagur, Kinah, Dimonah, Adadah
Kedesh, Hazor, Ithnan, Ziph, Telem, Bealoth (we’re not done yet)
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
———-(we’ll be done in a bit)
Lebaoth, Shilhim, Ain, and Rimmon
All the cities are twenty-nine, with their villages – that’s all of it

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 – a lot it would seem

Zenan, Hadashah, Migdal Gad, Dilean, Mizpah, Joktheel
Lachish, Bozkath, Eglon, Cabbon, Lahmas, Kithlish
Gederoth, Beth Dagon, Naamah, and Makkedah
Sixteen cities with their villages – more than one could wish

Libnah, Ether, Ashan, Jiphtah, Ashnah, Nezib
Keilah, Achzib, and Mareshah – a lot of reading to do
Nine cities with their villages
Ekron, with its towns and villages too

From Ekron to the sea, all that lay near Ashdod, with their villages
Ashdod with its towns and villages – where the swimming is fine
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 – hold on! The list’s end is near

Arab, Dumah, Eshean, Janum, Beth Tappuah, Aphekah
Humtah, Kirjath Arba (which is Hebron), and Zior
Nine cities with their villages
Hold on… just a bit more

Maon, Carmel, Ziph, Juttah, Jezreel, Jokdeam, Zanoah
Kain, Gibeah, and Timnah too
Ten cities with their villages
Don’t you fret! We’re almost through

Halhul, Beth Zur, Gedor, Maarath, Beth Anoth, and Eltekon:
Six cities with their villages also
Kirjath Baal (which is Kirjath Jearim) and Rabbah:
Two cities with their villages, though you may not believe me
———-there’s just a bit more to go

In the wilderness: Beth Arabah, Middin, Secacah
Nibshan, the City of Salt, and En Gedi – the last to be named
Six cities with their villages
If your head is swimming, I’m not to be blamed

As for the Jebusites, the inhabitants of Jerusalem
The children of Judah could not drive them out, sad to say
But the Jebusites dwell with the children of Judah
At Jerusalem to this day

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

¹³ 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). ¹⁴ Caleb drove out the three sons of Anak from there: Sheshai, Ahiman, and Talmai, the children of Anak. ¹⁵ Then he went up from there to the inhabitants of Debir (formerly the name of Debir was Kirjath Sepher).

¹⁶ And Caleb said, “He who attacks Kirjath Sepher and takes it, to him I will give Achsah my daughter as wife.” ¹⁷ So Othniel the son of Kenaz, the brother of Caleb, took it; and he gave him Achsah his daughter as wife. ¹⁸ 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?” ¹⁹ 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.

²⁰ This was the inheritance of the tribe of the children of Judah according to their families:

²¹ 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, ²² Kinah, Dimonah, Adadah, ²³ Kedesh, Hazor, Ithnan, ²⁴ Ziph, Telem, Bealoth, ²⁵ Hazor, Hadattah, Kerioth, Hezron (which is Hazor), ²⁶ Amam, Shema, Moladah, ²⁷ Hazar Gaddah, Heshmon, Beth Pelet, ²⁸ Hazar Shual, Beersheba, Bizjothjah, ²⁹ Baalah, Ijim, Ezem, ³⁰ Eltolad, Chesil, Hormah, ³¹ Ziklag, Madmannah, Sansannah, ³² Lebaoth, Shilhim, Ain, and Rimmon: all the cities are twenty-nine, with their villages.

³³ In the lowland: Eshtaol, Zorah, Ashnah, ³⁴ Zanoah, En Gannim, Tappuah, Enam, ³⁵ Jarmuth, Adullam, Socoh, Azekah, ³⁶ Sharaim, Adithaim, Gederah, and Gederothaim: fourteen cities with their villages; ³⁷ Zenan, Hadashah, Migdal Gad, ³⁸ Dilean, Mizpah, Joktheel, ³⁹ Lachish, Bozkath, Eglon, ⁴⁰ Cabbon, Lahmas, Kithlish, ⁴¹ Gederoth, Beth Dagon, Naamah, and Makkedah: sixteen cities with their villages; ⁴² Libnah, Ether, Ashan, ⁴³ Jiphtah, Ashnah, Nezib, ⁴⁴ Keilah, Achzib, and Mareshah: nine cities with their villages; ⁴⁵ Ekron, with its towns and villages; ⁴⁶ from Ekron to the sea, all that lay near Ashdod, with their villages; ⁴⁷ 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.

⁴⁸ And in the mountain country: Shamir, Jattir, Sochoh, ⁴⁹ Dannah, Kirjath Sannah (which is Debir), ⁵⁰ Anab, Eshtemoh, Anim, ⁵¹ Goshen, Holon, and Giloh: eleven cities with their villages; ⁵² Arab, Dumah, Eshean, ⁵³ Janum, Beth Tappuah, Aphekah, ⁵⁴ Humtah, Kirjath Arba (which is Hebron), and Zior: nine cities with their villages; ⁵⁵ Maon, Carmel, Ziph, Juttah, ⁵⁶ Jezreel, Jokdeam, Zanoah, ⁵⁷ Kain, Gibeah, and Timnah: ten cities with their villages; ⁵⁸ Halhul, Beth Zur, Gedor, ⁵⁹ Maarath, Beth Anoth, and Eltekon: six cities with their villages; ⁶⁰ Kirjath Baal (which is Kirjath Jearim) and Rabbah: two cities with their villages.

⁶¹ In the wilderness: Beth Arabah, Middin, Secacah, ⁶² Nibshan, the City of Salt, and En Gedi: six cities with their villages.

⁶³ 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.

 

 

 

Artwork by Douglas Kallerson.

Joshua 15:1-12
The Borders of the Land of Judah

I went out to Boulder, Colorado, in September of 2021 to be with a friend as he buried his wife who was also my friend. I was only there a couple days and didn’t see much, but one thing that I remember clearly was a rocky outcropping on the top of a mountain called Devil’s Thumb.

I was told it was there but couldn’t really see it until we got to the right angle, and then it became pretty obvious. It stuck right out just like a big fat thumb. There will be a similar thumb in today’s passage.

You’ve heard the sermon passage mentioning the Stone of Bohan. We could just say, “Well, yeah, it’s there to mark out the border and nothing more.” And that could be true. But when the things referred to in these borders keep matching things found elsewhere in the Bible, it becomes harder and harder to simply dismiss them as coincidences.

I will admit to a bit of speculation for a couple of the names in this passage, but that is more likely my inability to properly analyze what is being presented than any lack in the biblical text.

The thing is, like all other typology, it has to match the other instances where the same things are mentioned, or we’re just making things up as we go. That’s not a good way to handle an evaluation of Scripture. But when it does match up, that makes it pretty certain that we are being shown more than just literal history, but typology as well.

Text Verse: “Every word of God is pure;
He is a shield to those who put their trust in Him.” Proverbs 30:5

If every word of God is pure, then it logically follows that every word of God also has purpose. In stating that something in the word is pure, and the Bible says a lot of things, then we can be confident that God has carefully placed each word in Scripture for a reason, or several reasons.

Solomon then goes on to say that God is a shield to those who put their trust in Him. Well, how does that come about? Someone could say some other supposed holy book was the word of God. So, do we just say, “Ok, then I will put my trust in the god seen in that book because someone said it?” That would be foolish.

So how do we determine if the word we have is really the word of God? By reading it, studying it, and then accepting or rejecting the premise stated in it. Paul says that faith comes by hearing and hearing by the word of God (Romans 10:17).

You can’t reasonably say, “This is the word of God” without actually checking it out. But once you checked it out, faith came. The word was heard, and only then was there the necessary response. To get this, think of someone printing off a stack of books with the words “The Holy Bible” on the outside but just blank pages on the inside.

See, it doesn’t work. This wonderful book that we go through each week is filled with evidence that it is what it claims to be. In today’s sermon, I am going on faith that the borders of Judah are telling us a story. Why? Because I have done the study. If you stick around, you’ll hear this presented. Then you can decide if it fits with what you know.

Great things truly are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. This Is the Boundary (verses 1-12)

The methodical presentation of how the land is divided continues in Chapter 15. The narrative went from what was conquered under Joshua to what remained to be conquered (13:1-7). It next detailed the land inheritance of those east of the Jordan (13:8-14).

That was then further defined by detailing the land of each of the tribes east of the Jordan: Reuben, Gad, and the half-tribe of Manasseh (13:15-33). In Chapter 13, it twice noted that Levi had no inheritance, meaning land inheritance.

Chapter 14 first noted how the land west of the Jordan would be divided to the nine and one-half tribes, again noting that Levi received no land inheritance (14:1-5). Immediately after that, it detailed the inheritance to be given to Caleb (14:6-15).

With that logically presented and detailed, the division of the land to individual tribes west of the Jordan takes place. There is careful order in how each step is laid out. The first tribe’s land grant is here detailed, that of Judah…

So this was the lot of the tribe of the children of Judah according to their families:

v’hi ha’goral l’mateh bene Yehudah l’mishp’hotam – “And came the lot to tribe sons Judah to their families.” Of this initial division, Charles Ellicott provides a logical reason for Judah’s placement, which is otherwise unstated in the narrative –

“The question arises at this point how the position of the tribes of Judah, Ephraim, and Manasseh was determined. As to the remaining seven, see Note on Joshua 18:5-10. It is noticeable that Hebron appears to have been promised to Caleb (Joshua 14:12), and Shechem assigned to Joseph by Jacob (Genesis 48:21-22; Joshua 24:32). Did not this necessarily bring the tribe of Judah into the south, the neighbourhood of Hebron, and Ephraim (with his brother Manasseh) into the centre of the country?” Ellicott

His thoughts make sense. The lot is directed by the Lord. In order to keep the tribes together in a logical fashion, He determined each placement in accord with these earlier promises and also in accord with prophecies previously uttered.

In other words, and for example, Jacob prophesied that Simeon and Levi would be divided in Jacob and scattered in Israel (Genesis 49:7). The scattering of Levi has come about through their selection as ministers to the people and because they have no tribal land grant. Simeon’s scattering will come about when their land grant is placed within the borders of the already selected land grant of Judah.

Another example would be when Jacob prophesied that the Messiah would come from Judah (Genesis 49:10). To ensure this, Judah’s land grant will be in the protected southern area of the land.

While the northern tribes are exiled, Judah would remain a bastion of safety for those from any tribe who moved into that inheritance, thus preserving all tribes and allowing the Messiah to come forth as prophesied.

From this, it can be seen that everything in the Old Testament, and even into the New Testament gospels and Acts, finds its place based upon the land grants being made as determined by the Lord. As the proverb says –

“The lot is cast into the lap,
But its every decision is from the Lord.” Proverbs 16:33

As for the listing of Judah first, nothing is said regarding the order of the lots cast. It is the results of the cast lots that is the focus. The land division for these first three tribes is stated according to the positioning of the tribes, generally going from south to north. As for Judah’s land…

^{1 (con’t)} The border of Edom at the Wilderness of Zin southward was the extreme southern boundary.

el gevul edom midbar tsin negbah miqtseh teman – “unto border Edom, Wilderness Tsin, southward extremity south.” This is the southern border of the land of Canaan as defined in Numbers 34. Hence, this means that Judah is the southernmost tribe. Edom means Red. Tsin means Thorn or Barb.

² And their southern border began at the shore of the Salt Sea,

Not only is the land described from south to north, but it is described from east to west. These words read: v’hi lahem gevul negev miqtseh yam ha’melakh – “And came to them border south extremity Sea, the Salt.” This is the southeasternmost point of the land now granted to Judah. Hence, the eastern border lies along the Dead Sea, which is further described as…

^2 (con’t) from the bay that faces southward.

min ha’lashon ha’poneh negbah – “from the tongue, the facer southward.” It is debated what this tongue is, be it a rock promontory, a salt marsh, or simply the southern end of the Dead Sea. Looking at maps of the land gives varied possibilities. As the same term is used again in verse 5 and referring to the north end of the sea, I deduce it is speaking of the southern end of the sea here.

³ 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.

The names are: Maaleh Aqrabim or Ascent of Scorpions. There are scorpions in this barren area, but in Scripture, the scorpion is also used figuratively for a scourge. Tsin means Thorn. Qadesh Barnea means Holy Purifying Wanderings. Khetsron means Enclosure or Surrounded by a Wall. Adar means Wide Open Place, Honorable, or Majestic. Karkaa means Floor, Ground, or Pavement.

