Old Testament (written)

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.

 

 

 

 

Artwork by Douglas Kallerson.

Joshua 18:1-10
Israel Assembled Together at Shiloh

People can be maddening. There are lots of ways they can be maddening: politically, poor driving, throwing stuff on the ground instead of simply putting it in the trash, and so on. People are often maddening.

Today, there is another way people can drive one another mad: when they are on the internet. Using this tool, people can hide away and eviscerate others without a care. They hide behind keyboards and say things they would never think of saying eye to eye.

This is as true with supposed Christians as anyone else. They can twist Scripture, sermonize, and so much more, all without having a clue about what the Bible actually says.

On the Monday I typed this sermon, I checked my email to see if there was anything pressing before beginning sermon prep. If there is ever an email from someone I haven’t seen before, I will usually at least open it and see what it says, even if I don’t answer it until later. The very first email I opened said –

“Hi, I came across your website, and from there I was taken to your Youtube channel. The LORD told me to contact you. Your ‘Jesus Freak’ head covering is offensive and disrespectful to the LORD; and, it is worldly. We serve a Holy GOD and those who want to work for Him are servants and not “freaks!” GOD expects us to bring our best and be our best, especially when we are ministering to others since we are the LORD’S representatives. You can afford more than a t-shirt. You should have at least a short or long sleeve dress shirt or a casual shirt; and, some dress pants or casual pants. Be the best representative that you can be. May GOD guide you!”

Trust me, this isn’t just going to be me whining about a nasty email. This will be tied in with the content of today’s sermon. Hold on and you will see.

Text Verse: “Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.” Colossians 1:28

It was actually quite propitious that this person emailed me on Monday morning. I at least got a sermon introduction for the passage out of the exchange. Weeee! It all works out sometimes.

As for the email itself, despite the obvious logical fallacies and the unclear thinking that goes along with them, there was nothing sent along from Scripture to support the inane conclusions that were made. Rather, I had to correct this person on several points, the most obvious of which is that the Lord never said a word, as in having spoken to this person. That is what the Bible is for.

But even if He did (which He didn’t) He wouldn’t say something contrary to the word He has given us. I reminded this person about 1 Timothy 2:11, 12, gave a couple of other pointers, and requested her not to email again.

Without addressing the points made, this person is filled with self, legalism, and really doesn’t care about the word. Like most people that want to destroy others, after they have attempted to do so, they then turn around and act as if they have done nothing wrong in the process. In fact, the person closed with a note of supposed encouragement. The attitude is like that of the adulteress in Proverbs 30:20.

Instead of saying things without knowledge or living without knowledge, we need to be fully equipped in all aspects of our lives, especially our spiritual lives. That will actually be seen in today’s passage, a great part of 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. Survey the Land (verses 1-7)

Now the whole congregation of the children of Israel assembled together at Shiloh,

v’yiqahalu kal adath bene Yisrael Shiloh – “And assembled whole congregation sons Israel, Shiloh.” The word translated as “assembled” is qahal. It signifies to gather as an assembly, being derived from the noun qahal, meaning an assembly.

The word translated as “congregation” is edah. It is referring to the main assembly of people. The nouns, edah and qahal were used in the books of Moses in a precise manner, but they are almost synonymous.

The Greek translation of this verse uses the words ecclesia (a called-out assembly) and sunagógé (the place, or people gathered together, normally in a religious manner), saying, “And an assembly (ecclesia) was held, all the congregation (sunagógé) of the sons of Israel in Shiloh.”

This is surely the sense of the Hebrew as well. The idea we should get from this first clause is that the congregation has been assembled around the main part of its religious life, meaning the tabernacle now located at Shiloh.

With the tribal lands having been settled for those tribes east of the Jordan along with Judah, Ephraim, and Manasseh west of the Jordan, and with the land relatively subdued in those areas, this is the first noted permanent move of the congregation as a whole.

The congregation has, until this point, been situated in Gilgal. However, that is along the Jordan almost tucked away in a corner of the land. This move is now made to centralize the focus of Israel’s religious and governmental life within the borders of Canaan. And so, the move is made from Gilgal to Shiloh.

Shiloh is about 25 miles north and just a bit east of Jerusalem and about 10 miles directly south of Shechem. It falls within the already delineated borders of the tribe of Ephraim.

The name Shiloh, as used here, is not speaking of the coming Messiah, even if a connection to Genesis 49:10 may be made. The name is derived from shalah, to be quiet or at ease, and thus its meaning is something akin to Tranquility.

It is a fitting name for the situation. Twice, in Joshua 11:23 and in 14:15, it specifically says that the land rested from war. Therefore, the move from Gilgal (Rolling Away/Liberty) to Shiloh (Tranquility) is made. That this is a religious assembly of the congregation is seen in the next words…

^{1 (con’t)} and set up the tabernacle of meeting there.

va’yashkinu sham eth ohel moed – “And caused to dwell there Tent of Meeting.” There is a lack of precision in many translations here. It is not the “tabernacle of the congregation” (KJV) or the “tabernacle of meeting” (NKJV) or any other such variation. It states, “Tent of Meeting.”

To understand the difference, it says in Exodus 39:32, “Thus all the work of the tabernacle of the tent of meeting was finished.” There, two descriptions are given, mishkan ohel moed – “tabernacle, tent of meeting.”

The tabernacle is the dwelling place, and the tent is what covers the dwelling place. The two are noted separately and yet belonging one to the other. Here, the focus is on the tent that covers the tabernacle. It is the part of the edifice that the congregation would see from the outside. This is settled in Shiloh because…

^{1 (con’t)} And the land was subdued before them.

v’ha’arets nikbash liphnehem – “And the land was subdued to their faces.” The word is kabash, meaning to subdue or bring into bondage. It can be used in a positive way signifying victory or subjugation by the subject, or a negative way with the exact same thought but reversed, meaning subjugation upon the subject.

Its first use in Scripture was in Genesis 1:28, and the parallel to that along with the work of Christ shouldn’t be missed –

“Then God blessed them, and God said to them, ‘Be fruitful and multiply; fill the earth and subdue it [kabash]; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.’” Genesis 1:28

Man was given dominion over the earth, something that was never realized in its proper sense. Hence the story of Israel’s entry into Canaan is given as a typological example of what was spoken in Genesis. But Joshua is given as a typological anticipation of the more complete work of Christ. With that, the passage next says…

² But there remained among the children of Israel seven tribes which had not yet received their inheritance.

The Hebrew is more precise: “And remained in Israel which not had divided their inheritance – seven tribes.” This then is the subject of the passage. Despite the land resting from war as well as the Tent of Meeting now dwelling in Tranquility, there is a state of tranquility lacking among the tribes.

As for the word translated as “tribe” here, it is shevet, and refers more to the governmental or political nature of the tribe. This will be used in verses 2, 4, and 7.

However, when the land is actually designated for each tribe, the word mateh, also translated as “tribe,” will be used. That speaks more of the genealogical or family nature of the tribe. For now, these seven political bodies need to be settled. Therefore…

³ Then Joshua said to the children of Israel: “How long will you neglect to go and possess the land which the Lord God of your fathers has given you?

The word “neglect” is raphah. It has a variety of significations, but one of them is to be idle or lazy. This is probably Joshua’s intent. In Exodus 5, when Israel was under the bondage of Egypt, they asked to be allowed to sacrifice to the Lord in the wilderness. In response to that, Pharaoh called them lazy or idle. This is probably the same sense that Joshua now uses.

