Old Testament (written)

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.

Artwork by Douglas Kallerson.

Joshua 19:17-23
The Inheritance of Issachar

Without giving away all the details of the sermon, I will note that the typology of this short passage follows logically after that of the previous one, Zebulun. That makes sense when considering that Zebulun and Issachar are brothers and sons of the same mother, and yet Jacob blessed them in reverse order and their inheritances are in reverse order as well.

Why would Jacob do that? Why would that reversal be repeated now? There is nothing in Scripture to indicate that either son did anything right or wrong as is the case with other sons of Israel. It seems arbitrary. But it isn’t.

When we get to the end of today’s verses, we will at least have seen the typological reason for why. Keep in mind that Israel, the nation, is going through the tribulation period. Why is that?

Obviously, it is because they rejected Jesus as their Messiah for the past two thousand years. They had the opportunity to acknowledge Him right up until AD70. They didn’t, and off they went into a time of the curses of the law, which led to their exile.

They have had the opportunity, as a nation, to call out to Him since 1948 when they were reestablished. They still have not done so. However, Daniel 9 reveals to us that they will enter into a future time of law observance with the signing of a peace deal which includes the sacrificial worship of the law.

So what is the common denominator in their dispersion and punishment along with their entering into the tribulation period? The law. They will enter into the tribulation because they chose, and will continue to choose, the law over the grace of God in Jesus Christ.

Text Verse: “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” Hebrews 8:13

I can’t figure out how many people in the church cannot understand that Israel has been under the punishment of the law for rejecting Jesus. Israel will enter into the tribulation period because of rejecting Jesus.

That means their default position at this time is life under the law. They agreed to it at Mount Sinai, and it has been a weight on them ever since. And yet, people in the church keep reintroducing the law into their theology which is supposed to be grace alone through faith alone. It is maddening to see and baffling to the brain.

All they need to do is pick up the Bible and read it in context. With Adam and then Israel as the example of living under the law, they just need to think it through. We don’t need more law. We need grace.

One can choose the law or he can choose grace. The law came first in order for there to be the opportunity for grace. Grace cannot reign in one’s life while law exists in his life. Israel chose the law, and until they accept Christ’s fulfillment of it, they cannot receive the grace. The result of this choice is death because the wages of sin is death (Romans 3:23), and it is by law that we have the knowledge of sin.

This theme runs so deeply through Scripture that it is a primary doctrine. It became evident in the second chapter of Genesis. It was the main focus of everything in Scripture from Exodus 20 until Jesus cried out His dying words and gave up His spirit as is recorded in the Gospels.

Grace over law continues to be the focal point of Scripture until the last verse of the Bible where John bestows a final blessing upon those who hear the words, saying, “The grace of our Lord Jesus Christ be with you all. Amen.” (Revelation 22:21).

Again, why is Israel going through the tribulation? It is because God has chosen to use a tribulation period to judge the world for its unrighteousness, and yet to also give all who failed to come to Him through the grace of Jesus Christ one last opportunity to do so. Jesus is what the name Issachar points to: He is Wages. Let’s see how that is revealed in today’s passage.

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 Fourth Lot (verses 17-23)

The narrative continues to detail 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. Now, the fourth is designated and detailed…

¹⁷ The fourth lot came out to Issachar, for the children of Issachar according to their families.

Zebulun’s lot was said to have “ascended.” Now, the wording returns to the more familiar term, yatsa, to come out. But what is unusual is that the name Issachar is repeated twice: l’yissakhar yatsa ha’goral ha’revii livne yissakhar l’mishp’hotam – “To Issachar went out the lot, the fourth, to sons Issachar to their families.”

Issachar was Jacob’s ninth son and the fifth son of his first wife, Leah. Though he is older than Zebulun, the lot drawn for him comes after Zebulun which agrees with the order of blessing by Jacob in Genesis 49 –

“Zebulun shall dwell by the haven of the sea;
He shall become a haven for ships,
And his border shall adjoin Sidon.
¹⁴ Issachar is a strong donkey,
Lying down between two burdens;
¹⁵ He saw that rest was good,
And that the land was pleasant;
He bowed his shoulder to bear a burden,
And became a band of slaves.” Genesis 49:13-15

The record of his birth is quite detailed. It is found in Genesis 30 –

“Now Reuben went in the days of wheat harvest and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, ‘Please give me some of your son’s mandrakes.’
¹⁵ But she said to her, ‘Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?’
And Rachel said, ‘Therefore he will lie with you tonight for your son’s mandrakes.’
¹⁶ When Jacob came out of the field in the evening, Leah went out to meet him and said, ‘You must come in to me, for I have surely hired you with my son’s mandrakes.’ And he lay with her that night.
¹⁷ And God listened to Leah, and she conceived and bore Jacob a fifth son. ¹⁸ Leah said, ‘God has given me my wages, because I have given my maid to my husband.’ So she called his name Issachar.”  Genesis 30:14-18

From the context of the passage, you can probably figure out the meaning of the name. Issachar means He is Wages. As Leah said, “God has given me my wages.” The name comes from nasa, to lift up, and sakar, wages.

On the march from Egypt to Canaan, Issachar was stationed to the east of the tabernacle together with Judah and Zebulun, also born to Leah, under the standard of Judah.

With the casting of the lot, the territory will next be detailed. For the most part, only the names of the cities will be provided. The borders are not stated except for the portion which is at the eastern side of the northern border. The other borders are not necessary because they can be determined by reviewing the borders of the tribes surrounding Issachar. Now, the verses begin with…

¹⁸ And their territory went to Jezreel,

vayhi gevulam yizrelah – “And was their border Jezreel-ward.” Jezreel means God Sows. Jones’ Dictionary of Old Testament Proper Names proposes the meaning of He Will Be Sown of God, adding that it means he will have numerous progeny. But that is not necessarily the intent.

In the book of Hosea, the name will be used to signify God sowing judgment among Israel, making a pun upon the two names –

“So he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son. ⁴ Then the Lord said to him:
‘Call his name Jezreel,
For in a little while
I will avenge the bloodshed of Jezreel on the house of Jehu,
And bring an end to the kingdom of the house of Israel.
⁵ It shall come to pass in that day
That I will break the bow of Israel in the Valley of Jezreel.’” Hosea 1:4, 5

The name Yisrael, or He Strives with God, is set in contrast to Yizreel, or God Sows. Israel strived with (meaning against) God, and God would sow judgment, signified by Jezreel, among Israel. Thus, the name simply signifies God Sows. He sows whatever He determines to sow, be it progeny, judgment, blessing, etc.

^{18 (con’t)} and included Chesulloth, Shunem,

v’ha’k’suloth v’shunem – “and the Chesulloth and Shunem.” As with several other locations to be named, this is the only mention of the Chesulloth in Scripture. It is similar to the first part of the name Chisloth Tabor seen in verse 19:12. The name comes from kesel, meaning loins or flanks, stupidity, or (misplaced) confidence.

As such, it means something like The (misplaced) Confidences or Stupidities. Abarim notes, “This is also the word for stellar constellations in general, and more specific the constellation Orion.” Hence, they give a secondary meaning of “Constellations.” Another option is that it could mean Loins or Slopes because it was believed to be on the slopes of a small mountain.

The root of Shunem is debated. It could come from a word meaning to be quiet, or from one meaning jag, crag, or tooth. Thus, it is translated as Two Resting Places or Uneven. Abarim proposes Silences or Teeth.

¹⁹ Haphraim, Shion, Anaharath,

Khaphraim comes from khaphar, to dig. Abarim notes this would be “both in order to unearth something and to bury something. Hence this verb may be used to describe (1) a quest for something wanted, or (2) a quest to obscure something unwanted.”

It also may come from kepher, to be ashamed, because when something wicked is exposed it becomes evident, thus bringing shame. Therefore, it means Two Digs, Two Shames, Double Pits or Double Shame.

Shion comes from the same root as sho, a destruction or desolation. That word is used by Zephaniah concerning the Day of the Lord –

“The great day of the Lord is near;
It is near and hastens quickly.
The noise of the day of the Lord is bitter;
There the mighty men shall cry out.
¹⁵ That day is a day of wrath,
A day of trouble and distress,
A day of devastation [sho] and desolation [meshoah: from sho],
A day of darkness and gloominess,
A day of clouds and thick darkness,
¹⁶ A day of trumpet and alarm
Against the fortified cities
And against the high towers.” Zephaniah 1:14-16

Thus, Shion means something like Empty or Ruin.

Anakharath comes from nakhar, meaning nostrils or snorting. That is found only twice in the Old Testament, once in Job and once in Jeremiah. In both, it is referring to the snorting of a horse. The majestic description of the horse in Job, which goes on for seven full verses, begins with these words –

“Have you given the horse strength?
Have you clothed his neck with thunder?
²⁰ Can you frighten him like a locust?
His majestic snorting [nakhar] strikes terror.” Job 39:19, 20

The name Anakharath means Snorting, but Strong’s understands this to then mean a narrow pass or gorge, like a nostril.

²⁰ Rabbith, Kishion, Abez,

v’ha’rabith, v’qish’yon, v’avets – “And the Rabbith, and Kishion, and Abez.” Rabbith comes from ravav, to become much or many. Hence, it is The Multitude or The Great.

Qish’yon comes from a primitive root signifying to be dense. It can be rendered both literally and figuratively. Thus it means hard, tough, stubborn, severe, etc. Therefore, it signifies Hardness, Hard Place, or Very Hard.

Avetz comes from an unused root meaning to gleam. Strong’s translates it as Conspicuous.

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

Remeth means Heights, High Places, or Lofty Place.

En Gannim comes from ayin – either a fountain or an eye, and the plural of garden. Hence, it means Fountain of Gardens. The gan, or garden, comes from a root signifying being covered, surrounded, and defended.

En Gannim is the location of modern Jenin, a spot often in the news because it is plagued with violence from the Muslims residing there.

En Khadah comes from ayin (fountain or eye) also, along with the second part that is derived from khadad, to be fierce or to sharpen. It is translated as Fountain of Joy by Abarim. Others say Swift Fountain, Fountain of Sharpness, or Sharp Eye.

Beith Patsets means House of Dispersion, coming from puts, to scatter.

²² And the border reached to Tabor,

u-phaga ha’gevul b’tavor – “and impinged the border in Tabor.” Tabor may come from barar, to purify or clarify and would mean Purified, Purifying, or Clarifying. However, Strong’s connects it to tvar, to break, and calls it Broken Region.

^{22 (con’t)} Shahazimah, and Beth Shemesh;

Shakhatsimah (or Shakhatsumah) comes from shakhats, dignity or pride. Thus, it is something like Proudly. Lange, however, defines it as Heights. The word shakhats is found only twice in the Bible, both in Job and both referring to the dignity or confidence of proud animals –

“Nor have the sons of pride [shakhats] trodden it, | The fierce lion has not passed over it.” Job 28:8 (YLT)

“He sees every high thing, | He [is] king over all sons of pride [shakhats].” Job 41:34

Beth Shemesh means House of the Sun. This is obviously a different Beth Shemesh than that granted to Judah in Joshua 15:10.

^{22 (con’t)} their border ended at the Jordan:

v’hayu tos’oth gevulam ha’yarden – “And are outgoings their border the Jordan.” Though not stated explicitly, this means that the border goes to the Jordan and then south. As such, it defines Issachar’s eastern border as the Jordan, the Descender.

^{22 (con’t)} sixteen cities with their villages.

arim shes esreh v’khatsrehen – “Cities six ten and their villages.” One of the cities, Tabor, is named as belonging to Zebulun in 1 Chronicles 6:77, but it is not uncommon to have a border town assigned to more than one tribe.

²³ This was the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.

zoth nakhalath mateh bene yisakhar l’misp’hotam he’arim v’khatsrehen – “This inheritance tribe Issachar to their families, their cities and their villages.” With this, the cities of Issachar, along with a couple of its borders, have been defined. As said earlier, the other borders can be determined from the borders of the tribes neighboring them.

Wages are owed and they will be paid
This is absolutely certain in the case of sin
What is due has been measured and weighed
And that means we are all done in 

That is, unless someone else will pay what is due
And if He is able and willing to pay the high cost
But what are the chances anyone will come through?
Alas, there is no hope. Humanity is lost

But God has done it! There is hope renewed
He has sent Jesus to take away our sin
In His death, wages are paid for what we accrued
Because of His work, a new life will begin

II. Explaining the Typology

As we saw, the name Issachar means He is Wages. He is named after his younger brother, Zebulun, or Glorious Dwelling Place. The territory of Issachar began with a note concerning it was toward Jezreel. Jezreel means God Sows.

I propose that Issachar, the older brother, being identified after Zebulun is tied to events in the biblical narrative that also occur in a set order. Last week, Zebulun made a remarkable picture of the rapture. God’s people, the church comprised of both Jews and Gentiles, was taken out. What follows that event?

The sequence of events is laid out by Paul in 2 Thessalonians 2. The next events are the revealing of the antichrist and the tribulation period. That leads to the restoration of Israel. Issachar, or He is Wages, reveals this in typology.