Kadesh Barnea is the area furthest south. It was first noted in Genesis 14 as En Mishpat. It is the area where Miriam died and where Moses and Aaron rebelled against the word of the Lord. At that time, it was called Meribah Kadesh.

⁴ From there it passed toward Azmon and went out to the Brook of Egypt; and the border ended at the sea.

Atsmon comes from atsom meaning mighty. That comes from etsem meaning a bone. The idea is that the skeletal structure is what provides strength. Thus, the place is called Mighty or Mighty One. The Brook of Egypt is Nakhal Mitsraim.

The noun nakhal comes from the verb nakhal meaning to take or get as a possession. Mitsraim, though debated, may mean Double Trouble.

^4 (con’t) This shall be your southern border.

The words of this single clause go from the third-person past tense to the second-person future tense, following the same style as Moses in Numbers 34. The reason for this isn’t certain, but it is probably because this is not only the southern border of Judah’s inheritance, but it is also the southern border of Israel’s inheritance.

⁵ The east border was the Salt Sea as far as the mouth of the Jordan.

u’gevul qedemah yam ha’melakh ad qetseh ha’yarden – “And border eastward, Sea the Salt, unto extremity the Jordan.” The meaning is that the western shore of the Dead Sea would be Judah’s eastern border all the way to where the Jordan enters into the sea. At that point…

^5 (con’t) And the border on the northern quarter began at the bay of the sea at the mouth of the Jordan.

u-gevul liphat tsaphonah mil’shon ha’yam miqtseh ha’yarden – “And border side northward from tongue the sea extremity the Jordan.” The meaning is that this northern border goes to the spot where the Jordan River flows into the Dead Sea. From there…

⁶ The border went up to Beth Hoglah and passed north of Beth Arabah;

v’alah ha’gevul beith haglah va’avar mitsphon l’beith ha’aravah – “And went up the border, Beth Hoglah, and passed over north to Beth Arabah.” Beith Khoglah means House of the Partridge, but it also means House of Turning in Joy. The word comes from khagal, to wobble or hop. It is the same name as one of the daughters of Zelophehad.

This is a point between the tribes of Judah and Benjamin but belonging to Benjamin. It is between Jericho and the Dead Sea.

Beith ha’Aravah means House of the Plain, but it is derived from arav, to give in pledge. Hence, it can also mean House of the Pledge. It is ascribed to Judah in Joshua 15:61 and then to Benjamin in Joshua 18:22. Hence, it was a joint border city. Next…

^6 (con’t) and the border went up to the stone of Bohan the son of Reuben.

v’alah ha’gevul even bohan ben reuben – “and went up the border, Stone Bohan, son Reuben.” Bohan is identical to bohen, the thumb or big toe. It was probably a thick, prominent stone that was used as a landmark and named after a son of Reuben. Maybe he was buried there or did some heroic thing there. Strong’s defines the meaning as Closing, but I have no idea why.

⁷ 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.

Debir means Place of the Word. This is not the same Debir as seen in Joshua 10 or the other Debir in Joshua 13. It is a third location with this name situated not too far from Jericho.

Achor means Trouble. This is most likely where Wadi Qelt is today. It received its name from the events recorded in Joshua 7 when Achan was taken out and then stoned and burned.

Gilgal (ha’Gilgal) means The Rolling Away, signifying the Liberty. Adummim is a plural word coming from adom, red, and adam, Adam or man. Thus, it is the Ascent of the Red Ones or Ascent of the Adams (men). That is said to be mi’negev la’nakhal, or from south to the wadi. The noun nakhal coming from the verb nakhal means to inherit.

^7 (con’t) The border continued toward the waters of En Shemesh and ended at En Rogel.

En Shemesh means Fountain (Eye) of the Sun. It is identified today as the Apostle’s Spring which is about a mile below Bethany; it is the only spring on the road to Jericho

En Rogel could have a couple meanings. Rogel comes from regel meaning foot or ragal, to go about on foot. As such, it could mean Fountain (Eye) of the Fuller, because the foot is used for washing garments, or Fountain of the Traveler.

⁸ And the border went up by the Valley of the Son of Hinnom to the southern slope of the Jebusite city (which is Jerusalem).

v’alah ha’gevul ge ben hinom el ketheph haybusi mi’negev hi yerushalim – “And ascended the border valley Son Hinnom unto shoulder the Jebusite – it Jerusalem.” The word translated as valley is different than the previous verses. It is ge, coming from gavah, pride or confidence. That comes from gaah, to rise up, increase, etc.

The original meaning of Hinnom is pretty much lost. The few who attempt to translate it associate it with wailing. Hence, this could be paraphrased as “the exaltation of the Son of Groaning.” In the New Testament this, becomes the well-known Gehenna. It is a valley that runs along the border of Jerusalem.

Jebusite means Treading Down or Trodden Underfoot. Jerusalem can have various meanings, but Foundation of Peace is sufficient.

^8 (con’t) 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.

It is supposed by some that this is referring to Mt. Moriah seen in Genesis 22:2 and 2 Chronicles 3:1, the spot where Isaac was offered up and later where the temple was built. This is said to be at the end of emeq rephaim tsaphonah – “depth Rephaim, northward.” The emeq is a deep broad valley.

Rephaim comes from either raphah, to sink or relax, or from rapha, to heal. Strong’s goes with the latter. Thus, it would be the Depth of Healed Ones.

⁹ Then the border went around from the top of the hill to the fountain of the water of Nephtoah,

v’ta’ar ha’gevul me’rosh ha’har el mayan me nephtoakh – “And marked out the border from top the mountain unto fountain waters Nephtoah.” There is a new word here, ta’ar. It comes from a primitive root meaning to delineate. Hence, it means to extend, be drawn, or mark out.

There is a marking out of the area from the top of the mountain that extends to the fountain of these waters, identified as Ain Lifta which is northwest of Jerusalem. Nephtoakh means Opening.

^9 (con’t) and extended to the cities of Mount Ephron.

The name Ephron comes from either opher, a deer, or aphar, dust. The same name was seen in Genesis 23 and signifies Of the Dust.

^9 (con’t) And the border went around to Baalah (which is Kirjath Jearim).

v’ta’ar ha’gevul baalah hi qiryat yearim – “And marked out the border Baalah, it Kirjath Jearim.” Baalah means Lady or Mistress. Kirjath Jearim means City of Forests or City of Honeycombs. This city is noted in Scripture as the residence for the Ark of the Covenant for twenty years after it was sent back to Israel by the Philistines.

¹⁰ Then the border turned westward from Baalah to Mount Seir,

v’nasav ha’gevul mi’baalah yammah el har seir – “And went around, the border, from Baalah westward unto Mount Seir.” This is obviously not the same Mount Seir in Edom. But the name is the same, Mount Hairy, probably given because of its hairy appearance, being covered in low brush or bushes. From there…

^{10  (con’t)} passed along to the side of Mount Jearim on the north (which is Chesalon), went down to Beth Shemesh, and passed on to Timnah.

Mount Jearim has the same meaning as Kirjath Jearim – Mount of Honeycombs or Mount of Trees. The name Chesalon comes from kasal, used only in Jeremiah 10:8 –

“Inasmuch as there is none like You, O Lord
(You are great, and Your name is great in might),
⁷ Who would not fear You, O King of the nations?
For this is Your rightful due.
For among all the wise men of the nations,
And in all their kingdoms,
There is none like You.
⁸ But they are altogether dull-hearted and foolish;
A wooden idol is a worthless doctrine.” Jeremiah 10:6-8

Some use the word in a manner that attempts to turn it into a good concept and thus translate Chesalon as Trust or Firm Confidence, but it appears to simply mean Mount Stupidity. Beth Shemesh means House of the Sun. Timnah means Allotted Portion. Timnah is said to be in Judah in verse 15:57, but it is said to be in Dan in verse 19:43. Hence, it too was a joint border city.

¹¹ And the border went out to the side of Ekron northward.

As seen in Chapter 13, Ekron comes from aqar, to pluck up or uproot. But that is from the same as eqer, an offshoot or descendant. Hence, the name could mean either Offshoot or Uprooted. Zephaniah will make a play on the name later in Scripture, saying, “Ekron shall be Uprooted.”

In Joshua 10:43, Ekron is said to be in the original land grant of Dan. It is a city that remained pretty much under the control of the Philistines. Wikipedia notes –

“Since the discovery in 1996 of the Ekron inscription, Ekron has been positively identified with the mound of Tel Miqne (Hebrew) or Khirbet el-Muqanna (Arabic). The tell lies 35 kilometres (22 mi) west of Jerusalem, and 18 kilometres (11 mi) north of Tell es-Safi, the almost certain site of the Philistine city of Gath, on the grounds of Kibbutz Revadim on the eastern edge of the Israeli coastal plain.”

^{11 (con’t)} Then the border went around to Shicron, passed along to Mount Baalah, and extended to Jabneel;

Shicron supposedly comes from shakar, to become drunk. However, the root skr can mean either shakar or sakir, hired, sakar, to hire, wage, and so on. As such, it does not have to indicate being drunk, but wages. Jabneel comes from banah, to build, and el, God. Hence it is something like Built of God.

^{11 (con’t)} and the border ended at the sea.

v’hayu tots’oth ha’gevul yamah – “and have been outgoings the border westward.” The meaning is seaward and thus the Mediterranean Sea. The entire northern border is thus complete. From there, the final border is described…

¹² The west border was the coastline of the Great Sea.

u-gevul yam ha’yamah ha’gadol – “And border west the Sea the Great.” The same word, yam, means both sea and west. This is because directions are often defined by the layout of the land as one is standing in Canaan looking east. With that, the verses today finish with…

*^12 (fin) This is the boundary of the children of Judah all around according to their families.

zeh gevul bene Yehuda saviv l’misp’hotam – “This boundary sons Judah around to their families.” One can see how this clause of verse 12 complements the opening verse of the chapter. They are like bookends to the section which has been presented –

v.1 – And came the lot to tribe sons Judah to their families.
v.12 – This boundary sons Judah around to their families.

The tribe of Judah, from which will descend the Messiah Himself, is thus described according to all of the names presented. However, it is certain is that this is more than just a list of marking points to define the land where Judah will dwell.

That will be seen as we continue. God is telling us a story about the coming Messiah, if we will just pay heed…

These are the borders of My land known as Praise
And together they have a story to tell us
It is a story that will continue on for eternal days
It is the story of our Lord, Jesus

Every detail gives us hints of what He has done
Or of how it is realized in each of us
The marvelous details concerning God’s own Son
Glorious pictures of our Lord, Jesus

God has set forth these things, allowing us to see
The beautiful things that Christ has done for us
The truths are found in the gospel that He offers for free
It is the precious gift of God, the gospel of our Lord, Jesus

II. Pictures of Christ

The borders of Judah were marked out, but Scripture doesn’t say how this came about. Whether it is the same process that is detailed for the northern tribes in Joshua 18 or not, we can’t know. All we are told in verse 1 is that this lot came out for Judah.

As the lot is directed by the Lord, that is sufficient for deciding the rest of the land divisions. Whether marked out by man and then decided by lot for the tribe, or whether the Lord decided the borders and then the tribe, or the tribe and then the borders, it doesn’t matter. There are borders, and they form a land grant. That grant is now given to Judah.

I will give the details of each place mentioned, but I don’t want to make stuff up. When my comments are speculative, I will let you know. As for these borders of Judah, or Praise, I suggest they are given as a snapshot of the work of Christ and how it applies to His people, including the state of His people.

The southern border, the right-hand border as Canaan is laid out, gives numerous references to Christ and His work. Edom’s border is the first thing mentioned and it defines Judah’s southern border. Edom means Red, but its letters are identical to adam, Adam/man. The picture of Adam and Edom in Genesis 25 was very clear, as other pictures have been since.

Christ is noted as the second Man and the last Adam, in 1 Corinthians 15 –

“And so it is written, ‘The first man Adam became a living being.’ The last Adam became a life-giving spirit.” 1 Corinthians 15:45

“The first man was of the earth, made of dust; the second Man is the Lord from heaven.” 1 Corinthians 15:47

This border was also said to be at the Wilderness of Zin or Thorn. In the Bible, the wilderness signifies an uncultivated area, not necessarily a barren desert. It is a place of God’s grace and of closeness to God, but it is also a place of testing.

For some, such as Israel, the testing resulted in disobedience. For others, such as when Christ was tested, it is a place of fellowship through obedience. The wilderness and the law are closely connected because it is by law that testing is accomplished.