The Lord brought them out from bondage, through the wilderness, and into the land. He had gone before them to subdue their enemies, even giving them rest, and yet they had not gone on to obtain their inheritances. Instead, they lolled around the Tent of Meeting in a semi-nomadic life. The land was before them and it needed to be subdued, and yet, they just kept on loafing their lives away. Hence, Joshua says…

⁴ Pick out from among you three men for each tribe, and I will send them;

More precisely it reads, “Give out to you, to tribe, three men to the tribe, and I will send them.” There is a lot of unnecessary speculation on these words. They are simple and direct.

And yet, one valid point of speculation is whether Joshua is speaking to the seven tribes noted in verse 2 or all of the tribes as indicated in the words of “the children of Israel” in verses 1 and 3. The answer is not given and so suggestions are that it is either 21 men (3 from each of the 7 tribes who have not yet received their land grant) or 36 men (3 from each of all 12 tribes).

It could even be that Levi was included because they will dwell in some of the cities, and it is the cities that are to be surveyed as noted in verse 9. If so, then the number would be 39 men. It is impossible to know, but these are several options.

I would go with all of the tribes because the whole congregation was addressed in the opening of the passage. Further, it would provide additional manpower to accomplish the task and it would provide a full sense of fairness and impartiality. From there…

^4 (con’t) they shall rise and go through the land, survey it according to their inheritance, and come back to me.

Precisely, it reads: “and shall rise, and walk in the land and write it to mouth their inheritance and come to me.” With these words, one might argue that it is only speaking of the seven tribes because it refers to “their inheritance.”

But that is just the point. They have not yet received their inheritance. It is what the seven tribes will receive, and so it is still possible that all the tribes participated in the survey. It is not critical, or the word would have told us, but it is also good to think the matter out as to what is being said. They shall survey the land…

⁵ And they shall divide it into seven parts.

There is nothing said here of equality of size or number of cities. However, the cities – as will be seen – are the prime consideration of the divisions. But still, there had to be a consideration concerning the type of land, the quality of the land, the amount of arable land, the number of rivers or brooks or whether it was on the ocean or Sea of Galilee, etc.

This is pretty obvious when looking at the divisions on a map. Whatever they determined would be a suitable basis for division is what would then be brought back to Joshua. However, there is a curious thing about the next words…

^5 (con’t) Judah shall remain in their territory on the south, and the house of Joseph shall remain in their territory on the north.

Yehuda yaamod al g’bulo mi’negev u-beith Yoseph yaamdu al g’bulam mi’tsaphon – “Judah shall stand upon his border from south, and House Joseph shall stand upon borders from north.” The meaning here is not referring to the land of Canaan as if Judah is the southernmost border and the House of Joseph comprises the northernmost border.

Rather, this is from the reference point of where the people are now in Shiloh. As that is within Ephraim, and Manasseh is north of Ephraim, Joshua is speaking of the present borders in relation to his current location.

As such, all of the other area that has not yet been designated as land belonging to the remaining tribes is to be divided into seven parts. This includes where Benjamin and Dan will eventually be which is between Ephraim and Judah.

The curious thing, however, is that when the seven divisions are made, one of them will be within the borders of Judah that have already been decided. Nothing is said of this, and yet, the next chapter will clearly indicate that it is so –

“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.” Joshua 19:9

Therefore, it would appear that this determination must have been made prior to what is being said here. If the land is to be divided into seven parts (verses 5 & 6), and if that was what happened (verse 9), then the decision for this to have been done is already made, even if it has not been explicitly stated. Because of this, it is another good indication that all of the tribes were involved in the survey, not just the seven awaiting their lot.

⁶ You shall therefore survey the land in seven parts and bring the survey here to me,

Again, it is specific: “And you shall write the land, seven parts, and bring to me here.” There are to be seven divisions of the land, and yet one of the divisions is within Judah. One way the land could fall within Judah while having not been previously decided is if Judah were to have said during the surveying, “We have too much land, let’s measure out a portion from our inheritance.” Another would be based on the words of a scholar named Ritter –

“The result of this examination, which was unquestionably a more careful one than that made by the spies of Moses, was that the unsubdued territory was found to be too small for the wants of seven tribes, while that apportioned to Judah was seen to be disproportionately large. To remedy this difficulty a place was found for Benjamin between Judah and Ephraim, and the portion of Simeon was taken out of the southern portion of Judah, while both Judah and Ephraim had to give up some cities to Dan.” Ritter

That such a grievous error as Ritter suggests seems highly unlikely. However, the curious thing is that nothing is said either way about this in the survey itself. And yet, it is integral to the entire history of the people, and it will also fulfill a prophecy made by Jacob hundreds of years earlier –

“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

Being the priestly tribe without a land inheritance, Levi is set aside to be scattered in Israel. Simeon’s designation within Judah will result in the same thing. They will essentially be assimilated into Judah and mostly not bear their own identity. The land is to be surveyed, including this odd and unstated addition…

^6 (con’t) that I may cast lots for you here before the Lord our God.

The address is to all (you, pl.) but the word “lot” is singular: v’yariti la’khem goral poh liphne Yehovah elohenu – “And I shall cast to you a lot here before Yehovah your God.”

This is probably not speaking of a single stone, but rather it may be like using the word “blessing” in the singular even while talking to many, as is seen in Exodus 32:29. As such, the Lord’s decision is one, even if it is realized in seven parts just as the Lord’s blessing is one, falling on many.

It is an interesting way of expressing things. But it is not unlike what a preacher might say – “I have a word to speak before God for you.” It is one word, but it is received by each.

⁷ But the Levites have no part among you, for the priesthood of the Lord is their inheritance.

This is stated as a reason for dividing the remaining land among seven tribes. Obviously, Judah and “the house of Joseph” are already excluded based on verse 5. But to be clear on the remaining tribes, as one necessarily needs to be when dealing with possessions, Levi is again noted as being excluded from an inheritance.

The priesthood entitles them to the tithes and offerings along with the Levitical cities within the borders of the inheritances. As such, they have no need for a tribal inheritance. They will be reaping from the land vicariously through the efforts of the people. Those belong to the Lord, and they are to be distributed among them as outlined in Leviticus, Numbers, and Deuteronomy.

This sentiment was already seen in Chapters 13 and 14. Placing the three side by side will more fully help to see the precept –

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

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

For Moses had given the inheritance of the two tribes and the half-tribe on the other side of the Jordan; but to the Levites he had given no inheritance among them. ⁴ For the children of Joseph were two tribes: Manasseh and Ephraim. And they gave no part to the Levites in the land, except cities to dwell in, with their common-lands for their livestock and their property. (14:3, 4)

But the Levites have no part among you, for the priesthood of the Lord is their inheritance. (18:7)

^7 (con’t) And Gad, Reuben, and half the tribe of Manasseh have received their inheritance beyond the Jordan on the east, which Moses the servant of the Lord gave them.”

Like the exclusion of Levi, which included the reason for it, this must be noted to ensure that no later claims could arise by the named tribes. As seen in verse 2, the word used here is shevet. It is the political aspect of the tribe.

The precision of the wording is evident in which words are used to ensure that nothing can later bring the inheritances into question. During the time of Moses, the inheritance of those two and one-half tribes was granted, and their limits were fully determined.

