Old Testament (written)

Artwork by Doug Kallerson

 

Joshua 21:1-8
Cities to Dwell In

Quite often, our sermons cite the work of E.W. Bullinger. More than anyone else, he revealed the meaning of numbers used in Scripture. Anyone doing a study on Bible numbers would save a lot of time if they had his book, Number in Scripture, handy.

Today, anyone with an internet connection can have it handy because it is on several websites and some even make it easy to download it as a PDF. The thing about citing Bullinger isn’t just that what he says “seems to make sense.” Rather, he normally cites detailed examples of his conclusions concerning the meaning of numbers right from Scripture. Sometimes, he cites dozens of examples.

Because of this, you can be relatively certain that when someone cites Bullinger, the citation is reliable, even if the analysis given by the person citing him isn’t. In other words, there are times when someone will cite Bullinger, but will then botch the analysis and conclusion.

Therefore, just because someone cites him, or any other reliable scholar, it is always good to not accept the conclusion at face value. So, be sure to check up on what you hear.

Concerning Bullinger’s work, you will hear it referenced many times today. The passage before us is filled with numerical and typological patterns. It really is a marvelous treasure of God’s wisdom.

Text Verse: “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

In Genesis 49, Jacob prophesied over his son Levi that he would be divided in Jacob and scattered in Israel. Though brought into the narrative in several ways since then, the actual allotment of cities to Levi starting in today’s passage is the fulfillment of that prophecy.

The Bible has meticulously, even minutely, detailed how this would come about. Step by step, everything in Scripture moves us toward clarity of what God is doing. And yet, some people miss out on this obvious truth. The Pulpit Commentary on Joshua 21:2 says –

“First, the six cities of refuge were to be appointed, and then forty-two more were to be added to them. Calvin, not noticing this, has complained that this narrative is not in its proper place, and that it should have been inserted before the details in ch. 20.” Pulpit Commentary

Despite being almost idolized by many, Calvin’s comment is so far out of line with reality that it’s hard to imagine what he was thinking. What the Pulpit Commentary references was explicitly stated in Numbers 35, as will be seen below. But even if it wasn’t, his statement calls the order of Joshua into question. That alone opens up a can of worms concerning the reliability of the biblical text.

This is why it is so important to check what you are told, consider what is in a printed commentary, and – above all – to be familiar with what is said in Scripture. John Calvin was just a guy. The commentator of the Pulpit Commentary was just a guy. We are all fallible and prone to error. The word of God is not.

The word is reliable, so be confident in it alone. Everything else needs to be measured against this marvelous standard we call the Holy Bible. Wonderful things 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.  By the Hand of Moses (verses 1-8)

Then the heads of the fathers’ houses of the Levites came near to Eleazar the priest,

The heads of the fathers’ of the Levites are those who lead the three divisions of the Levites, descending from Levi’s three sons: Gershon, Kohath, and Merari. Of them, it says they came near to Eleazar the priest. Eleazar means Whom God Helps or God Has Helped.

The matter to be resolved is the granting of Levitical cities for the people of the tribe to dwell in. As it is a matter to be determined by lot, Eleazar, being the high priest, is named first just as in Joshua 14:1 with the division of the land for the tribes. This same order was stated again in Joshua 17:4 and 19:51.

^{1 (con’t)} to Joshua the son of Nun,

The same order as the verses just mentioned continues where Eleazar is named before Joshua. 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.

Joshua is the civil and military leader of the nation and was naturally to be included in any such matter. Joshua means The Lord is Salvation.

^{1 (con’t)} and to the heads of the fathers’ houses of the tribes of the children of Israel.

These would be the men named in Numbers 34:16-28 who were also mentioned at the beginning of the land division in Joshua 14:1. At that time, they came before Eleazar and Joshua to receive their land inheritances.

They are now gathered together because of a law matter that must be settled which deals with cities within their land. These cities are to be made the possession of the Levites and this is now the appropriate time to settle the issue.

Of this, John Calvin’s comments completely miss the point of what is happening. He assumes that the people simply forgot about the Levites, saying, “For thus it usually happens, while everyone is paying attention to his own care, that he forgets his brothers.”

It is a ridiculous statement when considered. As the cities were within the borders of individual tribes, and those tribes are only now defined, it would have been impossible to assign the Levitical cities according to tribal inheritances until this point.

The assignment of the tribes and the granting of Joshua’s inheritance was complete at the end of Chapter 19. The designation of the cities of refuge comprised Chapter 20.

As seen, those cities were logically determined before the assignment of the Levitical cities, even though they are a part of the Levitical cities. Only now, and not through incompetence on behalf of the people, is it appropriate to define Levitical cities within the tribes. Therefore, only now do they come forward…

² And they spoke to them at Shiloh in the land of Canaan,

Shiloh is the place of the Tent of Meeting as first noted in Joshua 18:1. The congregation had moved from Gilgal to this more central location. Shiloh means Tranquility. Canaan signifies Humbled, Humiliated, or even Subdued.

^2 (con’t) saying, “The Lord commanded through Moses to give us cities to dwell in, with their common-lands for our livestock.”

More correctly, it reads: Yehovah tsivah b’yad Mosheh – “Yehovah commanded in hand Moses.” The term “in hand” signifies “by the authority of,” but that authority was transferred to the scroll. The Lord commanded it to Moses and Moses committed it to writing as a permanent written command. The matter now to be considered was specifically mentioned 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.” Numbers 35:1-3

This is what is being considered, in compliance with the mandate of law. Saying “from the inheritance of their possession” means that the matter was not ignorantly forgotten, but this is the time when it can be properly settled. The inheritance of the children of Israel is complete in the division of the land. Thus, the Levitical cities may be assigned accordingly.

³ So the children of Israel gave to the Levites from their inheritance,

The word “gave” is correct, but it may not mean, “Here are the cities we have decided to give to you,” as if the individual tribes determined the matter. Rather, it likely means that the process is directed by the Lord. The Lord gave the tribal inheritances to the children of Israel. From there, these cities are given out of those inheritances by the Lord.

Or it could be that the tribes allocated Levitical cities that were then assigned to the families of Levi according to the lot. If so, the Levities might have looked over the cities and given their preferences during the surveying of the land. Either way, the process of allotting them begins to be realized in the next words. They were…

^3 (con’t) at the commandment of the Lord, these cities and their common-lands:

el pi Yehovah – “unto mouth Yehovah.” This must be referring to what lies ahead because the cities were not named in Numbers 35, only the number of them was given. Therefore, the lot itself is being equated to the mouth (command) of Yehovah. This is what Numbers 35 says –

“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

With that remembered, it next says…

⁴ Now the lot came out for the families of the Kohathites.

Kohath was the second son of Levi, but from him descends the priestly line of Aaron. Thus, he is allotted the first portion. Depending on the root used for the name Kohath, it means either Obedience or Gathering/Assembly. From him, the first allotted portion will go to the priests…

^4 (con’t) And the children of Aaron the priest, who were of the Levites, had thirteen cities by lot

The translation is understandable, but it is completely out of order from the Hebrew, which reads, “and it was to the sons of Aaron the priest (from the Levites) …”

The way the Hebrew is worded, it clearly sets the priests off as a distinct class within the Levites. The meaning of the name Aaron is debated. Jones’ Dictionary renders it Very High.

Kohath received the first lot and then from there the sons of Aaron, descended from Kohath, then received the first lot of Kohath. It was…

^4 (con’t) from the tribe of Judah, from the tribe of Simeon, and from the tribe of Benjamin.

The words are correctly translated, and then in the Hebrew, the text ends with the words “in the lot, cities three ten.” The total is given at the end of the verse, not in the middle. It is to be noticed that even without naming them yet, the cities are located directly around Jerusalem.

Judah (Praise) is to its south, Simeon (He Who Hears) is within Judah, and Benjamin (Son of the Right Hand) is to its north. Thus, the priestly cities, by the providence of the lot from the Lord, place the priests in a somewhat circular fashion around the city.

As for the number thirteen, Bullinger says that “every occurrence of the number thirteen, and likewise of every multiple of it, stamps that with which it stands in connection with rebellion, apostasy, defection, corruption, disintegration, revolution, or some kindred idea.”

⁵ The rest of the children of Kohath had ten cities by lot from the families of the tribe of Ephraim, from the tribe of Dan, and from the half-tribe of Manasseh.

The Hebrew reads in a completely different order, “And to sons Kohath, the remainings, from families tribe Ephraim, and from tribe Dan, and from half-tribe Manasseh, in the lot, cities ten.”

Ephraim (Twice Fruitful/Ashes), Dan (Judge), and the half-tribe of Manasseh (He Shall Forget/From a Debt) are located just west and north of Benjamin. Ten signifies the perfection of divine order. As Bullinger notes, “It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

Albert Barnes states, “The non-priestly Kohathites had been diminished by the destruction of Korah and his company (Numbers 16). On comparing Numbers 26:57 following with Numbers 3:27 ff, two of the families of the Kohathites seem to have disappeared altogether. Hence, it is not surprising that the rest of the Kohathites were sufficiently accommodated in ten cities.”

The total number of cities for Kohath is twenty-three.

⁶ And the children of Gershon had thirteen cities by lot from the families of the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the half-tribe of Manasseh in Bashan.

Gershon was the first son born to Levi. His name means Expelled One or Exiled One. His allotment is also thirteen cities coming from Issachar (He is Wages), Asher (Happy), Naphtali (My Twistings/My Wrestlings), and from the other half-tribe of Manasseh across the Jordan in the Bashan (The Place of Fertile Soil).

The tribes within Canaan are located north of the half-tribe of Manasseh, but the area of Zebulun is omitted. The other half-tribe of Manasseh, east of the Jordan, is to the very north of the tribal inheritances.

⁷ The children of Merari according to their families had twelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun.

The name Merari comes from marar, to be bitter or to be strong. The i at the end may be possessive, and so it means either Bitterness or Strong or My Bitterness or My Strength.

He is the youngest son of Levi and his cities are somewhat dispersed. Reuben’s tribal land is the southernmost portion east of the Jordan. Gad is the middle tribe east of Jordan, just north of Reuben but south of Manasseh. However, the third area for his cities, which is in the land of Zebulun, is west of the Jordan in land locked between Issachar, Manasseh, Asher, and Naphtali.

Together, they will possess twelve cities, the number of perfection of government or of governmental perfection. Thus, all combined, there are – as directed by the Lord in Numbers 35 – forty-eight Levitical cities, six of which are cities of refuge.

⁸ And the children of Israel gave these cities with their common-lands by lot to the Levites,

As noted in verse 3, these were either chosen by the children of Israel and then allocated by lot or they were chosen by the Lord and then allocated by lot. Either way, they were given from within the tribal inheritances of the children of Israel. The common-lands are those lands explicitly described in Numbers 35 –

“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 35:4, 5

However the decision was made, the entire process was…

^8 (con’t) as the Lord had commanded by the hand of Moses.

ka’asher tsivah Yehovah b’yad Mosheh ba’goral – “According to which commanded in hand Moses, in the lot.” The Lord commanded Moses, Moses wrote out the words of law, and from the law, the lot was cast to determine these cities.

Concerning these cities, and of the Bible in general, there are always people who deny that these words could have been written at this time in Israel’s history. There simply were not enough priests and Levites to properly fill the cities. That is an error in understanding the layout and purpose of Levitical cities.

Just because these are designated as Levitical cities, it does not mean that only Levities lived in them. Nor does it mean that Levities only lived in Levitical cities. Though lengthy, Adam Clarke does a noble job of explaining the situation of these cities in relation to Israel –

“It has been asked in what sense did the Levites possess those cities, seeing they had no inheritance? To which it may be answered that it is not likely the Levites had the exclusive property of the cities in which they dwelt, for it is evident that the other Israelites dwelt among them. We know, says Calmet, by history, that the cities of the Levites were almost entirely filled with Israelites of other tribes. For instance, Gibeah of Benjamin, which is here given to the Levites, Joshua 21:17, was always peopled by the Benjamites, as appears from the history of the Levite, whose wife was so horribly abused by them; Judges 19:22-27. Saul and all his family dwelt in the same city; and David and his court spent the first years of his reign at Hebron, which was also a city of the Levites, Joshua 21:10. It appears, therefore, that they had no other property in those cities than merely the right to certain houses, which they might sell, but always with the right of perpetual redemption, for they could finally alienate nothing; and if the possessor of such a house, having sold it, did not redeem it at the year of jubilee, it reverted to the Levites. And as to their lands for their cattle, which extended two thousand cubits without the city, these they were not permitted to sell: they were considered as the Lord’s property. See Leviticus 25:32-34 (note), and the notes there. It is therefore very likely that, in the first instance, the Levites had simply the right to choose, in all the cities assigned them, the houses in which they were to dwell, and that those of the tribe to which the city belonged occupied all the other dwellings. There is also reason to believe that in process of time, when the families of the Levites increased, they had more dwellings assigned to them, which were probably built at the public expense. We may also observe that the Levites were not absolutely bound to live in these and no other cities: for when the tabernacle was at Nob, priests and Levites dwelt there, see 1 Samuel 21:1, etc.; and when the worship of God was established at Jerusalem, multitudes both of priests and Levites dwelt there, though it was no Levitical city: as did the courses of priests afterwards at Jericho. This was a circumstance which Moses had foreseen, and for which he had provided. See Deuteronomy 18:6, etc.”

He is correct in this. As this is so, there must be more than what is seen on the surface. The Lord chose the number of the cities before Israel ever entered the land. The lot determined who went where within these cities, and yet, they were not bound to these cities, as if they had to permanently dwell in them. More is going on for us to consider.

Separated in Jacob and divided in Israel
The tribe of Levi is to be dispersed
And yet, from it there is a marvelous story to tell
Redemption from the land that was cursed

God’s Christ will come and bring healing
Into the world that He created
This blessed way that God is dealing
With those who upon the Messiah have waited

A world at enmity with God
Is what Messiah will come to restore
Among His creatures He will trod
In the new world will be treasures galore

II. Pictures of Christ – Numbers and Names

The inheritances of the tribes are being used to reveal Christ in a marvelous way. Levi has no land inheritance of its own, and yet they do possess an inheritance. That was seen in Joshua 14:1-5 where it was noted –

“Because Levi, who anticipates Christ, has the Lord as their inheritance, there is no need for a land grant. … 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.”

What we are dealing with now follows in thought with the contents of that sermon. There are thirteen individual land grants. In order, they were Judah, Simeon, Benjamin, Ephraim, Dan, half-Manasseh, Issachar, Asher, Naphtali, half-Manasseh, Reuben, Gad, Zebulun.

As was noted earlier concerning the number thirteen, Bullinger says that “every occurrence of the number thirteen, and likewise of every multiple of it, stamps that with which it stands in connection with rebellion, apostasy, defection, corruption, disintegration, revolution, or some kindred idea.”

This is the state of the world without Christ. Israel is being used to reveal this. However, Bullinger explains further concerning the number later in his book. He says –

“THE CONNECTION OF THE NUMBER THIRTEEN WITH SUBSTITUTION AND ATONEMENT The Saviour, though without sin, was ‘made sin,’ or a sin-offering, for His people. He was ‘wounded for our transgressions,’ and bruised for their iniquities. He was, in fact, ‘NUMBERED WITH THE TRANSGRESSORS’ (Isa 53:12). Therefore this number is not only the all-pervading factor of SIN, but also of sin’s atonement. It is not only the number which brands the sinner as a rebel against God, but it is the number borne by the sinner’s Substitute. His very names in the Old Testament, before the work of Atonement was entered on or accomplished, are all multiples of 13, just as His names, afterwards in the New Testament and when the work of Atonement was carried out, are all multiples of 8.

• Christ 1480 (8×185)
• Lord 800 (8×100)
• Our Lord 1768 (8×221)
• Saviour 1408 (8x8x22)
• Emmanuel 25600 (8x8x8x50)
• Messiah 656 (8×82) ● Son 880 (8×110) The Old Testament names are:–
• Jehovah = 26 (13×2)
• Adonai = 65 (13×5)
• Ha-Elohim = 91 (13×7)
• Messiah, as given in Psalm 2, a form in which it occurs 10 times, ‘His Anointed’ = 364 (13×28)–the very number of Satan himself.”

The world without Christ is fallen, and Christ came to redeem the world, taking on the appearance of sinful man and bearing his guilt. By adding Levi to the inheritance, the grants total fourteen. Bullinger defines the number, saying –

“FOURTEEN being a multiple of seven, partakes of its significance; and, being double that number, implies a double measure of spiritual perfection. The number two with which it is combined (2×7) may, however, bring its own significance into its meaning, as in Matthew 1, where the genealogy of Jesus Christ is divided up and given in sets of 14 (2×7) generations, two being the number associated with incarnation.” Bullinger

Using Israel as a picture of the world, despite their rebellion and apostasy in the earthly realm, because of Levi, the Lord has placed His stamp upon them in the spiritual realm.

Likewise, with Jesus’ incarnation, the fallen world can be brought to a state of perfection once again. Christ is like the glue that binds all else together. This connection between Christ and fallen man is further explained in the passage today.

There are three sons of Levi. Three is the number of Divine Perfection. Bullinger says it “points us to what is real, essential, perfect, substantial, complete, and Divine.”

Despite there being three sons, there are four allotments because Kohath is divided into two – the sons of Aaron and the rest. Bullinger notes that four refers to all that is created. It points to material completeness. It is the world number and especially the city number.

The first family, that of Kohath, is divided into two portions. Two is the number of difference. In two, there is a contrast and yet there is a confirmation of things. For example, the Bible has two testaments. They contrast and yet they confirm the whole word of God.

Kohath, Obedience, is so divided. The first lot was for the sons of Aaron (Very High), each tribe of his allotted cities is a picture of Jesus, the Son of the Most High. He is the Praise of God (Judah). He is He Who Hears (meaning obeys) God (Simeon), He is the Son of the Right Hand (Benjamin).