As for the Wilderness of Zin, that was seen several times as typical of Christ’s cross. This is the extreme right or southern border.” The implication is that because the right is the position of power, the cross is the ultimate expression of the power of God in Christ –

“For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” 1 Corinthians 1:18

If the message of the cross is the power of God, then it is the cross itself that demonstrates that power. The southern border was next said to begin at the southern border of the Salt Sea. Salt is a sign of the covenant, and it also signifies incorruptibility, an obvious picture of Christ’s incorruptibility, proven through His death and resurrection (Acts 2:31).

Akrabbim, or Scorpions, anticipates Christ’s scourging. The word scorpion is used elsewhere metaphorically in this manner. Kadesh Barnea, Holy Purifying Wanderings, is the extreme southern part of the wilderness of Zin. It anticipates the perfect work of Christ. Hezron, or Enclosure, anticipates His tomb.

Adar would signify the majestic nature of the Lord’s work (Luke 9:43, 2 Peter 1:16, etc.). Karkaa (Pavement) would anticipate the Pavement (Gabbatha) where Christ was judged in John 19:13. Atsom, Mighty, speaks of the mighty nature of Christ’s work.

These are not in order in the narrative, but! that only makes sense because they are north of Kadesh Barnea in the Wilderness of Zin which anticipates His cross. Hence they are anticipating the cross as the south is approached. The brook of Egypt, nakhal mitsraim, is the anticipation of the inheritance of those who were in Double Trouble – fallen and without God in the world.

This is the southern border. It anticipates Christ’s work, the power of God unto salvation brought about through His life, fulfilling of the law, death in fulfillment of the law, and the application of those things to the people of the world.

The statement which was in a different tense than the others, “This shall be your southern border,” anticipates that the typology extends beyond Judah to all of Israel. This would then be inclusive of Gentiles who are brought into the commonwealth of Israel (Ephesians 2:12). As such, it is an all-inclusive statement concerning the scope of the completed work of Christ.

With that, the eastern border was defined in verse 5 as the western border of the Salt Sea. The word qedemah, or eastward, was used. Qedem signifies east, but it also signifies before, earlier, and even everlasting in the Bible.

Again, it speaks of the nature of the covenant, which would be the New Covenant because the Jordan (the Descender, Christ Jesus) falls into the Salt Sea. His perfect work anticipates His incorruptible nature, the perfection of the New Covenant, and the eternal nature of that covenant.

The northern border has a lot of names in it. North is the dark or hidden direction in Scripture. We can think of it anticipating those who are hidden in Christ. In other words, the effects of the work of Christ as they apply to His people.

As just relayed, that begins at the Jordan as it falls into the Salt Sea. One must come through the Jordan (through Christ) to enter the inheritance. That is through His death, burial, and resurrection – typified by the Jordan at the mouth of the Salt (Dead) Sea.

Beth Hoglah, the House of Turning in Joy, anticipates the state of believers in their salvation. Beth Aravah, House of the Pledge, signifies the state of being sealed with the Spirit –

“Now He who establishes us with you in Christ and has anointed us is God, ²² who also has sealed us and given us the Spirit in our hearts as a guarantee [Greek: arrabón/pledge].” 2 Corinthians 1:21, 22 (see also 2 Corinthians 5:5 and Ephesians 1:13, 14)

The stone of Bohan, or Thumb, is next. Stone signifies establishment, as in setting up a pillar. It signifies permanence; that which is established is set to stand firm. It signifies resiliency and strength, as in that which is fixed and unyielding.

The thumb represents the hand and thus action. It is that which has the ability to grasp firmly. It anticipates the eternal security of the believer, something that follows naturally after the pledge of the Spirit. Adding in the name Reuben, meaning, See a Son, would anticipate the sonship of those who are in Christ. As Paul says, “For you are all sons of God through faith in Christ Jesus” (Galatians 3:26).

Verse 7 anticipates the trek believers take in Christ. It says the border went to Debir, Place of the Word, from the Valley (Depth) of Trouble. Man in Christ was in the depth of trouble. He hears the word and believes. From there, it goes to ha’Gilgal, the Liberty, just as man enters into the Liberty found in Christ. The reproach is rolled away.

That is said to be before the Ascent of Adummim, or Ascent of the Red Ones (men). It is the heavenly promise noted many times in Scripture, such as Ephesians 2:6 where believers are said to be raised up and seated in the heavenly places in Christ Jesus.

This location was on the south side of the valley. The word negev, or parched, is used. The valley is nakhal, an inheritance. The meaning seems obvious. Even though we have the heavenly inheritance in Christ, until things are finished, we are still on the dry side of glory, awaiting the life that is truly life where the waters of life flow copiously and constantly.

The border then continues to En Shemesh, Fountain of the Sun, and ends at En Rogel, Fountain of the Fuller. It speaks of the eternal light of Christ (Malachi 4:2) and thus the eternal flowing of light where there will be no night (Revelation 22:5), and of the eternally purified garments such as those mentioned in Revelation 3:5.

Verse 8 continues with the effects of the work of Christ on His people. It mentions the Valley of the Son of Hinnom – the exaltation of the Son of Groaning. Christ went through His passion and because of it, He now brings each of us out of our own state of groaning –

“For we know that the whole creation groans and labors with birth pangs together until now. ²³ Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body.” Romans 8:22, 23

It then mentioned the Jebusite, the Treading Down. The word is derived from bus, to tread down or trample. The thought is expressed in Psalm 60 –

“Give us help from trouble,
For the help of man is useless.
¹² Through God we will do valiantly,
For it is He who shall tread down [bus] our enemies.” Psalm 60:11, 12

Immediately after that, it said, “It Jerusalem.” The Foundation of Peace is realized because of our position in Christ.

Next, it said, “The border went up to the top of the mountain before the Valley [ge] of Hinnom westward, which is at the end of the Valley [emeq] of Rephaim northward.” A paraphrase of the two would be “the exaltation of groaning and the depth of the healed ones.” Each again anticipates the state of believers.

The fountain of Nephtoah anticipates eternal access into glory, symbolized by the gates that are never shut in the New Jerusalem (Revelation 21:25). Mount Ephron is given to anticipate the gathering of those “Of the Dust,” meaning the redeemed of humanity.

As for the next two names, I mentioned I don’t want to be dogmatic. I can only speculate and tell you what I think. Baalah is a feminine word. The word baal means “Master.”

Hence, Baalah, means Lady, but not as we think of as a general female. Rather, we can think of Lords and Ladies. My supposition would be it refers to the church as whole, a feminine noun. This was also called Kirjath Jearim. The standard meaning is City of Honeycombs or City of Forests. However, Abarim says –

“The verb יער (ya’ar) isn’t used in the Bible and it’s a complete mystery what it might have meant. Noun יער (ya’ar) is the common word for forest or thicket, and the identical noun יער (ya’ar) means honeycomb. It is, of course, perfectly possibly that these two nouns are not two but one, describing something general like a thing that consists of many elements, which contain energetic nutrients (either fruits or honey)…” Abarim

Therefore, this could be an explanation of the church, a group derived from many people, each filled with individual fruit of the Spirit. That’s the best I can do on this location. But it is actually supportable by the comparison of Israel to a forest in Malachi 7:14 –

“Tend Thy people with Thy staff, the flock of Thy heritage, That dwell solitarily, as a forest in the midst of the fruitful field; Let them feed in Bashan and Gilead, as in the days of old” (JPS Tanakh)

From there, it again mentions Baalah turning to Mt. Seir, meaning Hairy. Hair in the Bible signifies awareness, especially the awareness of sin. This would fit perfectly with those in the church who are both aware of sin and have handed that sin over to Christ.

As this seems likely, the next words would then follow logically. Mount Jearim would represent the gathering of the church that is restated as “it Chesalon.” Chesalon is the Mount of the Foolish, and it is well reflected by Paul’s words of 1 Corinthians 1:27 (and elsewhere) where he says that God has chosen the foolish things of the world to put to shame the wise.

The idea of being foolish is used in an ironic way when referring to believers, but it fits the typology here. The next two references are the House of the Sun, an obvious picture of the eternal nature of the light in the New Jerusalem.

In Revelation, it does say that there will be no sun. However, seeing as how Jesus is the Sun of Righteousness and He will be there, and because He is the lamp of the light of God, the typology fits. Timnah, Allotted Portion, is exactly what believers anticipate, meaning their allotted portion in glory.

Naming Ekron, or Offshoot, again speaks of the state of believers in Christ. Shicron or Wages, seems out of place as wages are usually negatively associated with earning one’s way. But when the wages are applied to Christ, such as in Zechariah 11:12, and then placed alongside the last two named places, Mount Baalah and Jabneel, the meaning seems clear.

The wages (Shicron) paid by Christ form the gathering of the church (Mount Baalah) which is Built of God (Jabneel). With that, the northern border is ended. All that is left is the west which is the Great Sea. That anticipates the state of eternally seeking after God.

Revelation 4:6 says there is a sea like glass before the throne of God. It later says there is no sea in the New Jerusalem because the sea in Scripture pictures the chaos/churning of the nations. The sea before the throne is placid like glass. There is harmony and tranquility before God. The west is the direction of the Holy of Holies and is emblematic of the throne of God. Hence, the Great Sea anticipates that.

With that, our passage for today is complete. As I mentioned, there are a few points that I feel confident enough to speculate on, but not confident enough to say with certainty.

Remember that when you listen to preachers evaluate the word. And the only way you can truly do that is to read and know the word as well. Take time to do that each day; at least two or ten times each day. And maybe get an audio Bible for your time in the car.

The more you take in the word, the better prepared you will be to walk away from people that misuse it. Above all, be sound in your doctrine about Jesus. If nothing else, be sure about that. If you get Him wrong, the rest of the Bible will be totally out of whack. Jesus! Jesus! Jesus! He is the key to salvation. Without Him, there can be no salvation.

Hold fast to Jesus, the One who all of this precious word anticipates, reveals, and explains. Yes, hold fast to Jesus.

Closing Verse: “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.” 1 Thessalonians 2:13

Next Week: Joshua 15:13-63 More precious than the biggest heists of lootah!… (A Share Among the Children of Judah)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Borders of the Land of Judah

So this was the lot of the tribe
Of the children of Judah according to each family:
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, yes Zin-ward

Ascended on the south side of Kadesh Barnea
Passed along to Hezron, how about that, ha?
Went up to Adar
And then 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, so don’t feel jipped

The east border was the Salt Sea
As far as the mouth of the Jordan (which rhymes with Gordon)
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, there and then
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, where the troops rally
Which is before the Ascent of Adummim
On the south side of the valley

The border continued toward the waters of En Shemesh
And ended at En Rogel (let’s not hear any haw or hem)
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 westward before the Valley of Hinnom
Which is at the end of the Valley
Of Rephaim northward, where Rephaim roam

Then the border went around from the top
Of the hill to Nephtoah’s fountain of water (flowing to the brim)
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 – oohrah!
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, as you can see
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 children of Judah’s boundary

According to their families all around
This was Judah’s piece of ground

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

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. ² And their southern border began at the shore of the Salt Sea, from the bay that faces southward. ³ 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. ⁴ 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.

⁵ 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. ⁶ 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. ⁷ 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. ⁸ 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. ⁹ 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). ¹⁰ 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. ¹¹ 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.

¹² 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.

Artwork by Douglas Kallerson.

Joshua 14:6-15
He Wholly Followed the Lord God of Israel

A big question for you to answer in your head is, “When was Caleb ‘saved?’” When I say “saved,” I mean it in the sense of who he typologically pictures, the Gentiles. You’ve heard the sermon verses and you can easily deduce that the answer is, “When he wholly followed the Lord.”

He believed. The other spies with him did not. The entire context of the passage was faith in the word of the Lord. No commandment was ever given. Instead, he demonstrated faith. That is the conclusion made in Hebrews 3:18 where the author uses the word “obey” synonymously with “belief.”

When did that happen? It was back in Numbers. This is said several times in several ways in the passage. And yet, it is now many years later that he is actually being granted his inheritance, even though it was promised so long before.

Are you getting a hint of yourself in this? Some of you were saved when you were young. Others a little later in life. Some may have been saved just a short while ago. But for each of us, there is the same thing to consider. We have been saved and promised an inheritance, and yet we are waiting for our inheritance to be realized.

Think on this as we continue through the verses. Maybe before we get to the explanation of them, you’ll already be able to see the meaning of much of what is being presented.