The inheritance is waiting for you
But first, each part must be defined
Then each shall inherit what is due
After the borders have been aligned

According to the Lord’s decision, it shall be divided
All will be handled fairly in this way
Each will receive what He has decided
And the inheritance will be set on that day

Who can argue against His decision?
When the matter is established and done
He will determine it with perfect precision
When it is settled through the work of the Son

II. Joshua Divided the Land (verses 8-10)

⁸ Then the men arose to go away;

va’yaqumu ha’anashim va’yeleku – “and arose the men, and walked.” Joshua spoke and the men did as he directed. This is a preemptory statement to that which follows…

^8 (con’t) and Joshua charged those who went to survey the land, saying,

vay’tsav Yehoshua eth ha’hol’khim likh’tov eth ha’arets lemor – “And commanded, Joshua, the walkers to write the land, saying.” Joshua repeats the command of verse 6 at the time of the men’s departure.

They were selected by the elders and given instructions as to what they were to do. But to ensure that nothing was missing or misrepresented when they were selected, Joshua personally charged them to conduct the survey.

^8 (con’t) “Go, walk through the land, survey it, and come back to me,

l’ku v’hithhaleku ba’arets v’kithvu otah v’shuvu elay – “Walk. And walk in the land, and write her, and return unto me.” The meaning is obvious. They are to head out and continue throughout the entire land, meticulously writing out all they see and to then return. The purpose of this is so…

^8 (con’t) that I may cast lots for you here before the Lord in Shiloh.”

As before, “lot” is singular, but the address is plural: “And here I will cast to you (pl.) lot before Yehovah in Shiloh.” The lot will be cast and the decisions that are rendered will be from the Lord.

⁹ So the men went, passed through the land, and wrote the survey in a book in seven parts by cities;

Here, the division is explicitly said to be by cities. Unless unstated, this is something that was not previously done. This then may be the reason for putting Simeon within the borders of Judah. The number of cities within Judah was quite large, but this still doesn’t explain why the narrative fails to mention it.

If this is the reason for it, then it would also be the reason for the instances where some cities within the borders of one tribe were given to other tribes.

Regardless of that, the exclusion of Judah and the house of Joseph in verse 5, along with the note concerning dividing the inheritance of these seven tribes into seven parts, just makes the matter more curious. But there is no note of complaint by Judah and so the matter was obviously resolved before the lot was cast.

^9 (con’t) and they came to Joshua at the camp in Shiloh.

The Hebrew is more precise: “and they came in, unto Joshua, unto the camp, Shiloh.” Whether the survey was only in the lands not yet settled, or whether it included the cities of all of the tribes west of the Jordan, the task was complete, and the men went directly to Joshua with what they had recorded…

¹⁰ Then Joshua cast lots for them in Shiloh before the Lord,

As before, the word “lot” is singular. How this was done isn’t given any detail for us to consider, but what seems likely is that representatives of the seven tribes would have been there, and the survey of the land would have been there as well.

One by one they were matched up according to the lot, and that settled the matter from that time on. To speak against the lot would be to speak against the Lord who directs the lot. The matter was handled in a perfectly fair manner and in accord with the wisdom of the Lord.

*^10 (fin) and there Joshua divided the land to the children of Israel according to their divisions.

Of this, John Gill incorrectly states –

“…the land that was divided into seven parts, he distributed to the seven tribes, as the lot came up for them, and then divided these several parts according to the families and households in each tribe.” Gill

Here, the term “divisions” is to be considered synonymous with “tribes.” The land divisions were by lot cast before the Lord. Thus, it was divided without regard to size of tribe or number of families within a tribe but according to His sovereign decision.

From there, the land would have been further divided by family, but this was probably a tribal matter. Nothing is said of Joshua being involved in the divisions by family. As the Lord’s representative though, Joshua is given the credit for being the one to divide the land, even if it was the Lord who determined the lot.

What is the mystery that has been hidden?
But which is now revealed in His saints
The knowledge of it was once forbidden
But now it is available to all without restraints

It is Christ in you, the hope of glory!
It is what God has done for each of us
The inclusion of both Jew and Gentile in the gospel story
Because of the work of the Lord Jesus

It is Him we preach for all to hear
Warning and teaching in all wisdom that God bestowed on us
That every man, whether far away or near
May be presented a perfect man in Christ Jesus

III. Spiritual Perfection

The narrative before us focuses on the seven unclaimed inheritances. The clear meaning is that there have been five inheritances already secured: Reuben, Gad, Manasseh, Ephraim, and Judah. Two of them make up the house of Joseph, but they are deemed as individual tribes.

Five is the number of grace; it is being given what you don’t deserve and it is Divine favor. But there is a lack. Seven tribes are needing their inheritance. Seven is the number of spiritual perfection. It can be deduced that this passage is referring to those who are saved by grace, but who have not attained spiritual perfection.

This would go along with the move from Gilgal to Shiloh. Gilgal, or Liberty, was where the Israelites camped when they came through the Jordan, the Descender. Since then, numerous pictures of the work of Christ described how that occurred.

No reason was given for the move to Shiloh, or Tranquility, just as no reason was given for selecting Gilgal after crossing through the Jordan. It is simply what occurred. We can, therefore, assume that the Lord wants us to see a new aspect of His workings for Israel in this move.

This seems more likely because verse 1 notes that the whole congregation assembled at Shiloh. It doesn’t only speak of the seven tribes but all of Israel. Thus, it seems to be an indication that though grace has been received, spiritual perfection is still lacking.

Shiloh is where the Tent of Meeting is set up. That is the part of the edifice seen from the outside. And so, it is a picture of Jesus in his humanity. Various interior aspects of the tabernacle reflect His deity. The land being subdued before them (verse 1) indicates that Jesus accomplished everything necessary for their salvation and ability to progress to spiritual perfection.

That was the word kabash, to subdue or bring into subjection. Despite that, there is the note (verse 2) of the lack in the seven tribes that must be corrected. The inheritance is theirs, the land is subdued, but the state of tranquility is lacking, represented by the move to Shiloh.

It is obvious that this is a self-inflicted wound by Joshua’s words of verse 3. They have idled away the time instead of moving forward. Again, this has to be an indictment on all of the tribes because the words are “to the children of Israel.” The seven are not singled out in this regard. It is one thing to receive grace, and it is another to do something with it.

Hence, a survey of the land (verse 4) is to be conducted. Nothing is definitively said concerning which tribes are to put forth three men each. Hence, I have argued that it would be all 13 of them. I would even include Levi in this because they will receive cities, even if they don’t receive an inheritance. They are a part of the whole congregation of the children of Israel.

That is total speculation on my part, but with Levi, there would be 39 men – the number of Old Testament books. Thus it would fit well with becoming spiritually perfect in Christ. You need to not only know the New Testament, but the Old Testament, just as Jesus indicates in John 5 when he says that the Scriptures, meaning the Old Testament Scriptures, testify of Him.

But this would also fit with what they are to do, which is to write out a survey of the land. It would be a full and detailed explanation of what is needed to go from grace to spiritual perfection. As such, Israel is being shown the manner in which that is to come about.

Verse 5 said that the writing should divide the land into seven parts. There are several ways in which the 27 books of the New Testament are divided: five major divisions, two major divisions, and so on. I would go with seven distinct divisions –*Though there are four gospels, one is unique from the other three. There are the synoptic gospels and then John. It is really 3+1. That is 2 divisions.

*Acts is unique. That is 3 divisions.
*Paul’s 13 epistles are all carefully set together. Even if they can be further subdivided, they are all one unit. That is 4.
*Hebrews is certainly written by Paul, but it is both unsigned and unique. That is 5.
*The other epistles are individual to some extent and can be subdivided, but they are close enough to also be in one category. That is 6.
*Revelation is unique. That is 7.