As noted, Issachar comes from nasa, to lift up, and sakar, wages. Wages are what is earned. Death, for example, is the wages of sin. For those who trust in the Lord, death – meaning spiritual death and separation from God – is no longer a concern. This means that Christ is the wages paid for man’s sin. He was lifted up and became the payment.

In the restoration of Israel, this will finally be true for them, just as it is for the church now. This is reflected, for example, in Isaiah –

“Indeed the Lord has proclaimed
To the end of the world:
“Say to the daughter of Zion,
‘Surely your salvation is coming;
Behold, His reward [sakar] is with Him,
And His work before Him.’”
¹² And they shall call them The Holy People,
The Redeemed of the Lord;
And you shall be called Sought Out,
A City Not Forsaken.” Isaiah 62:11, 12

Noting Jezreel first with the border going Jezreel-ward would signify that God Sows in the direction one pursues. In forsaking Christ, God sows judgment and condemnation. In coming to Christ, God sows restoration and blessing.

After Jezreel, Chesulloth, or Stupidities (Misplaced Confidences) was mentioned. Israel and most of the world will be found stupid or with misplaced confidence when the antichrist is revealed. Jesus spoke of this in John 5 –

“But I know you, that you do not have the love of God in you. ⁴³ I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive.” John 5:42, 43

Paul gives greater detail concerning him –

“Do you not remember that when I was still with you I told you these things? ⁶ And now you know what is restraining, that he may be revealed in his own time. ⁷ For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. ⁸ And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. ⁹ The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, ¹⁰ and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. ¹¹ And for this reason God will send them strong delusion, that they should believe the lie, ¹² that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.” 2 Thessalonians 2:5-12

After Chesulloth, Shunem in named. It is a condensed plural word probably best defined as Two Resting Places, although that could be debated. If that is correct, it could be considered the two paths that Israel will take in the tribulation period. The majority will seek rest in the antichrist while the others will seek rest in Christ.

That is followed by Haphraim, Two Digs. As noted, the root means to dig “both in order to unearth something and to bury something” (Abarim). This would logically follow Shunem. Part of the people are digging to bury their shame; the other part is digging to expose it. Christ is the difference between the two.

The next city is Shion, Empty or Ruin. As noted, the word’s root was referred to in Zephaniah 1 when anticipating the Day of the Lord. It is the state of how things will be at that time.

Shion was followed by Anakharath, coming from nakhar, meaning nostrils or snorting. The snorting, however, can be taken in a hyperbolic sense to speak of coming destruction such as in Jeremiah 8 –

“We looked for peace, but no good came;
And for a time of health, and there was trouble!
¹⁶ The snorting of His horses was heard from Dan.
The whole land trembled at the sound of the neighing of His strong ones;
For they have come and devoured the land and all that is in it,
The city and those who dwell in it.” Jeremiah 8:15, 16

These verses of Jeremiah were actually believed by some of the church fathers to be referring to the coming of the antichrist. Whether that is the case, the parallel of the Babylonian destruction to that of the end times is a valid one.

The Rabbith is named next. It means The Multitude. That would fit perfectly with the prophecy of Joel 3 –

“Multitudes, multitudes in the valley of decision!
For the day of the Lord is near in the valley of decision.” Joel 3:14

This is the same as the Valley of Jehoshaphat mentioned in Joel 3. That is generally accepted as the area separating Jerusalem from the Mount of Olives. But the battle itself is describing events in Jezreel (Megiddo) Valley –

“Let the nations be wakened, and come up to the Valley of Jehoshaphat;
For there I will sit to judge all the surrounding nations.
¹³ Put in the sickle, for the harvest is ripe.
Come, go down;
For the winepress is full,
The vats overflow—
For their wickedness is great.” Joel 3:12, 13

That this is Jezreel (Megiddo) can be deduced from the comparable passage in Revelation –

“And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, ‘Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.’ ¹⁹ So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. ²⁰ And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs.” Revelation 14:18-20

That is later defined in Revelation 16 as Armageddon, meaning the Valley of Megiddo where Mount Megiddo is.

The next location is Qish’yon signifying Hardness, Hard Place, or Very Hard, coming from qashah, hard in both a literal and figurative sense. For example, it is used when referring to hardened hearts and stiffened necks.

This could then be referring to either the state of the people in rebellion against the Lord or the dire straits in which the people find themselves. Both hold true concerning the tribulation period.

The next location, Avetz, comes from an unused root meaning to gleam. Strong’s is the only one I could find who even translates it. He says Conspicuous. Based on the coming names I would say this signifies the revelation of Christ to the people, though this is speculation because of the rarity of the name. See Revelation 19 –

“Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. ¹² His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. ¹³ He was clothed with a robe dipped in blood, and His name is called The Word of God.” Revelation 19:11-13

With this advent, Jesus is seen to be the incarnate Lord Yehovah of the Old Testament, symbolized by Remeth, or High Places, coming from rum, to be high or exalted. That is seen, for example, in Isaiah 57 –

“For thus says the High [rum] and Lofty One
Who inhabits eternity, whose name is Holy:
‘I dwell in the high [marrom: from rum] and holy place,
With him who has a contrite and humble spirit,
To revive the spirit of the humble,
And to revive the heart of the contrite ones.’” Isaiah 57:15

The way in which the contrite ones are revived is defined in the coming names. First En Gannim, Fountain of Gardens, is named. This speaks of the source of the water for gardens, be it Eden, Gethsemane, or heaven. A garden is a place of innocence, security, conscience, happiness, salvation, and purity.

The ending of the tribulation period and Israel’s restoration is seen in En Khadah. That is translated by Abarim as Fountain of Joy. The significance of that is seen in Zechariah 12 and 13 at the time of Judah’s restoration –

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” Zechariah 12:10

That pouring out is then explained as Zechariah 13 opens –

“In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.” Zechariah 13:1

This pouring out and fountain are to be on this particular group of people who are then explained by the name Beth Pazzez, or House of Dispersion. As seen earlier, the word patsets is derived from puts, a scattering. Zechariah 13 continues with words that explain the meaning –

“‘Awake, O sword, against My Shepherd,
Against the Man who is My Companion,’
Says the Lord of hosts.
‘Strike the Shepherd,
And the sheep will be scattered [puts];
Then I will turn My hand against the little ones.
⁸ And it shall come to pass in all the land,’
Says the Lord,
‘That two-thirds in it shall be cut off and die,
But one-third shall be left in it:
⁹ I will bring the one-third through the fire,
Will refine them as silver is refined,
And test them as gold is tested.
They will call on My name,
And I will answer them.
I will say, “This is My people”;
And each one will say, ‘The Lord is my God.’” Zechariah 13:7-9

The House of the Dispersion becomes the house where the dispersed are brought back, far fewer in number. Their state is then explained by the next location, Tabor, or Purified. It is a name coming from barar, to purify.

It is the state of the people who have gone through the refiner’s fire and been purified. Daniel refers to this process using the word barar, or purified –

“Many shall be purified [barar], made white, and refined, but the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand.” Daniel 12:10

With that seen, the next location Shahazimah, meaning Proudly, was named. This was explained as the dignity or confidence of a proud animal in Job. That can easily be a metaphor for those who are saved by the Lord. As Jesus is the Lion of the tribe of Judah, there is no reason to not equate those in Him to sons of such confidence, dignity, and pride.

The next location is Beth Shemesh or House of the Sun. As noted in Joshua 15, it provides an obvious picture of the eternal nature of the light of Christ, who is called the Sun of Righteousness in Malachi 4. Thus, House of the Sun speaks of Christ dwelling among His people.

With that, the last location noted said, v’hayu tos’oth gevulam ha’yarden – “And are outgoings their border the Jordan.” Christ is the Descender. Those who are in Christ are set in their inheritance based upon His descent during His first advent to accomplish the work set before Him.

Thus, to say the outgoings of their border is the Jordan, it means that this is how the border of their inheritance is set, meaning through the finished work of Christ.

With the naming of the locations complete, the final note concerning the grant was that it was comprised of sixteen cities with their villages. Bullinger does not define the number, but it is the product of two and eight.

Two is the number of division or difference. Eight is the number of superabundance and the beginning of a new series. This could then be explained by the difference of those who enter the tribulation (2) – those who are separated to the antichrist and those who are separated to Christ. This is followed by a new beginning (8). For the latter, an existence of superabundance as they enter the millennium. For the former, superabundant condemnation.

The verses today ended with the note that this is the inheritance of the tribe of the children of Issachar. The children of He is Wages have received their inheritance, and it is not because of anything they had done to merit it.

Likewise, for those in Christ, or for those who come to Him during the tribulation, their state is granted based on unmerited favor. All people have a choice to make. God does not force it on us, and He does not select some for salvation and some to be condemned apart from their free will.

The offer is made in the promise of Messiah, whether looking forward to His coming in times past, or looking back on His coming in the world today. God has done all that is necessary for man to be reconciled to Him, but we must accept the offer.

To turn down God’s offer is to remain in one’s sin and to receive just condemnation. To accept it is to find peace, restoration, and eternal life.

I would hope you will choose wisely. Accept what God has done, believe in your heart, and call out to God, professing that Jesus Christ is Lord! He has made access into heaven possible. Thank God!

Closing Verse: “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. ²⁶ And so all Israel will be saved, as it is written:
‘The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob;
²⁷ For this is My covenant with them,
When I take away their sins.’” Romans 11:25-27

Next Week: Joshua 19:24-31 More exciting than a 100-yard Olympic dasher… (The Inheritance of Asher) (41^st Joshua Sermon)

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

The Inheritance of Issachar

The fourth lot came out to Issachar
For the children of Issachar according to their families it did go
And their territory went to Jezreel
And included Chesulloth, Shunem, Haphraim, Shion
———-and Anaharath also

Rabbith, Kishion, Abez
Remeth, En Gannim, En Haddah, and Beth Pazzez

And the border reached to Tabor, Shahazimah, and Beth Shemesh
Their border ended at the Jordan: sixteen cities
———-with their villages too
This was the inheritance of the tribe of the children of Issachar
According to their families, the cities and their villages
———-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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

¹⁷ The fourth lot came out to Issachar, for the children of Issachar according to their families. ¹⁸ And their territory went to Jezreel, and included Chesulloth, Shunem, ¹⁹ Haphraim, Shion, Anaharath, ²⁰ Rabbith, Kishion, Abez, ²¹ Remeth, En Gannim, En Haddah, and Beth Pazzez. ²² And the border reached to Tabor, Shahazimah, and Beth Shemesh; their border ended at the Jordan: sixteen cities with their villages. ²³ This was the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.

 

 

 

Artwork by the great artist Douglas Kallerson.

Joshua 19:10-16
The Inheritance of Zebulun

Abarim defines Zebulun as Glorious Dwelling Place. That is what I have consistently used in any sermon where Zebulun is mentioned. However, they also define it as Instance of Exaltation. I actually didn’t know this until after I typed the sermon since the introductions are always the last thing I type.

In fact, I didn’t know any of what I will tell you in these intro comments until the sermon was done. This is kind of sweet because, as you will see in the second section of the sermon, I struggled with what the verses were saying, trying my best to come to some other conclusion than the one that almost immediately caught my attention. I kept saying, “Well, it won’t be that.”

Abarim provides these words in their evaluation: “The verb זבל (zabal), means to exalt or honor and occurs only once in the Bible. Noun זבל (zebul) occurs five times and refers to some lofty abode which is designed to honor the occupant.”

They also say, “The name Zebulun was probably around long before the Hebrew verb ‘to dwell gloriously’ was invented. HAW Theological Wordbook of the Old Testament makes mention of Speiser’s link to the Akkadian zubullu, which denotes a bridegroom’s gift. Curiously enough, in Hebrew the word for gift of endowment is זבד (zebed), from the similar verb זבד (zabad), meaning to endow with or bestow upon.”

I had no idea about these things. Remember this or come back after the sermon and remind yourself of it. I think you will be surprised…

Text Verse: “And I have heard of you, that you can give interpretations and explain enigmas. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple and have a chain of gold around your neck, and shall be the third ruler in the kingdom.” Daniel 5:16

Abarim will be quoted again later referring to an enigma that they could not solve concerning these sermon verses today. The enigma will be explained today. Whether you feel the explanation is satisfactory is up to you. If it is actually correct or not is known to the Lord. I can only go where I believe the word is taking us.

The explanation, to me, seems perfectly evident and beautifully relevant to the rest of what we teach in this church concerning a particular doctrine. This was not isogesis, where one inserts presupposed meaning into the text.  Rather, the meaning was drawn out of the context of the text, exegesis.

Are you ready? Great things such as the (hopefully!) solving of an enigma 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. As Far as Sarid (verses 10-16)

The final seven tribal land inheritances are being assigned according to the lot. The first was to Benjamin. The second was to Simeon. The third is now to go to Zebulun.