Text Verse: “For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.” Galatians 3:18

Going back to when Caleb was “saved.” There was a law at the time, but nobody had lived it out. Israel was under the law and headed to Canaan, but Caleb did something other than observe the law in order to be given the promise spoken of in our passage today. And, for sure, it wasn’t law observance. Numbers 13 and 14 make that absolutely clear.

Abraham was promised the inheritance before the law came about. Caleb was promised the inheritance apart from the law, even if he was among Israel who was under the law. Those Jews being bit by serpents were saved apart from any law observance. What is the common theme among them all? Faith. Caleb’s deeds followed his faith. They were not the basis of it.

Even during the time of the law, the precept of salvation by grace through faith was clearly and precisely detailed. And it wasn’t demonstrated once or twice, but countless times. Pay heed to these things. Your walk with the Lord is to be one based on faith. So, have faith in all you do, and you will be pleasing to God.

This is a marvelous truth that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. And Joshua Blessed Him (verses 6-15)

The introductory note in verse 14:1 indicated that what follows would be the division of the land in Canaan proper. This would be for the nine tribes and the half-tribe of Manasseh. The verses remembered that Moses had given two tribes and the half-tribe an inheritance east of the Jordan. From there it specifically noted that no land grant was given to Levi, except cities to dwell in with their common lands.

With those points explicitly detailed, the contents of verse 14:1 concerning the division of the land of Canaan is now to be dealt with. And yet, within that division, there is a matter to be resolved based upon a promise made back in Numbers 14. The fulfillment of that promise is now realized…

⁶ Then the children of Judah came to Joshua in Gilgal.

va’yig’shu bene yehudah el Yehoshua ba’gilgal – “And approached sons Judah, unto Joshua, in the Gilgal.” The matter to be resolved involves the tribe of Judah.

To help you understand what is being conveyed, translating the meaning of the names, it would literally state: “And approached sons Praise, unto the Lord is Salvation, in the Liberty.” With that, the words continue, saying…

^6 (con’t) And Caleb the son of Jephunneh the Kenizzite said to him:

More precisely, it reads, “And said to him, Caleb, son Jephunneh the Kenizzite.” The reason for these words is twofold. The first is because the promise was made to Caleb. As such, that promise must be dealt with at some point. The second is that Caleb is the leader of Judah designated to administer the land division for Judah –

“And the Lord spoke to Moses, saying, ¹⁷ ‘These are the names of the men who shall divide the land among you as an inheritance: Eleazar the priest and Joshua the son of Nun. ¹⁸ And you shall take one leader of every tribe to divide the land for the inheritance. ¹⁹ These are the names of the men: from the tribe of Judah, Caleb the son of Jephunneh.’” Numbers 34:16-19

Hence, the sons of Judah approaching Joshua is intended to resolve both matters, but the primary one is the fulfillment of the promise to Caleb. In fact, this process will take all the remaining verses in Chapter 14 and then all of Chapter 15 to complete.

Of the names mentioned here, Caleb means “Dog.” Yephunneh means “He will be beheld.” He is also identified as a Kenizzite, a descendant of Canaan, or a son of Kenaz, which is an Edomite name.

Later in Joshua, his brother Othniel is identified as a son of Kenaz. Thus, he is of foreign birth but brought into the people of Israel and the tribe of Judah. The reference to him being a Kenizzite is to show his Gentile heritage. Of this name, Kenizzite, Abarim provides an interesting analysis worth citing –

“The name Kenizzite means Hunter or Trapper but is a name like Fisherman or Troglodyte or Tanner or Metallurgist or Technician (which was the profession of Jesus and Joseph; τεκτων, tekton). It doesn’t describe physical descent but an occupational niche that would ultimately be absorbed into the worldwide market of human trade. Since the Bible is only interested in the evolution of the wisdom tradition (rather than politics or biological descent) the nature of Kenizzite should be understood to relate to wisdom.

Just like Jesus taught his disciples to be ‘fishers of men’, so should the Kenizzite be understood to be a ‘hunter of men’, and just like the legendary Nimrod was a ‘mighty hunter before YHWH’ so were the Kenizzites known for their contribution to the greater world of human interaction and exchange that would ultimately form the crib within which the Word of God could assume human form.”

^6 (con’t) “You know the word which the Lord said

Rather than “said,” it uses the word “spoke.” There is also an emphasis in his words: atah yadata eth ha’davar asher dibber Yehovah – “YOU know the word which spoke Yehovah.” This spoken word was…

^6 (con’t) to Moses the man of God concerning you and me in Kadesh Barnea.

el Mosheh ish ha’elohim al odothai v’al odotekha b’qadesh barnea – “unto Moses, man the God, upon my sake and upon your sake in Kadesh Barnea.” The specific reference comes from Numbers 14. The twelve spies had returned searching out Canaan. Upon their return, ten of them spread a bad report about the land, but Caleb and Joshua repudiated their report –

“But Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes; ⁷ and they spoke to all the congregation of the children of Israel, saying: ‘The land we passed through to spy out is an exceedingly good land. ⁸ If the Lord delights in us, then He will bring us into this land and give it to us, ‘a land which flows with milk and honey.’ ⁹ Only do not rebel against the Lord, nor fear the people of the land, for they are our bread; their protection has departed from them, and the Lord is with us. Do not fear them.’” Numbers 14:6-9

In response to this, the Lord spoke to Moses concerning them –

“Then the Lord said: ‘I have pardoned, according to your word; ²¹ but truly, as I live, all the earth shall be filled with the glory of the Lord— ²² because all these men who have seen My glory and the signs which I did in Egypt and in the wilderness, and have put Me to the test now these ten times, and have not heeded My voice, ²³ they certainly shall not see the land of which I swore to their fathers, nor shall any of those who rejected Me see it. ²⁴ But My servant Caleb, because he has a different spirit in him and has followed Me fully, I will bring into the land where he went, and his descendants shall inherit it.” Numbers 14:20-24

With this in mind, Caleb next says…

⁷ I was forty years old when Moses the servant of the Lord sent me from Kadesh Barnea to spy out the land,

The Hebrew form of speaking is more poetic: “Son forty years, I, in sending Moses, servant Yehovah, me from Kadesh Barnea to foot the land.” This is an important point in determining the biblical timeline when it is united with his words of verse 10. Caleb gives his age and the details of what occurred at that time.

In considering what is presented here, remember that Numbers 14 is when Israel failed to enter the promise by faith. It was a typological picture of Israel’s failure to receive Jesus as their Messiah. Despite that, Caleb – a Gentile by descent – did. The typology of that is obvious.

Kadesh Barnea means “Holy Purifying Wanderings.” It is at this location that Caleb proved himself a man of faith…

^{7 (con’t)} and I brought back word to him as it was in my heart.

va’ashev oto davar ka’asher im l’vavi – “and returned to him word according to which with to my heart.” Despite being beautifully said in the Hebrew, the words look to a theological truth that will be explained later, but which you may already have discerned.

Caleb searched out the land, saw that it was good, and returned with a word according to the state of his heart. On the contrary…

⁸ Nevertheless my brethren who went up with me made the heart of the people melt,

v’akhai asher alu imi him’siv eth lev ha’am – “And my brothers who went up with me dissolved heart the people.” It is a new word, masah, signifying to melt, liquify, or dissolve. The idea then is that the collective heart of the people vanished. In complete contrast to that, Caleb says…

^8 (con’t) but I wholly followed the Lord my God.

v’anokhi milethi akhare Yehovah elohai – “And I, I filled after Yehovah my God.” The meaning is to be taken as if Yehovah was walking on a path and Caleb literally stepped into His footprints, filling them as he went. It is a note of absolute devotion to the Lord’s ways in a walk of faith.

While Israel’s heart dissolved, Caleb “filled after Yehovah,” and his heart was set with a proper and pleasing response when he returned with the other spies. The contrast is remarkable. Because of this…

⁹ So Moses swore on that day, saying,

There is no direct mention of Moses swearing in this manner, only the Lord. And more, there is no mention of a specific piece of land being promised to Caleb. But this doesn’t mean neither happened.

The Lord’s words to Moses were, “But My servant Caleb, because he has a different spirit in him and has followed Me fully, I will bring into the land where he went, and his descendants shall inherit it” (Numbers 14:24). From there, Moses referred to this in Deuteronomy 1 –

“And the Lord heard the sound of your words, and was angry, and took an oath, saying, ³⁵ ‘Surely not one of these men of this evil generation shall see that good land of which I swore to give to your fathers, ³⁶ except Caleb the son of Jephunneh; he shall see it, and to him and his children I am giving the land on which he walked, because he wholly followed the Lord.’” Deuteronomy 1:34-36

The Lord promised that Caleb would enter and inherit. Moses repeated that. It is unnecessary for the word to record what Caleb now claims. Caleb has stated it to Joshua, and if it were not true, Joshua would have known. A similar example of this is Solomon’s right to the throne.

In 1 Kings 1:17, Bathsheba stated that David had sworn to her that Solomon would reign as king after him, and yet that is not recorded elsewhere. Obviously, she would not have made the claim if it wasn’t true. She was speaking to the person who made the statement! This is the same situation now being conveyed by Caleb to Joshua. Hence, Caleb continues…

^9 (con’t) ‘Surely the land where your foot has trodden shall be your inheritance and your children’s forever,

More precisely, it reads, “if not – the land which has trodden your foot, in her, to you shall be to inheritance, and to your sons, until everlasting.” Caleb’s feet filled after the Lord, and so Moses promised that where his feet had trodden, that would be his everlasting inheritance. And this is…

^9 (con’t) because you have wholly followed the Lord my God.’

ki miletha akhare Yehovah elohai – “for you filled after Yehovah my God.” Moses confirmed that Caleb had rightly pursued the Lord. Hence, Caleb was able to claim that he had done so as well. He simply repeated to Joshua what Moses had already stated. The words he speaks here were specifically stated by Moses in Deuteronomy 1 that we just cited a moment ago.

With that affirmed, Caleb then completes giving the timeline of events for us to logically know what year this is…

¹⁰ And now, behold, the Lord has kept me alive, as He said, these forty-five years,

Rather than “said,” the word is “spoke.” Other than that, it is close enough. The Lord spoke and it was as good as done. And now, it has come to pass. Caleb carried this word with him…

^{10 (con’t)} ever since the Lord spoke this word to Moses while Israel wandered in the wilderness;

The words are precise: me’az diber Yehovah eth ha’davar ha’zeh el Mosheh asher halak Yisrael ba’midbar – “From that time spoke Yehovah the word, the this, unto Moses, which walked Israel in the wilderness.” Rather than “while Israel wandered,” it is from the beginning of the time that Israel wandered. While all of Israel was faithless, Caleb demonstrated faith. As a result, he was promised the inheritance at that time…

^{10 (con’t)} and now, here I am this day, eighty-five years old.

The Hebrew has more excitement coming from Caleb – “and now, behold, I – the day – son of five and eighty years.” The words of Caleb provide the necessary information to understand the continued biblical timeline.

As explained in Joshua 11, the people left Mount Sinai on the twentieth day of the second month of the second year after the exodus (Numbers 10:11). Moses then says in Deuteronomy 2 –

“And the time we took to come from Kadesh Barnea until we crossed over the Valley of the Zered was thirty-eight years, until all the generation of the men of war was consumed from the midst of the camp, just as the Lord had sworn to them.” Deuteronomy 2:14

Entry into Canaan happened at the beginning of the forty-first year since leaving Egypt (Joshua 4:19). In Numbers 13, the spies went to look over Canaan. From there we come to the words of this verse and deduce that he was forty years old in the second year after leaving Egypt.

Being eighty-five at the end of the campaign, it means he was 39 when departing Egypt and 79 when entering Canaan. Thus, the campaign to subdue Canaan went somewhere between six and seven years. With that revealed, Caleb continues…

¹¹ As yet I am as strong this day as on the day that Moses sent me; just as my strength was then, so now is my strength for war, both for going out and for coming in.

The translation gets the point across sufficiently. In verse 13:1, it said that Joshua was old, advanced in years. That implies that he had not simply aged in years, but that he was aged from the years. On the contrary, Caleb’s physical strength had essentially gone unchanged for the whole span of time.