Verse 5 continued with the two major divisions from the perspective of Shiloh – Judah from the negev, or south, and the house of Joseph from the tsaphon, or north. Negev signifies parched. It is a land without water. Tsaphon signifies that which is hidden or treasured away.

It forms an all-encompassing statement of anyone from within the borders concerning salvation where one goes from being parched, first receiving the water of life, to being hidden in Christ. The names reflect the state of Christ. Judah is Christ, the Praise of God. Joseph reflects Christ, the One to Take Away (asaph) man’s reproach and He Who Adds (yasaph) him to the fold of God.

Verse 6 reiterated the need to survey the land in seven parts, thus indicating the need for spiritual perfection.

Verse 7 carefully explained why this was needed. Judah and the house of Joseph are excluded based on verse 5, but so are Levi and the other tribes west of Jordan. Again, it is to show that even though there are already inheritances, no distinction was made in verses 1 & 3. Rather, the need is for the whole congregation of the children of Israel.

Verse 8 twice repeated the thought of writing out the inheritance. In fact, it is mentioned five times in these few verses. Five, being the number of grace, perfectly fits with the contents of the New Testament. There is the law and there is grace. The law is given, and grace is then explained.

Verse 9 noted that this writing was in seven parts. The grace is defined in the spiritual perfection that is obtained from understanding and applying that which is revealed in the New Testament. Verse 9 then repeated the fact that Joshua was in Shiloh. He anticipates Jesus granting Tranquility (Shiloh), just as Jesus is the One who granted Liberty, (Gilgal).

Verse 10 notes the casting of the lots at Shiloh before the Lord and that it was Joshua who divided the land to the children of Israel. It is the Lord’s word, and it is Jesus who defines and expresses it. The state of spiritual perfection, the man “perfect in Christ,” as our text verse today said, is to be attained through this word.

Like the previous chapters of Joshua, this one also highlights the victories of the Lord. But it also brings forth the obvious need for us to apply those victories to our lives. Jesus did the work for man to be saved. We are to accept it and believe.

Jesus fulfilled the law. We are to live by the grace of Christ, not go reinserting what was hung on His cross. Jesus defines the borders of our salvation and the state of our lives within that salvation. We are to live in accord with that.

Jesus has bestowed grace upon us, but without knowing the details of what He has done, how can we become mature in Him? And so, that is defined in Scripture as well. The process of it was detailed in advance for us to see and understand.

Yes, these things really happened in Israel, but we can know 100% that they apply to Christ in typology. How else can it be explained that Simeon wound up in the territory of Judah without a full explanation of why unless God was purposefully withholding that information to provide us typological hints of greater truths?

As this is so, we can see from today’s passage that not only do we need to know who Jesus is, something that could simply be passed down by word of mouth, which is often the case even today, but we need to then become mature in our knowledge of Christ by knowing His word.

Salvation is great, and it is the defining moment in a believer’s life, but it is just the start. Without entering into the means of obtaining spiritual perfection, meaning an understanding of Scripture, our lives are left rudderless and unsure.

Our boat cannot ever be sunk in Christ, but it sure can go in odd directions without having the proper equipment to drive it along. As such, and as this passage is dealing with the New Testament, something that our sermons have never been solely focused on:

• How can you know what is being talked about in these sermons unless you know they are referring to Christ?
• How can you expect to mature if you don’t know what the sermons you are listening to are truly relaying to you, meaning their anticipation of Christ?
• You will stagnate in maturing in the Lord unless you listen to and study the Old and New Testaments.

Consider these things. And yet, even considering that we do not refer to the New Testament a lot in these Sunday sermons, I would challenge you to read your Bible – both Old and New Testaments.

Also, you should take up a daily New Testament commentary. There are a billion out there, the best of which is found at the Superior Word website, but others will help as long as they are theologically sound.

Lastly, I would challenge you to attend at least one New Testament Bible study each week. As they can be seen online, you don’t even need to attend a church. The best weekly Bible study on the planet can be seen streaming live at the Superior Word YouTube channel.

Others are out there as well and will suffice as long as they are based on a proper analysis of the word. But you really can’t know that unless you already have a good understanding of the word. Hence, read your Bible daily.

Don’t be like that person referenced at the beginning of the sermon. Be a wise, prudent, and understanding person who is focused on a right knowledge of the word. Don’t be legalistic and don’t be unduly judgmental. Instead, be ready and willing to be yourself while at the same time being like Jesus.

Do everything to the glory of God and you will do well. Amen.

Closing Verse: “For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. ³ Indeed, we put bits in horses’ mouths that they may obey us, and we turn their whole body. ⁴ Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires.” James 3:2-4

Next Week: Joshua 18:11-28 What type of land through the lottery did he win…? (The Inheritance of Benjamin) (37^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.

Israel Assembled Together at Shiloh

Now the whole congregation of the children of Israel
Assembled together at Shiloh, a meeting quite grand
And set up the tabernacle of meeting there
And before them was subdued the land

But there remained among the children of Israel
———-(and this not by chance)
Seven tribes which had not yet received their inheritance

Then Joshua said to the children of Israel:
“How long will you neglect, as you are inclined to do
To go and possess the land
Which the LORD God of your fathers has given you?

“Pick out from among you three men for each tribe
And I will send them; they shall rise and go through the land
Survey it according to their inheritance
And come back to me; do just as I have planned

“And they shall divide it into seven parts
Judah shall remain in their territory on the south
And the house of Joseph shall remain
In their territory on the north, according to the words of my mouth

“You shall therefore survey the land in seven parts
And bring the survey here to me
That I may cast lots for you
Here before the LORD our God, so shall it be

“But the Levites have no part among you, such is the word
For their inheritance is the priesthood of the LORD

“And Gad, Reuben, and half the tribe of Manasseh
Have received their inheritance, their just reward
Beyond the Jordan on the east
Which gave to them Moses the servant of the LORD

Then the men arose to go away
And Joshua charged those who went to survey the land, saying
———-so they would know
“Go, walk through the land, survey it, and come back to me
That I may cast lots for you here before the LORD in Shiloh”

So the men went, passed through the land
And wrote the survey in a book, all the places they did go
In seven parts by cities
And they came to Joshua at the camp in Shiloh

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, just as the Lord had planned

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Now the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of meeting there. And the land was subdued before them. ² But there remained among the children of Israel seven tribes which had not yet received their inheritance.

³ Then Joshua said to the children of Israel: “How long will you neglect to go and possess the land which the Lord God of your fathers has given you? ⁴ Pick out from among you three men for each tribe, and I will send them; they shall rise and go through the land, survey it according to their inheritance, and come back to me. ⁵ And they shall divide it into seven parts. Judah shall remain in their territory on the south, and the house of Joseph shall remain in their territory on the north. ⁶ You shall therefore survey the land in seven parts and bring the survey here to me, that I may cast lots for you here before the Lord our God. ⁷ But the Levites have no part among you, for the priesthood of the Lord is their inheritance. And Gad, Reuben, and half the tribe of Manasseh have received their inheritance beyond the Jordan on the east, which Moses the servant of the Lord gave them.”

⁸ Then the men arose to go away; and Joshua charged those who went to survey the land, saying, “Go, walk through the land, survey it, and come back to me, that I may cast lots for you here before the Lord in Shiloh.” ⁹ So the men went, passed through the land, and wrote the survey in a book in seven parts by cities; and they came to Joshua at the camp in Shiloh. ¹⁰ 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.