Zebulun was Jacob’s tenth son, the sixth and last son of his first wife, Leah. Though he is younger than Issachar, the lot drawn for him comes before Issachar which agrees with the order of blessing by Jacob in Genesis 49 –

“Zebulun shall dwell by the haven of the sea;
He shall become a haven for ships,
And his border shall adjoin Sidon.
¹⁴ Issachar is a strong donkey,
Lying down between two burdens;
¹⁵ He saw that rest was good,
And that the land was pleasant;
He bowed his shoulder to bear a burden,
And became a band of slaves.” Genesis 49:13-15

The record of his birth is found in Genesis 30 –

“Then Leah conceived again and bore Jacob a sixth son. ²⁰ And Leah said, ‘God has endowed me with a good endowment; now my husband will dwell with me, because I have borne him six sons.” So she called his name Zebulun.’” Genesis 30:19, 20

On the march from Egypt to Canaan, Zebulun formed together with Judah and Issachar, also born to Leah, under the standard of Judah. Of their inheritance now to be detailed, Charles Ellicott gives an interesting commentary to consider –

“With regard to Judah and Zebulun, it is noticeable that we find their union reproduced in the earthly history of our Lord. Mary, who was of the house of David, and Joseph of the same lineage, are found dwelling in Nazareth, in the tribe of Zebulun. Thus the north and the south alike had “part in David,” and inheritance in David’s Son. There is a Bethlehem (Joshua 19:15) in Zebulun as well as in Judah. The name is not found in any other tribe.”

¹⁰ The third lot came out for the children of Zebulun according to their families,

va’yaal ha’goral ha’sh’lishi livne zevulun l’mishp’hotam – “And ascended the lot, the third, sons Zebulun to their families.” This is the second and last time that the word alah, “ascended” or “arose,” is used in relation to the lot. The first was with Benjamin.

Elsewhere, it either says the lot “was,” or it said to go or come forth, using the word yatsa. What seems certain is that both of the names are typologically anticipating Christ. Benjamin means “Son of the Right Hand,” and according to Abarim Publications, as we saw a moment ago, Zebulun means “Glorious Dwelling Place.”

As Jesus is the Son who ascended (Mark 16:19) to the right hand of God (seen in the name Benjamin), which is in His Glorious Dwelling Place (Revelation 21:3), the use of alah anticipates the ascension of Jesus. As for the ascending of Zebulun’s lot, it is according to the son’s families…

^{10 (con’t)} and the border of their inheritance was as far as Sarid.

v’hi g’vul nakhalatam ad sarid – “and was border there inheritance unto Sarid.” It is a way of presenting a border on the south from some point within the inheritance. Thus, a person standing within the inheritance might say, “The southern border of this inheritance lies all the way to Sarid.

From there, Sarid is somewhat of a middle point used to trace the borders to the west (19:11) and to the east (19:12). Of the land to be described, Keil says –

“The Inheritance of Zebulun fell above the plain of Jezreel, between this plain and the mountains of Naphtali, so that it was bounded by Asher on the west and north-west (Joshua 19:27), by Naphtali on the north and north-east (Joshua 19:34), and by Issachar on the south-east and south, and touched neither the Mediterranean Sea nor the Jordan. It embraced a very fertile country.” Keil

The name Sarid is found only here and in verse 12. It is identical to the word sarid, a word signifying a survivor or one who is left remaining. That comes from the verb sarad, to escape. Hence, it signifies Escapee or Survivor. With that understood, the borders of Zebulun are next defined…

¹¹ Their border went toward the west and to Maralah,

v’alah g’vulam la’yamah u-maralah – “And ascended their border to westward, and Maralah.” The word yam signifies both “sea” and “west.” So it could read either “seaward” or “westward.” However, the border does not reach to the sea and so “westward” is preferred.

Maralah is seen only here. It comes from the word raal, to quiver or shake. That is only found in Nahum 2 –

“The shields of his mighty men are made red,
The valiant men are in scarlet.
The chariots come with flaming torches
In the day of his preparation,
And the spears are brandished [raal].” Nahum 2:3

Abarim defines the name as Place of the Flag. They then note that this simply conveys the idea of a border marker made out of a flag.

^{11 (con’t)} went to Dabbasheth,

u-phagal b’dabasheth – “and impinged in Dabbasheth.” The name is found only here. It is the same as dabbesheth, a hump, like the hump of a camel in Isaiah 30:6.

“The burden of the beasts of the south. Into a land of adversity and distress, Of young lion and of old lion, Whence are viper and flying saraph, They carry on the shoulder of asses their wealth, And on the hump [dabesheth] of camels their treasures, Unto a people not profitable.” Isaiah 30:6 (YLT)

That, however, is an intensive of d’vash, honey. In other words the meaning of honey is being equated to the hump of a camel. It is the place of the camel’s prosperity and abundance. Thus, Dabbesheth means Honey, but it is intensified. Therefore, I would translate it as Place of Prosperity and Abundance.

^{11 (con’t)} and extended along the brook that is east of Jokneam.

u-phaga el ha’nakhal asher al pene yaq’neam – “and impinged unto the brook which upon face Jokneam.” The type of brook, nakhal, comes from nakhal, to take possession and thus, an inheritance. This brook is believed to be the river Kishon mentioned in Judges 4.

Jokneam means either People Will Be Lamented or Let the People Acquire. This was the westward extension. Next…

¹² Then from Sarid it went eastward toward the sunrise

v’shav mi’sarid qed’mah mizrakh ha’shemesh – “And returned from Sarid eastward, ascent the sun.” This begins the eastward extension of the southern border. It heads in the direction of the ascent of the sun…

^{12 (con’t)} along the border of Chisloth Tabor,

al g’vul kisloth tavor – “Upon border Chisloth Tabor.” The meaning of the name is rather complicated. Chisloth comes from kesel, which means loins or flanks, stupidity, or (misplaced) confidence. Tabor may come from tbar, to break, or from barar, to clean or purify. Hence, it may mean Purifying Stupidity, Purifying Misplaced Confidence, Breaking Stupidity, or something similar.

^{12 (con’t)} and went out toward Daberath, bypassing Japhia.

The NKJV saying “bypassing” is inexplicable: v’yatsa el ha’daverath v’alah yaphia – “And went out unto the Daberath and ascended Japhia.”

The name Daberath is from davar, word, or to speak. The “t” at the end may indicate a simple perfect, second person singular – You Spoke or You Have Spoken. But the name is prefixed by an article. Thus, it would have to mean The Word from You, or something like that. From there the ascent goes up to Japhia, or Illuminous.

¹³ And from there it passed along on the east of Gath Hepher,

The translation skips a word, thus missing the full sense: u-mi’sham avar qed’mah mizrakhah gitah khepher – “And from there passed over eastward, to the east, Gath Hepher.”

Gath Hepher means Winepress of the Pit or Winepress of Shame. Both meanings meet in intent. A pit is that which is dug out, and shame is something which, when it is uncovered, exposes that which is shameful. This is the birthplace of the prophet Jonah as noted in 2 Kings 14:25. Next, the border goes…

^{13 (con’t)} toward Eth Kazin, and extended to Rimmon, which borders on Neah.

These are very complicated words. It is quite uncertain how to actually translate them. Most older translations will give full names. New translations use part of them as a description: itah qatsin v’yatsa rimon ham’thoar ha’neah – “Ittah Kazin and went out Rimmon the Methoar (the outlining) the Neah.”

Eth (lit: Itah) Kazin comes from two words. The first means either Now or Time. Qatsin means Chief or Ruler. Thus, it means something like Judge Now or Time for a Ruling.

Rimmon means Pomegranate. But the pomegranate symbolizes harvest-ready fruit and so it can further mean Mature Mind or Harvest Ready.

The words “the Methoar” may be a separate name or a description of Rimmon. If an independent name, it would be The Outlining. If tied to Rimmon, it would mean Outlining of a Pomegranate or Outlining of a Mature Mind, etc. Of this, Abarim says –

“…most modern commentators and translators see the methoar-part as part of the narrative, but that’s actually hard to defend. This participle occurs only in Joshua 19:13, while the descriptions of the tribal territories go on for chapters, which seems to suggest that the author is saying something that doesn’t get said anywhere else. It’s a mystery that perhaps in the future might be solved with greater authority than anybody’s guesses.” Abarim

Neah comes from nua – to wander or waver. With the article, it would be The Wandering or The Staggering.

¹⁴ Then the border went around it on the north side of Hannathon,

Rather: v’nasav oto ha’g’vul mi’tsaphon khanathon – “and went around it the border from north Hanathon.” The word “it” is referring to Neah. Hannathon comes from khanan, grace or favor. The “t” in the middle probably indicates an intensive form and the “n” at the end may signify “place of.” Thus, it would mean Regarded with Favor, Place of Much Favor (Grace), or Extraordinary Free Gift.

^{14 (con’t)} and it ended in the Valley of Jiphthah El.

v’hayu tots’otav ge yiphtakh el – “And his outgoings valley Jiphthah El.” The valley here, 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.

The name Yiphtakh is also the name of the man who would later Judge Israel, Jephthah (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.

¹⁵ Included were Kattath, Nahallal, Shimron, Idalah, and Bethlehem:

The verse begins with “And” instead of “Included were.” Kattath comes from qatan, small. Thus, it means Little or even Very Small.

Nahallal is identical to nahalol, found only in Isaiah 7:19. There, it is translated as pastures or watering holes. Young’s says, “commendable things.” That then comes from nahal to lead or guide to a watering place or a place of rest. The most known use of that is found in the 23^rd Psalm –

“He leads [nahal] me beside the still waters.” Psalm 23:2

Strong’s defines it as Pasture. I would say Led to Rest.

Shimron comes from shamar, to watch or guard. Hence, it is Watching or Vigilant Guardian. Strong’s defines it as Guardianship.

Idalah is not translated by most and there are several guesses as to its meaning. Smith’s Bible Dictionary says Memorial of God.

Bethlehem means House of Bread, but it can equally mean House of War. It is a different Bethlehem from where Christ was born.

^{15 (con’t)} twelve cities with their villages.

Obviously, the five villages listed in this verse are not twelve cities. Thus, the word “and” at the beginning is saying that some of the cities previously mentioned laying along the borders belong to Zebulun. Others are border cities belonging to the adjoining tribe.

The total number of existing cities with their villages belonging to Zebulun is twelve. With all of these identified, the listing of Zebulun’s borders and cities ends with…

*^{16 (fin)} This was the inheritance of the children of Zebulun according to their families, these cities with their villages.

This sums up the listing from verses 10 through 15. It is the third allotment of the final seven, coming after Simeon and before Issachar.

Flesh and blood cannot inherit the kingdom of God
Nor can corruption inherit that which is incorrupt
Be we shall all be changed, and so, heavenly streets we’ll trod
In the twinkling of an eye; the change will be abrupt

When the last trumpet sounds, we will be taken to glory
We shall all be changed, completion of the gospel story

Where O Death, O where is your sting?
Where O Hades, O where is your victory?
When Christ our Savior, us to Himself does He bring
When Christ translates His children to eternal glory

II. Stupendous Symbolism; Terrific Typology
Up, Up and Away

The various locations, and the descriptions of them, made zero sense at first because I am so dismissive of the sensational. For example, I do not believe God speaks to people today except through His word.

I do not believe that Jesus comes to us either while we are awake or while we are asleep. That would be illogical based on what is said in the New Testament writings. With the word complete, we are asked to trust in the word by faith, not expect or rely on sight.

All sensation does is distract and lead us away from what is sound. People want to speak in tongues, but this is not unique to Christianity. Several religions claim they speak in tongues. Cults, pagans, shamans, Japan’s God Light Association, and others all claim to speak in tongues.

I had a neighbor in Japan, a Shokugokai Buddhist, that chanted out tongues every day. We could hear her as we passed her house.

People in pretty much every religion on the planet claim to have divine visions, visitations, projections to the heavenly realm, and so forth. None of these things actually edify at all, even if they actually do occur in Christianity, which they don’t.

Colossians 3:4 presupposes that there is one specific time that Jesus will come and manifest Himself to His people. Therefore, it is not only unwise, but it is against Scripture, to accept any supposed vision of Christ before that day.

This understanding kept me from initially making the conclusions that I finally made on these verses. I am not a date setter, and you won’t find me either predicting the rapture or bothering with anyone who does. If someone thinks he has the timing of that figured out, he is wrong.

Despite this, there are several sets of verses in the Old Testament that point to the rapture. I did a sermon on them in the past and I still agree with the conclusions made there. The typology is rather evident once you see it.

After a bit of review where the same thought kept creeping into my mind, meaning that these verses seem to be pointing to the rapture, I had to finally say to myself, “Well, let’s see if it fits.” Listen and let your own mind decide.

I shall present my conclusions and leave them as they are for others to accept or dismiss and for the Lord to eventually nod that they were correct or to take away rewards at the Bema seat because they were not.

Beginning in verse 10 was the note concerning the ascending of the lot, using the word alah (to ascend), something unique to Benjamin and Zebulun. Both speak of the finished work of Christ. Benjamin, Son of the Right Hand, signifies Jesus’ ascension to heaven where He sits at God’s right hand (Mark 16:19). Zebulun marks the location as God’s Glorious Dwelling Place (Revelation 21:3).

Verse 10 then continued with the thought that Sarid was somewhat of a middle point used to trace the borders to the west and to the east from there. There it said, v’hi g’vul nakhalatam ad sarid – “and was border there inheritance unto Sarid.”