Now that it’s time to draw out the inheritances, Caleb wanted what was promised to him to be identified first. But his choice of land would not be an inheritance ready to be inhabited. Rather, it would require a man of war to subdue it. This is the reason why he mentions his abilities as he does. That is then made explicitly known with his next words…

¹² Now therefore, give me this mountain of which the Lord spoke in that day;

The “mountain” means the mountainous country around Hebron. These words now give definitive evidence that even though nothing was recorded of this specific promise, it was made, nonetheless. Caleb is reminding Joshua of what was spoken by the Lord at that time.

In Numbers 13:22, the Hebrew went from the 3^rd person plural to the 3^rd person singular, saying “And they went up through the Negev and he came to Hebron.” This indicates that Caleb is the one who reconnoitered this area and he really loved what he saw.

The narrative specifically noted this so that we would remember that this is the land Caleb had walked through. The spies all went up through the Negev. Caleb branched off and went to Hebron while others searched out other towns.

In this manner, they were able to cover much more land by dividing among cities within geographical areas. As a part of his report, he recalls the next words…

^{12 (con’t)} for you heard in that day how the Anakim were there, and that the cities were great and fortified.

As can be seen, there is more than one city in “the mountain” that is being referred to. Thus, Hebron is the main city, but it is a general area that Caleb is referring to. And more, in Chapter 10, we saw Joshua took Hebron. Hence, Hebron was either reoccupied, and there was at least one other city also reoccupied in the area or the accounts are not chronological. Either way, this is seen in Chapter 15 –

“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). ¹⁴ Caleb drove out the three sons of Anak from there: Sheshai, Ahiman, and Talmai, the children of Anak. ¹⁵ Then he went up from there to the inhabitants of Debir (formerly the name of Debir was Kirjath Sepher).
¹⁶ And Caleb said, ‘He who attacks Kirjath Sepher and takes it, to him I will give Achsah my daughter as wife.’”

A note concerning multiple cities in this area is seen at the time of David as well –

“So David went up there, and his two wives also, Ahinoam the Jezreelitess, and Abigail the widow of Nabal the Carmelite. ³ And David brought up the men who were with him, every man with his household. So they dwelt in the cities of Hebron.” 2 Samuel 2:2, 3

The Anakim dwelt there, and they continued to dwell and they are still there. But Caleb had faith that they, along with the other inhabitants, would be cleared out…

^{12 (con’t)} It may be that the Lord will be with me, and I shall be able to drive them out as the Lord said.”

Rather than “as the Lord said,” it reads “as the Lord spoke.” As before, the Lord spoke, and it was as if it was already accomplished. Hence, Caleb’s words do not indicate any doubt in his mind.

Rather, he is making a pious but confident statement that it would come to pass. Today, we might say, “No doubt about it. If the Lord is with me, I will get it done.” With his continued vigor, and the Lord’s presence with him, the Anakim will be dispossessed.

¹³ And Joshua blessed him,

This could mean either a verbal blessing followed by the gift, or the words could simply anticipate the next clause, the gift being the blessing. Probably both are combined in thought: a blessing of words accompanied by the blessing of the grant. Therefore, Joshua blessed him…

^{13 (con’t)} and gave Hebron to Caleb the son of Jephunneh as an inheritance.

This is the third note that a verbal promise was made to Caleb concerning the granting of a specific area. Caleb never explicitly mentioned Hebron, only “the mountain.” But Joshua perfectly understood the meaning and granted it to Caleb as an inheritance.

Caleb had longed for the area for forty-five years and it is now his own possession. As for the name Hebron, it means Alliance. It is the general name given to a city as well as an entire area of cities allied together.

¹⁴ Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day,

With these words, the area belonged to Caleb. Despite this, it is included in the overall land grant of Judah, as seen in Joshua 15. Also, the main city of Hebron will be designated as a Levitical city in Joshua 21:11. Despite these things, the general mountainous area that falls under the designation “Hebron” became Caleb’s possession…

^{14 (con’t)} because he wholly followed the Lord God of Israel.

yaan asher mile akhare Yehovah elohe Yisrael – “because which he filled after Yehovah God Israel.” This same sentiment has now been repeated numerous times.

The Lord said it in Numbers 14:24. Moses repeated it in Deuteronomy 1:36. Caleb said it in verse 8 of this chapter and cited Moses saying it in verse 9. Now, the author of the book restates it again. It is an absolute testimony to the character of the man and his willingness to be wholly faithful to the Lord.

With that, it next says…

¹⁵ And the name of Hebron formerly was Kirjath Arba

The first mention of Hebron is in Genesis 13:18. After that, it is called Kirjath Arba in Genesis 23:2, but it qualifies that saying it is Hebron. The name Kirjath Arba is repeated in Genesis 35:27 where it was again qualified as Hebron.

Because of this, it was probably always known as Hebron, but it was eventually conquered by Arba and was renamed after him, but it still retained its original name in the memory of the people. The name Hebron is mostly used from this point on, but the last time the area is mentioned in chronological time is at the time of Nehemiah where it is again called Kirjath Arba. That is supposing it is referring to the same city.

The name Kirjath Arba means City of Four. That is then explained with the words…

^{15 (con’t)} (Arba was the greatest man among the Anakim).

The clause is more succinct: ha’adam ha’gadol ba’anaqim hu – “the man the great in the Anakim, he.” In other words, it appears Arba is the name of a man for whom the city is named. As odd as the name “Four” might sound, it is not unique in Scripture.

In Numbers 31:8, there is a person named Reba, meaning Fourth. And in Romans 16:3, Quartus is mentioned. His name is Latin meaning “Fourth.” The reason for giving such a name is as simple as being the fourth one born in a family or as a servant in a house. For this, or some other reason, Arba, or Four, was considered the greatest man among the Anakim. With that noted, the chapter ends with…

*^{15 (fin)} Then the land had rest from war.

This is a letter-for-letter repeat of Joshua 11:23. The word translated as “rest” signifies to be quiet or undisturbed. It comes from a primitive root signifying to repose. Hence, one can think of idleness or being undisturbed. Rather than Israel, it is the land itself that is spoken of in this manner. With the enemy subdued, there is a sense of calm and idleness left for the people to enjoy.

Why this is stated here is not readily seen. But it is included just prior to the land divisions of the tribes, signifying that the major battles were complete.

And so, even though Caleb is the main focus of this narrative, and he is the one who will be the interested figure in subduing Hebron, it is actually a campaign that was under the authority of Joshua. That seems perfectly evident when the two accounts are placed side by side –

Joshua 11: And at that time Joshua came and cut off the Anakim from the mountains: from Hebron, from Debir, from Anab, from all the mountains of Judah, and from all the mountains of Israel; Joshua utterly destroyed them with their cities. ²² None of the Anakim were left in the land of the children of Israel; they remained only in Gaza, in Gath, and in Ashdod.
²³ So Joshua took the whole land, according to all that the Lord had said to Moses; and Joshua gave it as an inheritance to Israel according to their divisions by their tribes. Then the land rested from war.

Joshua 14: Now therefore, give me this mountain of which the Lord spoke in that day; for you heard in that day how the Anakim were there, and that the cities were great and fortified. It may be that the Lord will be with me, and I shall be able to drive them out as the Lord said.”
¹³ And Joshua blessed him, and gave Hebron to Caleb the son of Jephunneh as an inheritance. ¹⁴ Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day, because he wholly followed the Lord God of Israel. ¹⁵ And the name of Hebron formerly was Kirjath Arba (Arba was the greatest man among the Anakim).
Then the land had rest from war.

In this, we see that the accounts are not at all chronological but categorical. Joshua completed the battles, but before that occurred, Caleb came to make his claim upon the land. Hence, when the land was to be divided, it would already be understood that Caleb had claim to Hebron.

Have faith in your walk and you will do well
It will bring you life and joy in the presence of the Lord
It is the necessary thing to keep you from hell
This is what is shown to us in the word

But misdirected faith is wasted faith, it is true
So have your faith directed as God has revealed
Look unto Jesus, this is what you are to do
And when you do, you too, will be sealed

God asks us to believe the gospel; nothing else will do
Believe what Jesus has done and in His presence you will dwell
In your believing, God who is faithful and true
Will save your soul, so His word does tell

II. An Explanation of the Typology

The account here, as I said a minute ago, is obviously not chronological. It fills in details of something that has already been shown as complete from Chapter 11. There, it said that the land had rest from war, and that sentiment is repeated again here.

As such, it is like Genesis 2 which fills in details not stated in Genesis 1. In Genesis 1, the creation account is completed in six days. In Genesis 2, it goes back to fill in the details about the creation of man on the sixth day. This is what is happening here. It is a common biblical style of writing.

It is important for a couple reasons. The first is that Caleb was given the promise by the Lord many years earlier and in order to not interfere with the inheritances of the tribes, his land is determined first.

Also, it needs to be dealt with before the division of the land because the Levites are given cities within Israel to minister to the people. That occurs after the divisions of the land. Thus, it is appropriate to have Caleb’s land determined first, then the tribal divisions, and then the Levitical cities. When looked at this way, what is detailed here makes all the sense in the world.

Also, nothing is said when the land divisions in Chapter 15 will be decided. As this is so, it could be that they were determined earlier. If so, then Caleb’s claim would be a part of Judah’s land and thus they would be interested parties in the division.

Even if not, Caleb is the main figure in this process of division and so it is right that Judah should accompany him when he approached Joshua. But there is also typology being conveyed here.

The account of the Gibeonites in Joshua 9 showed us how Gentiles are brought fully and completely into the New Covenant. But this account shows us that Gentiles are also included in the inheritance of that covenant. That may seem obvious, but it could be argued that they had no inheritance by someone with an agenda.

Caleb, meaning Dog, anticipates Gentiles. Along with his name, his repeated designation as a Kenizzite reveals this as well. This would explain verse 6 that said the sons of Judah approached Joshua in the Gilgal (the Liberty).

Think of Jews coming to Jesus, curious if Gentiles are included in the inheritance. This account resolves that. His name, Dog, son of He Will be Beheld, gives us a nice picture of a Gentile beholding the Lord. The inheritance is not something reserved to Jews alone.

As for the name Kenizzite, or Hunter, as Abarim noted, it is a name based on a profession, similar to many of our own names. Hence the name symbolizes someone who seeks a form of wisdom as would a person in any such profession. A number of verses from the New Testament could be used to explain this thought, such as –

“But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption— ³¹ that, as it is written, ‘He who glories, let him glory in the Lord.’” 1 Corinthians 1:30, 31

With this remembered, Caleb spoke emphatically that Joshua knew the word of the Lord spoken “to Moses the man of God concerning you and me in Kadesh Barnea.”

Think of the words of the law, “You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord” (Leviticus 18:5). Joshua stands as Jesus here, testifying to the state of Caleb.

He knows that Caleb fulfilled the law through faith as was so carefully detailed in Numbers 13 and 14. Moses (the law) testified to this in Kadesh Barnea, or Holy Purifying Wanderings. Where Israel had failed and would remain under law, Caleb had trusted and that was credited to him for righteousness.

Verse 7 noted that Caleb was forty when he was sent from Kadesh Barnea. According to Bullinger, forty signifies “a period of probation, trial, and chastisement—(not judgment, like the number 9, which stands in connection with the punishment of enemies, but the chastisement of sons, and of a covenant people). It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8).”

The Gentiles went through such a period and at the end of it received grace leading to and ending in revival and renewal. Think of Gentile salvation. This is seen in the words of Caleb, “and I brought back word to him as it was in my heart.” It is exactly what occurs when a person is saved –

“But what does it say? ‘The word is near you, in your mouth and in your heart’ (that is, the word of faith which we preach): ⁹ that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. ¹⁰ For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” Romans 10:8-10

It would be hard to find a better statement by Caleb to match the events that occurred as they were recorded in Numbers 14, which matches what Paul says. He believed in his heart, he confessed, and he was saved.

Verse 8 spoke of the people’s (Israel’s national) rejection of the Lord, even when the Gentiles believed. As he said, “And I, I filled after Yehovah my God.” The Gentiles believed Jesus is the incarnate Lord, even when national Israel did not. They walked after Him in faith. Caleb’s words are reflective of Paul’s words –

“And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, ¹² and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.” Romans 4:11, 12

It must be recalled that every person that approached Joshua with Caleb was saved only later, typologically seen in their having crossed the Jordan. All those in the wilderness twenty years old and above had died. National Israel’s salvation comes after Gentile salvation.