 

 

 

Artwork by Doug Kallerson.

Joshua 17:14-18
You Shall Create

On sermon typing day, my friend Sergio will often send me twenty messages in a row, just to be as annoying as possible. But that’s ok, I do the same to him while he is trying to do his video work. Other than him, I have contact with absolutely no one from the time I start till the time I finish. This has been true for years. An exception to this is truly an exception.

While studying the text for this sermon, there were some rather amazing inaccuracies in the translation of the verses. I noted to Sergio how fascinating the passage was and a few minutes later he came back with some comments on the first verse.

I responded with some analysis from verses 15 and 16. He came back with a dubious, “Yes that sounds right.” But after going through it a bit more, he said, “Yes. Wow. Incredible.” To make sure he wasn’t funning me, I asked if he really agreed with my conclusion and his response was, “Can’t believe you paid attention.”

In other words, while translators are spending their time trying to make a translation sound good and understandable, they will often miss the actual meaning of the words. Feeling good about this, I told Sergio that I actually just ran my thoughts through AI and that is what popped out. After that, I spent the morning playing solitaire.

Ok, that didn’t happen, but for fun, Sergio asked his AI resource for a sermon on our verses today. About one minute later, he sent me this –

“In Joshua 17:14-18, we see the story of the tribe of Joseph, specifically the half-tribe of Manasseh, who were given a large portion of land on the west side of the Jordan River. However, instead of being satisfied with the land they had been given, they complained and asked for more. This passage reminds us that it is easy to become discontent and never feel satisfied with what we have been given. It is important to remember to be grateful for the blessings that we have received, rather than constantly striving for more. Let us strive to cultivate an attitude of gratitude and trust in God’s provision for our lives.”

Being a little weak, he strengthened the parameters, asking it to “write a short sermon paragraph in an expository style about Joshua 17:14-18. Focus on the meaning of the Hebrew words and how this passage points to Jesus.”

Thirty seconds later, I got this –

“In Joshua 17:14-18, we see the tribe of Joseph, specifically the half-tribe of Manasseh, requesting more land from Joshua. The Hebrew word used for “more” in this passage is ‘od,’ which can also be translated as ‘still’ or ‘yet.’ This implies that the half-tribe of Manasseh already had a significant amount of land, but they were not satisfied and wanted more. This passage serves as a reminder of our own tendency to always want more, even when we have already been blessed with so much. However, this passage also points us to Jesus, who came to fulfill the desires of our hearts. In Philippians 4:19, Paul writes, ‘And my God will supply every need of yours according to his riches in glory in Christ Jesus.’ Just as God provided for the Israelites, He also provides for us, and we can trust that He will give us what we truly need. Let us seek to find contentment in Jesus and trust in His provision for our lives.”—AI

Well, so much for letting AI do the work. Hopefully what is presented today will be a bit better than that.

Text Verse: “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 11:26, 27

It’s hard to understand how anyone can read the words of Paul and come to any other conclusion than that they are referring to national Israel of the future. But that is exactly what many think. It is stupefying to even imagine.

Our passage today will deal with this issue in detail. But having heard the verses from the NKJV, or almost any other version, you probably would never guess it. But look at some of the variations in translation you will see today –

*then go up to the forest country and clear a place for yourself there in the land of the Perizzites and the giants. NKJV
*Go up, to you the forest and create to you, there in land the Perizzite and the Rephaim. CG

*since the mountains of Ephraim are too confined for you. NKJV
*for hastened to you Mount Ephraim. CG

*The mountain country is not enough for us. NKJV
*Not found (meaning able to attain) to us the mount. CG

Reading the differences in these two translations is almost like reading an entirely different account. One thing is for sure, either one is right, and one is wrong, or they are both wrong, but both cannot be right.

What is the Lord telling us, and why is what is being said so hard to understand? The reason is what we are looking for. Translators will tend to reject things that don’t seem to make sense, even if that is the obvious translation of what is presented.

But in following this strategy for translation, a lot of meaning will be missed. I think you’ll agree by the time we finish. If not, and if you prefer something a little easier to listen to, let me know and I will have the AI put out 25- page sermon for you next week. That will take about 10 minutes and I’ll have the rest of the day to play solitaire.

Be sure to let me know what you decide. 10 minutes or 10 hours, I leave it up to you J. I hope you will go with the 10 hours. Such great treasure is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. For Hastened to You Mount Ephraim (verses 14-18)

¹⁴ Then the children of Joseph spoke to Joshua, saying,

Here is a united voice of those of Ephraim and Manasseh. Together they form the voice of their father Joseph. The right of the firstborn was granted to him by Jacob, meaning a double portion. As such, this is making a play on the name Joseph.

Joseph or Yoseph, comes from the verb yasaph, to add. Thus, his name means He Shall Add. However, there is another meaning to his name based on his mother’s declaration at his birth –

“Then God remembered Rachel, and God listened to her and opened her womb. ²³ And she conceived and bore a son, and said, ‘God has taken away [asaph] my reproach.’ ²⁴ So she called his name Joseph, and said, ‘The Lord shall add [yasaph] to me another son.’” Genesis 30:22-24

She not only used the word yasaph, to add, but also the word asaph, to gather or remove. As such, his name means He Shall Take Away as much as it means He Shall Add. This duality of name meanings extends to both of Joseph’s sons as well. Ephraim and Manasseh each have dual meanings.

As for the double portion of the firstborn having been granted to him, that goes back to Jacob’s blessing upon his sons in Genesis –

“And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine.” Genesis 48:5

During this blessing, Jacob placed the younger, Ephraim, above the older, Manasseh –

“So he blessed them that day, saying, ‘By you Israel will bless, saying, “May God make you as Ephraim and as Manasseh!”’ And thus he set Ephraim before Manasseh.” Genesis 48:20

Immediately after that, he then spoke of the surety of the double blessing to Joseph –

“Then Israel said to Joseph, ‘Behold, I am dying, but God will be with you and bring you back to the land of your fathers. ²² Moreover I have given to you one portion above your brothers, which I took from the hand of the Amorite with my sword and my bow.’” Genesis 48:21, 22

Because of this, the events of these verses in Joshua 17 take place. One can see the hidden pun of this opening clause by translating the names in it – vaydaberu bene Yoseph eth Yehoshua – “And spoke sons He Shall Add to the Lord is Salvation.”

The sons of He Shall Add are coming to get a little more added…

^{14 (con’t)} “Why have you given us only one lot and one share to inherit,

Rather, the preposition is singular: madua nathatah li nakhalah goral ekhad v’khevel ekhad – “Why given to me inheritance – lot one and portion one?” The goral, or lot, is the casting of the grant itself. The khevel, or cord, is the measurement of that lot into a granted portion of land.

The two tribes of Joseph speak with one united voice. Because of their words, one might wonder if they had been out drinking all night or something.

A little background will help explain. First, the numbers of the tribes at the first census were 40,500 for Ephraim and 32,200 for Manasseh (Numbers 1:32-25). It is true that together they outnumbered every tribe except Judah, but individually, they were not exceptionally large in number.

At the second census, the numbers of Manasseh were more than Ephraim. Ephraim was 32,500 and Manasseh was 52,700. Together, they could be considered a large tribe, being 8700 larger than the largest tribe of Judah.

However, one-half of Manasseh wanted land east of the Jordan. This was granted. Taking them out of the total, the number left to occupy the grant west of the Jordan would be comparable to one of the middle or even smaller sized tribes.