And yet, they are given thirteen cities, the number of disorder, disintegration, etc. It is the state of the world into which Christ entered. But, as Bullinger explained, thirteen is connected to substitution and atonement. He is the fulfillment of everything associated with the priestly duties of substitution and atonement, as was made perfectly evident in the Leviticus sermons.

The second lot, the contrast and yet the confirmation, is seen in the remaining ten cities given to the rest of Kohath. Christ’s work is the perfection of divine order. He was Twice Fruitful in His Work through the Ashes of His afflictions (Ephraim), bringing in Jew and Gentile. He is the Judge of sin (Dan), it having been judged in Him. With that He Shall Forget their Sin, having paid sin’s penalty, From a Debt (Manasseh).

The second son is Gershon, Exiled One. This speaks of Christ in His work as well. He is Wages (Issachar) for the sin of man. He is Happy/Blessed (Asher) in the completion of His effort which was revealed in (Naphtali) My Wrestlings. He, the true Israel, wrestled with God and prevailed.

This was an allotment of thirteen cities, signifying the substitutionary and atoning work of Christ, despite the state of disorder and disintegration in the world which He entered.

The third son, Merari, anticipates Christ. The name means either My Bitterness or My Strength. They are two sides of the same coin because bitterness includes the idea of that which is strong. Either name will suffice. The completion of Christ’s work is the proof of God’s declaration of the Sonship of Christ – See a Son (Reuben). In the resurrection is realized His Fortune (Gad) and the granting of the Glorious Dwelling Place (Zebulun) as His rightful due.

This was an allotment of twelve cities, governmental perfection/perfection of government.

Everything about these allotted cities reveals the workings of God in Christ. And yet, there is another aspect of them seen in the Numbers 35 sermon which began to be revealed again in the Joshua 20 sermon. The six cities of refuge, although being a part of Levi’s allotment, are separate and unique.

There are 48 cities, but six are set apart from the others. In Numbers 35:6, it said –

“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.”

The forty-two cities are secondary to the highly important designation of six cities of refuge. The Levitical cities are six plus forty-two first and foremost. One could say that the United States was first 13 with 37 states added later. Although all are equal, there is a special note of honor held among those designated first. 

Without the need to count on your fingers, I can tell you that 6 + 42 = 48. Bullinger notes that six “has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.” Simply put, it reveals fallen man. However, it also reveals Christ who came in the appearance of fallen man.

Forty-two is a most interesting number. Bullinger says it is a number connected with Antichrist, giving examples to support this. He then notes –

“Being a multiple of seven, it might be supposed that it would be connected with spiritual perfection. But it is the product of six times seven. Six, therefore, being the number of Man, and man’s opposition to God, forty-two becomes significant of the working out of man’s opposition to God.

There may be something more in the common phrase about things being all ‘sixes and sevens.’ They are so, indeed, when man is mixed up with the things of God, and when religious ‘flesh’ engages in spiritual things.”

Of the number 48, the obvious division of it by 12 and 4 is not to be missed. Twelve signifies the perfection of government. Four represents the number of material completeness. It is the world number, and especially the “city” number.

Thus, in these cities, one can see a representation of the kingdom of God in the world, with a special focus on 1) fallen man which is represented by the six cities of refuge, as well as 2) the kingdom of antichrist (the world opposed to God where religious flesh engages in spiritual things).

Despite the seeming contradiction in the individual numbers 6 and 42, with that of 48, it reveals that when taken together, the first two combine to form the perfection of God’s government in creation, or – more specifically – what God has used to form the kingdom of God in the world through the work of Christ.

It is a rather marvelous picture of Him, working through Christ, and forming this universal government, highlighted by those who come to take refuge in Him.

As seen earlier in Joshua 14:1-5, in these allotments, Levi anticipates Christ and His work in numerous ways. Levi is allotted his inheritance (the Lord is his inheritance) within Israel, dispersed among the other thirteen allotments.

Despite the disorder, disintegration, corruption, and so forth of Israel, God brought Jesus into the world through them. In His incarnation, He resided among them and brought them – meaning the commonwealth of Israel – into a double measure of spiritual perfection, inclusive of both Jew and Gentile.

The dispersion of Levi throughout the land meant that Levi always walked among the people. This is what is reflected about God in Christ according to Paul in 2 Corinthians 6 –

“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. The Levites were to minister to the people in the things of the Lord, keeping them properly educated in the law. 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 here in 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.

When we consider Levi, as a tribe, their duties, their inheritance – all of it – anticipates the Person and work of Jesus. But this should not be 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. It is all in the numbers and names and it is marvelous.

Closing Verse: “Mercy and truth have met together;
Righteousness and peace have kissed.
¹¹ Truth shall spring out of the earth,
And righteousness shall look down from heaven.” Psalm 85:10, 11

Next Week: Joshua 21:9-19 They are designated for all of them, from the greatest to the least… (The Cities of the Children of Aaron, the Priest) (46^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.

Cities to Dwell In

Then the heads of the fathers’ houses
Of the Levites came near to Eleazar the priest
To Joshua the son of Nun, and to the heads of the fathers’ houses
Of the tribes of the children of Israel – the greatest to the least

And they spoke to them at Shiloh in the land of Canaan
Saying, “The LORD commanded, through Moses He did talk
To give us cities to dwell in
With their common-lands for our livestock

So the children of Israel
Gave to the Levites from their inheritance, as the law demands
At the commandment of the LORD
These cities and their common-lands:

Now the lot came out for the families of the Kohathites
And the children of Aaron the priest, who were
———-of the Levites we know
Had thirteen cities by lot from the tribe of Judah
From the tribe of Simeon, and from the tribe of Benjamin also

The rest of the children of Kohath
Had ten cities by lot on that day
From the families of the tribe of Ephraim, from the tribe of Dan
And from the half-tribe of Manasseh

And the children of Gershon had thirteen cities by lot
From the families of the tribe of Issachar, they came on
From the tribe of Asher, from the tribe of Naphtali
And from the half-tribe of Manasseh in Bashan

The children of Merari
According to their families had twelve cities, these they did accrue
From the tribe of Reuben, from the tribe of Gad
And from the tribe of Zebulun too

And the children of Israel gave these cities
With their common-lands by lot to the Levites
As the LORD had commanded
By the hand of Moses, they were given these sites

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…

 

 

 

 

 

 

 

 

 

 

 

 

Then the heads of the fathers’ houses of the Levites came near to Eleazar the priest, to Joshua the son of Nun, and to the heads of the fathers’ houses of the tribes of the children of Israel. ² And they spoke to them at Shiloh in the land of Canaan, saying, “The Lord commanded through Moses to give us cities to dwell in, with their common-lands for our livestock.” ³ So the children of Israel gave to the Levites from their inheritance, at the commandment of the Lord, these cities and their common-lands:

⁴ Now the lot came out for the families of the Kohathites. And the children of Aaron the priest, who were of the Levites, had thirteen cities by lot from the tribe of Judah, from the tribe of Simeon, and from the tribe of Benjamin. ⁵ The rest of the children of Kohath had ten cities by lot from the families of the tribe of Ephraim, from the tribe of Dan, and from the half-tribe of Manasseh.

⁶ And the children of Gershon had thirteen cities by lot from the families of the tribe of Issachar, from the tribe of Asher, from the tribe of Naphtali, and from the half-tribe of Manasseh in Bashan.

⁷ The children of Merari according to their families had twelve cities from the tribe of Reuben, from the tribe of Gad, and from the tribe of Zebulun.

⁸ And the children of Israel gave these cities with their common-lands by lot to the Levites, as the Lord had commanded by the hand of Moses.

 

 

Artwork by Douglas Kallerson

Joshua 20:1-9
Cities of Refuge

Speaking personally, I love the word of God so deeply that I often have to stop and reflect on it. To love the Lord but not His word is illogical. “I love Jesus so much! I just don’t really like the Bible.” Such a thought cannot be.

Likewise, to say, “I love the Bible. It is so deep and its mysteries are so profound,” may sound quite wonderful, but does a person who says that love the Giver of the word as much as he loves the word itself? Making the Bible into an idol is not difficult. It is actually as common as people in pews on Sunday morning in some churches.

Some people may idolize a particular version of the Bible. Others turn what the Bible may be conveying about the spirit world, specific patterns, numerical calculations, etc. into an idol. And yet, there is not a deep-seated love for, or honoring of, the Lord who spoke out the word. That, too, is illogical.

The two, the Lord and His word, are not to be separated. What the Lord speaks out is a reflection of who He is. We are to love the word because it is His word. We are to love the Lord who has revealed Himself through the word.

We are to seek out its mysteries because they reveal aspects of Him to us. In it, we find wisdom, love, truth, hope, anticipation of fellowship, and so much more. These are things that stem from Him, from His very being.

Text Verse: “I rejoice at Your word
As one who finds great treasure.” Psalm 119:162

What got me thinking about these things is what it says in verse 2 of our passage today. We are reading the words of the Lord when we read the Bible. Therefore, we need to consider this as we read it. God is revealing Himself to us through the word.

In turn, the word is revealing God to us when we read it. If we really want to know who He is and what He is like, we can find out by reading the Bible.

If we read the Bible looking for mysteries that God has placed there, without considering God who put them there, we are wasting our time. People do that.

There are websites dedicated to Bible codes. They attempt to tell the future, explain why things have happened or will happen, and so on. And yet, those sites are often frequented by, or even owned by, unbelievers.

Today, we will look into the mysteries of the cities of refuge again as we did in Numbers 35. I admit, I plagiarized the details of that sermon for this one. But it is so filled with the marvel of what God has done through Jesus that it is as exciting to me today as when I weighed its meaning some years ago.

This is what the Bible is about: Exploring the word of God because it is God’s word. The beauty of Jesus Christ is too precious to overlook when we are exploring the word. Let us have both a heart for God in Christ and a love for the word that tells us of Him. This is the sweet spot.

Such great things 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. He May Dwell Among Them (verses 1-6)

The Lord also spoke to Joshua, saying,

As so often was the case in the books of Moses, the word translated as “also” is “and” in the original. Though the words are recorded immediately after the final parceling of the land to the various tribes, the words here may have occurred at any point. What is stated is categorical, not necessarily chronological.

The reason this is categorical is because these cities are being appointed before the appointment of the Levitical cities, which starts in the next chapter. This is the opposite of Numbers 35 where the command was given to provide Levitical cities, out of which were to then be taken cities of refuge. That is recorded in Numbers 35:1-8.

What is to be conveyed in the coming verses is in fulfillment of the words of law found mostly in Numbers 35, but which is also mentioned in Exodus 21:13 and Deuteronomy 4 & 19. With that, the words of the Lord to Joshua begin with…

² “Speak to the children of Israel, saying:

This is a phrase commonly spoken by the Lord in Leviticus and Numbers when He spoke to Moses. This is the only time the exact phrase is used in Joshua, and it is based upon the words of Numbers 35:9-34 which are the same as here –

“Then the Lord spoke to Moses, saying, ¹⁰ ‘Speak to the children of Israel, and say to them: ‘When you cross the Jordan into the land of Canaan, ¹¹ then you shall appoint cities to be cities of refuge for you, that the manslayer who kills any person accidentally may flee there.’” Numbers 35:9-11

That appointment begins to be seen in the next words…

^{2 (con’t)} ‘Appoint for yourselves cities of refuge,

There is an article before “refuge” that should be included: tenu lakhem eth are ha’miqlath– “appoint to you cities the refuge.” The word translated as refuge is miqlath. It is seen twenty times, but only two of them are outside of Numbers 35 and Joshua 20 & 21. Those other two are in 1 Chronicles 6 which simply repeats the granting of the cities.

However, the article is combined with miqlat only four times: in Numbers 35:6, Joshua 20:2, and 1 Chronicles. For example, in Numbers 35, the word miqlath is used eleven times, but only the first time was the article included –

“Now among the cities which you will give to the Levites you shall appoint six cities of [the] refuge, to which a manslayer may flee.” Numbers 35:6

In other words, there are cities of refuge which, when taken together, form “the Refuge.” That is what is again being addressed by the Lord to Joshua.

The word miqlath comes from the word qalath, which is found only in Leviticus 22:23 and which, surprisingly, means “stunted.” In Leviticus, it referred to not offering anything stunted to the Lord for fulfilling a vow.

The connection between the words is the idea that when one is in a place of refuge, or asylum, they are taken in. Their lives are thus stunted from going out. One might say they are cities of the stunted, but in the sense that they are cities of the protected. These cities are next said by the Lord to be…

^{2 (con’t)} of which I spoke to you through Moses,

asher dibarti alekhem b’yad mosheh – “which I spoke to you in hand Moses.” Think of what is said! The Lord spoke “in the hand of Moses.” What Moses wrote is the word of the Lord. This means that what is compiled IS the word of God.

It is conveyed directly from His mouth to the paper and ink held by the hand of Moses. From there, it is read into the ear of the hearer or the mind of the reader. If people truly grasped the magnitude of these words, they would – wisely – treat the words of Scripture with care and humility.

Two significant points can be deduced from what has been said. The first is that because the Lord is referring to information coming from Exodus, Numbers, and Deuteronomy, He considered these books as a part of a whole.

The second is based on the fact that the same formula is used here in Joshua as was used in Numbers 35, “And the Lord spoke to Joshua saying.” However, new information is added to that which was given to Moses. And so, what Joshua is recording for the hearing of the people is also the direct spoken word of God and it bears the same weight and authority as the books of Moses because they are a continuation of what Moses had received. With that considered…

³ that the slayer who kills a person accidentally or unintentionally may flee there;

The Hebrew is difficult but precise: lanus shamah rotseakh makeh nephesh bishgagah bivli daath – “to flee there slayer, striker soul in inadvertence, in lack of knowledge.” The repetition of the thought, being stated in two different ways, is to ensure that someone who purposefully killed another was not entitled to such an allowance.

However, a person who inadvertently struck another person, killing him without premeditation was to be given the opportunity to flee to such a city of refuge as a protection, as it next says…

^3 (con’t) and they shall be your refuge from the avenger of blood.

The word translated as avenger is a verb, not a noun: v’hayu lakhem l’miqlath mi’goel ha’dam – “and shall be to you to refuge from avenging the blood.”

The word is gaal, to redeem or act as a kinsman. In this case, the word is translated as avenge, but it is the blood that is being redeemed through the act. Using avenge makes it understandable to us. It is, however, as if the blood is being bought back through the act of avenging.

The cultural allowance and expectation were that when blood was shed, there was to be an avenging of it. This is a protection from that. The avenger is the one who would carry out the act, but it is safety from the act of vengeance itself that is being focused on.

The words of the next verse are not found in the books of Moses. They are a fuller explanation of what is to be done when a person accidentally slays another. As these words are new, and as they are words spoken by the Lord to Joshua, it confirms what was said in verse 2. They bear the same weight and authority as what was spoken to Moses because they continue what Moses received.

⁴ And when he flees to one of those cities,

The words are not speaking of a specific person. Rather, it is a general statement about anyone in this category: v’nas el akhath me’he’arim ha’eleh – “And fleer unto one from the cities, the these.” It speaks of any such person who was described in the previous verse and who was to make a choice from the named cities of refuge to run there.

^4 (con’t) and stands at the entrance of the gate of the city,

v’amad petakh shaar ha’ir – “And stands door gate the city.” The man comes to the gate of the city, specifically the entryway to it, and demonstrates his intention to enter the city. If the person is a manslayer, then he must first present his case…

^4 (con’t) and declares his case in the hearing of the elders of that city,

The wording is very specific: v’diber b’azene ha’ir ha’hi eth d’varav – “and speaks in ears elders the city, the he, words his.” In other words, he is presenting his case in his own words directly to the elders of the city. Nobody is speaking for him. The matter is his and his alone: “I have slain a man inadvertently and without premeditation and I desire refuge in your city.” If so…

^4 (con’t) they shall take him into the city as one of them, and give him a place, that he may dwell among them.

The precision of wording continues: v’as’phu oto ha’irah alehem v’nat’nu lo maqom v’yashav imam – “And gathered him, the city-ward, into them and give to him place. And dwelling with them.” Everything is stated carefully to ensure the matter is exactingly understood and precisely carried out.

Obviously, if he is lying, that will be determined at a trial which is carefully specified in Numbers 35. However, for the record of Joshua, the assumption is that of a person who is innocent and is determined to be so at the required hearing.

There is no need to repeat those details. The focus here is solely on the designation of the city and what it means to the person who is accepted into it because of his innocence. If so…

⁵ Then if the avenger of blood pursues him,

The words are verbs, making the clause one of action: v’ki yirdoph goel ha’dam akharav – “And according to pursuing avenging the blood after him.” The action of the avenger, not the avenger himself, is what is focused on. It is as if the process itself is alive. If the avenging comes following after…

^5 (con’t) they shall not deliver the slayer into his hand,

v’lo yasgiru eth ha’rotseakh b’yado – “and no shut up the slayer in his hand.” The meaning is to deliver. But the only way to describe it properly is that it would be as if the avenging force held out his hand like the angel of death and the elders took the poor fellow and handed him over. The avenging force would shut him up in his hand, taking away the freedom from death that he deserved…

^5 (con’t) because he struck his neighbor unintentionally, but did not hate him beforehand.

ki vivli daath hikah eth reehu v’lo sone hu lo mitmol shilshom – “because in lack of knowledge struck his neighbor and no hated he to him from yesterday, day before yesterday.” The words presuppose the innocence of anyone who is admitted into the city and is later found innocent. In other words, he is innocent until proven guilty, or he is just innocent altogether.

As long as the innocence was confirmed, at no time is he to be returned to the one avenging because the slaying was in innocence. Despite the guilt he bore as a manslayer, his life was to be spared while he remained within the sanctuary of refuge.