Sarid, Escapee, defines those within the border. This follows with 1 Thessalonians 5:1-5 –

“But concerning the times and the seasons, brethren, you have no need that I should write to you. ² For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. ³ For when they say, “Peace and safety!” then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape. ⁴ But you, brethren, are not in darkness, so that this Day should overtake you as a thief. ⁵ You are all sons of light and sons of the day. We are not of the night nor of darkness.”

From there, this border will start by going west and then east. Westward movement signifies the anticipation of meeting God. This has been explained many times, but allow me to refresh your overloaded mind.

One comes from the east, enters the outer gates of the tabernacle, continues into the courts, past the altar of sacrifice, past the laver, through the outer door of the tabernacle and into the holy place, forward to the veil, through that, and into the Holy of Holies where God resides. God is west and man will forever look west to search Him out.

This westward line begins with an ascension to Maralah. As shown, Abarim defined the name as Place of the Flag, noting that this simply conveys the idea of a border marker made out of a flag. A marker is something that is only useful in the light. Hence, one must be a son of the light, a son of the day, to see it.

From there, the border proceeded to Dabbasheth. It is a difficult word that most translate as Hump, simply because that is how it is translated in Isaiah 30:6. But as I explained, it is an intensive of d’vash, honey.

Honey is being equated to the hump of a camel. It is the place of the camel’s prosperity and abundance. Thus it means Place of Prosperity and Abundance, an obvious reference to our inheritance.

Verse 11 continued describing the border as impinging unto the brook, the nakhal, which is upon face Jokneam. The nakhal comes from the verb nakhal, meaning to take as a possession or an inheritance. This, in turn, comes from nakhalah, an inheritance. That faces, or is before, Jokneam, Let the People Acquire.

The whole thought indicates that the border identifies the claiming of the inheritance of prosperity and abundance.

From there, verse 12 went back in the opposite direction, eastward. As it said, “And returned from Sarid (Escapee) eastward, ascent the sun.” This would be before the time of the escapee. The word qedem signifies east, but it also means before in time. And so, this is defining how the escapee became an escapee. As the border travels east, we are moving back in time in relation to the state of being an escapee.

The words “ascent the sun” actually begin that process. The shemesh, or sun, is used to describe the coming of Messiah in Malachi 4, its last use in the Old Testament, anticipating His arrival. There it says –

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

With this understood, the border is said to have gone “upon border Chisloth Tabor.” The name gives a good sense of those who have come to Christ, Choose your favorite as they each convey who we once were –

Purifying Stupidity
Purifying Misplaced Confidence
Breaking Stupidity

Prior to that (east) the border “went out unto the Daberath and ascended Japhia.” As explained, Daberath means The Word from You, or something close to that. It is a reference to how one becomes an escapee –

“In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise.” Ephesians 1:13

That of course, is based on the source of the word, which is God –

“So then faith comes by hearing, and hearing by the word of God.” Romans 10:17

From there the border went on the ascent up to Japhia, Illuminous. It refers to that source of the word, speaking of God in His nature. It next said in verse 13, “And from there passed over eastward, to the east, Gath Hepher.” Gath Hepher means Winepress of the Pit or Winepress of Shame.

The meaning was explained saying that a pit is that which is dug out, and shame is something which when it is uncovered exposes that which is shameful. This forms a picture. The people who are escapees were in the current state of the people of the world.

In this context, a winepress symbolizes the place where judgment is poured out –

“And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, ‘Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.” ¹⁹ So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God.’” Revelation 14:18, 19

Verse 13 continued with the super complicated words that Abarim noted were “a mystery that perhaps in the future might be solved with greater authority than anybody’s guesses.” I can only go by typology here. If it is correct, it would explain the mystery of the words.They said, “Ittah Kazin and went out Rimmon the Methoar (the outlining) the Neah.”

Eth Kazin is defined as Judge Now or Time for a Ruling. That is what those who are currently in the winepress must do.

As was noted, Rimmon means Pomegranate. But the pomegranate symbolized harvest-ready fruit and so it can further mean Mature Mind or Harvest Ready.

Connected to “the Methoar” it would be The Outlining. If tied to Rimmon, it would mean Outlining of a Pomegranate and thus, Outlining of a Mature Mind. It is the answer to the proposition set forth in the gospel and which responds to the words of Paul in Philippians 2:5 –

“Let this mind be in you which was also in Christ Jesus.”

That was precisely defined by Paul in 2 Corinthians 2 –

“However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing.” 2 Corinthians 2:6

Those who are mature, meaning coming to the knowledge of God in Christ, are outlined (distinguished) from those in the winepress of wrath.

Next mentioned was ha’neah, The Neah. That came from nua, to wander. Thus, The Wandering. That word was first used when referring to Cain, the fallen line of Adam who is not redeemed –

“when thou tillest the ground, it doth not add to give its strength to thee — a wanderer [nua], even a trembling one, thou art in the earth.” Genesis 4:12 (YLT).

From that (verse 14) the border goes tsaphon, or north. The word signifies that which is hidden or treasured away because the north receives less light in the northern hemisphere. It thus speaks of those who are “hidden with Christ in God” (Colossians 3:3).

This northward movement is around Hanathon. Any of the three names gives the sense of the event –

Regarded with Favor
Place of Much Favor (Grace)
Extraordinary Free Gift

The border goes around the Wandering, those lost in the world. It is those who have received Christ’s extraordinary favor and the gift spoken of by Paul –

“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

Verse 14 continued with the border ending at the Valley (ge) of Jiphthah El or God Will Open (God Opens, God’s Opening). That is a clear reference to the gospel of Jesus Christ. He did the work, He is the Door, we respond to the gospel and the door is opened –

“He who has the key of David, He who opens and no one shuts, and shuts and no one opens”: ^8 ‘“I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, and have not denied My name.’” Revelation 3:7, 8

“Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me.” Revelation 3:20

Verse 15 noted the names of five cities within the inheritance of Zebulun. These would reflect the state of those included, not the process of how they were included. They are Kattath, Nahallal, Shimron, Idalah, and Bethlehem.

Kattath comes from qatan, small. Thus, it means Little or even Very Small. This would not reflect the number, but the character. The word qatan is used both literally and figuratively. In a figurative sense, it is the least in importance, the smallest of note, etc. It is reflective of the words of Jesus and the thought repeated in the epistles –

“Then Jesus called a little child to Him, set him in the midst of them, ³ and said, ‘Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.’” Mathew 18:2, 3

“But Jesus said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.’” Matthew 19:14

Jesus was not saying that little children, because of their nature as little children, will inherit the kingdom of heaven. He is saying that people will not inherit the kingdom of heaven unless they are, by nature, like little children. It is the state of total trust, by faith alone, in the work of Jesus Christ.

This “little child” terminology is used by both Paul and John in their writings, such as Galatians 4:19, 1 John 2:1, etc.

The next city is Nahallal which I translate as Led to Rest. It is a logical translation based on the evaluation given earlier. That perfectly reflects the state of those in Christ, even as David described it in the 23^rd Psalm.

Shimron was next. It is Watching or Vigilant Guardian. It is no doubt the state of those who are anticipating their glorification.

Idalah was defined by Smith’s as Memorial of God. A memorial in the New Testament is defined by Thayer’s Greek Lexicon as “that by which the memory of any person or thing is preserved.”

That fits perfectly with those awaiting the call, even those who have died –

“But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. ¹⁴ For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus.
For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. ¹⁶ For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. ¹⁷ Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. ¹⁸ Therefore comfort one another with these words.” 1 Thessalonians 4:13-18

Finally, the last city, Bethlehem, was named. It means House of Bread. Christ is the Bread of Life. It signifies those who are in Christ being sustained by Him until that wonderful day that Scripture promises to those who are His.

The final note of verse 15 was that there were twelve villages. Twelve is the number of perfection of government or governmental perfection (Bullinger). This then symbolizes the entire body of those of the church, represented by the twelve apostles.

We ended with verse 16, “This was the inheritance of the children of Zebulun [Glorious Dwelling Place].” Such is the inheritance that has been secured for God’s people since the coming of Christ. Those who have called on Him have this promise which is a guarantee from God, who cannot lie.

It is a glorious set of verses that speak of the redemption of Christ, a marvelous state in Christ, and an anticipation of the glory of the coming of Christ for His people.

Obviously, this could simply be a general statement of all who are saved by Christ at any time, but because this is tied to those who escape and those who do not escape, it must certainly anticipate the rapture. There are those who will not escape the end times and yet they will be saved during the tribulation.

But that is not the focus of what is revealed here. Rather, the words are tightly connected to the events leading up to, but not during, the end times the world will face. As such, I conclude that this is another clear and reliable anticipation of a pretribulation rapture.

If that is incorrect, nothing is lost. We would still be going through the end times to some extent anyway, wouldn’t we? But if it is correct, it gives us a definite connection to the already clear timeline provided by Paul in 2 Thessalonians 2.

We are not of the night, but of the light and of the day. This is the reward and the honor of being in Christ. Those who are saved and yet believe in a mid or post-trib rapture will still be taken out, they will just be a bit more surprised than those of us who understand what God has done and will do in Christ.

The typology here gives us a marvelous reassurance of the pre-tribulation. Be settled in your doctrine, have faith in the word, and in God’s promises, and keep your seatbelts fastened – Jesus is coming for His people. And may that day be soon.

Closing Verse: “For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, ¹⁰ who died for us, that whether we wake or sleep, we should live together with Him.
¹¹ Therefore comfort each other and edify one another, just as you also are doing.” 1 Thessalonians 5:9, 10

Next Week: Joshua 19:17-23 It’s a great inheritance, above and beyond, by far… (The Inheritance of Issachar) (40^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 Zebulun

The third lot came out for the children of Zebulun according to
———-their families, so was their deed
And the border of their inheritance was as far as Sarid

Their border went toward the west and to Maralah
Went to Dabbasheth, and extended along the brook that is east of Jokneam, oohrah!
Then from Sarid it went eastward toward the sunrise along the
———-border of Chisloth Tabor
And went out toward Daberath, bypassing Japhia

And from there it passed along on the east of Gath Hepher
Toward Eth Kazin, and extended to Rimmon, which borders on
———-Neah as well
Then the border went around it on the north side of Hannathon
And it ended in the Valley of Jiphthah El

Included were Kattath, Nahallal, Shimron
Idalah, and Bethlehem: twelve cities with their villages too
This was the inheritance of the children of Zebulun
According to their families, these cities with their villages
———-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…

 

 

 

 

 

 

 

 

 

 

 

 

¹⁰ The third lot came out for the children of Zebulun according to their families, and the border of their inheritance was as far as Sarid. ¹¹ Their border went toward the west and to Maralah, went to Dabbasheth, and extended along the brook that is east of Jokneam. ¹² Then from Sarid it went eastward toward the sunrise along the border of Chisloth Tabor, and went out toward Daberath, bypassing Japhia. ¹³ And from there it passed along on the east of Gath Hepher, toward Eth Kazin, and extended to Rimmon, which borders on Neah. ¹⁴ Then the border went around it on the north side of Hannathon, and it ended in the Valley of Jiphthah El. ¹⁵ Included were Kattath, Nahallal, Shimron, Idalah, and Bethlehem: twelve cities with their villages. ¹⁶ This was the inheritance of the children of Zebulun according to their families, these cities with their villages.

 

 

Artwork by Douglas Kallerson.

Joshua 19:1-9
The Inheritance of Simeon

It’s kind of hard to imagine an inheritance within an inheritance. I tried to think of something comparable to what is presented in these verses and couldn’t come up with anything. An inheritance, by default, seems to imply something that belongs to one exclusively.

A person can share his inheritance, but to have a permanent stake set aside within another’s inheritance while it still belongs to the first isn’t something that you would normally expect to see. On a spiritual level, this is possible though.

Jesus is said to have inherited a more excellent name than the angels. In coming to Jesus, we implicitly share in His name, and we are granted a part in the heavenly inheritance that He has earned.

But that is not what we are seeing in Joshua 19. Judah had an inheritance, that was too much for them, so Simeon is being given an inheritance within the inheritance of Judah. Henceforth, all of this land is going to be known as the land of Judah, even while Simeon is in the cities and villages granted to them.

What do you imagine is going on here? Why did God set an inheritance inside an inheritance, and what prompted it to occur? God already knows the end from the beginning, and so there had to be a purpose.

Text Verse: “He who has an ear, let him hear what the Spirit says to the churches.” Revelation 2:7

It’s fascinating to sit down on Monday morning, having no idea what the passage is conveying, and then trying to figure it out. I got started around 3:30am. The first verse went quickly. I couldn’t believe how fast! Well, until I looked at the clock and saw it was 4:45am and I still had more verses to go.

The same thing happened with verse 2. Hideko was walking out the door at 6:30am and I was still typing that verse. Later verses went more quickly so that I was done with them by about 11:30am. And then I sat. Thinking. And sat. Thinking.

The analysis of these verses didn’t come easily, but it is such a treasure because it explains things that are right in front of our noses concerning inheritances: what God has done in Christ, how it affects Israel, how it affects the church, etc.