And more, it may be that the land grant of Judah was significantly larger than that of Joseph’s land west of the Jordan, but Simeon will be incorporated within Judah’s land grant. And even more to the point, Judah’s land contains vast areas that are barren wilderness.

On the other hand, the land given to the sons of Joseph is rather large in proportion to their numbers and it contains some of the most fertile and productive land to be found within the borders of Canaan. Add in the giant swath of land east of the Jordan that was immensely good land for pasturing flocks, and they had more than any other tribe, by far.

What would cause them to claim they had insufficient land, or only one inheritance is hard to guess. Maybe they had been drinking too much the night before. Or it could be, based on what they will say in the coming verses, that they are claiming the only inheritance they have is what has been given to the half-tribe east of the Jordan. Whatever it is, a review of their recorded inheritance is needed.

The lot for both was introduced in Joshua 16:1-4. From there, the land of Ephraim was detailed in verses 16:5-10. After that, verses 17:1-13 detailed that of Manasseh. The land for both was decided and then it was divided between the two.

It is possible that they felt jipped by getting one lot which was then divided, or only Manasseh is speaking out the complaint because it had grown so much during the wilderness wanderings while Ephraim had diminished. As such, they felt they were due more land. But neither of these will seem to fit with the protestations they lay before Joshua.

The entire discourse is unreasonable based on what was just reviewed. And yet, they are presenting it as if there is an obvious deficiency in their allotment. It could be that because Joshua is of the tribe of Ephraim, they thought he would bear with their complaint and give them a note of favoritism. He will, however, remain steadfast in showing impartiality. Their complaint is…

^{14 (con’t)} since we are a great people, inasmuch as the Lord has blessed us until now?”

Again, it is singular: va’ani am rav ad asher ad koh ber’khani Yehovah – “And I, people great until which, until now, has blessed me, Yehovah.” This is the only time that Yehovah is mentioned in this passage, and it appears that they are claiming that what they have been apportioned is not a blessing from Him at all.

They have been blessed up until now, but that doesn’t seem to include what they have been handed at this time. Their words are laughable in comparison to their numbers and in relation to what they have been allotted.

What they claim is obviously not correct, but something has motivated them to speak as they have, and Joshua immediately perceives what it is. He addresses it directly and he does it by using their own words…

¹⁵ So Joshua answered them, “If you are a great people

There is a strong emphasis as he repeats their claim right back to their ears: va’yomer alehem Yehoshua, im am rav attah – “And said to them, Joshua, ‘If people great, you…’”

They made the claim. If it is so, and if the land they have is supposedly insufficient for them, then there must be a problem within the land that they are unwilling to address. Instead, they want more (or other) land so that they can avoid that issue altogether. Joshua knows this and subtly uses their boasting to highlight their cowardice…

^{15 (con’t)} then go up to the forest country and clear a place for yourself there in the land of the Perizzites and the giants,

aleh lekha ha’yarah u-beretha lekha sham ba’erets ha’perizi v’ha’rephaim – “Go up, to you the forest and create to you, there in land the Perizzite and the Rephaim.”

The problem isn’t the amount of land at all. The problem is the inhabitants in the land. The tribes have boasted of their size, supposedly necessitating more land and so Joshua hurls their words back at them – “If you are so great, you don’t need more land, you need a backbone.”

In his statement, he uses the word bara’, or create. It is the first use of this word in Scripture not connected to God and it appears intentional. There is another word he could have used, khatav, meaning to cut wood. But he goes beyond that and says, “Go create something out of the forest. Make it usable you great people. God, through the lot, created a portion for you. Now go create something out of it.”

The need for a backbone is twofold. First, they need to get to work with their creating. And second, Joshua seems to poke at them that they need to do it “there, in the land of those settled-in people, including the dreaded giants.”

There is an obvious failure of these people to rely on the Lord. He had promised to go before them, and He had done so, never failing them in the process. With the land allotted by Him, all they needed to do was trust and act.

As for the people groups,

Perizzite comes from perazi, a hamlet dweller. Thus, it means something like Villager or Dweller in an Open Country. Rephaim comes from a word meaning to sink down or relax or from a word meaning to heal. If the latter, then it indicates that their size came from being invigorated in some way, probably through special inbreeding.

Joshua has identified their failing and he has told them what to do about it. Their complaint about land really comes down to accessibility…

^{15 (con’t)} since the mountains of Ephraim are too confined for you.”

Rather than “too confined,” as if that is all that is being referred to, it is Joshua speaking about the speed in which they will be able to subdue the mountainous area: ki ats lekha har ephrayim – “for hastened to you Mount Ephraim.” Mount Ephraim is being used as a synecdoche referring to all of the mountainous area apportioned to them.

In this, Joshua uses the word uts, to hasten to labor. It appears to be another poke at them. “Look at how easy Mount Ephraim is. You will have it all cleared out in no time. You just need to get to work and put a little effort into your inheritance.” With that, the moaning of Joseph continues…

¹⁶ But the children of Joseph said, “The mountain country is not enough for us;

Not living up to their name, He Shall Add, Joseph moans against Joshua’s words. Further, their answer is not that the mountain country isn’t enough. Rather, they are refuting Joshua’s claim that they can attain it speedily: lo yimatse la’nu ha’har – “Not found to us the mount.”

The meaning is not that the mountainous area is not enough for them, as if they needed more. Rather, the word is matsa, to find or attain. They are saying that they cannot overtake it. The people living there are too strong, they have settled into the area and are fortified, and there will be no way to drive them out.

Joshua said that the sons of Joseph will hasten to attain it and they claim that it is unattainable. They are wallowing in their own incompetence and ineptitude while failing to trust in the unseen hand of the Lord. With that, the moaning goes further…

^{16 (con’t)} and all the Canaanites who dwell in the land of the valley have chariots of iron,

It is all singular: v’rekhev barzel b’kal ha’k’naani ha’yoshev b’erts ha’emeq – “and chariot iron in each the Canaanite, the dweller in land the valley.” It is a total exaggeration. Though they possessed chariots, these men claim that each and every Canaanite in the area had one, making it sound like they were as common as front doors on houses.

As such, they grumble that not only can they not attain the mountainous country, they also could never defeat those in the valley. The Canaanite was too strong, and they could never drive him out. Unlike the mountainous area where the people were dug in and fortified, these people were in the open areas.

This is where chariots are suitable and effective. Any obstruction at all would render them useless, but in open areas they are quite lethal. However, despite being a fearful weapon of war, it is not something beyond their ability to defeat.

In the battle of Joshua 11 by the waters of Merom, Joshua handily defeated the vast army and burned their chariots with fire. They knew this and yet they peevishly whine about the sizeable and beautiful grant of land they had been provided.

The entire passage demonstrates a complete lack of faith in the Lord and the promises He has made. Of the armies with chariots, they continue their grousing with the words…

^{16 (con’t)} both those who are of Beth Shean and its towns and those who are of the Valley of Jezreel.”

la’asher b’beith sh’an u-b’noteha v’la’asher b’emeq yiz’r’el – “to who in Beth Shean and her daughters and to who in Valley Jezreel.” The term “daughters” means towns. Thus, it speaks of the smaller towns that fall under the protection of the mother city.

The entire clause speaks of utter defeat. Not only are they afraid of the main city, but they are irritable about even attacking the little towns around it. And those in the valley, open and exposed in the wide expansive area, are thought to be too tough for them to handle because of their chariots.

As for the names, Beth Shean means House of Ease or House of Security. Jezreel means God Sows. Being prefixed with emeq, or valley, it would be the Depth of God Sows, the emeq being a deep, broad valley.