Verse 9 revealed Moses’ concurrence with Caleb’s right to the inheritance as spoken by the Lord. The law testifies to Gentile salvation because it reveals Christ’s vicarious sacrifice, fulfillment of the law, and the imputation of His righteousness to those who believe. In this case, to “fill after Yehovah” is to follow Him as Paul states –

“Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? ⁴ Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” Romans 6:3, 4

Verse 10 noted that Caleb had been kept alive forty-five years more. It is the product of nine and five. Nine is “significant of the conclusion of a matter.” Five is “the number of grace.” It would be hard to think up anything more appropriate to the settling of an inheritance than those two thoughts.

The Gentiles were given the promise and the Lord will sustain them in salvation until the conclusion of the matter. The inheritance is guaranteed because the Lord has spoken.

With that, Caleb added the two numbers (40 & 45) together and essentially boasted that he was now eighty-five. What a cool number, because it is the product of five (grace) and seventeen, a number Bullinger was excited about. It is the seventh of the prime numbers. Hence –

“…it partakes of and intensifies the significance of the number seven. Indeed, it is the combination or sum of two perfect numbers—seven and ten—seven being the number of spiritual perfection, and ten of ordinal perfection. Contrasted together the significance of these two numbers is clear; and when united in the number seventeen we have a union of their respective meanings, viz., spiritual perfection, plus ordinal perfection, or the perfection of spiritual order.”

As such, it speaks of eternal salvation. One of several examples he gives is that of Romans 8. It…

“concludes the first great division of that all-important Epistle, and sums up the blessings of those who are dead and risen in Christ. First we have a series of seven, then a series of ten. The seven are marked off by being put in the form of a question, while the ten are given as the answer to it.

“Who shall separate us from the love of Christ? Shall

Tribulation, 1
Or distress, 2
Or persecution, 3
Or famine, 4
Or nakedness, 5
Or peril, 6
Or sword? 7
as it is written, For Thy sake are we killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that,

Neither death (1),
Nor life (2),
Nor angels (3),
Nor principalities (4),
Nor things present (5),
Nor things to come (6),
Nor powers (7),
Nor height (8),
Nor depth (9),
Nor any other creature (10),
shall be able to separate us from the love of God which is in Christ Jesus our Lord.”

Thus is set forth the spiritual and eternal perfection of the believer’s standing in Christ.” EW Bullinger

This is just what is being conveyed by Caleb in typology. Caleb’s spiritual strength (in Christ and for his inheritance) was not diminished. It is at this point that he anticipates his inheritance and asks for it, noting the Anakim in the process.

To get the full meaning of the name Anakim, one would have to go back and review the Numbers sermons. In short, the word from which Anakim is derived means neck, or necklace, but that comes from the word anaq which means being fitted out with supplies, and thus furnished liberally, just as a necklace is generally made up of many pieces.

Hence, obtaining the inheritance of Anak signifies the believer is one who is furnished liberally by God for every necessary work to which he is appointed. Seeing this, verse 13 said, “and gave Hebron to Caleb the son of Jephunneh as an inheritance.”

In type, it is giving an Alliance to the Gentile, the son of “He Will Behold.” In other words, the Gentile inheritance is no less than that of the Jew. With that, the author of the narrative (the Lord is the ultimate Author) proclaimed one last time that Caleb “filled after Yehovah God of Israel.” Caleb was a man of faith, and he was granted the inheritance.

Verse 15 noted the previous name of Hebron, Kirjath Arba, City of Four. Four “is emphatically the number of Creation; of man in his relation to the world as created … It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number” according to Bullinger.

In this case, Four is then noted as “the man, the great in the Anakim.” Wycliff bizarrely translated these words, “Adam, moost greet there in the loond of Enachym was set.”

But maybe his odd thoughts give us a clue as to the meaning of the otherwise difficult to pin down words. In type, I will speculate that this is referring to the second Adam (the second Man of 1 Corinthians 15:47).

If so, it typologically means that the inheritance of the Gentiles is that of the greatest Man, the One furnished most liberally of all by God for every necessary work to which He was appointed. This would then match the words of Paul –

“In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, ¹² that we who first trusted in Christ should be to the praise of His glory.” Ephesians 1:11, 12

Paul, writing to Gentiles, notes “we who first trusted.” This would include the believing Jews as well as believing Gentiles, even before national Israel believes, which is exactly the pattern seen in these verses from Joshua.

The promise was made to Caleb in Numbers, the land is still not subdued in Joshua, and yet Caleb is granted the inheritance of the new creation before national Israel because of the work of Christ. With that, it noted that the land had rest from war. This is the same set of words from Joshua 11, and they show that Caleb’s inheritance came prior to that time, and thus prior to national Israel’s.

In the story of the five kings that came against Gibeon, there had to be a resolution as to how the Gentiles were brought into the covenant that was given to Israel and Judah (Jeremiah 31:31). Likewise, there had to be the clarification that Christ fulfilled all of the law, not just a portion of it. That was dealt with in the slaying of the five kings.

This account is not unlike that. Despite Gentiles being brought into the commonwealth of Israel, there needed to be a presentation of what that meant concerning the inheritance. It is explained by Paul in the New Testament, but it is typologically seen way back here in Joshua.

Every t is dotted and every i is crossed (wait, reverse that) so that we don’t have to later argue about what Paul is telling us. Understanding the typology in Joshua puts to rest many points of bad doctrine and even heresy. This is the beauty of traveling through these passages together.

For now, we will close with the thought that God has everything laid out, it was told us in advance, and then it is explained elsewhere. It is absolutely certain that this came from God and not from the minds of Jewish writers. They never would have penned such things as we continuously see in Joshua.

It is a real boost to our surety in the reliability of the word of God to see these types. As this is so, be sure to trust what is explicitly stated concerning Jesus. He is the One and the Only path to restoration with God. Be wise, be discerning, and be sure to call on Him today.

Closing Verse: “For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; ¹⁰ that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; ¹¹ strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; ¹² giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light.” Colossians 1:9-12

Next Week: Joshua 15:1-12 Knowing the symbolism will put you in a great moodah… (The Borders of the Land of Judah) (31^st Joshua sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

He Wholly Followed the Lord God of Israel

Then the children of Judah came to Joshua in Gilgal
And Caleb the son of Jephunneh the Kenizzite said to him:
“You know the word which the LORD said to Moses
———-the man of God
Concerning you and me in Kadesh Barnea when times
———-were a bit grim

I was forty years old when Moses the servant of the LORD
Sent me from Kadesh Barnea to spy out the land
And I brought back word to him as it was in my heart
But things didn’t go as I planned

Nevertheless my brethren
Who went up with me (their thinking was flawed)
Made the heart of the people melt
But I wholly followed the LORD my God

So Moses swore on that day, saying
‘Surely the land where your foot had trod
Shall be your inheritance and your children’s forever
Because you have wholly followed the LORD my God

And now, behold, the LORD has kept me alive
As He said, these forty-five years. Yes, just as He told
Ever since the LORD spoke this word to Moses while Israel
———-wandered in the wilderness
And now, here I am this day, eighty-five years old

As yet I am as strong this day as on the day that Moses sent me
Just as my strength was then – any battle I could win
So now is my strength for war
Both for going out and for coming in

Now therefore, give me this mountain of which the LORD
———-spoke in that day
For you heard in that day how the Anakim were there
And that the cities were great and fortified
That means next to nothing; I couldn’t care

It may be that the LORD will be with me – those dudes
———-are already dead
And I shall be able to drive them out as the LORD said

And Joshua blessed him (maybe he did a happy dance)
And gave Hebron to Caleb the son of Jephunneh as an inheritance

Hebron therefore became the inheritance of Caleb
The son of Jephunneh the Kenizzite to this day
Because he wholly followed the LORD God of Israel
This is how he was. Yes, just that way

And formerly Kirjath Arba was Hebron’s name
(Arba was the greatest man among the Anakim), so was his fame
Then the land had rest from war
That’s the end of the chapter; there ain’t no more

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

⁶ Then the children of Judah came to Joshua in Gilgal. And Caleb the son of Jephunneh the Kenizzite said to him: “You know the word which the Lord said to Moses the man of God concerning you and me in Kadesh Barnea. ⁷ I was forty years old when Moses the servant of the Lord sent me from Kadesh Barnea to spy out the land, and I brought back word to him as it was in my heart. ⁸ Nevertheless my brethren who went up with me made the heart of the people melt, but I wholly followed the Lord my God. ⁹ So Moses swore on that day, saying, ‘Surely the land where your foot has trodden shall be your inheritance and your children’s forever, because you have wholly followed the Lord my God.’ ¹⁰ And now, behold, the Lord has kept me alive, as He said, these forty-five years, ever since the Lord spoke this word to Moses while Israel wandered in the wilderness; and now, here I am this day, eighty-five years old. ¹¹ As yet I am as strong this day as on the day that Moses sent me; just as my strength was then, so now is my strength for war, both for going out and for coming in. ¹² Now therefore, give me this mountain of which the Lord spoke in that day; for you heard in that day how the Anakim were there, and that the cities were great and fortified. It may be that the Lord will be with me, and I shall be able to drive them out as the Lord said.”

¹³ And Joshua blessed him, and gave Hebron to Caleb the son of Jephunneh as an inheritance. ¹⁴ Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day, because he wholly followed the Lord God of Israel. ¹⁵ And the name of Hebron formerly was Kirjath Arba (Arba was the greatest man among the Anakim).

 

 

Artwork by Doug Kallerson.

Joshua 14:1-5
No Part to the Levites

In 1972, the Miami Dolphins, under coach Don Shula, had what became known as “the Perfect Season.” They went 14-0. Many of the players became household names. I remember watching them and being excited about the team despite not really caring much about sports. One can kind of get caught up in something like that.

But despite having a perfect season, each player was imperfect, and each game had its own flaws. There were fumbles, there were interceptions, and so on. And so, there is the dichotomy between the imperfect team and their perfect season. The two are seemingly at odds with one another, and yet they really aren’t. Out of imperfection, perfection arose.

The Bible shows us what is perfect and what is flawed. At times, it shows us this explicitly, and at times it does so in veiled ways. It also shows us how something that is seemingly imperfect can be made perfect. We’ll see something along those lines in our verses today.

Text Verse: “How then can man be righteous before God?
Or how can he be pure who is born of a woman?
⁵ If even the moon does not shine,
And the stars are not pure in His sight,
⁶ How much less man, who is a maggot,
And a son of man, who is a worm?” Job 25:4-6

Despite often not speaking rightly about the Lord, the questions of Bildad the Shuhite are still valid. How can man, who is by nature unrighteous, be considered righteous before God? In understanding the work of Christ, we can know that with God, it is possible.

How can a person who is born of a woman be pure? Being a human implies bearing sin, simply because sin is transmitted from father to child. So, how can one who is born of a woman be pure? With God in Christ, that too is possible.

As for stars not being pure in the sight of God, that depends on the nature and meaning of the word “star.” One thing that is tainted and impure can be emblematic of another thing that is not. We have seen that in typology innumerable times in our study of the Old Testament.

For example, Joshua may have been a fallen, sinful man, but he could still anticipate and picture the perfect, unblemished Lord Jesus. Likewise, despite the imperfection of the individual members of the team, the Miami Dolphins were still able to have the perfect season

This sermon is entitled No Part to the Levites, but that is only in relation to a tribal land grant, one that reveals imperfection. And yet, in the imperfection of the land inheritance of the tribes of Israel, there is still a note of a double measure of spiritual perfection. How? Well, stick around and we will evaluate the matter.

Nifty things such as this are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. And They Divided the Land (verses 1-5)

These are the areas which the children of Israel inherited in the land of Canaan,

After designating the inheritance east of the Jordan to the three-and-one-half tribes, the narrative now turns to the inheritance in the land of Canaan proper. This is the land…

^1 (con’t) which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel distributed as an inheritance to them.

It is of note that Eleazar (God Has Helped) is placed prior to Joshua. The reason for this goes back to Joshua’s inauguration –

“And the Lord said to Moses: ‘Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; ¹⁹ set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight. ²⁰ And you shall give some of your authority to him, that all the congregation of the children of Israel may be obedient. ²¹ He shall stand before Eleazar the priest, who shall inquire before the Lord for him by the judgment of the Urim. At his word they shall go out, and at his word they shall come in, he and all the children of Israel with him—all the congregation.’” Numbers 27:18-21

Eleazar is the one to determine the will of the Lord. He then conveys that will to Joshua. One must know the will of the Lord prior to abiding by that will. In the case of the division of the land, it will come from the Lord through the hand of Eleazar.

From there Joshua will oversee the process and direct it through the fathers of the tribes. The word translated as tribe, mateh, signifies the genealogical aspect of the tribe rather than the political aspect.