⁶ And he shall dwell in that city until he stands before the congregation for judgment,

The translation is fine except it says, “for the judgment.” It is the specific judgment that is to be held by the congregation as indicated in Numbers –

“However, if he pushes him suddenly without enmity, or throws anything at him without lying in wait, ²³ or uses a stone, by which a man could die, throwing it at him without seeing him, so that he dies, while he was not his enemy or seeking his harm, ²⁴ then the congregation shall judge between the manslayer and the avenger of blood according to these judgments. ²⁵ So the congregation shall deliver the manslayer from the hand of the avenger of blood, and the congregation shall return him to the city of refuge where he had fled, and he shall remain there until the death of the high priest who was anointed with the holy oil.” Numbers 35:22-25

The meaning is that the people of the city of refuge where the manslayer went sent him, probably under Levitical guard, back to the city where the killing had taken place. There would have been a preliminary trial at the Levitical city to see if he even qualified to be taken in.

Once summoned for a trial he would have been conducted to the city where the offense occurred for that trial. If guilty, he would be executed by the hand of the avenger. However, if found innocent, he would be returned to the Levitical city for refuge which would last for a set but indeterminate amount of time. This was, as just noted…

^6 (con’t) and until the death of the one who is high priest in those days.

ad moth ha’kohen ha’gadol asher yihyeh ba’yamim ha’hem – “until death the priest, the great, who is in the days, the those.” This makes the period of time he was to remain in the city of refuge completely unknowable.

One can see the providence of God in this. If what he did was the day when a new and young high priest was ordained, he may be there for the remainder of his life. If what he did was a week before the current high priest died, he would only have to be in refuge for that one week.

The reason for this mandate and this provision is two-fold. The first reason is that ha’kohen ha’gadol, or “the priest, the great,” represented the nation before God. He did this with the holy offerings, and in his mediatorial role on the Day of Atonement. This is seen several times, but two pertinent examples are found in Exodus and Leviticus –

“So Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place, as a memorial before the Lord continually. ³⁰ And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron’s heart when he goes in before the Lord. So Aaron shall bear the judgment of the children of Israel over his heart before the Lord continually.” Exodus 28:29,30

&

“Why have you not eaten the sin offering in a holy place, since it is most holy, and God has given it to you to bear the guilt of the congregation, to make atonement for them before the Lord? ¹⁸ See! Its blood was not brought inside the holy place; indeed you should have eaten it in a holy place, as I commanded.” Leviticus 10:17, 18

The high priest bore the judgment of the children of Israel, and the priest bore the guilt of the congregation through the eating of the sin offering. As the high priest was ultimately responsible for all such judgment, and for the rites of atonement on the Day of Atonement, he bore the guilt of the people. In the case of the manslayer, another thought, however, comes into play. Two more verses are needed to see this –

“Moreover you shall take no ransom for the life of a murderer who is guilty of death, but he shall surely be put to death.” Numbers 35:31

&

“So you shall not pollute the land where you are; for blood defiles the land, and no atonement can be made for the land, for the blood that is shed on it, except by the blood of him who shed it.” Numbers 35:33

The intentional manslayer must be put to death. Period. Nothing else was acceptable. But the one deemed innocent is also guilty of shedding blood, for which no atonement can be made, except by the blood of the one who shed it. Therefore, the Day of Atonement, where all other sins were atoned for, could not atone for his act.

However, because the high priest bore the judgment and the guilt of the manslayer, his death alone could expiate those sins. When he died, because he bore the guilt of the act, the act of the law – and thus the law of the act – died with him. The manslayer was now free from his guilt.

This is why the same word is used for both murderer and manslayer. The guilt of bloodshed is the same for both, regardless of it being intentional or unintentional. In Numbers 35, the word that defines the act, ratsakh, is first found as a precept of the law itself in the Sixth Commandment, “You shall not murder.”

People question if what Paul refers to in Colossians 2, and what the author of Hebrews says in Hebrews 7, 8, and 10 about the law being annulled in Christ, actually applies to the Ten Commandments. What is presented here answers that question. The Ten Commandments are the basis for the law, and they are – along with the entire law – annulled, obsolete, and set aside in Christ because Christ, the fulfillment of the law, was nailed to the cross.

The second reason is because in this there is a typological prefiguring of Christ. That will be explained later, but simply stated for now, the high priest was the mediator of the law. As this is so, the final judgment of the law, whether he officiated at the trial or not, was his.

As far as the person in the city of refuge, the time of his dwelling there would be solely up to that one determination – the death of the great priest – but it stood firm. At no time could he leave and be safe from the avenger of blood otherwise. This is seen next…

^6 (con’t) Then the slayer may return and come to his own city and his own house, to the city from which he fled.’”

az yashuv ha’rotseakh u-ba el iro v’el beto el ha’ir asher nas misham – “Then returning the slayer and come unto his city and unto his house, unto the city which fled from there.” The guilt of blood was atoned for by the death of the high priest. Because of this, the avenger of blood no longer had the right to take the life of the slayer. If he presumed to do so and carried through with his intent, he would then be tried as a murderer.

On the other hand, if the slayer left the city before the death of the high priest, and if he was caught and killed by the avenger of blood, no blood guilt could be imputed to the avenger –

“But if the manslayer at any time goes outside the limits of the city of refuge where he fled, ²⁷ and the avenger of blood finds him outside the limits of his city of refuge, and the avenger of blood kills the manslayer, he shall not be guilty of blood, ²⁸ because he should have remained in his city of refuge until the death of the high priest. But after the death of the high priest the manslayer may return to the land of his possession.” Numbers 35:26-28

Do not defile the land in which you live
For in the midst of you, there I dwell
To you the blessings of heaven, I will give
Or from Me will come the tortures of eternal hell

For I dwell among you; even I, the Lord
Therefore, be holy as I am holy – this you must be
In this, you will receive my promised reward
And peace shall exist between you and Me

Do not profane the land, but keep it pure and undefiled
And between us there will be a state of harmony
In this, upon you I shall have smiled
And together we shall dwell for all eternity

II. Consecrated Cities (verses 7-9)

⁷ So they appointed Kedesh in Galilee, in the mountains of Naphtali, Shechem in the mountains of Ephraim, and Kirjath Arba (which is Hebron) in the mountains of Judah.

Rather than “appoint,” it reads “consecrated,” or “sanctified” to express what occured: va’yaqdishu eth qedesh ba’galil b’har Naphtali v’eth shekhem b’har Ephraim v’eth qiryat arba hi khevron b’har Yehuda – “And consecrated Qedesh in the Galilee in Mount Naphtali, and Shechem in Mount Ephraim, and Kiryat Arba, it Hebron, in Mount Judah.”

The cities are listed from north to south and are strategically chosen to make fleeing to one of them as easy as possible from any point within the borders of Canaan.

Qedesh means Holy. Ha’Galil, or The Galilee, signifies a circular district, it is identical to galil, to pivot or turn. That, in turn, comes from galal, to roll away. Thus, like Gilgal it is The Liberty.

Naphtali means My Twistings or My Wrestlings, but it has a secondary meaning of Crafty. Shechem is identical to shekem, shoulder. Thus, it literally means Shoulder. However, that comes from shakam signifying to incline, as inclining the shoulder to a burden. Hence, it is normally translated as to rise or start early. Abarim defines Shechem as “(Having a Sense of) Responsibility.”

Ephraim means both Twice Fruitful and Ashes. Qiryath Arba means City of Four; Khevron means Alliance. Judah means Praise. Along with these, three others were already set apart by Moses in Deuteronomy 4…

⁸ And on the other side of the Jordan, by Jericho eastward, they assigned Bezer in the wilderness on the plain, from the tribe of Reuben, Ramoth in Gilead, from the tribe of Gad, and Golan in Bashan, from the tribe of Manasseh.

In contrast to the cites west of the Jordan, these are named from south to north. They are said to be beyond Jordan Jericho (the Descender/ Place of Fragrance) eastward, a word meaning to arise or appear.

The first is Betser. The name comes from batsar, meaning to enclose or make inaccessible, and so it means Fortress or Defense. However, it is identical to the word betser which means “precious ore.” That is seen only in Job 22 –

“Then you will lay your gold in the dust,
And the gold of Ophir among the stones of the brooks.
²⁵ Yes, the Almighty will be your gold
And your precious silver.” Job 22:24, 25

The idea is that the ore is what people use as a defense or a protection, but the person would put away this protection and trust in the Lord as his gold – meaning his protection – instead.

Betser is said to be “in the wilderness, in the plain.” The midbar, or wilderness, is a place of God’s grace and of closeness to God, but it is also a place of testing. Next, ha’mishor, or “the plain,” is a word that signifies a level place. Thus, it figuratively speaks of uprightness. It is “the place of uprightness.” Reuben means See, a Son.

Ramoth comes from rum, meaning “high” or “exalted.” Thus, it signifies Heights, or Lofty Place. The Gilead means, The Perpetual Fountain. Gad means Troop or Fortune. It signifies “a fortune for which a troublesome, invasive effort is made” (Abarim).

Golan comes from golah, meaning Exile. The NET Bible also defines it as “Their Captivity: Their Rejoicing.” The Bashan means something like The Place of Fertile Soil. Manasseh means He Shall Forget/From a Debt. With this noted, it next says…

⁹ These were the cities appointed for all the children of Israel and for the stranger who dwelt among them,

eleh hayu are ha’muadah l’kol bene Yisrael v’la’ger ha’gar b’tokam – “These were cities the Asylum to all sons Israel and to the stranger, the soujourning, in their midst.” Here is a word found only this once in the Bible, muadah. It is a noun meaning appointed, coming from yaad, to appoint. Being prefixed by an article, it signifies the Asylum.

Six cities have been designated. Six is the number of man, especially fallen man. It is five plus one, or grace plus man’s addition to it. It is seven minus one or coming short of spiritual perfection. These are given so…

^{9 (con’t)} that whoever killed a person accidentally might flee there,

la’nus shamah kal makeh nephesh bishgagah – “to flee there all striking a soul in inadvertence.” The repetition of this from verse 3 produces its own stress on the fact that this only applies to those who slayed another accidentally. If he was known to have killed a person willfully, he was not to be permanently admitted into the Asylum. But for the one who slayed by accident, he was brought in for safety…

*^{9 (fin)} and not die by the hand of the avenger of blood until he stood before the congregation.

v’lo yamuth b’yad goel ha’dam ad am’do liphne ha’edah – “and no dying in hand avenging the blood until he stands before the congregation.” Obviously, until there was a trial, the receiving city of refuge would not know if he was guilty or not.

Until that was determined, there was provision for protection. If he was innocent of intentional murder, he would be admitted permanently until his death or the death of the high priest.

Where can I go to save my life?
How can I get free from what has been done?
I killed a man, but not by strife
In innocence have I slain this one

But the avenger of blood waits for me
To take my life for what I have done
Is there a place where I can flee?
Is there a place where I can run?

Who will save me from what has come about?
Who can rescue me from what I have done?
Is there a chance for me? How will it come about?
Lord, my only hope is that to You I run

III. Pictures of Christ

By listing these cities of refuge prior to naming the Levitical cities, it emphasizes them as the cities of refuge, not that they are Levitical cities. This same idea was expressed in Numbers 35 where it said, “And the cities which you will give to the Levities – six cities, the refuge.”

The number six in Scripture speaks of man. Specifically, it speaks of the imperfection of man. It is five plus one, or grace plus man’s addition to it. It is seven minus one, or coming short of spiritual perfection. The number of cities is purposeful, and the meaning of these cities of refuge will reveal why six is the chosen number.

These, even before being named, are referred to as a whole, ha’miqlath, the Refuge. Coming from qalath, stunted, is not to be taken negatively. Rather, it is the state in which the person exists, meaning protected. It is the thought expressed by Paul in our relationship to Jesus –

“For you died, and your life is hidden with Christ in God. ⁴ When Christ who is our life appears, then you also will appear with Him in glory.” Colossians 3:3, 4

It is to these cities that one who killed accidentally could flee for refuge from “avenging the blood.” In this sense, the idea of blood is directly equated to life. There is to be a redeeming of the life lost by the one who shed the blood.

To save the person from this act because it was inadvertent, even though he is guilty of it, the cities of refuge were consecrated. They are a place of grace for those who fall short, but who seek refuge. The cities themselves do not save; they only protect. And they only do so by the voluntary act of the man staying in them.

Thus, the cities were anticipatory of Christ for Israel. One under the law still had the hope of Messiah, and in such a hope, the sin of the man was not imputed. This was spoken by David, and cited by Paul with these words –

“But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, ⁶ just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:
^7 ‘Blessed are those whose lawless deeds are forgiven,
And whose sins are covered;
⁸ Blessed is the man to whom the Lord shall not impute sin.’” Romans 4:5-8

David was a man under the law. It was a law that said sin was to be imputed. And yet David wrote that there was a blessedness for the man to whom the Lord did not impute sin. The law is of works, and yet a person could be deemed righteous by faith.

The city of refuge was such a place. The man was guilty, but his guilt could be taken away, although not by law. It could only be taken away by a provision of grace within the law – the anticipation of Messiah.

This was seen in the law when the priests ate the sacrifice of the sin offering in order to bear the sins of the people. However, Hebrews says that such sacrifices actually did nothing. The blood of bulls and goats could not take away sin. And so, these sacrifices were only anticipatory of the coming of Christ.

It was seen in each of the countless sacrifices of Leviticus and Numbers. Every detail anticipated Christ. And so, the sin animal offerings eaten by the priests did not actually take away the sin. The high priest alone bore the sin of the people in an anticipatory manner. That anticipation was of Christ to come.

And that leads to what is said of the high priest. He was the one anointed with the oil of the priesthood. That takes us back to Leviticus and what the anointing anticipated. The word mashakh, or anoint, is the root of mashiakh, Messiah, or Anointed One. In Isaiah 61, that Anointed One was anticipated –

“The Spirit of the Lord God is upon Me,
Because the Lord has anointed Me
To preach good tidings to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives,
And the opening of the prison to those who are bound.” Isaiah 61:1

Luke says that Christ went into the synagogue, read that portion of Scripture, and stated that it was fulfilled in their hearing. He was proclaiming that He was the One anointed by God as Messiah.

Those who had transgressed the law through bloodshed were safe in the Levitical city of refuge. When the high priest was alive, he bore the judgment and guilt of the offender. His role was given as an anticipatory type of Christ.

When Christ came, He actually could bear the guilt – and He did. He is the fulfillment of the Levitical city of refuge, of the animal bearer-of-guilt substitute, and also of the anointed high priest who then bore the guilt.

In that capacity, and with that burden of guilt, He died. As we said of the high priest of Israel, we can now say of the fulfillment of that high priestly position in Christ. When He died, because He bore the guilt of the act, the act of the law – and thus the law of the act – died with Him. The manslayer was now free from his guilt.

This is what Paul wrote about in Colossians 2. Though he is speaking to Gentiles, the premise remains the same concerning what occurred –

“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, ¹⁴ having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. ¹⁵ Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.” Colossians 2:13-15

The Anointed One, the Messiah, the true High Priest, died on the cross of Calvary, and the power of the law died with Him. In that death, the law is taken away, and the captives are set free.

Some claim that the idea of the city of refuge means that a person could lose his salvation. If he left the city, he was subject to the avenger of blood. Such is exactly the opposite. That is speaking of before, not after, the high priest dies.

That looked to Israel before the coming of Messiah. Those who trusted in Messiah, died in faith. They were kept in the City of Refuge until His coming. In the death of Messiah, the captives are freed. This thought cannot be taken to indicate a loss of salvation. Rather, it loudly proclaims eternal salvation.

As for the names of the cities, they explain the state of those in relation to Christ:

Kedesh in Galilee in Mount Naphtali speaks of those made Holy (Qedesh) in Liberty (Galil), meaning freedom from the law. Being in Mount Naphtali signifies a gathering of people brought in because of the work of Christ (Naphtali, My Wrestlings).

Shechem, (Having a Sense of) Responsibility, looks to the believer who understands his violation of the law and has accepted Christ’s fulfillment of it. Being in Mount Ephraim, Twice Fruitful/Ashes, signifies a gathering of people brought in because of the work of Christ – Jew and Gentile –
because of His sufferings, hence the ashes.

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.

Calling it Hebron, Alliance, looks to the relationship established between Christ and His people because of His work. Being in Mount of Judah, Praise, signifies a gathering of people who have been brought in because of Christ who is the Praise of God.

With those noted, verse 8 then renamed the cities east of the Jordan (the Descender/Christ in His incarnation) by Jericho (Place of Fragrance/surety of heaven) eastward (before the coming of Christ). It is all given in anticipation of the work of Christ.

Bezer, Defense, signifies that the manslayer can run to the Defense found in Christ, laying aside his own “gold” or protection, coming to the One who will protect him in Himself.

It is in the wilderness, the place where God’s grace is displayed, and it is in the plain, the place of the uprightness. As Paul says in Romans 10:4, “For Christ is the end of the law for righteousness to everyone who believes.” It is the state that one possesses in coming to Messiah.

That is found in the territory of Reuben, or See, a Son. It refers to the sonship relationship that has been established.

Ramoth – The manslayer can run to the Lofty Place. Though his actions deserve death, in Christ, God is willing to accept the one who comes to Him through Christ. As it says in 1 Peter 5:6, “Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time.”

In this, the person comes to the Gilead, The Perpetual Fountain, and is granted eternal life. Being in the land of Gad, it signifies a fortune for which a troublesome, invasive effort is made. In other words, it acknowledges the trials Christ went through in order to bring him to this spot of favor.

Golan – Exile. The person who flees into exile is the freest person of all, if it is captivity in Christ. As Paul says in 2 Corinthians 10:5, “…bringing every thought into captivity to the obedience of Christ.” This is said to be in the Bashan, or “The Place of Fertile Soil.”

It speaks of the fertile soil of the word of God. As Romans 10:17 says, “So then faith comes by hearing, and hearing by the word of God.” It was then said to be in the land of Manasseh, or He Shall Forget/From a Debt, signifying that Christ shall forget the past deeds of the person who has come to Him as He has paid their sin debt. The person is secure in the place of refuge, meaning Christ.