Despite their whimpering, Joshua remains unaffected…

¹⁷ And Joshua spoke to the house of Joseph—to Ephraim and Manasseh—saying,

Rather than “spoke,” it uses the word “said.” Further, the chronicler says his words are directed “to the house of Joseph.” They have come to him with a complaint about their inheritance and so he addresses them as one.

His words confirm what I said earlier. Their initial complaint, which continues here, is that their only inheritance is that already given to the half-tribe east of the Jordan. What they have been granted west of the Jordan is unattainable and so they are left with that single land grant – whiners…

But, remaining undeterred, Joshua pokes them with great and emphatic words, even greater than they claimed themselves…

^{17 (con’t)} “You are a great people and have great power;

am rav atah v’koakh gadol – “People great, you! And power whopping!” They came to Joshua with a claim that they were a great people, meaning numerous. Joshua has used the same word, rav, in the sense of powerful.

They obviously didn’t get it the first time, and so he adds in superlatives to almost mock them at their wincing attitude. The thing is, they cannot refute him. He has never failed in a battle, is of their same stock (meaning of the house of Joseph), and has had the Lord with him.

They are the entire house of Joseph, they are numerous, and they have accompanied Joshua into battle, having learned the skills he possesses. And more, it would be blasphemous for them to claim the Lord is not with them as well. They know this, and they know Joshua knows they know it. Hence…

^{17 (con’t)} you shall not have only one lot,

lo yihyeh l’kha goral ekhad – “No shall be to you lot one.” Their griping has left Joshua entirely unaffected. What is east of Jordan is for the half-tribe of Manasseh. What is west is for Ephraim and half of Manasseh. And that land west of the Jordan is sufficient for both of them.

The matter is decided, the challenge is set before them, and it is their task to secure what has been decided by the lot. The land has been marked out, and now it is time for them to act. And so, Joshua continues…

¹⁸ but the mountain country shall be yours.

ki har yihyeh lakh – “For mountain shall be to you.” As in verse 15, the word har, or “mountain,” is referring to the entire mountainous area of the land grant. It is given to the house of Jacob. And it is attainable…

^{18 (con’t)} Although it is wooded, you shall cut it down, and its farthest extent shall be yours;

ki yaar hu u-bereto v’hayah lekha tots’otav – “For forest it, and you shall create, and shall become to you its outgoings.” Joshua implies that the forest will sufficiently provide for them. With the wood, they can fashion weapons, they can build houses, and so on.

In other words, it should not be considered an obstacle, but a benefit. In cutting down the forest, they will also have the benefit of workable fields. The land is good, it is available, and they will be able to subdue it.

There is a formative process that must take place, but when it is accomplished, their goal of possessing a second lot will have been obtained. Joshua’s words are direct, but they are also encouraging. All of this would belong to them.

Many scholars say the “outgoings” refer to fields and plains that border the wooded area, but what seems more likely is that it is referring to the sea which borders the inheritance on the west. The Canaanites dwelt throughout the land, even to the seacoast. That will belong to them as well because, as he says…

^{18 (con’t)} for you shall drive out the Canaanites,

It is again singular: ki torish eth ha’k’naani – “For shall disinherit the Canaanite.” They have been granted their inheritance from the Lord by lot. They are to disinherit those in the land in order to receive it. Joshua has remained fixed and resolute in his words. They are capable despite the force they will face…

^{18 (con’t)} though they have iron chariots

Rather than “though,” Joshua makes a statement of fact: ki rekev barzel lo – “For chariot iron to him.” It seems almost like he is trying to intimidate them, and without his previous words, one would wonder what he was talking about. But Joshua has already told them that they are able, that they will prevail even against iron chariots, and even more…

*^18 (fin) and are strong.”

The passage ends with Joshua making a strong and emphatic statement that seems contradictory to the intent of the matter: ki khazaq hu – “For strong, he.” Not only does the Canaanite possess chariots, but he is a strong foe. Despite this, the house of Joseph will prevail.

The final verse of the passage contains five statements, each beginning with ki, or for –

*For mountain shall be to you.
*For forest it, and you shall create, and shall become to you its outgoings.
*For shall disinherit the Canaanite.
*For chariot iron to him.
*For strong, he.

Each is based on what was previously stated. This because of this:

“No shall be to you lot one. Because mountain shall be to you. Because forest it, and you shall create, and shall become to you its outgoings. Because shall disinherit the Canaanite. Because chariot iron to him. Because strong, he.”

Behold, I create something new
Something glorious lies ahead that you will see
Believe that what I say, I will do
You can put your full confidence in Me

I shall create it and it shall be done
There will be a new order of things on that day
As sure as is the rising of the sun
So there is surety in what I now say

What you cannot imagine is what I will do
Though you disbelieve now, it shall come about
My word is faithful, and it is true
Be confident in this and have no doubt

II. Pictures of Christ

The inheritance of the half-tribe of Manasseh is east of the Jordan. In Joshua 12:1-6 it was noted that this was an inheritance obtained prior to national Israel’s salvation. In this case, a review of the events leading to the inheritance after Israel’s salvation is being detailed.

The passage deals with the house of Joseph, or He Shall Add, with a secondary meaning of Take Away. Joseph was to receive a double inheritance. If the land for the half-tribe of Manasseh is one inheritance, then there needs to be another.

The thing about this section is that it does not have to be chronological to what has already been said. Beginning it with “Then” as some translations do gives a time order sense, but it actually begins with “And.”

Because of this, the lot for their land could have been thrown at the time of their coming forward. The inheritances noted in Chapter 16 and the first half of this chapter could simply be categorical, just as has repeatedly occurred in Joshua. The inheritances are defined, and then background information is filled in.

That seems likely, but it is speculation. The reason it seems likely is that their claim to only one inheritance having been given them seems to presuppose it. Regardless of that, the matter is now addressed.

Joshua anticipates Christ, the Lord is Salvation. But each named tribe does too. The inheritance east of the Jordan is prior to Israel’s national salvation. Whether it pictures the church or just individual Jews within the church isn’t the issue because the Jews are a part of the church. It (with them) is an inheritance.

Putting aside the whining of the house of Joseph, which is certainly historical and accurate, the point of the words is that there is a second inheritance for Joseph due to the birthright. Likewise, there is a second inheritance for Christ due to His right to Israel, something testified to thoroughly in the books of Moses, the prophets, and so on.

The negative attitude of those who come to Joshua implies the difficulty of the task. Despite Jesus not being negative about the events, the difficult nature of providing an inheritance to national Israel is being seen.

In fact, to much of the church, it appears to be an impossibility. So the tenor of the words explains the reality of Israel’s current situation. It seems impossible that it could ever be the case.

In verse 15, the naming of the Perizzites and the Rephaim highlights this. Rephaim, as seen in Joshua 12, anticipated those who follow false prophets. That is about as accurate a description of Israel today as anyone could imagine – any word from the Lord is ok as long as it isn’t from Jesus.

Joseph, He Shall Add (and Take Away), picturing Jesus, is to add national Israel to His promised inheritance. He is to “create” land (fertile soil which is useable) out of these people groups. A seemingly impossible task.

Joshua (Jesus) lets it be known that the job is a snap – it is hastened labor to obtain “Mount Ephraim.” As has been seen in previous sermons, a mountain (har) is a lot of something gathered. It is synonymous with a large but centralized group of people.

The meaning is that Ephraim (Twice Fruitful) representing this second inheritance will hasten to come about.