It never gets old. The word just keeps giving us new and exciting details. Yes! 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. Too Much for Them (verses 1-9)

The second lot came out for Simeon, for the tribe of the children of Simeon according to their families. 

Simeon was the second son of Jacob as well as the second son of his wife Leah. His name comes from shama, to hear. Thus, it means Hearing or He Who Hears.

Surprisingly, this is the first time that Simeon is seen in the book of Joshua. He will only be seen in this chapter for his land grant and in Chapter 21 when Levitical cities are included in his land grant. He will be mentioned very sparsely in the rest of the Old Testament.

In Chapter 18, the remaining land was to be surveyed and divided into seven parts and yet, without any explanation as to why, a portion was drawn out of Judah. Thus, it seems likely that it was decided before the surveyors went out that a portion would be taken out of Judah’s inheritance. Now, the lots are being cast…

^1 (con’t) And their inheritance was within the inheritance of the children of Judah.

vayhi nakhalatham b’tok nakhalath bene Yehuda – “And was their inheritance in midst inheritance sons Judah.” The lot that was cast, and the resulting land allotment fulfills the prophecy of Jacob from Genesis 49 –

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

Simeon had marched with Reuben and Gad after leaving Sinai. They had encamped together on the south side of the tabernacle when it rested (Numbers 2). These two had separated from Simeon, taking their inheritance east of the Jordan.

A question arises here as to whether the lot itself designated the land for Simeon or if it simply designated Simeon to be the first to choose which lot they would choose. The text does not say. Either way, the result is that other than from Judah, Simeon will be separated from his brothers.

At the census in Numbers 26, after the wilderness wanderings, Simeon was found to be the smallest tribe of all. Their total number in Numbers 1 was 59,300. In Numbers 26, it was 22,200. Thus, his numbers dropped by 37,100.

That was the largest decrease of any tribe. This was probably because many of the tribe were killed in the matter of Peor in Numbers 25. It seems that Simeon was most associated with that. Thus, they were destroyed by sword and plague because of it, reducing their numbers greatly.

It would be a good reason for their assignment within Judah, the tribe with the greatest numbers. Judah could act as a defense and as a help for this smaller tribe, something that will be seen in Judges –

“Now after the death of Joshua it came to pass that the children of Israel asked the Lord, saying, ‘Who shall be first to go up for us against the Canaanites to fight against them?’
² And the Lord said, ‘Judah shall go up. Indeed I have delivered the land into his hand.’
³ So Judah said to Simeon his brother, ‘Come up with me to my allotted territory, that we may fight against the Canaanites; and I will likewise go with you to your allotted territory.’ And Simeon went with him.” Judges 1:1-3

As this allotment fulfills Jacob’s prophecy, we could speculate that the lot was designated by the Lord to ensure that would happen. But it could be that because of their separation from Reuben who had chosen land east of the Jordan, and because Judah and Simeon were both sons of Leah, they simply chose to dwell together.

Adding in Levitical cities that will be designated in this area, there will be three of these sons of Leah dwelling together, Simeon, a portion of Levi, and Judah.

As for the cities to be designated, the first thirteen will be in the Negev, the south country. The second four will have two in the Negev and two in the Shephelah, or lowland. In the allotments recorded in Joshua 15, of which Simeon will now receive their portion, it is apparent that these cities are a far distance one from another –

In the Negev:
Lebaoth, Shilhim, Ain, and Rimmon (Joshua 15:32)

In the Shephelah:
Libnah, Ether, Ashan (Joshua 15:42)

Thus, even in the allotment within Judah, Simeon is further divided among Israel, more perfectly fulfilling the prophecy of Jacob. As for the cities Simeon is granted, they are next enumerated…

² They had in their inheritance Beersheba (Sheba), Moladah,

The Hebrew here would at first seem to suggest three cities, but the total listing in verse 6 is thirteen, not fourteen cities: vayhi lahem b’nakhalatham b’ersheva v’sheva u-moladah – “And was to them, in their inheritance, Beersheba and Sheba, and Moladah.”

In Joshua 15:26, it lists Shema instead of Sheba before Moladah. Thus, it could be referring to that same location. But this would make fourteen cities, not thirteen. Also, neither Shema nor Sheba is mentioned in the listing of Simeon’s cities in 1 Chronicles 4.

For this reason, the word “and” before Sheba seems to indicate that Beersheba and Sheba are being identified as one city, not two – “Beersheba and Sheba.” As the listing specifically will read thirteen cities, this seems the most likely explanation.

Beersheba means Well of the Oath or Well of the Seven. The word beer signifies a well or a pit. A well is something dug out, not natural. The word sheva means seven. However, that comes from shava, to swear as in an oath. The dual name is derived from the account found in Genesis 21 –

“Then Abraham rebuked Abimelech because of a well of water which Abimelech’s servants had seized. ²⁶ And Abimelech said, ‘I do not know who has done this thing; you did not tell me, nor had I heard of it until today.’ ²⁷ So Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant. ²⁸ And Abraham set seven ewe lambs of the flock by themselves.
²⁹ Then Abimelech asked Abraham, ‘What is the meaning of these seven ewe lambs which you have set by themselves?’
³⁰ And he said, ‘You will take these seven ewe lambs from my hand, that they may be my witness that I have dug this well.’ ³¹ Therefore he called that place Beersheba, because the two of them swore an oath there.” Genesis 21:25-31

This designation was repeated in Genesis 26 at the time of Isaac. There it gives a reasonable explanation for the name Sheba being affixed to Beersheba in this verse of Joshua –

“So he made them a feast, and they ate and drank. ³¹ Then they arose early in the morning and swore an oath with one another; and Isaac sent them away, and they departed from him in peace.
³² It came to pass the same day that Isaac’s servants came and told him about the well which they had dug, and said to him, ‘We have found water.’ ³³ So he called it Shebah. Therefore the name of the city is Beersheba to this day.” Genesis 26:30-33

Therefore, the well named Shebah (Sheba) is included with the city, Beersheba. Again, Sheba simply means Seven, but it is also derived from shava and alternatively means Oath. The “h” added at the end of the name signifies a feminine form of the word.

Moladah comes from yalad, to bear, bring forth, or beget. The m prefix may indicate “from.” Thus, it means Place of Bringing Forth, or more simply Birthplace, or even Origin.

³ Hazar Shual, Balah, Ezem,

Khatsar shual means Village of the Fox. But this needs further explanation. The shual (fox) comes from shoal, the hollow of the hand, because these are burrowing animals, making their own hollow. The word is found in Isaiah 40:12, where it asks, “Who has measured the waters in the hollow [shoal] of His hand.” Hence, the meaning extends to Village of the Hollow of the Hand.

Balah probably comes from baleh, meaning worn out. Thus, it probably means Wearing Out, Worn Out, or Old.

Atsem comes from etsem or bone. Thus, it means Bone, Supporting, or Strength.

⁴ Eltolad, Bethul, Hormah,

Eltolad comes from el, God, and yalad, to bring forth or bear. Thus, it could mean Brought Forth of God, Born of God, Generated of God, Generation of God, etc.

Bethul is possibly derived from bethula, virgin, and el, god. Or it may be derived from beith, house, and el, god. Thus, it probably means Virgin of God or Abode of God.

Khar’mah means Anathema. James Strong defines it as Asylum.

⁵ Ziklag, Beth Marcaboth, Hazar Susah,

The name Tsiq’lag is a bit of a brain teaser. It appears to be derived first from tsuq. It means to pour out or melt, or to oppress or distress, such as to put pressure on someone to give up information or to lay siege to a city. It is used in Job 29 –

“When my steps were bathed with cream,
And the rock poured [tsuq] out rivers of oil for me!” Job 29:6

The second part is from log, a small amount poured into a hollow, like the hand. Thus, it could signify Measure of Pressure or Measure of Pouring.

Beith ha’markavoth means House of the Chariots.

Khatsar susah means Village of the Horse or Village of the Mare.

⁶ Beth Lebaoth, and Sharuhen:

Beith Levaoth means House of Lionesses.

Depending on the root, Sharukhen comes from two words. The first is sharah, to loosen, and thus figuratively, to dwell or abide. The second is khen, or grace. It signifies Abode of Grace.

^6 (con’t) thirteen cities and their villages;

Depending on the scholar, this may be seen as a scribal error that should read fourteen. As noted earlier, some say that Sheba should either be Shema or that it is the same place as Beersheba, and so on.

But the record of Genesis 26, that everybody oddly ignores, seems to indicate that Sheba (Shebah) is merely the well that belongs to Beersheba. Hence, thirteen cities being designated appears to be correct. Along with those, the others are…

⁷ Ain, Rimmon, Ether, and Ashan: four cities and their villages;

Ayin means Fountain, Spring, or Eye.

Rimmon means Pomegranate. But the pomegranate symbolizes harvest ready fruit and so it can further mean Mature Mind or Harvest Ready.

Ether comes from athom, to multiply. And so it signifies Abundance. However, that can figuratively mean something like Deceitful as in the proverb where the word is used this way –

“Faithful are the wounds of a friend,
But the kisses of an enemy are deceitful [lit. many].” Proverbs 27:6

Ashan means Smoke.

⁸ and all the villages that were all around these cities

There are the main cities with their villages, and then there are lesser villages that extended beyond them, scattered through the countryside. These would all be accounted to Simeon. This grant with the villages extended…

^8 (con’t) as far as Baalath Beer, Ramah of the South.

Baalath Beer means Lady of a Well or Well of a Lady. Ramath Negev means Height of the South. It is supposed to be another name for Baalath Beer.

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

This sums up the listing from verses 1 through 8. It is the second allotment of the final seven, coming after Benjamin and before Zebulun. With that, the next words provide an explanation of why they are located in this area. But as was stated in the previous chapter, the account never fully explains how the lots were divided out in the seven final distributions…

⁹ The inheritance of the children of Simeon was included in the share of the children of Judah,

me’khevel bene Yehuda nakhalath bene Shim’on – “From cord sons Judah inheritance sons Simeon.” The khevel is a rope used as a measuring line. Hence, it speaks of the territory, share, or allotment that has been measured out. With that, the explanation of “why” without the “how it was determined” is next stated…

^{9 (con’t)} for the share of the children of Judah was too much for them. 

The area granted to Judah had a large number of cities, and cities are what the land grants are centered on, even if other factors were considered. Cities are connected to roads that are connected to highways. As such the amount of productivity and trade of the land is often directly connected to the cities.

In the case of Judah, they would not be harmed at all by having these cities go to Simeon. In fact, it would be a benefit to them for the cities to be filled…

^{9 (con’t)} Therefore the children of Simeon had their inheritance within the inheritance of that people.

The text reads much more simply: “And inherited sons Simeon in midst their inheritance.” Simeon, He Who Hears, receives his inheritance within the borders of Judah, Praise. Without really telling us the “how was this decision made,” we are simply told that it occurred. The reason was Judah’s share was too much. What a thing! “Too much room. Ok, let’s invite He Who Hears.”

He who has an ear to hear
Let him hear what the Spirit says today
The words I speak will be perfectly clear
When he pays heed to what I say

There is the unfolding of a wonderful story
It is one that will include any who will hear
In heeding My word, there will be wonder and glory
This extends to anyone whether far off or near

The Spirit speaks in and through My word
And so the Spirit is still speaking today
Pay careful heed to all you have heard
Yes, be sure to listen to all that My word does say

II. This Is the Church

The boundaries of the various allotments have reflected the work of Christ and its effects on those who are saved. The cities within Simeon now reflect the status of the church that Christ came to establish.

Simeon means He Who Hears. To hear in Scripture means not only to hear audibly, but also to attend to, such as –

“I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. ¹⁹ And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.” Deuteronomy 18:18, 19

In this case, Simeon is He Who Hears (attends to) the word. He has responded to the word of Christ. Simeon receives his inheritance within the inheritance of Judah. The boundaries were defined, and the pictures of Christ were laid out in Joshua 15:1-12.

It is within those typological anticipations of Christ that Simeon, He Who Hears, receives his allotment. Judah means Praise. Jesus is the Praise of God. The inheritance is then defined, beginning with Beersheba, Well of the Oath/Well of the Seven.

A well is something dug out. It reflects the profession of faith that a believer brings out. The water is there, but it must be released and obtained. That is the point of digging for the water. The words “and Sheba” or “and seven,” were affixed to that.

It isn’t just that the location is given, but the well itself is obtained. The Lord speaks forth the word of salvation. His word is its own oath, and it establishes what it speaks. In this case, it is Seven. That will be explained in a moment.

The next location is Moladah or Bringing Forth. From the profession of faith, the church is established in those who make that profession. That leads to Hazar Shual, Village of the Fox. Recall that shual, or fox, is derived from shoal, or hollow. The verse quoted from Isaiah 40:12 about the “hollow of His hand” explained the meaning.

This then takes us to the church as described in Revelation. In Revelation 1:16, it says that “He had in His right hand seven stars.” This is explained in Revelation 1:20 –

“The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.”