A careful study of the words shows that the Lord is conveying to believers the work of Christ and their state in these six cities of refuge, set aside for fallen man to be kept secure in Christ until the day he is brought back into the presence of God.

It must be remembered that if the manslayer left the city of refuge, it meant that he was under law, not under grace. That choice remains today. One can choose law, or he can choose grace, but he cannot have both. The author of Hebrews makes this clear when speaking of the New and the Old covenants –

“But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. ¹² Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. ¹³ For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, ¹⁴ how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? ¹⁵ And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.” Hebrews 9:11-15

Under law, the priest died and stayed dead but the law continued to condemn. In Christ, the High Priest died to remove the law, but because of the resurrection, He lives forever. His grace is offered freely unto eternal salvation.

The apostle John says that if we hate our brother, it is an act of murder. The intent of the heart is what God looks at, and we have all been found guilty because of the law. It may have been unintentional, but the stain remains. However, in Christ, we have a better hope than our failed actions. As Hebrews says –

“Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, ¹⁸ that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.” Hebrews 6:17, 18

Israel had cities of refuge set up until the coming of Christ. The tragically flawed thinking that we must continue to adhere to the Law of Moses since His coming is shown false in this passage.

In fact, it is a self-condemning act because such a person rejects what the law only anticipated – freedom in Christ. We have a Place of Refuge that we can flee to, in order to keep us from death. Let us flee to the grace of God in Christ and be saved from what we otherwise deserve.

Closing Verse: “O Lord, You have pleaded the case for my soul;
You have redeemed my life.” Lamentations 3:58

Next Week: Joshua 21:1-8 They’ll need these as the population starts a’swellin’… (Cities to Dwell In) (45^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.

Cities of Refuge

The LORD also spoke to Joshua, saying
“Speak to the children of Israel,” so He was relaying

“Appoint for yourselves cities of refuge
Of which I spoke to you through Moses, as you are aware
That the slayer who kills a person
Accidentally or unintentionally may flee there

“And they shall your refuge be
From the avenger of blood as directed by Me

“And when he flees to one of those cities
And stands at the entrance of the city gate
And declares his case in the hearing
Of the elders of that city, on that date

“They shall take him into the city
As one of them, so to you I tell
And give him a place
That he may among them dwell

“Then if the avenger of blood pursues him
They shall not deliver the slayer into his hand
Because he struck his neighbor unintentionally
But did not hate him beforehand

“And he shall dwell in that city
Until he stands for judgment before the congregation
And until the death of the one
Who is high priest in those days, the mediator for the nation

“Then the slayer may return and to his own city he shall tread
And his own house, to the city from which he fled”

So they appointed Kedesh in Galilee, in the mountains of Naphtali
Shechem in the mountains of Ephraim also
And Kirjath Arba (which is Hebron)
In the mountains of Judah is where the third was to go

And on the other side of the Jordan, by Jericho eastward
They assigned Bezer in the wilderness on the plain
———-from the tribe of Reuben on that day
Ramoth in Gilead, from the tribe of Gad
And Golan in Bashan, from the tribe of Manasseh

These were the cities appointed for all the children of Israel
And for the stranger who dwelt among them, so we understand
That whoever killed a person accidentally might flee there
And not die by the avenger of blood’s hand

Until he stood before the congregation
These were the cities designated for all the nation

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 Lord also spoke to Joshua, saying, ² “Speak to the children of Israel, saying: ‘Appoint for yourselves cities of refuge, of which I spoke to you through Moses, ³ that the slayer who kills a person accidentally or unintentionally may flee there; and they shall be your refuge from the avenger of blood. ⁴ And when he flees to one of those cities, and stands at the entrance of the gate of the city, and declares his case in the hearing of the elders of that city, they shall take him into the city as one of them, and give him a place, that he may dwell among them. ⁵ Then if the avenger of blood pursues him, they shall not deliver the slayer into his hand, because he struck his neighbor unintentionally, but did not hate him beforehand. ⁶ And he shall dwell in that city until he stands before the congregation for judgment, and until the death of the one who is high priest in those days. Then the slayer may return and come to his own city and his own house, to the city from which he fled.’”

⁷ So they appointed Kedesh in Galilee, in the mountains of Naphtali, Shechem in the mountains of Ephraim, and Kirjath Arba (which is Hebron) in the mountains of Judah. ⁸ And on the other side of the Jordan, by Jericho eastward, they assigned Bezer in the wilderness on the plain, from the tribe of Reuben, Ramoth in Gilead, from the tribe of Gad, and Golan in Bashan, from the tribe of Manasseh. ⁹ These were the cities appointed for all the children of Israel and for the stranger who dwelt among them, that whoever killed a person accidentally might flee there, and not die by the hand of the avenger of blood until he stood before the congregation.

 

 

 

 

 

 

 

 

 

Artwork by Doug Kallerson

Joshua 19:40-51
The Inheritance of Dan and That of Joshua

Today’s passage details the final land allotment granted to the tribes of Israel. Along with this grant is a final note about a land grant given to Joshua. As you will see, this is not unlike what is occurring with the inheritance of Jesus.

The inheritances of those east of the Jordan signify those Jews who believed in the coming Messiah before Jesus came while the law was still in effect. We have seen tribal allotments that have detailed the life and work of Christ and its effects as realized in those He has saved.

We have seen how the Gentiles are included in this as detailed in the giving of Caleb’s inheritance. Those who are west of the Jordan reflect the salvation of national Israel at some future point, including Jesus’ rightful inheritance of that fact, represented in the passage from Joshua 17:14-18.

Through each step, the borders, the cities, and the other details have been presented have shown us typological representations of what Christ did, how He did it, and what it means for us. Our faith should be strengthened as we consider it all.

What He has done for us in the securing of our inheritance will be realized someday. We can have confidence in this. But if you think about it, because it is future, even though it is accomplished in God’s eyes, Jesus really hasn’t yet received His inheritance. That won’t happen until the plan of redemption is finished.

Text Verse: “God, who at various times and in various ways spoke in time past to the fathers by the prophets, ² has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; ³ who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, ⁴ having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.” Hebrews 1:1-4

The author of Hebrews goes on to say what that more excellent name is, the Son of God. His inheritance is an acknowledgment of that. But unless all people know that it is God in Christ who has obtained this name, the inheritance is not really fully realized.

He has earned the right to eternal life through His sinless perfection. He has earned the right to the throne of David through His victory. He has secured a people for Himself from both Jews and Gentiles. And someday, that will be realized when we stand before Him.

But there are those in the world who deny Him or who never knew Him. For God to receive the full measure of glory through the bestowal of the inheritance, it necessarily means that all humanity must know what God in Christ has done.

This is the purpose of the final judgment at the Great White Throne noted in Revelation 20:11. This is also hinted at in Isaiah 45:23, in Romans 14:11, and in Philippians 2:10. Every knee shall bow before the Lord (Yehovah) by bowing before the Lord (Jesus).

This will be the moment when the inheritance is finally and fully realized. We Christians will already be living in our final state, enjoying the inheritance God has prepared for us. And Jesus will be partaking of that as well.

However, someday the fullness of what He has inherited will be realized. After the Great White Throne will come the new heaven and the new earth. Everything that Jesus is due to inherit will be realized because He is the Son of God.

How wonderful it is that believers will share in this inheritance. God in Christ has perfected all things and poured out His grace upon those who will simply come to Him by faith. What a marvelous story of love and redemption.

It’s all 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 Seventh Lot (verses 40-48)

The narrative will now complete the record of the seven tribal land inheritances which are being assigned according to the lot. The first was to Benjamin. After him was Simeon, then Zebulun, Issachar, Asher, and Naphtali. The seventh and final lot is now designated and detailed for the tribe of Dan…

⁴⁰ The seventh lot came out for the tribe of the children of Dan according to their families.

Unlike the other tribes, the wording is reversed from the usual manner in which the lots are presented. Unfortunately, almost every translation ignores this when it should be highlighted: l’mateh bene dan l’misp’hotam yatsa ha’goral ha’sh’vii – “To tribe sons Dan to their families went out the lot, the seventh.”

The reason may be as simple as it being the last lot to be cast. Hence, instead of saying, “The seventh lot came out … according to their families,” it says, “To… their families the seventh lot went out.” Therefore, it is a way of closing out the lots by stating the number last.

Being the seventh lot, it is the number of spiritual perfection. Without this final lot, there would be only imperfection. But with the inclusion of Dan, it brings the matter of inheritances to their rightful state before the Lord.

As for Dan, he was Jacob’s fifth son and the first son of Rachel’s maidservant Bilhah. The lot drawn for him comes after Naphtali despite him being born earlier to Bilhah. As has already been seen, the sons of the maidservants are detailed after those of Jacob’s wives, Leah and Rachel. But why these two are out of birth order is not stated. Bullinger defines the number five, saying –

“Five is four plus one (4+1). We have had hitherto the three persons of the Godhead, and their manifestation in creation. Now we have a further revelation of a People called out from mankind, redeemed and saved, to walk with God from earth to heaven. Hence, Redemption follows creation. Inasmuch as in consequence of the fall of man creation came under the curse and was ‘made subject to vanity,’ therefore man and creation must be redeemed. Thus we have:

1. Father
2. Son
3. Spirit
4. Creation
5. Redemption

These are the five great mysteries, and five is therefore the number of GRACE.”

The record of Dan’s birth is found in Genesis 30 –

“Now when Rachel saw that she bore Jacob no children, Rachel envied her sister, and said to Jacob, ‘Give me children, or else I die!’
² And Jacob’s anger was aroused against Rachel, and he said, ‘Am I in the place of God, who has withheld from you the fruit of the womb?’
³ So she said, ‘Here is my maid Bilhah; go in to her, and she will bear a child on my knees, that I also may have children by her.’ ⁴ Then she gave him Bilhah her maid as wife, and Jacob went in to her. ⁵ And Bilhah conceived and bore Jacob a son. ⁶ Then Rachel said, ‘God has judged my case; and He has also heard my voice and given me a son.’ Therefore she called his name Dan.” Genesis 30:1-6

In her exclamation, Rachel makes a wordplay on the verb din, to judge. Therefore, the name Dan means Judge or Judging.

On the march from Sinai to Canaan, Dan, Asher, and Naphtali were stationed north of the tabernacle under the standard of Dan. In the order of marching, this was the final standard to break camp and move. As the leader of this group, they had the honor of taking up the rear guard . Dan was also the second most numerous tribe behind Judah in both of the censuses.

As for the parcel allotted to Dan, Keil gives a description for us –

“This fell to the west of Benjamin, between Judah and Ephraim, and was formed by Judah giving up some of its northern towns, and Ephraim some of its southern towns, to the Danites, so as to furnish them with a territory proportionate to their number. It was situated for the most part in the lowland (shephelah), including, however, the hill country between the Mediterranean and the mountains, and extended over a portion of the plain of Sharon, so that it belonged to one of the most fruitful portions of Palestine.” Keil

With this general description understood, the verses continue…

⁴¹ And the territory of their inheritance was Zorah, Eshtaol, Ir Shemesh,

Literally: tsar’ah v’eshtaol v’ir shemesh – “Zorah and Eshtaol and Ir Shemesh.” The boundaries of the parcel are not given because they were easily identified from the positioning of Dan in relation to the three adjoining tribes. Thus, only the cities are named.

The borders adjoin the three most powerful tribes, Judah on the south and Ephraim and Benjamin together covering the north and east. The Mediterranean Sea was to be the western border. They also were bordered by the location where the unconquered Philistines remained throughout Israel’s history.

Zorah comes from either tsirah, a collective word meaning hornets, or tsaraath, leprosy. Thus, it literally means either Hornet(s) or Leprosy. However, both are a type of affliction because the hornet is metaphorically used as an instrument of war, driving out the enemies. For example, this is seen in Exodus 23 –

“I will send My fear before you, I will cause confusion among all the people to whom you come, and will make all your enemies turn their backs to you. ²⁸ And I will send hornets before you, which shall drive out the Hivite, the Canaanite, and the Hittite from before you.” Exodus 23:27, 28

Therefore, this location may be metaphorically named Afflictions or Afflicters. Zorah was found to be within Judah’s inheritance in Joshua 15:33. The same is true with the next city, Eshtaol, which is listed along with Zorah in the same verse.

Eshtaol is listed by Strong’s under the root shaal, to ask for or inquire. Thus, he defines it as Entreaty. However, without explanation, he also defines it as “to found” and thus, Establish.

Zorah and Eshtaol will become famous as the general location from which Samson will come –

“So the woman bore a son and called his name Samson; and the child grew, and the Lord blessed him. ²⁵ And the Spirit of the Lord began to move upon him at Mahaneh Dan between Zorah and Eshtaol.” Judges 13:24, 25

Ir Shemesh comes from ir, a city, and shemesh, the sun. Thus, it is City of the Sun.

⁴² Shaalabbin, Aijalon, Jethlah,

Each name is prefixed by “and” in the Hebrew. Aijalon is noted as a Levitical city in Joshua 21.

The roots of Shaalabbin are shual, a fox, and bin (to discern). Shual comes from shoal, hollow of the hand or a handful because the fox is a burrowing animal. Abarim defines it as Sly Fox or Understanding by Ferreting.

However, it is certainly the same location known in Judges 1 and 1 Kings 4 as Shaalbim. Thus, most commentators call it Foxes or Place of Foxes. Despite that, the spelling is purposeful here and seems to indicate more than just a plural form of Fox.

Aijalon comes from ayyal or deer. It means Place of the Deer. However, that comes from the same as ayil, or ram, which is derived from a word indicating strength. Thus, as seen in Joshua 10, Place of Strength is not out of line.

Jethlah is found only here. It comes from talah, to hang as on a gibbet rather than a gallows. Strong’s defines it as It Will Hang.

⁴³ Elon, Timnah, Ekron,

Each name is prefixed by the word “and” in the text. Elon means Oak. But that is also derived from ayil, a ram. That is then derived from ul, a word that gives the sense of strength. As such, the idea of an oak, like a ram, is that of strength.

Timnah (Heb: Thimnathah) means Allotted Portion.

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. These are followed by…

⁴⁴ Eltekeh, Gibbethon, Baalath,

Again, each is prefixed by the word “and” in the original. Both Eltekeh and Gibbethon are listed as Levitical cities in Joshua 21.

Eltekeh is an interesting name. The first portion is from el, God (god). The second half may be from a root, tq’, not used in the Bible, but which is found in Arabic. It means fear or take heed. Thus, it would mean God is Dread or God-fearing.

However, it also may come from qo, a feminine word meaning to vomit. As such, it may mean God Vomits, God Vomits Her, etc.

Gibbethon is an intensive form of givah, a hill. Thus it means Mound, Height, or Lofty Place. But, as has been seen before, givah is connected in the New Testament to Gabbatha, the elevated knoll where Christ was judged before His crucifixion.

Baalath is derived from baal, lord or master. Being feminine, it would signify a lady of the house. For example, the word baalath is found in 1 Kings 17 –

“And it came to pass after these things, that the son of the woman, the mistress [baalath] of the house, fell sick; and his sickness was so sore, that there was no breath left in him.” 1 Kings 17:17 (KJV)

Thus, it signifies Lady or Mistress. Next…

⁴⁵ Jehud, Bene Berak, Gath Rimmon,

Each name is prefixed by “and” in the Hebrew.

Jehud, or Yehud, is found only here. The Hebrew spelling is a shortened form of Yehuda, Judah. Thus, it means Praise, Praised, or Let Him (God) Be Praised.

Bene Berak comes from ben, son, and baraq, lightning. As bene is plural, it literally means Sons of Lightning. But lightning is used to describe the state of something as well, such as a gleaming or glittering sword. Thus, it can also mean Sons of Brightness.

Gath Rimmon comes from gath, winepress, and rimmon, pomegranate. But as has been previously seen, the pomegranate symbolizes harvest-ready fruit and so it can further mean Mature Mind or Harvest Ready. Thus, it can also be interpreted as Winepress of the Mature Mind or Winepress of the Harvest Ready. Gath Rimmon is noted as a Levitical city in Joshua 21.

⁴⁶ Me Jarkon, and Rakkon, with the region near Joppa.

u-me ha’yarqon v’ha’raqon im ha’gevul mul yapho – “And Me the Jarkon, and the Rakkon, with the border against Joppa.”

Me-ha’Yarqon is found only here. It comes from mayim, waters, and yeraqon, mildew, paleness, lividness. That, in turn, comes from yereq, green. Thus, it is literally The Green Waters. But the idea extends to sickliness, such as in Jeremiah 30 –

“For thus says the Lord:
‘We have heard a voice of trembling,
Of fear, and not of peace.
⁶ Ask now, and see,
Whether a man is ever in labor with child?
So why do I see every man with his hands on his loins
Like a woman in labor,
And all faces turned pale [yeraqon]?
⁷ Alas! For that day is great,
So that none is like it;
And it is the time of Jacob’s trouble,
But he shall be saved out of it.” Jeremiah 30:5-7

Thus, it is no stretch to say this could mean Waters of the Sickness.

Ha’Rakkon is also only seen here. It comes from raqaq, to spit, or raq, thin. Translators define it as Thin Place, Green Place, or Place at the Shore. But it could also be The Spitting Place.

This area is said to be against (meaning in front of) Joppa or Yapho. That comes from yaphah, to be fair or beautiful. Hence, it means Beauty or Beautiful. With that, the words continue with…

⁴⁷ And the border of the children of Dan went beyond these,

v’yetse gevul bene dan mehem – “And went out border sons Dan from them.” This could mean one of several things. One would be that there is a limitation based on the named cities, being not enough from them to support the tribe. One can think of a bunch of people within the borders of an area, so many are they that they overflow the borders.