Verse 16 noted that the sons of Joseph said they could not attain to this. That is the historical record. It may be doubted that the Lord Jesus will bring about the restoration of national Israel, but it will come about. Despite the staggering amount of apostasy and false prophets, through Christ, it will happen.

From there, another obstacle, the Canaanites, are mentioned along with their iron chariots. Canaanite signifies Humbled, Humiliated, or even Subdued. Iron represents strength, be it in binding together, in government, in hard service, in bondage, etc.

Chariots, like horses, are a source of pride –

“Some trust in chariots, and some in horses;
But we will remember the name of the Lord our God.
⁸ They have bowed down and fallen;
But we have risen and stand upright.” Psalm 20:7, 8

Israel is a land of humiliated people, trusting in self and in doctrines which are strongly bound together, such as in the culture and religious aspects of life. Saying these are in the emeq, or deep broad valley, signifies that they are deeply engrained and completely pervasive in them.

The two locations, Beth Shean and the Valley of Jezreel, signify Israel’s confidence and state of ease in their false ways and God sowing into their lives the just due they deserve –

“It shall come to pass in that day
That I will break the bow of Israel in the Valley of Jezreel.” Hosea 1:5

Like most prophecies, Hosea’s has an immediate fulfillment and a future one. Also, the writings of Hosea prophesy both the casting off of Israel, “You are not my people,” (Hosea 1:8) and the calling again of Israel, “You are my people,” (Hosea 2:23).

Verse 17 mentioned Joseph, Ephraim, and Manasseh all as one. It is the three two-fold workings of Christ seen previously in Joshua. Joseph anticipates Christ Who takes away man’s reproach and Who then adds him to God’s people. Manasseh pictures Christ who came to pay Adam’s debt and who, in the process, allows that debt to be forgotten before God.

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

To them Joshua acknowledges that they are great and whoppingly powerful. Of course, Christ can prevail over the failings of Israel. Therefore, “you shall not only have one lot.” The double inheritance belongs to the Lord.

With that, the fivefold repetition of “For” was proclaimed.

For mountain shall be to you. The centralized people group of Israel shall be His.

“Again the word of the Lord came to me, saying, ¹⁶ “As for you, son of man, take a stick for yourself and write on it: ‘For Judah and for the children of Israel, his companions.’ Then take another stick and write on it, ‘For Joseph, the stick of Ephraim, and for all the house of Israel, his companions.’ ¹⁷ Then join them one to another for yourself into one stick, and they will become one in your hand.” Ezekiel 37:15-17

For forest it. It is a forest, a cluttered and unusable land that needs to be created –

“For behold, I create [bara] new heavens and a new earth;
And the former shall not be remembered or come to mind.
¹⁸ But be glad and rejoice forever in what I create;
For behold, I create [bara] Jerusalem as a rejoicing,
And her people a joy.
¹⁹ I will rejoice in Jerusalem,
And joy in My people;
The voice of weeping shall no longer be heard in her,
Nor the voice of crying.” Isaiah 65:17-19

In creating this, it “shall become to you its outgoings.” In other words, the entire extent of Israel, to the very last person, will be holy.

For shall disinherit the Canaanite.

“In that day ‘HOLINESS TO THE LORD’ shall be engraved on the bells of the horses. The pots in the Lord’s house shall be like the bowls before the altar. ²¹ Yes, every pot in Jerusalem and Judah shall be holiness to the Lord of hosts. Everyone who sacrifices shall come and take them and cook in them. In that day there shall no longer be a Canaanite in the house of the Lord of hosts.” Zechariah 14:20, 21

The reason for disinheriting those who oppose Him is For chariot iron to him. Those who trust in self and in their firm unyielding false doctrines will either have those doctrines removed from them, or they, meaning those who trust in self, will be removed. Either way, nothing that is false will ever afflict Israel. This must be removed, For strong, he.

The meaning is obvious. Falsities are strong, dangerous, invasive, and pernicious. Those who teach them will be removed. Those who hold to them will be corrected or destroyed. This is what the double inheritance of the house of Joseph anticipates.

The inheritance is not merely the church that is saved during the church age. National Israel is the inheritance of Jesus as well. He was promised this, and it is His by inheritance.

The verses today are an explanatory statement of this fact. The thing about the passage that most strikes me is that without a correct translation of the Hebrew words, a completely different meaning is derived, which has nothing to do with what is actually being conveyed.

Hence, to really understand what is being said, one needs to go beyond reading several versions of the word (which is a good start), and go line by line through the text contemplating each word. It is a long, laborious, and tedious task, but what treasure is to be found in the word!

In such a study, we can be assured and reassured of the integrity of Scripture, the soundness of doctrines and the unsound nature of others, and so on. There are innumerable teachers and denominations that reject any future plan for, or significance of, national Israel. But they will be corrected in their thinking someday.

They have failed to understand what God is doing and why, but through a close evaluation of names, places, and obscure words, it all comes more clearly into focus. Above all, let us hold fast to the most fundamental truth of any. All of Scripture is about Jesus.

Without Him nothing in life makes sense and nothing in His word or this world has clarity. But with Him, our lives have purpose and meaning. And the word, it comes alive when we look for Him in its pages. Thank God for this tender and precious word and thank God for Jesus Christ our Lord. Amen and amen.

Closing Verse: “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; ¹⁰ who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.” 1 Peter 2:9, 10

Next Week: Joshua 18:1-10 It was a whopping gathering. You can bet it was so… (Israel Assembled Together at Shiloh) (36^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.

You Shall Create

Then the children of Joseph spoke to Joshua, saying
“Why have you given us only one lot and one share to inherit
Since we are a great people
Inasmuch as the LORD has blessed us until now?
———- surely more land we merit

So Joshua answered them, “If you are a great people
Then go up to the forest country and clear a place for yourself
———-this you shall do
There in the land of the Perizzites and the giants
Since the mountains of Ephraim are too confined for you”

But the children of Joseph said, “The mountain country
———-is not enough for us
And all the Canaanites who dwell in the land of the valley
———-have chariots of iron, as you know well
Both those who are of Beth Shean and its towns
And those who are of the Valley of Jezreel”

And Joshua spoke to the house of Joseph
To Ephraim and Manasseh, saying
“You are a great people and have great power
You shall not have only one lot. Hear what I am conveying

But the mountain country shall be yours
Although it is wooded, you shall cut it down, it’s where you belong
And its farthest extent shall be yours
For you shall drive out the Canaanites, though they have
———-iron chariots and are strong”

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…

 

 

 

 

 

 

 

 

 

¹⁴ Then the children of Joseph spoke to Joshua, saying, “Why have you given us only one lot and one share to inherit, since we are a great people, inasmuch as the Lord has blessed us until now?”

¹⁵ So Joshua answered them, “If you are a great people, then go up to the forest country and clear a place for yourself there in the land of the Perizzites and the giants, since the mountains of Ephraim are too confined for you.”

¹⁶ But the children of Joseph said, “The mountain country is not enough for us; and all the Canaanites who dwell in the land of the valley have chariots of iron, both those who are of Beth Shean and its towns and those who are of the Valley of Jezreel.”

¹⁷ And Joshua spoke to the house of Joseph—to Ephraim and Manasseh—saying, “You are a great people and have great power; you shall not have only one lot, ¹⁸ but the mountain country shall be yours. Although it is wooded, you shall cut it down, and its farthest extent shall be yours; for you shall drive out the Canaanites, though they have iron chariots and are strong.”