The Greek literally reads, “which you saw upon [Greek: epi] my right hand.” It is as if the churches are in the hollow of His hand. The seven stars are emblematic of the seven leaders of the seven churches. They are the messengers of the Lord and anticipate the “Well of the Seven.”

Next is Balah, Wearing Out. It is the state of those in the church –

“Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day.” 2 Corinthians 4:16

Despite this state, those in the church remain in a state of strength, reflected by Ezem (Atsem), Strength –

“…that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; ¹¹ strengthened with all might, according to His glorious power, for all patience and longsuffering with joy.” Colossians 1:10, 11

Next is mentioned Eltolad, coming from yalad, to bring forth or bear. Thus, it means Brought Forth of God, Born of God, Generated of God, Generation of God, etc. It is reflective of numerous verses in the New Testament. One from Galatians says –

“And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, “Abba, Father!” ⁷ Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ.” Galatians 4:6

That leads directly into the state of the church, reflected in the name Bethul or Virgin of God –

“For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin [Bethul] to Christ.” 2 Corinthians 11:2

This Virgin of God, despite being in the world and affected by it, is also secure in Christ. He is our Sanctuary and Refuge. He is our place of Asylum, reflected by Khar’mah –

“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

Next came Ziklag, or Measure of Pouring. The measure, however, it not defined. It is simply a pouring out according to whatever measure. That is described by Paul in Titus 3:4-7 –

“But when the kindness and the love of God our Savior toward man appeared, ⁵ not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, ⁶ whom He poured [Ziklag] out on us abundantly through Jesus Christ our Savior, ⁷ that having been justified by His grace we should become heirs according to the hope of eternal life.”

The next two cities came in the same verse as Ziklag and reflect essentially the same thought, Beth Marcaboth (House of the Chariots) and Hazar Susah (Village of the Horse). Both of these are used in Scripture to define warlike operations. They reflect power to wage battle and, at times, pride. These two together are well described by Paul –

“For though we walk in the flesh, we do not war according to the flesh. ⁴ For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, ⁵ casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, ⁶ and being ready to punish all disobedience when your obedience is fulfilled.” 2 Corinthians 10:3-6

After that came Beth Lebaoth, House of Lionesses. The lion is a symbol of courage and strength. Again, Paul provides a suitable explanation for that –

“For this reason I bow my knees to the Father of our Lord Jesus Christ, ¹⁵ from whom the whole family in heaven and earth is named, ¹⁶ that He would grant you, according to the riches of His glory, to be strengthened [Beth Lebaoth] with might through His Spirit in the inner man.” Ephesians 3:14-16

So far, each city has described the state of the believer or how that has come about. The next city Sharuhen, or Sharukhen, does as well. As noted, it comes from two words signifying to dwell and grace. Hence, Abode of Grace. There is an abundance of verses to explain this, but Romans 6:14 will do –

“For sin shall not have dominion over you, for you are not under law but under grace [Sharuhen].” Romans 6:14

And that state of grace is explained by how it is obtained. Unlike a well which is dug, a spring or fountain is that which comes up naturally. The Spirit comes through a profession, but once He comes, He does so ceaselessly, represented by Ain, or Fountain –

“Jesus answered and said to her, ‘Whoever drinks of this water will thirst again, ¹⁴ but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain [Ain] of water springing up into everlasting life.’” John 4:13, 14

Once a person in the church is so prepared, he can (if he is willing) move ahead to maturity. That is the point of the filling of the Spirit, represented by the next city, Rimmon. It means Pomegranate, but the Pomegranate is defined by those at Abarim as Mature Mind or Harvest Ready. Paul then explains that in several ways, but simply stated from 1 Corinthians –

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

The next city is Ether. It signifies Abundance. There is a lot concerning this word in the New Testament and none of it is what the Prosperity Gospel proclaims. Rather, the abundance God provides to those who are mature minded is available to the poorest beggar in Christ, such as –

“For if by the one man’s offense death reigned through the one, much more those who receive abundance [Ether] of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.)” Romans 5:17

With that, the next city, Ashan, or Smoke, was named. Smoke reflects a presence, be it of God, or a burning city, something irritating in the eyes, and so on. But it is a fleeting presence. God makes Himself manifest in temporary ways (Isaiah 6:4). Cities that are burning are manifest until they are gone (Joshua 8:21). The irritation of the wicked is a temporary manifestation in the nostrils of the Lord (Isaiah 65:5).

“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” 2 Corinthians 5:17

The life before knowing Christ was smoke. That which is found in Christ is eternal. John explains this precisely, saying –

“For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. ¹⁷ And the world is passing away, and the lust of it; but he who does the will of God abides forever.” 1 John 2:16,1 7

With that, the naming of the cities was complete, and yet more locations are implied with the words of verse 8. There it said, “as far as Baalath Beer, Ramah of the South.” This brings the narrative back to the thought of a well. It opened with Beersheba, and it is closing with Baalath Beer or Lady of a Well.

The lady that John writes to in his two shorter epistles is debated, but the context reveals that it is speaking of a body of believers –

“The Elder,
To the elect lady [Baalath Beer] 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:
³ Grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.” 1 John 2:1-3

The Well of the Lady consists of those who have professed Christ and become a part of the church of believers. This location, Baalath Beer, is then defined as Ramath Negev, Height of the South. But Negev is from a root signifying parched.

This then would reflect a nearness to God, symbolized by the Height in the parched world. The water of life provided by Christ is what brings them this nearness and it came by professing Him as the Lord (Yehovah) in the flesh.

The verses then close out by reiterating that this is the inheritance of He Who Hears in the inheritance of Praise. The New Covenant was established with the House of Israel and the House of Judah (Jeremiah 31:31), but it extends to any and all who hear the word and accept it by faith.

These cities tell the story: “This is the church.” It is the body of believers for whom Christ died. It is hidden away in a few otherwise obscure verses about a land allotment within another land allotment, but Scripture never really explains how it came about. If it had, it would not have been quite the mystery that would later be revealed.

In this passage, we can see that not only does God have every aspect of what He is doing meticulously and minutely detailed, such as the earlier Joshua sermons, and the manner in which Christ would accomplish those things, such as in the more recent sermons, but He is also giving us details of what those things mean for us as well when we are included in His body of believers.

What a treasure! Take care when you read the word. Think on what you are reading and read it repeatedly so that you will remember what you have read. Keep cataloging things, making mental notes of key words and phrases, and considering how things fit into the greater panorama of the word.

Everything fits, and everything has a purpose. Trust that. When you read passages like these in Joshua, don’t look at them as a laborious section to just get through, but enjoy the words, the names, the places, and so on. A story is being told!

And above all, keep remembering that every word in this precious and sacred word comes from the mind of God and for the benefit of those who will pay heed. Let us remember that it all anticipates the coming of Jesus and what has occurred since then.

And if Jesus has come, which indeed He has, then He is coming again. Let us be of mature minds growing in the knowledge of Him and His word from day to day. May it be so with each who loves His appearing.

Closing Verse: “…when you read, you may understand my knowledge in the mystery of Christ), ⁵ which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: ⁶ that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel.” Ephesians 3:4-6

Next Week: Matthew 1:21 Something different to bless each of us… (You Shall Call His Name JESUS) (Resurrection Day 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 Simeon

The second lot came out for Simeon
For the tribe of the children of Simeon, by lot and not by chance
According to their families
And their inheritance was within the children of Judah’s
———-inheritance

They had in their inheritance Beersheba (Sheba), Moladah
Hazar Shual, Balah, Ezem
Eltolad, Bethul, Hormah
Ziklag, Beth Marcaboth, Hazar Susah, each of them

Beth Lebaoth, and Sharuhen: thirteen cities and their villages
Ain, Rimmon, Ether, and Ashan: four cities and their villages too
And all the villages that were all around these cities
As far as Baalath Beer, Ramah of the South, these they did accrue

This was the inheritance of the tribe of the children
Of Simeon according to their families, according to their men

The inheritance of the children of Simeon
Was included in the share of the children of Judah, not by chance
For the share of the children of Judah was too much for them
Therefore the children of Simeon had their inheritance within
that people’s inheritance

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 second lot came out for Simeon, for the tribe of the children of Simeon according to their families. And their inheritance was within the inheritance of the children of Judah. ² They had in their inheritance Beersheba (Sheba), Moladah, ³ Hazar Shual, Balah, Ezem, ⁴ Eltolad, Bethul, Hormah, ⁵ Ziklag, Beth Marcaboth, Hazar Susah, ⁶ Beth Lebaoth, and Sharuhen: thirteen cities and their villages; ⁷ Ain, Rimmon, Ether, and Ashan: four cities and their villages; ⁸ and all the villages that were all around these cities as far as Baalath Beer, Ramah of the South. This was the inheritance of the tribe of the children of Simeon according to their families.

⁹ The inheritance of the children of Simeon was included in the share of the children of Judah, for the share of the children of Judah was too much for them. Therefore the children of Simeon had their inheritance within the inheritance of that people.

 

 

Artwork by Doug Kallerson.

Joshua 18:11-28
The Inheritance of Benjamin

The tribes that have received their inheritance west of the Jordan so far are located either south of Jerusalem, meaning the land of Judah with Jerusalem as its northern border, or land given to Joseph’s sons Ephraim and Manasseh whose southern border is somewhat farther north.

This leaves an area of land not yet granted to the tribes of Israel between them. It goes from the Jordan River to the Mediterranean Sea.

It is implied that this land will be granted based on the lots. However, not all of it will go to one tribe. Rather, it will be divided into two separate parcels. The first half of this land will be allotted in the verses today to Benjamin.

There is a lot of history that will come out of this tribe as the pages of Scripture unfold. Their location pretty much ensured that this would be the case. The story of the life Benjamin, Jacob’s twelfth and final son, began in Genesis 35 –

“Then they journeyed from Bethel. And when there was but a little distance to go to Ephrath, Rachel labored in childbirth, and she had hard labor. ¹⁷ Now it came to pass, when she was in hard labor, that the midwife said to her, “Do not fear; you will have this son also.” ¹⁸ And so it was, as her soul was departing (for she died), that she called his name Ben-Oni; but his father called him Benjamin. ¹⁹ So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). ²⁰ And Jacob set a pillar on her grave, which is the pillar of Rachel’s grave to this day.” Genesis 35:16-20

Those few verses are filled with hints of the coming Christ. As is seen in them, Benjamin’s mother, Jacob’s beloved Rachel, died in childbirth. As she was dying, she named him Ben Oni, Son of Suffering. However, Jacob called him Benjamin, Son of the Right Hand.

Text Verse: “Then He said to them, ‘O foolish ones, and slow of heart to believe in all that the prophets have spoken! ²⁶ Ought not the Christ to have suffered these things and to enter into His glory?’ ²⁷ And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.” Luke 24:25-27

For those who are paying attention, it is obvious that Jesus is revealed in the words of Genesis 35. The story of the birth of Benjamin anticipated the state of Christ’s coming – first to suffer and then to enter His glory. Luke’s gospel records that beginning with Moses, Jesus explained how all of the Old Testament prophesied of Him.

For all we know, He could have started with that very passage. “I just told you that Christ was to suffer and then enter His glory. See, it is written of Me right in the story of the birth of Benjamin.” It’s just speculation, but Jesus could have started with any of an innumerable number of verses and told what was coming.

Maybe along the way as they walked, He could have continued with Benjamin. “Do you know that the very borders of the tribes tell the story of My coming? Just look at the borders of Benjamin.” From there, He could explain what you will review today.

God has woven the story of Jesus Christ so intricately into His word, that without studying the word from that lens, almost everything of value is missing. There are great moral and historical truths that can be pulled out of the word, but even those things would be unnecessary apart from the coming of Jesus.

Ultimately, it makes no difference where Benjamin is situated if Jesus never came. Likewise, any moral lesson in Scripture is actually pointless without Jesus.

We can be as moral or as godless in living our lives as we want, and it makes no ultimate difference without Him. If our final end is to return to the grave and perish, then let us eat and drink, for tomorrow we die. Without Jesus, we might as well use up our lives in the most hedonistic and self-serving way possible.

But we don’t even need to think that way, do we? Christ came, and He showed us a far more glorious and eternal path to walk. In learning about the borders of Benjamin, we will learn about the Person of Jesus Christ and what He means to us.

Get ready, 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 Borders of Benjamin (verses 11-20)

With the instructions of Joshua 18:1-10 to survey and divide the remaining land among the final seven tribes complete, those verses ended with, “Then Joshua cast lots for them in Shiloh before the Lord, and there Joshua divided the land to the children of Israel according to their divisions” (Joshua 18:10).

From that point, the narrative continues with the designation of the first lot…

¹¹ Now the lot of the tribe of the children of Benjamin came up according to their families,

Benjamin was the twelfth son of Jacob and the second son born to his beloved Rachel. As for the wording here, it has not been seen before: va’yaal goral mateh bene Binyamin – “And ascended lot tribe sons Benjamin.” In the casting of the lots for land division, this word, alah, or “to ascend,” is only used now and with the tribe of Zebulun (Joshua 19:10).