Or it may mean that Dan was given the land, but it returned to the previous inhabitants, having gone out from the possession of Dan. Or it could mean that because of what is said in the next clause, the borders expanded because of the migration of Dan out of their allotted borders. No matter what, because of this, there was an insufficient amount of land for them…

^{47 (con’t)} because the children of Dan went up to fight against Leshem and took it;

The word “because” would only make sense with the third option given in the previous clause. The Hebrew reads: va’yaalu bene dan va’yilakhamu im leshem va’yilk’du otah – “And went up sons Dan and warred with Leshem and struck her.” This is something that doesn’t occur until Judges 18 where the Danites from Zorah and Eshtaol went to the very north of the land, to Laish, and struck it.

This is near the area where the Jordan originates. Because it is so far north, the familiar phrase “from Dan to Beersheba” is seen in Scripture, signifying from the most northern city to the most southern, and thus it represents the entire land.

The name Leshem comes from leshem, a particular gemstone, possibly the jacinth or amber. It is one of the twelve stones noted in the breastplate of the high priest. Thus, it is Precious Stone. Next, it says…

^{47 (con’t)} and they struck it with the edge of the sword, took possession of it, and dwelt in it.

va’yaku otah l’pi kherev va’yirshu otah va’yesh’vu bah – “And struck her to mouth sword and dispossessed her and dwelt in her.” Rather than remaining in their allotted possession and subduing it, the men from Zorah and Eshtaol passed through much of the land of Israel to get to Leshem, at which time they took the area and it became their possession, and…

^{47 (con’t)} They called Leshem, Dan, after the name of Dan their father.

va’yiqreu l’leshem dan k’shem dan avihem – “And called to Leshem, Dan, according to name Dan their father.” Henceforth, this area retained this name. Even to this day, it is known as the area of Dan where the famous Tel Dan Nature Reserve is a popular spot for visitors.

The substance of the account is found in these verses –

“So the five men departed and went to Laish. They saw the people who were there, how they dwelt safely, in the manner of the Sidonians, quiet and secure. There were no rulers in the land who might put them to shame for anything. They were far from the Sidonians, and they had no ties with anyone. … So they took the things Micah had made, and the priest who had belonged to him, and went to Laish, to a people quiet and secure; and they struck them with the edge of the sword and burned the city with fire. ²⁸ There was no deliverer, because it was far from Sidon, and they had no ties with anyone. It was in the valley that belongs to Beth Rehob. So they rebuilt the city and dwelt there. ²⁹ And they called the name of the city Dan, after the name of Dan their father, who was born to Israel. However, the name of the city formerly was Laish.” Judges 18:7 & 27-29

And so, what we see here is a group of people who were unwilling to subdue the land they were granted and instead moved an extended distance from their tribal inheritance so that they could take an area where there were peaceful inhabitants that would be easy to destroy.

Reading the entire chapter where this account is recorded one sees several noticeable character flaws in this group of people. With that, the final verse of the inheritance is provided…

⁴⁸ This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

zoth nakhalath mateh bene dan l’misp’hotam he’arim ha’eleh v’khatsrehen – “This inheritance tribe Dan to their families, their cities, the these, and their villages.” With this, the cities of Dan, along with some of its borders, have been defined. What is the Lord telling us with all these names?

I will declare the decree
Because the battle is won
The Lord has said to Me
You are My Son

Today I have begotten You
Let heaven and earth rejoice and dance
For You are Faithful and True
Ask, and I will give the nations as Your inheritance

Great is the victory of the Lord Jesus
Great are the mighty things He has done
God in Christ had redeemed us
An inheritance through the giving of the Son

II. Joshua’s Inheritance (verses 49-51)

⁴⁹ When they had made an end of dividing the land as an inheritance according to their borders,

vay’kalu linkhol eth ha’arets ligvulotekha – “And ended to inheriting the land to her borders.” The meaning is that the entire land was divided and each tribe had received its allotted portion. Nothing was left unallocated, even if many areas were not yet subdued. It is only at this time that…

^{49 (con’t)} the children of Israel gave an inheritance among them to Joshua the son of Nun.

va’yit’nu bene Yisrael nakhalah lihoshua bin nun b’tokam – “and gave, sons Israel, inheritance to Joshua son Nun in their midst.” The words convey the character of the man. He didn’t seek out his own interest, but rather ensured every tribe had received its land.

And more, his portion was neither taken by him nor demanded. Rather, he asked for it and it was given to him by the sons of Israel. That is seen in the next verse. Despite being a fearless leader in battle, he was modest and caring towards his people placing them ahead of himself.

⁵⁰ According to the word of the Lord they gave him the city which he asked for,

al pi Yehovah nathenu lo eth ha’ir asher shaal – “Upon mouth Yehovah they gave to him the city which he asked.” Nothing is recorded of this in the books of Moses, but to say that the Lord didn’t say it would be an argument from silence.

However, it could be that the judgment came through the mediation of Eleazer the priest. Either way, the record says that Joshua asked for this and it was then granted by Israel at the word of the Lord. The city he asked for is next named…

^{50 (con’t)} Timnath Serah in the mountains of Ephraim; and he built the city and dwelt in it.

timnath serakh b’har Ephraim va’yivneh eth ha’ir va’yeshev bah – “Timnath Serah in Mount Ephraim and built the city and dwelt in her.” Of the name Timnath Serakh, Timnath is derived from Timnah, Allotted Portion, and Serakh comes from the verb sarakh, signifying to go free without bonds. Thus, the name is translated as Extra Portion, Abundant Portion, etc.

In Judges 2:9, the first and last letters are transposed, calling the place Timnath Kheres, or Portion of the Sun.

This location is said to be in Mount Ephraim. As has been seen in previous sermons, a mountain (har) is a lot of something gathered. It is synonymous with a large but centralized group of people.

Ephraim means Twice Fruitful with a secondary meaning of Ashes.

As for the city, Timnah Serah, it is not uncommon for scholars to suggest that the city already existed and Joshua simply rebuilt it. But as it is first mentioned here, it is probable that Joshua both built the city and named it as well. With this noted, it next says…

⁵¹ These were the inheritances which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel divided as an inheritance

More literally, the words read, “These the inheritances which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers to the tribes of the sons of Israel, caused to inherit…” (SLT).

This statement is given to show obedience to the command given by the Lord in Numbers 34:16-29 where Eleazar (Whom God Helps) and Joshua (The Lord is Salvation) the son of Nun (Increase) were to divide the land along with the leaders of the tribes who were designated by name at that time.

Thus, there is noted in these words faithful obedience to the command. This parceling out the inheritance is next said to have been conducted…

^{51 (con’t)} by lot in Shiloh before the Lord, at the door of the tabernacle of meeting.

b’goral b’shiloh liphne Yehovah petakh ohel moed – “in lot in Shiloh before Yehovah, door Tent Meeting.” Shiloh means Tranquility. This is where the Tent of Meeting was set up as recorded in Joshua 18:1.

This is now the ending of the thought that was stated by Joshua to those sent to survey the land in Joshua 18:8 –

“Then the men arose to go away; and Joshua charged those who went to survey the land, saying, ‘Go, walk through the land, survey it, and come back to me, that I may cast lots for you here before the Lord in Shiloh.’”

With this noted the verse and the chapter end saying…

*^51 (fin) So they made an end of dividing the country.

vay’kalu m’khaleq eth ha’arets – “And ended from dividing the land.” The land is divided, even if not totally subdued. The inheritances are set and were to remain unaffected by the years, through wars, or through intermarriages.

Each contingency for keeping these lands set and unchanged has been addressed, and all of it has been under the careful eye of the Lord who determined that it should be this way, even before He had called Israel out of Egypt.

If the lands continued to have the previous occupants dwelling in them, that would be the fault of those inheriting them, not the fault of the Lord who promised He would be with them and see them through the entire process of wiping those inhabitants out.

Likewise, our inheritances are set in Christ, but if we continue on living with those things that should be eradicated by us once the inheritance is received, it is our fault, not the Lord’s. And despite our failings, the surety of the inheritance remains.

The inheritance awaits so do not lose heart
We are accepted because of Jesus
If we stumble, let us make a new start
Press on because God has forgiven us

Nothing can separate us from the love of God
Which is in Christ Jesus our Lord
Let us be filled with thanks each step that we trod
Until that day when comes our heavenly reward

The inheritance awaits; the work is done
Not by us, but by Jesus Christ our Lord
Let us worship God through His Son
Until the day we obtain the heavenly reward

III. Pictures of Christ

As Dan’s lot is the seventh for the land yet to be divided, it brings the inheritance to a state of spiritual perfection. But more, as this process ends with Dan (Judge), the fifth son of Jacob, it signifies that the inheritance is completed on a note of grace.

The names look to the state of those in Christ as they await their inheritance and the result of Christ’s work for His people: spiritual perfection, expressed by the seventh lot. This comes as grace, expressed by Dan’s position as the fifth son born to Jacob.

Zorah, Afflictions, reflects the state of believers waiting to be glorified. Several verses indicate this, such as –

“Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day. ¹⁷ For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, ¹⁸ while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.” 2 Corinthians 4:16-18

Eshtaol, Entreaty, looks to our life while afflicted in Christ. We entreat the Lord for relief from them such as what Paul did –

“Concerning this thing I pleaded with the Lord three times that it might depart from me. ⁹ And He said to me, ‘My grace is sufficient for you, for My strength is made perfect in weakness.’ Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me.” 2 Corinthians 12:8, 9

Despite our inheritance being deemed in a state of spiritual perfection, we will still face things that seem contrary to that. And yet, His grace is sufficient to endure through them.

Ir Shemesh, City of the Sun, acknowledges that we anticipate Christ – the Sun of Righteousness of Malachi 4 – and His city with foundations, noted in Hebrews 11:10, awaits us because of what Christ has done to perfect us.

Shaalabbin, Understanding by Ferreting, is the faithful believer’s state as he searches out the wisdom of God from the word. It is how we grow in holiness as we await our final glorification and the Bema Seat judgment that lies ahead.

Aijalon, Place of Strength, is the place where the believer looks until that day, meaning to Christ Jesus. Jethlah, It Will Hang, speaks of where our sin hung, as Paul says –

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:21

That is the very act that made us spiritually perfect in God’s sight, and it is the place where God’s grace was communicated to His people.

Elon, Oak, indicating strength, reflects the act that brought us to our state of acceptance before God, meaning the work of Christ Jesus –

“For when we were still without strength, in due time Christ died for the ungodly. ⁷ For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. ⁸ But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. ⁹ Much more then, having now been justified by His blood, we shall be saved from wrath through Him.” Romans 5:6-9

Timnah, Allotted Portion, speaks of our grant because of the work of Christ.

Ekron, Offshoot, speaks of the state of believers in Christ. We reflect Him before God, being offshoots of what He has done to perfect us.

Eltekeh, God-fearing, speaks for itself. Having come to Christ, we have demonstrated that this is our position in Him. This is reflected in the next name, Gibbethon, or Mound. It looks to the spot where Christ was judged (Gabbatha), and in turn, the place where our sin was judged by God in Him.

Because of that, believers are brought into the church, an organic body of believers represented by Baalath, Lady, the church being a feminine noun in the Bible. This is seen, for example, in 2 John where John writes to the church –

“The Elder,
To the elect lady and her children, whom I love in truth, and not only I, but also all those who have known the truth, ² because of the truth which abides in us and will be with us forever.” 2 John 1:1, 2

Jehud, Praise, is an obvious connection to the expression of those in the church toward God because of Christ Jesus. Bene Berak, or Sons of Brightness, speaks of the radiance of those who are saved by God. Though we don’t possess it now, except in God’s eyes, it is what our future state will be when we are made like Him.

Gath Rimmon, Winepress of the Mature Mind, refers to the effects of Christ’s work in us. Everything that is contrary to holiness and godliness will be pressed out of us. To God, those in Christ, are already positionally in this state, even if it has not yet been actualized. The great day ahead is the day when it will be actualized. Until then, we must press on as best we can –

“Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature.” 1 Corinthians 14:20

As speculation, Me Jarkon, explained as Waters of the Sickness, look to what Christ did. By taking on human form, He drank such waters so that from Him we could receive the Water of Life. After that Rakkon, The Spitting Place, is where that was realized –

“Then the high priest tore his clothes and said, ‘What further need do we have of witnesses? ⁶⁴ You have heard the blasphemy! What do you think?’
And they all condemned Him to be deserving of death.
⁶⁵ Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, ‘Prophesy!’ And the officers struck Him with the palms of their hands.” Mark 14:63-65

In the trial where Christ was condemned leading to His crucifixion, we find life. That is, surprisingly, realized in the words “with the border against Joppa.” Joppa means Beauty or Beautiful. It is what Christ offers because of the horror He endured. It thus reflects the state of those redeemed by Him.

With that, verse 47 noted that the border of Dan (Judge) went beyond these original borders. This spoke of the expansion of the land of Dan when the children of Dan went up to fight against Leshem, Precious Stone. That speaks of the stone rejected by men but chosen by God and precious, which Peter equates to Christ Jesus in 1 Peter 2.

Leshem was said to be taken with the “mouth of the sword.” Remembering from early Joshua sermons that the word sword is identical to Horeb, the mount of the law, the meaning is clear. Christ’s fulfillment of the law is what allows us to live in our current state, meaning in Christ. It is He who has judged sin in us through His cross, fulfilling the law in His death.

That is the seventh and final inheritance. Thus, it speaks of God’s spiritual perfection (7) residing in us through His grace (5) – reflected by Dan, the fifth son of Jacob.

With the inheritances secured and noted, the final verses relayed the inheritance of Joshua (The Lord is Salvation) the son of Nun (Increase). He had asked for Timnath Serah, Extra Portion. It speaks of the full scope of Christ’s work –

“Indeed He says,
‘It is too small a thing that You should be My Servant
To raise up the tribes of Jacob,
And to restore the preserved ones of Israel;
I will also give You as a light to the Gentiles,
That You should be My salvation to the ends of the earth.’” Isaiah 49:6

The work of Jesus is seen in Joshua, the Lord who is Salvation, the son of Nun, Increase. It resulted not only in the salvation of Israel, but of the Gentiles, making the effect of it the Extra Portion. Saying that it was in Mount Ephraim points to the effect of His work, the mountain being synonymous with a large but centralized group of people. It refers to the uniting of all believers, Jews and Gentiles, as one in Christ.

Ephraim (Twice Fruitful/Ashes) 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 as well as the church and national Israel. But His work also meant that sin was judged in Him, thus the ashes, signifying His afflictions.

With that, there was the note concerning the inheritances having been conducted by Eleazer (Whom God Helps) and Joshua the son of Nun, along with the fathers of the tribes being there to conduct the allotments before the Lord.

Everything is seen by these witnesses, testifying to the work of Christ on behalf of His people who have been granted their inheritances because of what Jesus has done. From there, the final words of the chapter noted that it was at Shiloh, Tranquility, before the Lord at the door of the tent of Meeting.

The whole thought looks to God in Christ and what He has done. He is the provider of God’s peace. He is the Lord who sent Jesus and who approved of His work, raising Him from the dead. He is the Door into the presence of God. And more, He is the Decider of the inheritance, reflected by the lot –

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

To sum up this section of Joshua, that of the inheritances including borders, cities, etc., it all anticipates the more perfect grant of God in our heavenly inheritance realized through the giving of His Son to bring us back to Himself.

Despite the need to speculate at times on the names of some of the people and places, the overall theme is perfectly clear and easily realized. Everything necessary to reconcile us to God and return us to His presence has been accomplished by Christ Jesus.

As our inheritance has been given to us, let us live as if we really believe it. Jesus has secured our inheritance! Let us not fret and fear that it may never come. It will.

Again, Jesus has secured our inheritance! Let us act out our belief by living holy lives now, awaiting that day when we will be brought before Him. God already sees us as perfected before Him, so let us live in this reality.

This is the beauty of what has been presented in this passage. God has accepted us. Thank God for Jesus Christ who has made that possible.

Closing Verse: “…giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. ¹³ He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, ¹⁴ in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:12-14

Next Week: Joshua 20:1-9 The implications of the contents of this sermon are huge… (Cities of Refuge) (44^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.

The Inheritance of Dan and That of Joshua

The seventh lot came out for the tribe of the children of Dan
According to their families, as it is known
And the territory of their inheritance was Zorah, Eshtaol
———-Ir  Shemesh
Shaalabbin, Aijalon, Jethlah, Elon, Timnah, and Ekron

Eltekeh, Gibbethon, Baalath, Jehud, Bene Berak
Gath Rimmon, Me Jarkon, and Rakkon, with the region
———-near Joppa, quite a bit
And the border of the children of Dan went beyond these
Because the children of Dan went up to fight against Leshem
———-and took it

And they struck it with the edge of the sword
Took possession of it, and dwelt in it – it was their reward

They called Leshem, Dan, after the name of Dan their father
This is the inheritance of the tribe of the children of Dan
According to their families, these cities with their villages
It became the land of that clan

When they had made an end of dividing the land
As an inheritance according to their borders, when that was done
The children of Israel gave an inheritance among them
To Joshua the son of Nun

According to the word of the LORD
They gave him the city for which he asked without a fit
Timnath Serah in the mountains of Ephraim
And he built the city and dwelt in it

These were the inheritances which Eleazar the priest
Joshua the son of Nun also
And the heads of the fathers of the tribes of the children of
———-Israel divided
As an inheritance by lot before the LORD in Shiloh

At the door of the tabernacle of meeting is where
So they made an end of dividing the country then and there

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

⁴⁰ The seventh lot came out for the tribe of the children of Dan according to their families. ⁴¹ And the territory of their inheritance was Zorah, Eshtaol, Ir Shemesh, ⁴² Shaalabbin, Aijalon, Jethlah, ⁴³ Elon, Timnah, Ekron, ⁴⁴ Eltekeh, Gibbethon, Baalath, ⁴⁵ Jehud, Bene Berak, Gath Rimmon, ⁴⁶ Me Jarkon, and Rakkon, with the region near Joppa. ⁴⁷ And the border of the children of Dan went beyond these, because the children of Dan went up to fight against Leshem and took it; and they struck it with the edge of the sword, took possession of it, and dwelt in it. They called Leshem, Dan, after the name of Dan their father. ⁴⁸ This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

⁴⁹ When they had made an end of dividing the land as an inheritance according to their borders, the children of Israel gave an inheritance among them to Joshua the son of Nun. ⁵⁰ According to the word of the Lord they gave him the city which he asked for, Timnath Serah in the mountains of Ephraim; and he built the city and dwelt in it.