As for the fathers of the tribes, it is rather surprising that they have already been named and designated for this purpose in Numbers 34:16-28. Although that passage was not too long before entrance into Canaan, the narrative now follows after seven years of war within the land.

And yet, it can be assumed that they have all survived in order to receive their inheritance and portion it out to their tribes. Were it not so, a replacement would have been named.

² Their inheritance was by lot,

b’goral nakhalatam – “In lot their inheritance.” This is now the first of twenty-six times that the goral, or lot, will be mentioned in Joshua. The word comes from an unused root meaning to be rough, such as a stone. Hence, it is a pebble used for the purpose of determining lots. At times, it is used to indicate a portion or destiny, such as “this is my lot in life.”

^2 (con’t) as the Lord had commanded by the hand of Moses, for the nine tribes and the half-tribe.

This is what was specifically detailed in Numbers 34:16-29 and which was summed up with the words, “These are the ones the Lord commanded to divide the inheritance among the children of Israel in the land of Canaan” (Numbers 34:29).

Hence, the narrative now is given to show strict obedience to the words set forth by the Lord through Moses. Notably in those verses, however, there is no mention of Reuben, Gad, or the other half-tribe of Manasseh. The reason for that is…

³ For Moses had given the inheritance of the two tribes and the half-tribe on the other side of the Jordan;

This was specifically stated in Numbers 34:14, 15. Their land had been subdued and the inheritance was given, provided they helped the other tribes to subdue their inheritances west of the Jordan.

What is notable concerning these stated allotments is that though there are twelve tribes recorded as receiving an inheritance, there are actually thirteen land allotments:

Two and one-half east of the Jordan = 3
Nine and one-half west of the Jordan = 10

The number thirteen in Scripture signifies “rebellion, apostasy, defection, corruption, disintegration, revolution, or some kindred idea” (Bullinger). This is pretty much the constant theme of Israel throughout their years. The number of their inheritances forms a picture of their attitude and their conduct before the Lord.

Despite this, there is one more tribe to consider…

^3 (con’t) but to the Levites he had given no inheritance among them.

This defines the fourteenth division which is spread among the thirteen divisions. This is the third time in just two chapters that this has been stated. Levi is given no land inheritance. However –

“Only to the tribe of Levi he had given no inheritance; the sacrifices of the Lord God of Israel made by fire are their inheritance, as He said to them” (13:14).

“But to the tribe of Levi Moses had given no inheritance; the Lord God of Israel was their inheritance, as He had said to them” (13:33).

“…but to the Levites he had given no inheritance among them” (14:3).

And so, despite there being no land inheritance for Levi, there actually is an inheritance for them. As such, the number of inheritances now extends to fourteen, the number Bullinger defines as “a double measure of spiritual perfection” and “the number associated with the incarnation.”

One can see that despite Israel’s rebellion and apostasy in the earthly realm, because of Levi, the Lord has placed His stamp upon them in the spiritual realm. The wisdom of God is carefully revealed in everything that is seen in these tribal allotments.

Next, the note of how one tribe became two is stated again…

⁴ For the children of Joseph were two tribes: Manasseh and Ephraim.

If this were not detailed in Scripture, there would be an imperfection of division, both as tribes and in land grants. However, Jacob adopted the two sons of Joseph, thus giving him a double portion of land. But this then brings in another multiple of fourteen. Though there are twelve natural sons of Jacob, there are fourteen reckoned to Israel –

Twelve: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin.

Fourteen: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph (and Manasseh and Ephraim), and Benjamin.

This then corresponds to twelve/fourteen apostles –

Twelve: Simon/Peter, Andrew, James the son of Zebedee, John, Philip, Bartholomew, Thomas, Matthew, James the son of Alphaeus, Lebbaeus (Thaddaeus), Simon the Canaanite, Judas Iscariot.

Fourteen: Simon/Peter, Andrew, James the son of Zebedee, John, Philip, Bartholomew, Thomas, Matthew, James the son of Alphaeus, Lebbaeus/Thaddaeus, Simon the Canaanite, Judas Iscariot (replaced by Matthias), Saul/Paul.

As for the imperfection of the land inheritance for Israel, that is seen in the next words…

^4 (con’t) And they gave no part to the Levites in the land,

This is based upon what has already been repeatedly said and which was noted again in verse 3. No tribal land inheritance is given to the tribe of Levi because they will be spread out among the tribes as those who minister the law among the people.

This was first prophesied by Jacob in Genesis 49 –

“Simeon and Levi are brothers;
Instruments of cruelty are in their dwelling place.
⁶ Let not my soul enter their council;
Let not my honor be united to their assembly;
For in their anger they slew a man,
And in their self-will they hamstrung an ox.
⁷ Cursed be their anger, for it is fierce;
And their wrath, for it is cruel!
I will divide them in Jacob
And scatter them in Israel.” Genesis 49:5-7

Because of what they did in Genesis 34 by killing the males in Shechem, Jacob prophesied over these two sons that they would be divided and scattered.

Though seemingly a negative, the reason for their scattering within Israel occurs for Levi because of their bravery before the Lord at the time when Israel made the golden calf to worship –

“Now when Moses saw that the people were unrestrained (for Aaron had not restrained them, to their shame among their enemies), ²⁶ then Moses stood in the entrance of the camp, and said, ‘Whoever is on the Lord’s side—come to me!’ And all the sons of Levi gathered themselves together to him. ²⁷ And he said to them, ‘Thus says the Lord God of Israel: “Let every man put his sword on his side, and go in and out from entrance to entrance throughout the camp, and let every man kill his brother, every man his companion, and every man his neighbor.”’ ²⁸ So the sons of Levi did according to the word of Moses. And about three thousand men of the people fell that day. ²⁹ Then Moses said, ‘Consecrate yourselves today to the Lord, that He may bestow on you a blessing this day, for every man has opposed his son and his brother.’” Exodus 32:25-29

Levi took up arms against his own brothers. This was reckoned to them as the reason for a particular blessing from the Lord which is that He would be their inheritance. To understand that, one must then understand how this came about.

At the Exodus, the Lord killed the firstborn of Egypt, including both man and beast. As He spared them in Israel, the law of the firstborn was enacted –

“And it shall be, when the Lord brings you into the land of the Canaanites, as He swore to you and your fathers, and gives it to you, ¹² that you shall set apart to the Lord all that open the womb, that is, every firstborn that comes from an animal which you have; the males shall be the Lord’s. ¹³ But every firstborn of a donkey you shall redeem with a lamb; and if you will not redeem it, then you shall break its neck. And all the firstborn of man among your sons you shall redeem. ¹⁴ So it shall be, when your son asks you in time to come, saying, ‘What is this?’ that you shall say to him, ‘By strength of hand the Lord brought us out of Egypt, out of the house of bondage. ¹⁵ And it came to pass, when Pharaoh was stubborn about letting us go, that the Lord killed all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore I sacrifice to the Lord all males that open the womb, but all the firstborn of my sons I redeem.’ ¹⁶ It shall be as a sign on your hand and as frontlets between your eyes, for by strength of hand the Lord brought us out of Egypt.” Exodus 13:11-16

The firstborn of all belonged to the Lord and was to be sacrificed to Him. To avoid the obvious difficulties of such a situation, the firstborn males were to be redeemed.

Next, in Numbers, the selection of the Levites in place of the firstborn of Israel was made. Hence, they would belong solely to the Lord and not be reckoned for a tribal land inheritance –

“Then the Lord spoke to Moses, saying: ⁶ ‘Take the Levites from among the children of Israel and cleanse them ceremonially. ⁷ Thus you shall do to them to cleanse them: Sprinkle water of purification on them, and let them shave all their body, and let them wash their clothes, and so make themselves clean. ⁸ Then let them take a young bull with its grain offering of fine flour mixed with oil, and you shall take another young bull as a sin offering. ⁹ And you shall bring the Levites before the tabernacle of meeting, and you shall gather together the whole congregation of the children of Israel. ¹⁰ So you shall bring the Levites before the Lord, and the children of Israel shall lay their hands on the Levites; ¹¹ and Aaron shall offer the Levites before the Lord like a wave offering from the children of Israel, that they may perform the work of the Lord. ¹² Then the Levites shall lay their hands on the heads of the young bulls, and you shall offer one as a sin offering and the other as a burnt offering to the Lord, to make atonement for the Levites.
¹³ ‘And you shall stand the Levites before Aaron and his sons, and then offer them like a wave offering to the Lord. ¹⁴ Thus you shall separate the Levites from among the children of Israel, and the Levites shall be Mine. ¹⁵ After that the Levites shall go in to service the tabernacle of meeting. So you shall cleanse them and offer them like a wave offering. ¹⁶ For they are wholly given to Me from among the children of Israel; I have taken them for Myself instead of all who open the womb, the firstborn of all the children of Israel. ¹⁷ For all the firstborn among the children of Israel are Mine, both man and beast; on the day that I struck all the firstborn in the land of Egypt I sanctified them to Myself. ¹⁸ I have taken the Levites instead of all the firstborn of the children of Israel. ¹⁹ And I have given the Levites as a gift to Aaron and his sons from among the children of Israel, to do the work for the children of Israel in the tabernacle of meeting, and to make atonement for the children of Israel, that there be no plague among the children of Israel when the children of Israel come near the sanctuary.’” Numbers 8:5-19

At that time, it still has not been recorded that Levi would receive no land inheritance. That is first seen in Numbers 18 –

“Then the Lord said to Aaron: ‘You shall have no inheritance in their land, nor shall you have any portion among them; I am your portion and your inheritance among the children of Israel.
²¹ “Behold, I have given the children of Levi all the tithes in Israel as an inheritance in return for the work which they perform, the work of the tabernacle of meeting. ²² Hereafter the children of Israel shall not come near the tabernacle of meeting, lest they bear sin and die. ²³ But the Levites shall perform the work of the tabernacle of meeting, and they shall bear their iniquity; it shall be a statute forever, throughout your generations, that among the children of Israel they shall have no inheritance. ²⁴ For the tithes of the children of Israel, which they offer up as a heave offering to the Lord, I have given to the Levites as an inheritance; therefore I have said to them, ‘Among the children of Israel they shall have no inheritance.’” Numbers 18:20-24

As is seen there, it is Aaron – meaning the priestly class – who was told that he would receive no land inheritance and Levi would be attached to them in the service of the Lord. The Levites were to stand between the people and the priests in the service of the tabernacle while the priests ministered between the people and the Lord.

Because of this service, those tithes that were presented to the Lord as a heave offering, meaning the third-year tithes, were to belong to the Levites. These tithes were considered the Lord’s portion. As such, it is said that the Lord is Levi’s inheritance.

From this tithe of the land, the Levites were then to offer up a tenth of that for the priests –

“Then the Lord spoke to Moses, saying, ²⁶ ‘Speak thus to the Levites, and say to them: ‘When you take from the children of Israel the tithes which I have given you from them as your inheritance, then you shall offer up a heave offering of it to the Lord, a tenth of the tithe. ²⁷ And your heave offering shall be reckoned to you as though it were the grain of the threshing floor and as the fullness of the winepress. ²⁸ Thus you shall also offer a heave offering to the Lord from all your tithes which you receive from the children of Israel, and you shall give the Lord’s heave offering from it to Aaron the priest. ²⁹ Of all your gifts you shall offer up every heave offering due to the Lord, from all the best of them, the consecrated part of them.’ ³⁰ Therefore you shall say to them: ‘When you have lifted up the best of it, then the rest shall be accounted to the Levites as the produce of the threshing floor and as the produce of the winepress. ³¹ You may eat it in any place, you and your households, for it is your reward for your work in the tabernacle of meeting. ³² And you shall bear no sin because of it, when you have lifted up the best of it. But you shall not profane the holy gifts of the children of Israel, lest you die.’” Leviticus 18:25-32

What is presented to the Levites is a tithe to the Lord. What is then presented to the priests, the tithe of the tithe, is reckoned as if it was the actual produce of the Levites, even though they had no land inheritance. Therefore, even though they had no land grant, those tithes from the third-year tithes are given as if they had their own land.

With this understood, the reason for their receiving no land inheritance is more perfectly seen. Their siding with the Lord at the incident of the golden calf became the defining moment which fulfilled the prophecy of Jacob, and which allowed them to receive the Lord as their inheritance.