Elsewhere, it either says the lot “was,” or the word yatsa, to go or come forth, is used –

Judah there was (15:1)
Manasseh east there was (17:1)
Manasseh west there was (17:2)

Benjamin arose (18:11)
Zebulun arose (19:10)

Sons of Joseph came out (16:1)

Simeon came out (19:1)
Issachar came out (19:17)
Asher came out (19:24)
Naphtali came out (19:32)
Dan came out (19:40)

There is no indication why alah, or ascended is used. It would be logical that both names are typologically anticipating Christ. Benjamin means “Son of the Right Hand” and Zebulun means “Glorious Dwelling Place.”

As Jesus is the Son who ascended to the right hand of God (Mark 16:19), which is in His Glorious Dwelling Place (Revelation 21:3), the use of alah anticipates the ascension of Jesus. As for the ascending of Benjamin’s lot…

^{11 (con’t)} and the territory of their lot came out between the children of Judah and the children of Joseph.

The words closely follow the Hebrew with one exception. It is more precise, saying that the lot is “between the children of Judah and between the children of Joseph.” The placement of Benjamin between these already established allotments is both logical and fulfills previous prophecy.

It is logical because it places Benjamin next to his brother Joseph the other son of Rachel (the allotments to Ephraim and Manasseh, sons of Joseph) and next to Judah who had offered himself as a substitute for Benjamin before Pharaoh in Genesis 44. The closeness of the bonds is highlighted by the placement.

It also fulfills prophecy as spoken in Moses’ blessing –

“Of Benjamin he said:
‘The beloved of the Lord shall dwell in safety by Him,
Who shelters him all the day long;
And he shall dwell between His shoulders.’” Deuteronomy 33:12

Though too long to repeat, the explanation of the words in Deuteronomy 33 is exactingly fulfilled by the placement of Joseph here. Take time today to rewatch that sermon J. As for the details, because of his placement here, the main borders on the south and on the north have already been marked out for Judah and Ephraim, and so much of this will be repetition…

¹² Their border on the north side began at the Jordan, and the border went up to the side of Jericho on the north,

Benjamin’s northern border is the southern border of Ephraim. More precisely, it begins on the side northward “from” the Jordan [the Descender] and ascends to the “shoulder” of Jericho [Place of Fragrance] from the north…

^{12 (con’t)} and went up through the mountains westward;

v’alah ba’har yamah – “and ascends in the mountain, westward.” The mountain means the hill country. From there…

^{12 (con’t)} it ended at the Wilderness of Beth Aven.

v’hayah totsotav midbarah beith aven – “And his goings out, Wilderness Beth Aven.” Beth Aven was noted as a city nearby but distinct from Bethel in Joshua 7:2. Beth means “house.” Aven comes from aven meaning wickedness, trouble, vanity (meaning idols which are vain), iniquity, and so on. And so it means something like “House of Wickedness.”

¹³ The border went over from there toward Luz, to the side of Luz (which is Bethel) southward;

More exactly, it reads, “And passed over from there the border Luz-ward unto shoulder Luz-ward, southward – it is Bethel.” Luz was seen in verse 16:2. It is a city near to, but separate from, Bethel. It means Almond, but it comes from the verb luz, meaning to turn aside, often in a negative way. Hence, it can mean Departure, but also means Twisted or Perverse. Bethel means House of God.

Elsewhere in the Bible, either Luz or Beth Aven is united explicitly, or in thought, with Bethel as being one city, but they are technically three separate cities.

^{13 (con’t)} and the border descended to Ataroth Addar, near the hill that lies on the south side of Lower Beth Horon.

The second clause more precisely reads, “upon the hill which is from the south to Lower Beth Horon.” Ataroth Addar means Crowns of Greatness or Majestic Crowns. Lower Beth Horon means Lower House of the Hollow or Lower House of Freedom.

¹⁴ Then the border extended around the west side to the south, from the hill that lies before Beth Horon southward;

The word yam can mean both sea and west. The KJV and some other versions say sea instead of west here. That is incorrect. The land of Benjamin does not reach to the Mediterranean Sea. The NKJV does a good job in this clause. Next…

^{14 (con’t)} and it ended at Kirjath Baal (which is Kirjath Jearim), a city of the children of Judah. This was the west side.

More precisely, “and its goings out unto Kirjath Baal.” Kirjath Baal means City of Baal or City of the Lord. Kirjath Jearim means City of Forests or City of Honeycombs. It is noted as belonging to Judah, thus marking the southwest corner of Benjamin.

¹⁵ The south side began at the end of Kirjath Jearim,

Rather, it reads, “And the side southward is from Kirjath Jearim.” This explains the southern border which is Judah’s northern border.

^{15 (con’t)} and the border extended on the west and went out to the spring of the waters of Nephtoah.

Rather than “on the west,” it reads “westward.” The border travels in that direction all the way to the fountain called Nephtoah. Nephtoah means Opening. From there…

¹⁶ Then the border came down to the end of the mountain that lies before the Valley of the Son of Hinnom, which is in the Valley of the Rephaim on the north, descended to the Valley of Hinnom,

Two words are translated as valley. The first is the Valley of the Son of Hinnom. The word valley is ge, coming from gavah, pride or confidence. That comes from gaah, to rise up, increase, etc.

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

The second valley is emeq Rephaim, or Depth of Rephaim. Rephaim comes from either raphah, to sink or relax, or from rapha, to heal. Strong’s goes with the latter. Thus, it would be the Depth of Healed Ones. The border then goes…

^{16 (con’t)} to the side of the Jebusite city on the south, and descended to En Rogel.

el keteph hayvusi negvah v’yarad en rogel – “unto shoulder the Jebusite southward, and descended En Rogel.” Jebusite means Treading Down or Trodden Underfoot. Jerusalem can have various meanings, but Foundation of Peace is sufficient.

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

¹⁷ And it went around from the north, went out to En Shemesh,

v’taar mi’tsaphon v’yatsa en Shemesh – “And extended from north and went out En Shemesh.” En Shemesh means Fountain (Eye) of the Sun. It is identified today as the Apostle’s Spring which is about a mile below Bethany, and is the only spring on the road to Jericho.

^{17 (con’t)} and extended toward Geliloth,

Rather: “And went out until Geliloth.” The word g’liloth is the plural of g’lilah. That signifies a circuit, boundary, territory, and so on. That comes from galal, meaning to roll. Hence, if it is an actual name, it means Circles or Rollings. However, it may simply be referring to the same region described in Joshua 22 –

“and they come in unto the districts [g’liloth] of the Jordan, which [are] in the land of Canaan, and the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, build there an altar by the Jordan — a great altar for appearance. 11And the sons of Israel hear, saying, ‘Lo, the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, have built the altar over-against the land of Canaan, on the districts [g’liloth] of the Jordan, at the passage of the sons of Israel.’” Joshua 22:10, 11 (YLT)

^{17 (con’t)} which is before the Ascent of Adummim, and descended to the stone of Bohan the son of Reuben.

Adummim is a plural word coming from adom, red, and adam, Adam or man. Thus, it is the Ascent of the Red Ones or Ascent of the Adams (men).

Bohan is identical to bohen, the thumb or big toe. It was probably a thick, prominent stone that was used as a landmark and named after a son of Reuben; maybe he was buried there or did some heroic thing there. Strong’s defines the meaning as Closing.

¹⁸ Then it passed along toward the north side of Arabah, and went down to Arabah.

v’avar el keteph mul ha’aravah tsaphonah v’yarad ha’aravatah – “And passed over unto shoulder against the Aravah northward, and descended the Aravah.” The Aravah is the plain that extends about one hundred miles south from the Dead Sea forming a border between Israel and Jordan. The word comes from the noun arav, to grow dark or become evening. This is because of the darkness of the terrain. However, that is identical to the verb arav, meaning to take or give in pledge.

¹⁹ And the border passed along to the north side of Beth Hoglah;

Beith Khaglah means House of the Partridge, but it also means House of Turning in Joy. The word comes from khagal, to wobble or hop. It is the same name as one of the daughters of Zelophehad. This is between the tribes of Judah and Benjamin, but belonging to Benjamin. It lies between Jericho and the Dead Sea.

^{19 (con’t)} then the border ended at the north bay at the Salt Sea, at the south end of the Jordan. This was the southern boundary.

A literal rendering of this is: “And is the border unto tongue Sea the Salt northward, unto extremity the Jordan southward. This – border south.” The meaning is that this southern border goes to the spot where the Jordan River flows into the Dead Sea. From there…

²⁰ The Jordan was its border on the east side.

The word border is a verb: v’ha’yarden yigbol oto liphat qedemah – “And the Jordan bordering him to side eastward.” The Descender is that which borders Benjamin on the east. The word east is qedem, also meaning aforetime. It speaks of that which comes before, earlier, or into the past, even as far as everlasting.

^{20 (con’t)} This was the inheritance of the children of Benjamin, according to its boundaries all around, according to their families.

Literally: “This inheritance sons Benjamin to her borders around, to their families.” The inheritance is set within these borders, and the names have a story to tell.

These are the borders of the Son of My Right Hand
And together they have a story to tell us
It is a story that is glorious, beautiful and grand
It is the story of our Lord Jesus

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

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

II. The Cities of Benjamin (verses 21-28)

²¹ Now the cities of the tribe of the children of Benjamin, according to their families, were

“And were the cities to tribe sons Benjamin to their families.”

^{21 (con’t)} Jericho, Beth Hoglah, Emek Keziz,

y’rikho u-beith khaglah w’emeq qetsits – “Jericho, and Beth Hoglah, and Emek Keziz.”

Y’rikho – Place of Fragrance. Beith Khaglah – House of the Partridge or House of Turning in Joy. Emek Qetsits – Severed Depth, Cut off Valley.

²² Beth Arabah, Zemaraim, Bethel,

u-beith ha’aravah u-ts’marayim u-beith el – “And Beth Arabah, and Zemaraim, and Bethel.” Beith ha’Aravah – House of the Pledge. Ts’marayim – Two Woolen Things. Beith El – House of God.

²³ Avim, Parah, Ophrah,

v’ha’avim v’ha’parah, v’apherah – “And the Avim, and the Parah, and Ophrah.”

Ha’Avim – The Ruiners, The Ruin Dwellers, or The Mischief Makers. Ha’Parah – The Heifer. But that comes from the verb parar, to break or frustrate. So it could mean The Breaker. Apherah – Female Fawn, but that comes from aphar, dust. And so, maybe Of the Dust.

²⁴ Chephar Haammoni, Ophni, and Gaba: twelve cities with their villages;

v’kh’phar ha’amoni v’ha’aph’ni va’gaba shetem esreh v’khatsrehen – “And Chephar the Ammoni, and the Ophni and Gaba. Ten two and their villages.”

Kh’phar ha’amoni – Village of the People or Village of the Ammonites. Aphni comes from an unused root and its meaning is unknown. Gaba is probably the same as Gibeah or Hill.

²⁵ Gibeon, Ramah, Beeroth,

Giv’on v’ha’ramah u-b’eroth – “Gibeon, and the Ramah, and Beeroth.

Giv’on – Hill Town or Hilly. Ha’Ramah – The Height; The Lofty Place. B’eroth – Wells.

²⁶ Mizpah, Chephirah, Mozah,

v’ha’mitspah v’ha’kh’phirah v’ha’motsah – “And the Mizpah, and the Chephirah, and the Mozah.”

Ha’Mitspah – The Watchtower. Ha’Kh’phirah – The Village. Ha’Motsah – Depending on the root: The Drained, The Unleavened Bread, The Law, The Place of Going Forth.

²⁷ Rekem, Irpeel, Taralah,

v’reqem v’yirp’el v’tar’alah – “And Rekem, and Irpeel, and Taralah.

Reqem – Embroider. Yirp’el – God Will Heal. Tar’alah – Dove of God or Reeling.

²⁸ Zelah, Eleph, Jebus (which is Jerusalem), Gibeath, and Kirjath: fourteen cities with their villages.

Tsela ha’eleph v’hay’busi, hi y’rushalim giv’ath qir’yath arim arba esreh v’khatsrehen – “Zelah, the Eleph, and the Jebusi (it Jerusalem), Gibeath, Kirjath. Cities four ten and their villages.”

Tsela – Rib or Side. Ha’Eleph – The Cattle or The Multitude. Hay’busi – The Treading Down or The Trodden Underfoot. Y’rushalim – Foundation of Peace. Giv’ath – Hill. Qir’yath – City.

*^28 (fin) This was the inheritance of the children of Benjamin according to their families.

Benjamin’s borders have been defined and their cities have been named. They will be rather prominently mentioned in the coming pages of Scripture. The first king of Israel, Saul, will be from this tribe. The great apostle to the Gentiles, Paul, will come from Benjamin as well.

There will be other heroes mentioned from this tribe, and a great self-inflicted calamity will come upon them in the book of Kings. The history of Benjamin will be rich and filled with hints of the workings of God in Christ.