⁵¹ These were the inheritances which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel divided as an inheritance by lot in Shiloh before the Lord, at the door of the tabernacle of meeting. So they made an end of dividing the country.

 

 

 

Joshua 19:32-39
The Inheritance of Naphtali

Each week studying these tribal land grants in Joshua has been a new adventure for me. I wake up Monday morning, usually still wiped out from Sunday, and get into the sermon wondering, “Will this week fit the pattern already seen concerning a typological picture of things to come?”

It concerns me because the passage would otherwise be a lot of names and directions that have no real bearing on our lives. How do you write a sermon on something that is, frankly, otherwise tedious?

The answer is to make up a life application or a word of motivational encouragement which really has nothing to do with the text itself.

That is easy enough to do, but personally, I would find it even more tedious than just reading and evaluating the verses from a grammatical and historical context. I would feel dirty that I had not provided you with something truly edifyseting and that has a real and substantial connection to Christ.

As with the previous land grants, this grant to Naphtali takes little things that are seemingly irrelevant, and they jump out of the text and say, “Hey look here! There is a mystery waiting to be uncovered!” It is the most exciting thing! There is Jesus again. God is telling us a story about Jesus.

Text Verse: “But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. ¹⁶ And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification.” Romans 5:15, 16

The words of Paul reveal a contrast. There is the offense, and there is grace. There is the man, Adam, and there is the Man, Jesus Christ. There are wages, and there is the gift (note to translators: free gift is a redundancy). There is sin in Adam, and there is sinless perfection in Christ. There is judgment in Adam leading to condemnation, and there is judgment upon Christ leading to justification.

Such things are set forth for us to consider and act upon if we are wise. But these things weren’t just seen in Christ and then written down by Paul and the other apostles. They were also anticipated in Christ as written down by the authors of the Old Testament.

We will see such contrasts today in an otherwise obscure passage about the borders of the land grant to the tribe of the sixth son born to Jacob. As always, I started the sermon having no idea how things would turn out. And as has been the case with the previous five land grants, there is an underlying story to tell. Let’s get to it.

Great things 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 Sixth Lot (verses 32-39)

The narrative continues the details of the final seven tribal land inheritances which are being assigned according to the lot. The first was to Benjamin. The second was to Simeon. The third went to Zebulun. The fourth went to Issachar. The fifth went to Asher. The sixth is now designated and detailed for the tribe of Naphtali…

³² The sixth lot came out to the children of Naphtali, for the children of Naphtali according to their families.

Like with the tribe of Issachar, the wording is curiously different than most other such statements concerning the lot for a tribe. It repeats the name Naphtali: livne Naphtali yatsa ha’goral ha’shishiy livne Naphtali l’mishp’hotam – “To sons Naphtali went out the lot, the sixth, to sons Naphtali to their families.”

For example, last week, it said – “The fifth lot came out for the tribe of the children of Asher according to their families.”

As for Naphtali, he was Jacob’s sixth son and the second son of Rachel’s maidservant Bilhah. The lot drawn for him comes before Dan despite Dan being born earlier to Bilhah. The sons of the maidservants are detailed after those of Jacob’s wives, Leah and Rachel. Why these two are out of birth order is not stated.

The reason for the odd mentioning of Naphtali twice in the opening statement, and this is total speculation, may be because he is the sixth son born to Jacob and the sixth lot to be parceled out. In order to avoid any confusion that a mistake was made, the name is repeated.

Bullinger defines the number six, saying, “Six is either 4 plus 2, i.e., man’s world (4) with man’s enmity to God (2) brought in: or it is 5 plus 1, the grace of God made of none effect by man’s addition to it, or perversion, or corruption of it: or it is 7 minus 1, i.e., man’s coming short of spiritual perfection. In any case, therefore, it has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.” Simply said, it speaks of fallen man.

The record of Naphtali’s birth is found in Genesis 30 –

“And Rachel’s maid Bilhah conceived again and bore Jacob a second son. ⁸ Then Rachel said, ‘With great wrestlings I have wrestled with my sister, and indeed I have prevailed.’ So she called his name Naphtali.” Genesis 30:7, 8

In her exclamation, Rachel makes a word game on the verb pathal, to twist or wrestle. For example, the noun pathil signifies a cord or thread because of its twisting threads. The verb then also means to be crafty or cunning because such thinking is twisted.

The name then means My Twistings or My Wrestlings, but it has a secondary meaning of Crafty.

On the march from Sinai to Canaan, Dan, Asher, and Naphtali were stationed north of the tabernacle under the standard of Dan. In the order of marching, this was the final standard to break camp and move.

It is interesting that the youngest son of each handmaid, Asher and Naphtali, are also paired next to each other in the most northern area of Canaan in the tribal land grants. Asher is in the most northwestern area of the land, along the Mediterranean, and Naphtali is next to him with the Jordan as his eastern border.

As no commentator I read gave a decent description of this land, I asked Sergio to give a brief description of it. He said, “It is one of the beautiful ones. It’s like a miniature version of Colorado. Forests everywhere. Rivers.

There’s one road; I’d say [it is] one of the most scenic ones in Israel. [It] goes in a canyon between two mountains. It’s windy and narrow and it follows a beautiful river and there are trees on both sides. In the spring, it doesn’t look like Israel. It looks like Switzerland!”

With that, the description of the borders begins, saying…

³³ And their border began at Heleph, enclosing the territory from the terebinth tree in Zaanannim

The meaning could be either a tree or the name of a place. The NKJV says “the terebinth” but it might be a city name: v’hi gevulam m’kheleph m’elon b’tsaananim – “And was their border from Heleph, from Allon in Zaanannim.”

Kheleph comes from the noun kheleph, an exchange. In other words, “Your compensation for this will be this.” That comes from khalaph, a verb signifying to pass on or pass through. The sense is still of a change though. To get that, we can literally translate the words of Psalm 102:25, 26 –

“Of old You laid the foundation of the earth,
And the heavens are the work of Your hands.
²⁶ They will perish, but You will endure;
Yes, they will all grow old like a garment;
Like a cloak You will pass through them [khalaph],
And they will be passed through [khalaph].” Psalm 102:25, 26 (modified)

The idea would be the Lord puts on a garment, passes through that phase of garment-wearing, and then takes it off. The garment has now been passed through. Thus, Kheleph means Change or Exchange.

Allon means Oak (Terebinth) coming from allah, an oak. As just noted, it is either referring to a particular oak that is a landmark or a place called Oak. There is no article before the word, but it does say “in Zaanannim.” It is hard to be dogmatic. Despite this, the oak comes from a root signifying mighty or strong. When thinking of an oak, one cannot escape that idea because they are mighty and strong trees.

Tsaanannim comes from the verb tsaan, a word found only in Isaiah 33:20 –

“Look upon Zion, the city of our appointed feasts;
Your eyes will see Jerusalem, a quiet home,
A tabernacle that will not be taken down [tsaan];
Not one of its stakes will ever be removed,
Nor will any of its cords be broken.” Isaiah 33:20

The word means to be taken down, but that is for the purpose of migrating. As the word is plural, it would mean Removals or Migrations. The name itself is unusually spelled with a double nun (our letter n) – Tsaanannim, which Abarim calls “a mystery” because that is not how one would normally spell such a word.

^{33 (con’t)} Adami Nekeb,

What is the meaning? va’adami ha’neqev – “and Adami the Neqev.” Some translations make it two locations, “and Adami, Neqeb…” But the article seems to rightly place it as one, “and Adami the Neqev.”

Adami comes from adamah, ground or land. That is from the same as adam, man or mankind, which is also the name of Adam. As such, Adami can mean Earthy or Human, but it can also be My Adam because the yud (our letter i) is used as a possessive.

Nekev comes from naqav, to pierce. That figuratively can mean a variety of things as the context demands, such as appoint, designate, blaspheme, and so on. Abarim gives possible meanings such as Ruddy Hollow or Corrugated Soil. Taking it simply and without any manipulation at all, it would be translated as My Adam, the Pierced. When we get to the typology, we’ll see if it fits.

^{33 (con’t)} and Jabneel, as far as Lakkum;

v’yavnel ad laqum – “and Jabneel unto Lakkum.” Yavnel comes from banah, to build, and el, God.” Thus, it means Built of God or God Causes to Build.

According to Strong’s, Laqum comes from an unused root thought to mean “to stop up by a barricade.” He then says, “perhaps Fortification.” From there…

^{33 (con’t)} it ended at the Jordan.

v’hi tots’otav ha’yarden – “and was its outgoings the Jordan.” The Jordan is The Descender. With the ending of this at the Jordan, the eastern border is easily defined as the Jordan including the waters of Merom (Joshua 11:5) and also the Sea of Galilee.

This would place Issachar and Zebulun on the south and Asher on the West. This continues to be described as…

³⁴ From Heleph the border extended westward to Aznoth Tabor,

Annoyingly, the NKJV inserted the name Heleph, causing me probably 30 minutes of wasted effort before I actually got to evaluating this verse in Hebrew and found out the word Heleph isn’t even there: v’shav ha’gevul yamah aznoth tavor – “and turned the border westward, Aznoth Tavor.”

Their translation supposes that Heleph was a central point on the northern border, first described as going from Heleph to the Jordan and now going from Heleph to the west. Something that happened in describing the borders of Zebulun.

However, that is only a supposition. What may actually be the case is that verse 33 describes the west border by Asher along with the north and east border. After that, the southern border is being described.

Aznoth Tavor comes first from azan, to give ear or listen. The first part, Aznoth, is derived from ozen, ear. The ear is often used to speak of an audience or a hearing. The second half, Tavor, according to Strong’s comes from tvar, to break. However, Abarim defines the root as barar, to purify. As such, they say –

“Perhaps the name Tabor sounded like Purifying to a Hebrew audience, and the whole name Aznoth-tabor may have sounded like The Balance Of Purification, or ears that hear the word of the Lord and are instrumental in the purification of the person whose head they are attached to.” Abarim

Thus, depending on the root, it is Ears (Balance) of Purification, or Ears of Breaking.

^{34 (con’t)} and went out from there toward Hukkok;

mi’sham khuqoqah – “from there Hukkok-ward.” Khuqoq comes from khaqaq, to cut, inscribe, or decree. By implication, then, to enact laws. Abarim defines it as Decree, Science, or Loving Embrace. The third meaning is because “the noun חיק (heq) describes a hollow container in which one’s conscious intent, one’s reason and concerns are stored. Hence the idiom of bringing someone or something into one’s bosom” (Abarim). Next…

^{34 (con’t)} it adjoined Zebulun on the south side and Asher on the west side,

u-phaga bizbulun mi’negev u-b’asher paga mi’yam – “and impinged in Zebulun from south and in Asher impinged from west.” Zebulun means Glorious Dwelling Place. The south, or negev, defines being parched. Asher means Happy. The word yam means both west and sea.

^{34 (con’t)} and ended at Judah by the Jordan toward the sunrise.

u-bihudah ha’yarden mizrakh ha’shamesh – “and in Judah, the Jordan, rising the sun.” Judah means Praise. The Jordan is The Descender. The word mizrakh, place of the sunrise, comes from the verb zarakh, to rise. The reason for that will be seen when the passage typology is explained.

Either Judah is a city not mentioned elsewhere or known, or it could be that “the sixty cities, Havoth-jair (Numbers 32:41), which were on the eastern side of Jordan opposite to Naphtali, were reckoned as belonging to Judah because Jair their founder was descended on the father’s side from Judah through Hezron” (Cambridge). If correct, it is a brilliant explanation.

Another strong possibility is that it is actually referring to Judah because the Jordan descends to Judah, thus tying this northern tribe to the southern tribe by this watery lifeline of Israel. Judah, being the recipient of the Jordan could say to possess it in its ultimate sense, just as Judah possesses Jesus because He descended to there.

³⁵ And the fortified cities are Ziddim, Zer, Hammath, Rakkath, Chinnereth,

Note: the Hebrew says ha’tsidim, the Ziddim. These fortified cities are in the northern area and form a belt of protection from the land to the north just as Judah was protected from incursion from the south. The names mean:

ha’Tsidim comes from tsad, side. Being plural, it is The Sides.

Tser comes from the root tsur. That has multiple meanings: to lean or incline; to confine, secure or besiege; to be an adversary; to form or fashion; and flint or rock. It is not known which root it came from so it could have one or many meanings. Most simply translate it as Rock.

Khamath is from khamah, heat or the sun. Some translate it as Hot Springs, but it may mean Hotness. That would not merely mean in a temperature sense, but in being angry, agitated, or mentally distressed.

Raqath comes from the verb raqaq, to spit, or the adjective raqaq, thin, weak, or maybe yaraq, green. Thus, it is most likely translated as Spit or Weak. But many agree that the word means Bank or Shore because of a logical connection to the thinness of a shore.

Kinereth comes from kinor, meaning a type of harp. The reason for the name is the shape of the sea, which looks like a harp when viewed from above. The city is named because of the sea, being close by it. The harp is an instrument used for praising, prophesying, and making a joyful noise.

³⁶ Adamah, Ramah, Hazor,

Adamah is the same as adamah, a feminine noun meaning ground or land. It means Red Ground or Earth.

ha’Ramah or the Ramah means The Height or The Lofty Place.

Khatsor has various meanings based on a root signifying to begin to cluster or gather. It may mean Village, Trumpet, Leek, Enclosure, etc.

³⁷ Kedesh, Edrei, En Hazor,

Kedesh means Holy, Sacred Place, or Sanctuary.

Edrei means something like Mighty.

Ein Khatsor means something like Spring of the Village.

³⁸ Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh:

Yiron comes from yare, to fear. But that indicates anything from fear to awe-inspiring or even revering. Thus it may mean Place of Fear, Place of Reverence, etc.

Migdal El means Tower of God.

Khorem comes from kharam, to anathematize. Thus, it means Designated or Devoted.

Beith Anath comes from beith, house, and anah, a word having four distinct meanings: to answer or respond; be occupied with; to afflict, oppress, or humble; or to sing. Thus it can mean House of Answer, House of Business, House of Affliction, or House of Singing.

Beith Shamash means House of the Sun.

^{38 (con’t)} nineteen cities with their villages.

The number doesn’t match the named cities, but there are, as always, various explanations for this. There may be joint border cities, names used as references of where the border goes to, some cities may be collocated and thus be one city with a joint name, and so forth.

The meaning of the number is more noteworthy than the explanations for the number of cities. Bullinger defines the number nineteen, saying, “It is a combination of 10 and 9, and would denote the perfection of Divine order connected with judgment. It is the gematria of Eve and of Job.” With that, the verses end with…

*^{39 (fin)} This was the inheritance of the tribe of the children of Naphtali according to their families, the cities and their villages.

zoth nakhalath mateh bene naphtali l’misp’hotam he’arim v’khatsrehen – “This inheritance tribe Naphtali to their families, their cities and their villages.” With this, the cities of Naphtali, along with some of its borders, have been defined. What is the Lord telling us with all these names?

The borders tell a story of wonder ahead
Giving us hints of the coming Christ
They also speak of those for whom His blood was shed
Precious souls for whom His life was priced

The naming of the cities gives a contrast for us to see
There is life in Adam or there is life in Christ
The division is marked out for us precisely
That is seen in our response to His sacrifice

Let us pay heed to the borders of Naphtali
And to the naming of its fortified cities as well
In them, there are marvelous things to see
Yes, they have a stupendous story to tell

II. Pictures of Christ

As noted in the first verse of the passage, the wording is curiously different than we have seen – “To sons Naphtali went out the lot, the sixth, to sons Naphtali to their families.”

My speculation was that this may be because he is the sixth son born to Jacob and the sixth lot to be parceled out. Thus, there is a double six implied in the inheritance. As was explained, six simply speaks of fallen man.

I propose, and I think you will agree, this first border description speaks of the work of Christ. The first location was Heleph, Change or Exchange. It speaks of the second Man replacing the first as stated by Paul in 1 Corinthians –

“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

One might say that isn’t correct because Christ was not fallen, but Philippians 3:8 tells us that Christ was found in appearance as a man. Though not fallen, that doesn’t negate His ministry in such an appearance. This would explain the name Heleph even more fully.

As seen, it comes from khalaph, to pass through in the sense of an exchange. This is exactly what Christ did in exchanging His heavenly aspect for a human aspect.

That is then explained by the next two locations Allon and Zaanannim. Allon, though meaning Oak, carries with it the idea of being mighty, and thus signifies Christ’s state which was then removed (Zaanannim / Removals or Migrations) in His migration to Earth.

As noted, the name Zaanannim is unusually spelled with a double nun (our letter n) which Abarim calls “a mystery.” Considering Christ, however, it seems to resolve the mystery. Nun is the fourteenth letter in the Hebrew Aleph-Beth.

Of the number, Bullinger says –

It “…being a multiple of seven, partakes of its significance; and, being double that number, implies a double measure of spiritual perfection. The number two with which it is combined (2×7) may, however, bring its own significance into its meaning, as in Matthew 1, where the genealogy of Jesus Christ is divided up and given in sets of 14 (2×7) generations, two being the number associated with incarnation.”