Moses spoke of this as he blessed the tribes before his death. In his blessing upon Levi, a portion of his words said –

“Who says of his father and mother,
‘I have not seen them’;
Nor did he acknowledge his brothers,
Or know his own children;
For they have observed Your word
And kept Your covenant.” Deuteronomy 33:9

To more perfectly understand Moses’ words, those lines from Deuteronomy concerning Levi should be reexamined…

*Who says of his father and mother,

Levi is referred to by a verb prefixed by an article: ha’omer l’aviv u-l’imo – “The sayer to his father and to his mother.” Here, it is referring to Levi as if he is an individual, a collective in the singular. He says…

*‘I have not seen them’;

It is singular: lo’reitiv – “Not I have seen him.” The mother is the wife of the father and so the singular stands for both. The father and the mother are there, but it is as if they are not seen, and they are not regarded. The same attitude is again seen in the next words…

*Nor did he acknowledge his brothers,

v’eth ekhav lo hikir – “And his brothers no regard.” Moses says that even though Levi had brothers, his mind was not on them when called to do what he must do. Moses is making a point about Levi’s priorities. Moses next says…

*Or know his own children;

v’eth banav lo yada – “And sons no know.” Any children of Levi are as if they are not even his when he is called to act. Levi doesn’t see the parents before him, doesn’t regard the brothers around him, and he doesn’t know his own sons.

Despite them being the closest of family relationships, Moses speaks of Levi’s priorities. What is it that Levi has put first? To tell us, Moses slips into the plural…

*For they have observed Your word

ki shameru imratekha– “For they have heeded Your word.” The plural now speaks of the people of the tribe. They are Levi, but they are also Levites. The actions of the people are being highlighted.

The word of the Lord takes precedence over even the closest of family relationships. If parents, siblings, or even children come between a person and the Lord, they are to be overlooked, disregarded, and treated as a stranger. Nothing can come between the faithful and the word of the Lord. Levi accepted the premise and applied it…

*And kept Your covenant.

uberitekha yintsoru – “And Your covenant they have guarded.” The covenant of the Lord, which is based upon the word of the Lord, must take priority. To not heed it is to find death. To heed it is to find life. All family relations will end, but the covenant and the word remain. Levi was presented with a choice at the time of the golden calf, and they chose the side of the Lord.

Levi put the word of the Lord, and His covenant, first. They went throughout the camp without recognizing faces, and they slew any who came before them. Because of this, they and those attached to them were granted the high honor of the priestly class.

Their zeal for the Lord was a highlight among all of the failings of Israel, and – indeed – all the failings of Levi, including those of Moses and Aaron. What they did was a demonstration of what the Lord finds pleasing above all else, meaning faith in Him and attendance to His word.

It is for this reason that Levi was particularly chosen to not receive any land inheritance. There is a perfection in the numbering of the tribes (14) and an imperfection in the number of earthly land grants (13) that only becomes perfect when the Lord is included in the inheritance, revealed through the spiritual inheritance of Levi.

One might ask, “How can perfection come from imperfection?” Indeed, it was essentially the question implied in the Red Heifer sacrifice, and that is implied here again in the designation of land grants. The answer is, “When the Lord is involved, that which is imperfect can be perfected.”

In this case, it is because of the separation of Levi and yet the inclusion of Levi. They were not counted for a land grant. However, they were given property…

^4 (con’t) except cities to dwell in, with their common-lands for their livestock and their property.

This is dealt with several times, but the provision for Levitical cities is found in Numbers 35 –

“And the Lord spoke to Moses in the plains of Moab by the Jordan across from Jericho, saying: ² ‘Command the children of Israel that they give the Levites cities to dwell in from the inheritance of their possession, and you shall also give the Levites common-land around the cities. ³ They shall have the cities to dwell in; and their common-land shall be for their cattle, for their herds, and for all their animals. ⁴ The common-land of the cities which you will give the Levites shall extend from the wall of the city outward a thousand cubits all around. ⁵ And you shall measure outside the city on the east side two thousand cubits, on the south side two thousand cubits, on the west side two thousand cubits, and on the north side two thousand cubits. The city shall be in the middle. This shall belong to them as common-land for the cities.’” Numbers 35:1-5

And again, in the next verses, the Lord designated some of their cities as cities of refuge, and then designated the total number of cities to be given them –

“Now among the cities which you will give to the Levites you shall appoint six cities of refuge, to which a manslayer may flee. And to these you shall add forty-two cities. ⁷ So all the cities you will give to the Levites shall be forty-eight; these you shall give with their common-land. ⁸ And the cities which you will give shall be from the possession of the children of Israel; from the larger tribe you shall give many, from the smaller you shall give few. Each shall give some of its cities to the Levites, in proportion to the inheritance that each receives.” Numbers 35:6-8

All of these cities will be named and appointed in the coming chapters of Joshua. However, the fact that they receive no individual tribal inheritance is most appropriately dealt with now, before the division of the lands to the other tribes.

With that noted and understood, this section is complete with the words…

*^{5 (fin)} As the Lord had commanded Moses, so the children of Israel did; and they divided the land.

This is a preemptory statement anticipating the actual division of the land as recorded in the coming chapters. Each step of the process is logical and necessary to first lay the framework for what is anticipated and to then actually comply with the command that was given by the Lord through Moses.

You shall bear the iniquity of the sanctuary
Upon Your priesthood, it shall fall
Those who are unclean but who come to Me
You shall bear it for one and all

And You shall attend to the duties of the Sanctuary
And the duties of the altar, that terrible cross
That no wrath may come upon those who belong to Me
You shall bear it, and of them, there shall be no loss

Behold, I have taken You from among all the firstborn
Only You are the First-begotten of Me
Your body shall be bruised, and it shall be torn
But through it, You shall make holy those for My Sanctuary

II. Pictures of Christ

The division of the land is an obvious anticipation of Christ’s dividing the inheritance to the saints. The dividing is said to be by Eleazar (Whom God Helps), Joshua (The Lord is Salvation) the son of Nun (Propagate, or Increase), and the fathers of the tribes.

In Numbers 27, it noted that Eleazar would inquire before the Lord for Joshua at the judgment of the Urim, meaning Lights. Although it cannot be known for certain, it seems likely based on that Numbers passage that this is what is used as the lot for determining the land divisions.

In type, Jesus is both the High Priest of the New Covenant and the Leader of the people of God, filling both roles. It indicates that He is the One who obtains the revelation from God and who then exercises the authority over what God has determined.

Once the will of the Lord is known, Jesus in His Mediatorial Role, then Jesus, in His role as the Savior, carries through with the action. And both of these anticipate Christ in His deity who both knows and then performs the counsels of God.

As noted in verse 3, the combination of the tribes east and west of Jordan comes to thirteen land allotments. The number reflects the state of the people, steeped in rebellion, apostasy, and so on. However, in the same verse, the Levites are mentioned, noting that they have no inheritance among Israel.

And yet, that must be taken in light of the other verses that indicate they do have an inheritance, just not a land inheritance. Their inheritance is the Lord. Within Levi are the priests and the Levites. The priests anticipate Christ in His priestly role. The Levites anticipate Christ representing the Firstborn.

The offerings to (and of) the tabernacle have all been seen to anticipate Christ, He is the first and best of all of those things offered. In Christ, God has given them as a gift to the world. Levi, being the fourteenth inheritance, is like the glue that makes everything else bind together.

In Levi, as Bullinger noted, is the double measure of spiritual perfection and the anticipation of the incarnation. As noted in verse 3, despite Israel’s rebellion and apostasy in the earthly realm, because of Levi, the Lord has placed His stamp upon Israel in the spiritual realm.

This is only an anticipation of Jesus who actually performs these functions. He is the One who makes the inheritance both possible and complete for Israel, and thus for all people.

In verse 4, it mentioned Joseph being divided into two tribes, Manasseh and Ephraim. In remembering the meaning of the names, the anticipations of Christ are seen.

Joseph is derived from two words that indicate “He Shall Add” and “Take Away.” Joseph then anticipates Christ who takes away man’s reproach and then adds him to God’s people. He is then divided into Manasseh and Ephraim.

Manasseh means “To Forget” but it also means “From a Debt.” He pictures Christ who came to pay Adam’s debt and who, in the process, allows that debt to be forgotten before God.

Ephraim means “Twice Fruitful”, but it also means “Ashes.” He pictures Jesus. He is twice fruitful in the land of His affliction, prevailing over the law and thus becoming the Savior of both Jew and Gentile, but His work also meant that sin was judged in Him; thus the ashes, signifying His afflictions.

The specific inclusion of the names of Joseph and his sons is given as a reminder of what the Lord has done and how it is revealed in the assignment of the tribal inheritances. Without this reminder, the perfection of the numbering of the tribes for the land inheritance would not be properly aligned as it should be.

But with its inclusion, the typology for our own spiritual inheritances is revealed. And then it immediately gave the reminder that Levi had no part in the land. Because Levi, who anticipates Christ, has the Lord as their inheritance, there is no need for a land grant.

Likewise, the only thing Christ is said to inherit is found in Hebrews 1:4 where “He has by inheritance obtained a more excellent name than they.” This is a note that through His resurrection, He has proved that He is the Son of God and thus the full inheritance of the Father belongs to Him.

In other words, just as the Lord is Levi’s inheritance, so the Lord is Jesus’ inheritance. What belonged to the Lord from Israel passed to and through Levi. What belongs to the Lord from redeemed humanity passes to and through Jesus.

In verse 4, it noted that despite not having a land inheritance, Levi was given cities to dwell in. This was detailed in Numbers 35. These cities are interspersed throughout all of Israel on both sides of the Jordan.

As seen, the allocation of these will be detailed later in Joshua, but the sense of this is that if Levi anticipates Christ in so many ways, this must as well. And that is stated by Paul in 2 Corinthians 6, which says –

“I will dwell in them
And walk among them.
I will be their God,
And they shall be My people.” 2 Corinthians 6:16

The actual residing of Levi among Israel was to keep the people’s focus, understanding, and thoughts concentrated on the Lord. They were to minister to the people in the things of the Lord, keeping them properly educated in the law and so forth. Someday the fulfillment of that will be seen when we dwell in heaven and Christ dwells in us and walks among us.

Everything mentioned about Levi throughout the books of Moses and now into Joshua is given to help us understand the work of Christ on our behalf and then to point us to our relationship with God because of Him.

Every detail concerning Levi, as a tribe, their duties, concerning their inheritance, all of it, is given in anticipation of Christ to come. It is an incredible thing to consider, but it is not unexpected. God used this imperfect tribe that is a portion of the imperfect people known as Israel to reveal to us the perfection of Christ Jesus.

What an amazing thing He has done and is doing in His word as we travel through it. From one turn of the page to the next, there is a continuous stream of wonder and delight. Thank God for His precious word and thank God for Jesus Christ who is revealed in that word. Indeed, thank God for Jesus Christ our Lord.

Closing Verse: “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, ²² even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.” Romans 3:21, 22

Next Week: Joshua 14:6-15 What is recorded in the Bible about Joshua is pretty swell… (He Wholly Followed the Lord God of Israel) (30^th Joshua sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

No Part to the Levites

These are the areas which the children of Israel
Inherited in the land of Canaan, land where they could
———-sing and dance
Which Eleazar the priest, Joshua the son of Nun, and the heads of
———-the fathers of the tribes
Of the children of Israel distributed to them as an inheritance

Their inheritance was by lot
As the LORD had commanded, so he did prescribe
By the hand of Moses
For nine tribes plus Manasseh’s half-tribe

For Moses had given the inheritance
Of the two tribes and the half-tribe for their livin’
On the other side of the Jordan
But to the Levites he had no inheritance among them given

For the children of Joseph were formed tribes:
———-Manasseh and Ephraim
And they gave no part to the Levites in the land
Except cities to dwell in, with their common lands
For their livestock and their property, just as was planned

As the LORD had commanded Moses, so the children of Israel did
And they divided the land laying out the grid

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

These are the areas which the children of Israel inherited in the land of Canaan, which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel distributed as an inheritance to them. ² Their inheritance was by lot, as the Lord had commanded by the hand of Moses, for the nine tribes and the half-tribe. ³ For Moses had given the inheritance of the two tribes and the half-tribe on the other side of the Jordan; but to the Levites he had given no inheritance among them. ⁴ For the children of Joseph were two tribes: Manasseh and Ephraim. And they gave no part to the Levites in the land, except cities to dwell in, with their common-lands for their livestock and their property. ⁵ As the Lord had commanded Moses, so the children of Israel did; and they divided the land.