Hints of the majesty of God in Christ
Are hidden in the names and places for us to see
Riches beyond measure that cannot be priced
And yet they must be earned by searching the word diligently

How wonderful it is to search out this word
Looking for hints of what God has done for us
Think on the names of places that you have heard
In them are hints of the coming Christ, our Lord Jesus

Thank You, O God, for the treasures we can see
When searching out this precious word
Wonderful riches and treasure there will be
When we consider each verse we have heard

III. Pictures of Christ

The borders of Benjamin, even if some are unstated at this point in the narrative, are the Jordan on the east, Dan on the west, Judah to the south, and Joseph, meaning Ephraim, is on the north.

Benjamin, or Son of the Right Hand, anticipates Christ as the Resurrected and Ascended Son of God. The Jordan, the Descender, to the east (signifying before in time) looks to Christ having first Descended in order to accomplish His work. Judah to the south, or right hand, signifies Jesus is the Praise of God. Joseph/Ephraim to the left indicates the work accomplished by Christ –

Joseph – He Shall Add/Take Away: He is the One to add people to God’s flock, having taken away their reproach.

Ephraim – Twice Fruitful/Ashes: He is twice fruitful in the land of His affliction, prevailing over the law and thus becoming the Savior of Jew and Gentile. But His work also means that sin was judged in Him, thus the ashes, signifying His afflictions.

Dan (Judge) to the west signifies Christ’s role after His ascension. He is the Judge of mankind.

The descriptions provided here in Chapter 18 follow closely after some of the descriptions seen earlier in the borders of Judah and Joseph (Ephraim). Thus, there is some fun repetition from those chapters.

Verse 11 began the description of the northern border. It speaks of the work of Christ in His incarnation. First, it used the unusual word va’yaal or “and ascended” concerning the lot. That anticipates the resurrection of Christ leading to His ascension. Jesus is the Son of the Right Hand of God after His Ascension –

“But he [Stephen], being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, ⁵⁶ and said, ‘Look! I see the heavens opened and the Son of Man standing at the right hand of God!’” Acts 7:55, 56

Verse 11 continued with the lot having come out between Judah and Joseph. That was just explained in detail. Christ is the Praise of God who accomplished the work of God.

Verse 12 showed that the border of Benjamin began on the north from the Jordan River and on the shoulder of Jericho. Christ’s work began at His incarnation (His descent) from Heaven.

Verse 12 continued with the border ascending in the mountain, westward. The mountain signifies a large but centralized group of people. Jesus was raised in and among Israel and He never failed to continue on His trek toward the Lord.

In verse 13, He went through Israel via Beth Aven or House of Wickedness, and Luz, turning aside from the Lord, even though they were considered the House of God (Bethel), the land and people among whom the Lord resided.

The trek descended to Ataroth Addar, (Majestic Crowns), near the hill on the south side of Lower Beth Horon (Lower House of Freedom). It speaks of the work of Christ, His death, from which His many crowns are derived, and the effect of His work, bringing freedom from death.

Verse 14 began the west side. It speaks of the effects of the work of Christ. First, it mentioned the movement of the border to the hill that lies before Beth Horon (House of Freedom) and ending at Kirjath Baal (City of the Lord) also known as Kirjath Jearim.

From the House of Freedom, victory over death, it speaks of those who are a part of the City of the Lord, which is the City of Forests. In Joshua 15, that was seen to represent the gathering of the church.

Next, verse 15 began the details of the southern border, the state of those redeemed by Christ. It goes from Kirjath Jearim (the gathering of the church) to the waters of Nephtoah. As in Chapter 15, the fountain of Nephtoah anticipates eternal access into glory, symbolized by the gates that are never shut in the New Jerusalem (Revelation 21:25).

Verse 16 refers to the mountain that lies before the Valley of the Son of Hinnom (the exaltation of the Son of Groaning). It speaks of the centralized gathering of people who stand before the Lord Jesus and who are exalted from this fallen life because of the affect of His work. They are brought from a state of groaning –

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

But more, that was said to be in emeq Rephaim, or in the Depth of the Healed Ones, an obvious reference to the state of believers in Christ.

Verse 16 next referred to the Jebusite (Treading Down) and the descent to En Rogel (Fountain of the Fuller). Jebus is derived from bus, to tread down, or trample. This is expressed in Psalm 60 –

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

It speaks of the completed work of Christ on behalf of His people, defeating their enemies which leads to the Fountain of the Fuller, a reference to the eternally purified garments such as those mentioned in Revelation 3:5.

After that, verse 17 next mentioned En Shemesh, Fountain of the Sun. That speaks of the eternal light of Christ (Malachi 4:2) upon His people, and thus the eternal flowing of light where there will be no night (Revelation 22:5).

From there, the border extends toward Geliloth. It is a plural word signifying Rollings. It refers to the state of Liberty of Christ’s redeemed. They have the yoke of sin and law rolled off of them forever.

Verse 17 continues by noting the Ascent of Adummim, or Ascent of the Red Ones (men). It is the heavenly promise noted many times in Scripture, such as Ephesians 2:6 where believers are said to be raised up and seated in the heavenly places in Christ Jesus.

This was followed by the descent to the stone of Bohan (Thumb), son of Reuben (See, a Son). Stone signifies establishment, as in setting up a pillar. It signifies permanence; that which is established is set to stand firm. It signifies resiliency and strength, as in that which is fixed and unyielding.

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

Verse 18 notes passing toward the shoulder against the Arabah northward and the descending to the Arabah. The Arabah refers to the pledge of the Holy Spirit and the final granting of what the pledge signifies, meaning eternal life in the presence of God –

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

That leads to the next point where the border passed to the north side of Beth Hoglah or House of Turning in Joy. That is an obvious and beautiful description of the eternal state of those redeemed by Christ.

The southern border is said in verse 19 to end at the tongue of the Salt Sea, northward. It is a reminder of what brought about this marvelous state for the believers. The Salt Sea speaks of the incorruptible death of Christ, the incorruptible nature of the New Covenant in Christ, and the resurrection of Christ.

With that, verse 20 states that the Jordan was Benjamin’s border on the east side. It takes the reader full circle back to where it started, with the incarnation of Christ, His descent. Being east, qedem/before, it is both a note of the eternality of Christ as well as the beginning of His earthly to accomplish His work.

With that, the final words are, “This inheritance sons Benjamin (Son of the Right Hand) to her borders around, to their families.” It speaks of the sonship of the Son –

“For you are all sons of God through faith in Christ Jesus. ²⁷ For as many of you as were baptized into Christ have put on Christ. ²⁸ There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” Galatians 3:26-28

After that, the second section of the passage detailed the listing of the cities of Benjamin. It is certain, and as can almost be deduced by a short glance through them, that each city name attests to something concerning the work of Christ.

As for the inheritance itself, the wisdom of God is attested to, both in the fulfillment of prophecy already stated, and in the historical record that will arise from the placement of Benjamin here.

Benjamin will play an important role in Israel’s future. Some of it will be a bit sordid, some of it will be exalting of them. But the story of Benjamin is ultimately and most prominently that of typological anticipations of the coming Redeemer, Jesus.

After His coming, He will again use Benjamin in a magnificent way when He selects the apostle Paul to pen much of the New Testament. And yet, despite the high and noble position, it will be one that is derived solely from the grace and mercy of God.

Paul was an enemy of Jesus Christ, fighting Him with all of his ability. But in the midst of his breathing out threats and murder against the Lord’s people, the Lord personally intervened in his life. Because this is so, Paul had no standing in and of himself to boast.

And this is true with each one of us. While we were still sinners, Christ died for us. There is no merit in any of us concerning salvation. Rather, we were on the path to destruction and Christ stepped in. This is the story of the inheritance of Benjamin.

God has done the work and we are the benefactors of the life, cross, death, burial, and resurrection of the Lord. What can we add to that? The answer is nothing. We come to God through Jesus as poor, condemned prisoners and accept the pardon that Jesus bought for us with His own precious blood.

Let us remember this as we head out today. The same type of people that we once were are on the streets we will walk. They are in the same sad state we were in. Have pity mixed with compassion on them. Open your mouth and speak, pull out the tracts you carry and leave them with those you encounter. Tell about the goodness of God in Christ.

The Son of the Right Hand is the Son who first came to bring us back to Himself so that we too could become sons of God. All hail the name of Jesus. He is our Lord. He is our God. He is the exalted One who now sits with all authority and power. All hail the glorious name of Jesus. Amen.

Closing Verse: “We have thought, O God, on Your lovingkindness,
In the midst of Your temple.
¹⁰ According to Your name, O God,
So is Your praise to the ends of the earth;
Your right hand is full of righteousness.” Psalm 48:9, 10

Next Week: Joshua 19:1-9 We know you will just love this sermeon… (The Inheritance of Simeon) (38^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 Benjamin

Now the lot of the tribe of the children of Benjamin
Came up according to their families, sho’nuff
And the territory of their lot came out
Between the children of Judah and the children of Joseph

Their border on the north side began at the Jordan
And the border went up to the side of Jericho on the north
———-as intended
And went up through the mountains westward
At the Wilderness of Beth Aven it ended

The border went over from there toward Luz
To the side of Luz (which is Bethel) southward
———–as is now known
And the border descended to Ataroth Addar
Near the hill that lies on the south side of Lower Beth Horon

Then the border extended around the west side to the south
From the hill that lies before Beth Horon southward
———–so the border was applied
And it ended at Kirjath Baal (which is Kirjath Jearim)
A city of the children of Judah; this was the west side

The south side began at the end of Kirjath Jearim
And the border extended on the west
And went out to the spring of the waters of Nephtoah
Where swimming is the best

Then the border came down to the end of the mountain
That before the Valley of the Son of Hinnom lies
Which is in the Valley of the Rephaim on the north
Descended to the Valley of Hinnom as the map did apprise

To the side of the Jebusite city on the south
———-at the record does tell
And descended to En Rogel

And it went around from the north
Went out to En Shemesh, and extended toward Geliloth
———-as intended
Which is before the Ascent of Adummim
And to the stone of Bohan the son of Reuben it descended

Then along toward the north side of Arabah it passed
And went down to Arabah at last

And the border passed along to the north side of Beth Hoglah
Then the border ended at the north bay at the Salt Sea
At the south end of the Jordan
This was the southern boundary

The Jordan was its border on the east side
This was the inheritance of the children of Benjamin
———-as the records show
According to its boundaries all around
According to their families, as we now know

Now the cities of the tribe of the children of Benjamin
According to their families, were as the records tell
Jericho, Beth Hoglah, Emek Keziz
Beth Arabah, Zemaraim, and Bethel

Avim, Parah, Ophrah
Chephar Haammoni, Ophni, and Gaba also
Twelve cities with their villages
As the records show

Gibeon, Ramah, Beeroth, Mizpah, Chephirah, Mozah
Rekem, Irpeel, Taralah, Zelah, and Eleph as well
Jebus (which is Jerusalem), Gibeath, and Kirjath
Fourteen cities with their villages as the records tell

This was the inheritance of the children of Benjamin
As listed and for us to know
According to their families
So the records show

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…

 

 

 

 

 

 

 

 

 

 

 

 

¹¹ Now the lot of the tribe of the children of Benjamin came up according to their families, and the territory of their lot came out between the children of Judah and the children of Joseph. ¹² Their border on the north side began at the Jordan, and the border went up to the side of Jericho on the north, and went up through the mountains westward; it ended at the Wilderness of Beth Aven. ¹³ The border went over from there toward Luz, to the side of Luz (which is Bethel) southward; and the border descended to Ataroth Addar, near the hill that lies on the south side of Lower Beth Horon.

¹⁴ Then the border extended around the west side to the south, from the hill that lies before Beth Horon southward; and it ended at Kirjath Baal (which is Kirjath Jearim), a city of the children of Judah. This was the west side.

¹⁵ The south side began at the end of Kirjath Jearim, and the border extended on the west and went out to the spring of the waters of Nephtoah. ¹⁶ Then the border came down to the end of the mountain that lies before the Valley of the Son of Hinnom, which is in the Valley of the Rephaim on the north, descended to the Valley of Hinnom, to the side of the Jebusite city on the south, and descended to En Rogel. ¹⁷ And it went around from the north, went out to En Shemesh, and extended toward Geliloth, which is before the Ascent of Adummim, and descended to the stone of Bohan the son of Reuben. ¹⁸ Then it passed along toward the north side of Arabah, and went down to Arabah. ¹⁹ And the border passed along to the north side of Beth Hoglah; then the border ended at the north bay at the Salt Sea, at the south end of the Jordan. This was the southern boundary.

²⁰ The Jordan was its border on the east side. This was the inheritance of the children of Benjamin, according to its boundaries all around, according to their families.

²¹ Now the cities of the tribe of the children of Benjamin, according to their families, were Jericho, Beth Hoglah, Emek Keziz, ²² Beth Arabah, Zemaraim, Bethel, ²³ Avim, Parah, Ophrah, ²⁴ Chephar Haammoni, Ophni, and Gaba: twelve cities with their villages; ²⁵ Gibeon, Ramah, Beeroth, ²⁶ Mizpah, Chephirah, Mozah, ²⁷ Rekem, Irpeel, Taralah, ²⁸ Zelah, Eleph, Jebus (which is Jerusalem), Gibeath, and Kirjath: fourteen cities with their villages. This was the inheritance of the children of Benjamin according to their families.