The meaning of the letter is continue, offspring (heir), and son. That seems obvious. Though being in the appearance of man, meaning fallen, He is not. Rather, there is an emphasis (two nuns) on the incarnation. He is the Son of God and also the Heir of all things –

“God, who at various times and in various ways spoke in time past to the fathers by the prophets, ² has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds.” Hebrews 1:1, 2

As noted, the next location is Adami Nekeb which I translated in the most simple form as My Adam (My Man), the Pierced. No explanation is needed when taken in light of the surrounding text. It is the most marvelous description of the Lord Jesus one can imagine.

The border then continued to Jabneel or Built of God. That is an exacting description of Christ’s human form –

“Therefore, when He came into the world, He said:
‘Sacrifice and offering You did not desire,
But a body You have prepared for Me.’” Hebrews 10:5

The building blocks of Christ’s humanity are carefully recorded throughout Scripture in the people who were interwoven into his genealogy as God directed the redemptive narrative.

After that, the border went unto Lakkum a word that Strong’s guessed that its root means Fortification.

However, and this may be complete manipulation on my part, the word qum means arise. When prefixed by the letter lamed, it says, la’qum, to arise. Both spellings are identical without the manufactured vowel points – לקום. As such, this signifies the resurrection after the crucifixion.

It next said that the border then had its outgoings at The Descender (Christ in His coming to Earth, descending from heaven). Christ came and died, but He also resurrected in His time of descent. The picture really is quite marvelous.

I now propose, and I think you will again agree, this next border description speaks of the effects of the work of Christ for His people. This then is the opposite of the land of Judah where Christ’s work was seen in the southern border and the effects of His work were seen in the northern border.

This makes complete sense when considering that Jerusalem is the focal point of the work of God in Christ. Hence, His work encompasses the borders of the land and the effects are contained within. Rather marvelous.

Thus, verse 34 began with the border having turned westward toward Aznoth Tabor, or Ears of Purification. Westward is the direction as one heads toward God. It speaks of ears that hear the purifying word as one accepts the gospel, such as in Romans 10:17 –

“So then faith comes by hearing, and hearing by the word of God.”

That then went toward Hukkok which Abarim translated as Loving Embrace. It is the metaphorical picture of being accepted by God because of acceptance of the Gospel.

The border then was said to impinge on Zebulun and Asher. It speaks of both the heavenly promise and the state of the promise, the Glorious Dwelling Place in a state which is Happy and Blessed – the name means both.

With that, it says the border went “in Judah, the Jordan, rising the sun.” A direct translation would be “In Praise, the Descender, rising the sun.” It is an exacting description of what believers do and will do forever. The “rising of the sun” again, like in other verses in Joshua, anticipates Christ as described in Malachi 4 –

“But to you who fear My name
The Sun of Righteousness shall arise [zarakh]
With healing in His wings;
And you shall go out
And grow fat like stall-fed calves.” Malachi 4:2

Verses 35-38 named the fortified cities within these borders. Like with Asher of the previous passage, these look less to the work of Christ or the effects of His work than to the state of things based on the work of Christ.

ha’Tsidim, the Ziddim, means the sides. There are one of two sides in which one can be, in Christ or not.

Zer, Rock, signifies where one places his trust –

“For their rock [tsur] is not like our Rock [tsur].” Deuteronomy 32:31

Hammath, Hotness, reflects the attitude of the people, being in a passion toward God or toward the things of the world.

Rakkath or shore gives a clear connection to whether one is in Christ or not. On which shore of the Descender (the Jordan) does one stand?

Chinnereth, Harp, deals with praising, prophesying, and making a joyful noise. Again, we do this in relation to God in Christ, either for Him or for the world without Him.

Adamah, Earth, gives us another contrast. Remembering that the passage is based on sets of sixes – Adam or – as Paul calls Him – the second Man (the last Adam). One either has his foot on the ground in Adam, remaining of the earth, or in Christ who will redeem us from the earth.

ha’Ramah or the Ramah bears the same connotation as in previous sermons. One can either mistakenly place himself in the Lofty Place through self-exaltation, or the Lord will place him in the Lofty Place because he chose to exalt the Lord.

Khatsor, Village (from a root signifying clustering), gives another exacting contrast. How will a person incline himself? It is either towards Christ or towards the world.

Kedesh, Holy or Sanctuary, indicates one is either found in Christ or in Adam. Only one will please God.

Edrei, Mighty, again speaks of placing one’s confidence. Christ is mighty to save, Adam, not so much.

En Hazor, the Spring (Fountain) of a Village carries the same contrasting connotation. Where one has clustered is where one’s fountain, and thus his source of life, is found.

The last verse of names carries the same contrasting thoughts. Iron, Place of Reverence, points out how one reveres the world of man or the world of Christ. Migdal El, Tower of God, is contrasted to the tower of man, meaning Babel and all that accompanies her.

Horem, coming from kharam, or anathematize and meaning Designated or Devoted, is clear. One is devoted to God in Christ or he is anathema and to be destroyed. Just two options are available to man.

Beth Anath comes from a word having several distinct meanings. We cannot know which meaning was on God’s mind when these were laid out, but each of them gives us a sound contrast between Adam and Christ: House of Answer, House of Business, House of Affliction, or House of Singing. Please consider each and its contrast.

Finally, Beth Shemesh or House of the Sun. As noted in Joshua 15, this provides a picture of the eternal nature of the light of Christ, the Sun of Righteousness, of Malachi 4. Thus, House of the Sun speaks of Christ dwelling among His people. The contrast is to be separated from God forever –

“And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. ¹² But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.” Matthew 8:11, 12

There is the world of fallen Adam under the rule of Satan and there is the redeemed world of Christ. The contrast is clear. With that, the note of there being nineteen cities was provided. As Bullinger defines it, “It is a combination of 10 and 9, and would denote the perfection of Divine order connected with judgment.”

There is judgment upon sin in Christ or there will be judgment of sin apart from Christ. This is the perfection of divine order seen in the borders and fortified cities of Naphtali.

There is fallen Adam, represented by the number six, and there is the replacement of him by Christ represented in the second six, where God “made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21).

To think about what God did for us in the giving of Christ never gets old. Here we are, walking on life’s path and heaping up our debt before God, but Christ steps in and offers us a new and better hope.

That truly is grace, God’s unmerited favor. He was under no obligation to do a thing, and yet He determined that it was worth the cost of living His life among us, entering into the stream of our existence (our miserable existence!), and bringing us back to Himself.

From Christ’s first moment of human existence, He placed Himself under the authority of fallen humanity. When He was born, He was wholly dependent on the provision of Joseph and Mary. As He lived, He placed Himself under the care of women for His support. He also entrusted Himself to the authority of both Israel and Rome without complaint or retort.

The Jews rejected him, the Romans crucified Him, and since then, most of the world either ignores Him or bizarrely hates Him, preferring to stay in Adam and apart from His goodness. It’s hard to figure, but this is Jesus. And this is the love of God in Him that offers those who come to Him something new.

For those who are in Christ, let us act like it is so, committing ourselves to the Lord anew each day. Let the old things continue to pass away. Let Adam be set aside constantly as you pursue Christ the Lord in all you do. May it be so for each of us until that great day when we arise to be in His image forever and ever. Amen.

Closing Verse: “Do not lie to one another, since you have put off the old man with his deeds, ¹⁰ and have put on the new man who is renewed in knowledge according to the image of Him who created him.” Colossians 3:9, 10

Next Week: Joshua 19:40-48 It’s all about Jesus! He is the Man, Yes and Oohrah!… (The Inheritance of Dan and That of Joshua) (43^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.

The Inheritance of Naphtali

The sixth lot came out to the children of Naphtali
For the children of Naphtali according to their families, we see
And their border began at Heleph
Enclosing the territory from Zaanannim’s terebinth tree

Adami Nekeb, and Jabneel, as far as Lakkum
It ended at the Jordan. Really, no joke!
From Heleph the border extended westward
To Aznoth Tabor, and went out from there toward Hukkok

It adjoined Zebulun on the south side and Asher on the west side
And ended at Judah by the Jordan toward the sunrise
And the fortified cities are Ziddim, Zer, Hammath, Rakkath
Chinnereth, Adamah, Ramah, Hazor, but that’s not all the prize

Kedesh, Edrei, En Hazor, Iron, Migdal El, Horem, Beth Anath
And Beth Shemesh: nineteen cities with their villages too
This was the inheritance of the tribe of the children of Naphtali
According to their families, the cities and their villages
———-these they did accrue

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…

 

 

 

 

 

 

 

 

³² The sixth lot came out to the children of Naphtali, for the children of Naphtali according to their families. ³³ And their border began at Heleph, enclosing the territory from the terebinth tree in Zaanannim, Adami Nekeb, and Jabneel, as far as Lakkum; it ended at the Jordan. ³⁴ From Heleph the border extended westward to Aznoth Tabor, and went out from there toward Hukkok; it adjoined Zebulun on the south side and Asher on the west side, and ended at Judah by the Jordan toward the sunrise. ³⁵ And the fortified cities are Ziddim, Zer, Hammath, Rakkath, Chinnereth, ³⁶ Adamah, Ramah, Hazor, ³⁷ Kedesh, Edrei, En Hazor, ³⁸ Iron, Migdal El, Horem, Beth Anath, and Beth Shemesh: nineteen cities with their villages. ³⁹ This was the inheritance of the tribe of the children of Naphtali according to their families, the cities and their villages.

 

Artwork by Douglas Kallerson

Joshua 19:24-31
The Inheritance of Asher

It’s always exciting for me to have those little events in life crop up that seem coincidental, but which never are. Quite often Jim will open the church and he’ll talk about something that will, without advanced planning, be exactly what is referred to in the sermon.

At times, one of the psalms that is read in church will be referred to in the sermon. That is never planned because the sermons are typed well in advance and I never really know what psalm will be read on Sunday morning, simply because we skip one once in a while, or we forget to read one, or whatever.

And yet, the exact psalm that is there to open the service will read right into the content of the sermon. Similarly, there are many times when I will be doing my morning Bible reading, and I find myself reading exactly what I need for sermon typing that Monday.

That happened on the day I typed this sermon. I read the first few chapters of Micah that morning and then got started. About six hours into sermon typing, I realized that both passages use the name Achzib.

The name is found in Joshua 19:29 and in Micah 1:14. Considering that name is only found four times in the Bible, that was a fun surprise for me. Little God winks like that always make me glad I read the Bible every day. So, how many chapters did you read this morning?

Text Verse: “Kiss the Chosen One, lest He be angry, And ye lose the way, When His anger burneth but a little, O the happiness of all trusting in Him!” Psalm 2:12 (YLT)

The word esher, or happiness comes from ashar, blessed or happy. This is the word used by Leah when Asher was born. What is it that brings happiness? What is it that will bring eternal happiness? Unfortunately, too many in the church wrongly equate the two kinds of happiness. “This makes me happy and so this will be what God will provide for eternal happiness.”

With this kind of thinking, every possible perversion one can name has crept into the church. We take our corrupt view on happiness, such as sexual sin, decide that God accepts this, and then anticipate that for all of eternity we will be able to indulge in sexual sin.

If you think this is crazy, just look at what is taught in almost every mainstream church on the planet. This isn’t happiness. It is moral corruption and wickedness. It will not lead to eternal bliss. For those poor, deluded fools, it will bring eternal condemnation as God’s wrath is poured out on them.

What makes me happy? One thing is driving to church for Bible study or Sunday gathering and the very passage that is playing on the audio Bible as I drive is a part of what is in the material to be presented in the next couple of hours. Man, I get the biggest kick out of that.

Puppies make me happy too.

There are some contrasts set forth for us in today’s passage. First, we will evaluate the content for what it all means, and then we will see how it all fits in typologically with something we all experience in our lives in Christ.

Great things 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 Fifth Lot (verses 24-31)

The narrative continues as it details the final seven tribal land inheritances that are being assigned according to the lot. The first was to Benjamin. The second was to Simeon. The third went to Zebulun. The fourth went to Issachar. The fifth is now designated and detailed for the tribe of Asher…

²⁴ The fifth lot came out for the tribe of the children of Asher according to their families.

Asher was Jacob’s eighth son and the second son of Leah’s maidservant Zilpah. The lot drawn for him comes after Zebulun and Issachar, despite them being born later. This is because the sons of the maidservants are detailed after those of Jacob’s wives, Leah and Rachel. The record of his birth is found in Genesis 30 –

“When Leah saw that she had stopped bearing, she took Zilpah her maid and gave her to Jacob as wife. ¹⁰ And Leah’s maid Zilpah bore Jacob a son. ¹¹ Then Leah said, ‘A troop comes!’ So she called his name Gad. ¹² And Leah’s maid Zilpah bore Jacob a second son. ¹³ Then Leah said, ‘I am happy, for the daughters will call me blessed.’ So she called his name Asher.”  Genesis 30:9-13

In her exclamation, Leah makes a pun on the noun osher (happiness) and the verb ashar (blessed), saying, b’asheri ki ish’runi banoth – “I am in happiness for will call me blessed, daughters.” As such the name means Happy but it also means Blessed.

On the march from Sinai to Canaan, Dan, Asher, and Naphtali were stationed north of the tabernacle under the standard of Dan. In the order of marching, this was the final standard to break camp and move.

It is interesting that the youngest son of each handmaid, Asher and Naphtali, are paired next to each other in the most northern area of Canaan in the tribal land grants. Asher will be in the most northwestern area of the land, along the Mediterranean Sea. Cambridge describes it, saying –

“The general position of the tribe was on the slope of the Galilean mountains from Carmel northwards, with Manasseh on the south, Zebulun and Issachar on the south-east, and Naphtali on the north-east, a narrow, but beautiful and fertile region.” Cambridge

With that, the description begins by stating…

²⁵ And their territory included Helkath, Hali, Beten, Achshaph,

As is usual, the NKJV destroys the earlier correct translation of the KJV when such lists are made, leaving out the conjunctions between each name: v’hi gevulam khelqath va’khali, va’veten, v’akhshaph – “And was their border Helkath, and Hali, and Beten, and Achshaph.

What is described begins with the central part of the territory. It goes to the south in verses 26 and 27 and then to the north in verses 28 and 30.

Khelqath comes from the verb khalaq, to divide or share, or from the noun khelqah, a parcel or portion. Hence, it is variously translated as Division, Portion, Field, or Possession. Strong’s, however, takes a figurative meaning of the word khelqah and calls it Smoothness.This is derived from the description of Jacob’s skin in Genesis 27 –

“Then Rebekah took the choice clothes of her elder son Esau, which were with her in the house, and put them on Jacob her younger son. ¹⁶ And she put the skins of the kids of the goats on his hands and on the smooth part [khelaqh] of his neck. ¹⁷ Then she gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.” Genesis 27:15-17

Using this figurative sense, the word is also used to describe the smooth tongue. Thus, a figurative meaning could be Flattery.

Khali comes from the noun khali, an ornament or jewel. That, however, comes from khalah, which signifies to be rubbed or worn (as when a jewel is polished). Figuratively, that word means weak or sick as well as to stroke, as in flattery. A second root is khalal, to pierce. Thus, it is translated as Jewel, Ornament, Polished, Pierced Thing, Pierced, etc.

Beten comes from beten, the belly or womb. Thus it means Belly or Womb. However, the NAS Concordance looks at it as Depression, taking it as a depression in the terrain that looks like a belly.

Achshaph was seen in Chapter 11. It is possibly from kashaph, meaning to practice sorcery. Hence, it signifies Fascination or Bewitched. Next…

²⁶ Alammelech, Amad, and Mishal;

Alammelech comes from alah, an oak, or from alah, an oath. The second half is from melekh, king. Thus, it is Oak of the/a King or Oath of the/a King.

Amad is said by Strong’s to come from am, people, and ad, time (meaning perpetuity/eternal). Thus it is People of Time.

Mishal is from shaal, to ask or inquire. Strong’s defines it as Request.

^{26 (con’t)} it reached to Mount Carmel westward, along the Brook Shihor Libnath.

u-phaga b’karmel ha’yamah u-b’shikhor livnath – “And impinged in Carmel, the westward (or seaward as in Jeremiah 46:18), and in Shihor Libnath.”

Carmel means Plantation, Orchard, or Fruitful Field (Plentiful Place). Clarke calls it Vineyard of God.

Shikhor Livnath comes from two words obviously intended to avoid any hint of racism (or not) shakhar, to be black, and laven, to be white. Having said that, the noun shakhar means dawn and the verb shakhar means to seek early or diligently.

Thus, the meaning of the city’s name could have an amazing number of possibilities including Black-White, Dark Side of the Moon, or Lunar Eclipse. To throw in another monkey wrench, the thought of laven, or white, has consistently referred to works since early Genesis.

This is because laven also means brick because bricks whiten when they are fired. Bricks imply human labor and thus works. Therefore, for typology, the city could be translated as Blackened Works, Early Works, or Diligently Seeking Works, etc.

²⁷ It turned toward the sunrise to Beth Dagon;

v’shav mizrakh ha’shemesh beith dagon – “And turned rising the sun, Beth Dagon.” Beith means House. Dagon comes from dag, fish, but as much as anything, fish signify abundance.

Hence the word daga means to multiply or increase and dagan refers to cereal crops in general, thus natural abundance. Therefore, Beth Dagon can mean House of Dagon (the god), House of Fish, House of Increase, or House of Cultivation of Natural Abundance.

^{27 (con’t)} and it reached to Zebulun and to the Valley of Jiphthah El,

Zebulun means Glorious Dwelling Place.

The valley, ge, comes from gevah, pride, which in turn comes from gaah, rise up, high, etc. This means the sides of the valley rise up, forming the valley.

Yiphtakh means He Will Open. Taken together with El, or God, the name means God Will Open or God Opens. Ellicott defines it as God’s Opening. They all carry the same general meaning.

^{27 (con’t)} then northward beyond Beth Emek and Neiel, bypassing Cabul which was on the left,

The word “bypassing” is entirely incorrect: tsaphonah beith ha’emeq un’iel v’yatsa el kavul mis’mol – “northward Beth the Emek and Neiel and went out unto Cabul from left.”

As for Beth Emek, beith means House and emeq means Valley, but that comes from amoq, to be deep. Thus, it is House of the Valley or House of the Depth.

Neiel means something like Moved of God or Scattered of God, although some say it is Dwelling Place of God.

Cabul comes from kevel, a fetter. Thus it signifies a limitation. Therefore, Strong’s defines it as Sterile. Others define it as Good for Nothing. The same name, but regarding a different area, is seen again in 1 Kings 9 –

“Then Hiram went from Tyre to see the cities which Solomon had given him, but they did not please him. ¹³ So he said, ‘What kind of cities are these which you have given me, my brother?’ And he called them the land of Cabul, as they are to this day. ¹⁴ Then Hiram sent the king one hundred and twenty talents of gold.” 1 Kings 9:12-14

In this passage from 1 Kings, Keil ties it to the root חבל (khevel), which would give the meaning Pawned or Pledged. Hence he concludes that this strip of territory was merely given to Hiram as a security for the repayment of a loan. That would make sense based on the note about the gold. However, this thought would take us back to the original word, fetter. Hiram may have felt chained to the land based upon the money sent. Thus, it may simply mean Fettered.

²⁸ including Ebron, Rehob, Hammon, and Kanah, as far as Greater Sidon.

Ebron is from the verb avar, to pass over, or the noun ever, the region beyond. Thus it is Beyond, Passing, or Passage. Strong’s defines it as Transitional.

Rekhov means Wide Space or Open Place.

Khamon comes from khamam, to be or become warm. Thus, it is Warmed, Hot, Glowing, or maybe Hot Spring.

Qanah comes from qanah, to get, or acquire. That is the root of qaneh, a reed because a reed is used as a measuring device. Thus, it can mean Reed, Possessed, or Possessor. Church historian Jerome says that this is identified as Cana where Jesus performed his first miracle because this Cana, rather than another one, was in Asher. It is in the upper Galilee rather than the lower Galilee.

Tsidon Rabah (Greater Sidon) means Great Hunting Place or Great Fishery.

²⁹ And the border turned to Ramah and to the fortified city of Tyre;

v’shav ha’gevul ha’ramah v’ad ir mivtsar tsor – “And turned the border the Ramah and until city fortified, Tsor.” This is probably not speaking of Tyre at all. It is generally agreed that it wasn’t until later that Tyre became a noted location. Rather, this could be a fortified city known as Tsor, the same name later given to what we today translate as Tyre.

The Ramah means The Height or The Lofty Place.

Tsor (Tyre) comes from tsor, flint, or tsur, rock. Thus, it is the fortified city, Rock.

^{29 (con’t)} then the border turned to Hosah, and ended at the sea by the region of Achzib.

v’shav ha’gevul khosah v’yihyu tots’otav ha’yamah me’khevel akhzivah – “And turned the border Hosah and were outgoings the sea from cord Achzib.” The meaning of “cord” is that which is marked off, and thus an area or region.

Khosah comes from khasah, to seek refuge. Thus, it means Seeking Refuge or simply Refuge. Strong’s goes with the intent of what the act of seeking refuge is and translates it as Hopeful.

Akhziv comes from akhzav, deceptive or disappointing. That comes from kazav, to be a liar. Thus, it literally means Lying or Liar, but the intent is probably Deceptive or Disappointing.

Micah will use the name in a word play he makes on the names of cites in Israel. There he says, “The houses of Achzib [akhziv] to lie [l’akhsav] to the kings of Israel” (Micah 1:14). The idea is that what appears useful turns out to be completely disappointing.

³⁰ Also Ummah, Aphek, and Rehob were included:

It would be nice if they just translated as it is given: v’umah va’apheq, u-rekhov – “And Ummah, and Aphek, and Rehob.”

Ummah comes from ummah, a word signifying close against, beside, next to, corresponding to, and so on. That comes from im, with. Thus it means Association or Union.

Apheq comes from aphaq, meaning to contain, refrain, or be strong. Hence, it is Fortress.

As before, Rekhov means Wide Space or Open Place.

^{30 (con’t)} twenty-two cities with their villages.

The number obviously doesn’t match the named cities, but there are, as always, various explanations for this. There may be joint border cities, names used as references of where the border goes to, some cities may be collocated and thus be one city with a joint name, and so forth.

What is of note isn’t that, but the meaning of the number itself –

“Twenty-two, being the double of eleven, has the significance of that number in an intensified form,—disorganization and disintegration, especially in connection with the Word of God. For the number two is associated with the second person of the Godhead, the living Word. It is associated with the worst of Israel’s kings,—Jeroboam (1 Kings 14:20), and Ahab (1 Kings 16:29), each reigning 22 years. Eleven, we have seen, derives its significance by being an addition to Divine order (10), and a subtraction from Divine rule (12). These are two of the three ways in which the written Word of God can be corrupted—the third being alteration. ‘The words of the LORD are pure words’—words pertaining to this world and therefore requiring to be purified (see p. 169). But these words have been altered, taken from, and added to by man. Is there anything in this which connects it with the fact that the letters of the alphabet (Hebrew) are twenty-two in number? Does it point to the fact that the revelation of God in being committed to human language and to man’s keeping would thereby be subject to disintegration and corruption?” Bullinger

*^{31 (fin)} This was the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.

zoth nakhalath mateh bene asher l’misp’hotam he’arim v’khatsrehen – “This inheritance tribe Asher to their families, their cities and their villages.” With this, the cities of Asher, along with some of its borders, have been defined. What is the Lord telling us with all these names?

Happy are those who walk in the light of the Lord
Who are content to follow Him all their days
Happy are those who cherish His word
Learning it and applying it to all of their ways

Happy are those who do not stand in the path of sinners
Nor those who sit in the seat of the scornful
Such as these are life’s true winners
Such as are not will be eternally mournful

Follow the Lord and delight in His law always
Meditate on His word with all of your mind
You will stand in His presence for eternal days
This temporary, fallen world will forever be left behind

II. The Typology Explained

As was seen, there are said to be twenty-two cities within Asher. Even though that comes at the end of the verses, it provides the tone for the seemingly confused state of names contained within them.

Bullinger noted that “twenty-two, being the double of eleven, has the significance of that number in an intensified form,—disorganization and disintegration, especially in connection with the Word of God.” It is also “associated with the second person of the Godhead, the living Word.”

Concerning the word, through our actions and conduct, including teaching and instruction, we can add to the word, (legalism), or we can detract from the word (license). We can also alter the word (corruption). Each of these cause disorganization and disintegration of the word.

This is immediately seen in verse 25 with the naming of the cities. Helkath comes from a root meaning to divide or share, or one signifying a parcel or portion. They both give the sense of division.

Hali ultimately comes from a root signifying rubbed or worn. Strong’s notes that it includes the thought of stroking, as in flattery. Beten was then defined as Belly or Womb, and Achshaph as Fascination or Bewitched.

Each of these is a part of how Paul describes what is going on in the church, such as –

“Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. ¹⁸ For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple.” Romans 16:17, 18

“For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: ¹⁹ whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things.” Philippians 3:18, 19

“O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? ² This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? ³ Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? ⁴ Have you suffered so many things in vain—if indeed it was in vain?” Galatians 3:1-4

The next names, in verse 26, provide a contrast to those things. Alammelech, Oath of the King, are those who trust the word of God, accepting His word as an unbreakable oath.

Amad, People of Time (meaning eternity) is an obvious explanation of their eternal state in Christ. Mishal, or Request, is the manner in which they live, letting their “requests be made known to God” (Philippians 4:6) instead of fretting away their lives in anxiety.

Carmel, Fruitful Field, (Vineyard of God according to Clarke) is explained by Paul, saying, “you are God’s field” (1 Corinthians 3:9). Shihor Libnath, as I typologically translated it as Diligently Seeking Works, is exactingly explained by Paul –

“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. ¹⁸ Let them do good, that they be rich in good works, ready to give, willing to share, ¹⁹ storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.” 1 Timothy 6:17-19

In these names of verses 25 & 26, there is seen this contrast: Two opposing sides within the church, warring against one another. As such, we should take the next locations in verse 27 as describing not one hope but one of two hopes.

The turn is “toward the sunrise to Beth Dagon.” Toward the sunrise would indicate toward the rising light of Christ. Beth Dagon is the House of Increase. One hope is increase in this life, the other is hope in the next. Each is a hope based on what one expects God to provide and how He will provide it.

That takes us back to Paul’s words about those who set their minds on earthly things as opposed to spiritual things. He says –

“For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. ⁶ For to be carnally minded is death, but to be spiritually minded is life and peace. ⁷ Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. ⁸ So then, those who are in the flesh cannot please God.” Romans 8:5-8

The border reaches to Zebulun, Glorious Dwelling Place. Though the heavenly anticipation is the hope of release from the cares of this world, the spiritually minded want release from the perversion of it, whereas the carnally minded want it to be their eternal state, doing the things they do now without ever facing death.

The next named location is ge yiphtakh el, the Valley of God Opens. The word ge come from gevah, pride or exaltation. There are those who are proud that God will open heaven for them, and there are those who exalt God for opening heaven for them. The perspectives result in either self-pride or humility.

It is Jesus through whom God opens heaven for Man. He is the dividing marker and how we perceive ourselves in relation to Him is the key difference between salvation and condemnation. Is it by faith in His works, or do we exalt ourselves in who we are and what we have done?

From there, the border turned northward, the hidden or darkened direction in Scripture. It went beyond Beth Emek, the House of the Depth. Using the word amoq, the root of emeq, there is a contrast in the two following thoughts –

“O Lord, how great are Your works!
Your thoughts are very deep [amoq].
⁶ A senseless man does not know,
Nor does a fool understand this.”  Psalm 92:5

“They are deeply [amoq] corrupted,
As in the days of Gibeah.
He will remember their iniquity;
He will punish their sins.” Hosea 9:9

The contrast fits those who are in the church. Some are hidden in Christ, and some only claim to be so. There are those who are in the House of the Depth considering the things of God, and there are those who are in the House of the Deep living in corruption, iniquity, and sin. The church is comprised of both. Woe to the latter.

Neiel, Moved of God, is next named. One will either be moved of God in the things of God, or he will be moved away from God as Cain was.

After that came Cabul. The meaning of the name is debated but, based on what was presented from 1 Kings 9 in the interaction between Solomon and Hiram, it does appear to be some sort of binding that occurred between the two of them, be it a pledge or a fetter. With that in mind, one is either bound to the Lord through Christ in salvation, or he is so in condemnation.

Verse 28 began with Ebron which Strong’s translated as Transitional. That is the state of all mankind in relation to Christ while in this body. We are either awaiting heaven or hell. What we have here is not what will be.

Rehob is the Wide Space. There is either a narrow path to the Wide Spaces of heaven, or there is a wide path to the narrow confines of hell. One, the latter, speaks of the earthly minded, the other, the former, of the heavenly minded in this life.

Hammon comes from khamam, to become warm. That is used in Isaiah 57 when referring to allegiances –

“Inflaming [khamam] yourselves with gods under every green tree,
Slaying the children in the valleys,
Under the clefts of the rocks?
⁶ Among the smooth stones of the stream
Is your portion;
They, they, are your lot!” Isaiah 57:5, 6

There are those who are inflamed with the passions of this world, and there are those who are impassioned by the warmth of God towards them in Christ. The names provide contrast. That continues with Kanah.

Though it comes from the word signifying a reed, the reed is used to indicate obtaining or acquiring and thus Possessed. Those in the visible church are either possessed by Christ, or they are not. If not, they remain possessed by the devil. The Bible gives no other options. Some are so deluded, though, that they think they are the Lord’s when they are not. We all must evaluate what we truly believe.

The next location is Greater Tsidon, the Great Fishery. Everyone is as a fish. When Jesus said to Simon and Andrew that they would be fishers of men, he meant that men are like fish to be caught. That, by necessity, means that some are caught, and some are not. Even within the visible church, there are caught fish, and there are those who are not. Don’t be a not, but rather a caught.

Next is ha’Ramah, or The Lofty Place. It may be stretching this too much, but it is hard to not at least attempt the connection. This is still the northern border, heading west. A passage in the Psalms and one in Isaiah contrast concerning what seems to be speaking of the Lofty Place –

“Great is the Lord, and greatly to be praised
In the city of our God,
In His holy mountain.
² Beautiful in elevation,
The joy of the whole earth,
Is Mount Zion on the sides of the north,
The city of the great King.
³ God is in her palaces;
He is known as her refuge.” Psalm 48:1-3

“How you are fallen from heaven,
O Lucifer, son of the morning!
How you are cut down to the ground,
You who weakened the nations!
¹³ For you have said in your heart:
‘I will ascend into heaven,
I will exalt my throne above the stars of God;
I will also sit on the mount of the congregation
On the farthest sides of the north;
¹⁴ I will ascend above the heights of the clouds,
I will be like the Most High.’
¹⁵ Yet you shall be brought down to Sheol,
To the lowest depths of the Pit.” Isaiah 14:12-15

Though the passage in Isaiah is widely thought to be referring to Satan, this is not the case. The word translated as “Lucifer” is helel meaning “shining one.” By using a Latin word and then incorrectly turning it into a pronoun, all kinds of confusion has arisen over this.

The passage is speaking of the King of Babylon. He was an unregenerate man who thought too highly of himself. This is the state of those who place themselves in the Lofty Place instead of placing the Lord there.

The next location named was ir mivtsar tsor – “city fortified, Rock.” The contrast and explanation is found in the Song of Moses in Deuteronomy 32:32 where it says, “For their rock is not like our Rock.” There are those who are confident in their rock (tsur), and yet their rock is not the Lord who is the Rock (tsur).

From Tsor, the next location is Hosah, translated by Strong’s as Hopeful, but the idea is Refuge. When we seek refuge, that is our hope. The contrast is between who one is seeking. For the true believer, it is explained in Hebrews 6 –

“Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, ¹⁸ that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.” Hebrews 6:17, 18

For those who are in Christ, there is no need for fear. Their refuge in Christ is set. On the other hand, for those who are not, there is Achzib, Deceptive or Disappointing. This cannot apply to those who are believers because they have already obtained refuge. On the other hand, the final three names are given to contrast that.

Ummah or Union speaks of the state of believers in Christ, being united to God through Him. Aphek, or Fortress, is also their state, secured in their salvation because of Him. And Rehob, Wide Space speaks not of the path they are on, but where their narrow path leads.

This is the explanation of what is going on in the church. The warnings and blessings are laid out in the gospels and epistles, but the typology was given in Joshua. Hence, there are twenty-two cities that contrast, forming a scene of disorganization and disintegration that exists until it is finally and forever corrected by the coming of Christ for His true church.

And, unfortunately, that state of corruption exists within His word as well when man adds to it or subtracts from it, or even – as happens more and more in the world today – alters it. By this time in history, we should have a word that is so grasped by faithful believers that we could have no doubt about its contents.

And yet, because of purposeful manipulation of this word, it is becoming more and more splintered, not more cohesive. We must carefully and faithfully hold to its sacred contents, we must warn against faulty evaluations of it, and we must never consider adding to it through legalism or detracting from it through license.

Instead, let us hold fast to this cherished word, in context, and with a proper and right understanding of what it is telling us. And having said that, my evaluation of these many locations must certainly be lacking in some areas. I have done my best to present to you what I believe we are being told, but that doesn’t mean I have gotten all the details correct.

And so, please be certain to study the word yourself, consider what you have heard, and hold on to what is good while letting go of what is in error. The word of God is too precious to not do this. Handle this treasure carefully and meditate on it always.

This is your guide to right living and proper glorification of the Lord who created you, sent His Son to redeem you, and then gave you His word to instruct you. Please hold fast to this word. In doing this, your life and your eternal destiny will certainly be Happy and Blessed.

Closing Verse: “O the happiness of that one, who Hath not walked in the counsel of the wicked. And in the way of sinners hath not stood, And in the seat of scorners hath not sat.” Psalm 1:1 (YLT)

Next Week: Joshua 19:32-39 Great things for us to see… (The Inheritance of Naphtali) (42^nd 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 Asher

The fifth lot came out for the tribe of the children of Asher
According to their families, one and all
And their territory included Helkath, Hali, Beten
Achshaph, Alammelech, Amad, and Mishal

It reached to Mount Carmel westward, along the
———-Brook Shihor Libnath
It turned toward the sunrise to Beth Dagon as well
And it reached to Zebulun and to the Valley of Jiphthah El
Then northward beyond Beth Emek and Neiel

Bypassing Cabul which was on the left
Including Ebron, Rehob, Hammon, and Kanah, as far as
———-Greater Sidon
And the border turned to Ramah and to the fortified city of Tyre
Then the border turned to Hosah, and ended at the sea by the
———-region of Achzib, which was well known

Also Ummah, Aphek, and Rehob were included:
Twenty-two cities with their villages too
This was the inheritance of the tribe of the children of Asher
According to their families, these cities with their villages
———-these they did accrue

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…

 

 

 

 

 

 

 

 

 

 

²⁴ The fifth lot came out for the tribe of the children of Asher according to their families. ²⁵ And their territory included Helkath, Hali, Beten, Achshaph, ²⁶ Alammelech, Amad, and Mishal; it reached to Mount Carmel westward, along the Brook Shihor Libnath. ²⁷ It turned toward the sunrise to Beth Dagon; and it reached to Zebulun and to the Valley of Jiphthah El, then northward beyond Beth Emek and Neiel, bypassing Cabul which was on the left, ²⁸ including Ebron, Rehob, Hammon, and Kanah, as far as Greater Sidon. ²⁹ And the border turned to Ramah and to the fortified city of Tyre; then the border turned to Hosah, and ended at the sea by the region of Achzib. ³⁰ Also Ummah, Aphek, and Rehob were included: twenty-two cities with their villages. ³¹ This was the inheritance of the tribe of the children of Asher according to their families, these cities with their villages.