Old Testament (written)

Artwork by Doug Kallerson

Joshua 22:10-20
The Lord God of gods, Part I

There is a whole lot going on concerning the structure of Joshua 22. Starting with verse 10, there is a chiasm that will continue through the last verse of the chapter. As a reminder, a chiasm is a literary device that begins with a thought, proceeds through a series of thoughts, it then normally will have an anchor or pivot verse on which the chiasm hinges, and then it will give the same basic thoughts as it has just stated in reverse order.

Chiasms are not limited to the words alone though. They can repeat numbers, directions of travel, thoughts, grammatical structures, and more. Anything that is repeatable within the text can be a part of a chiasm. As for the one in this passage, we can go over it together –

Joshua 22:10-34 – The LORD, God of gods.
A great misunderstanding. (11/22/07)
a 22:10  Impressive Altar
—–b 22:12  Preparation for war against tribes across Jordan
———-c 22:13  Phinehas sent
—————d 22:16-18  Turn away from following the LORD; He will be angry with us
——————–e 22:18  Discussion of rebellion
————————-f 22:19  The land is defiled by an unauthorized altar
——————————g 22:20  Wrath on Israel because of Achan’s trespass
———————————–x 22:22 – The LORD God of gods, the LORD God of gods
——————————g 22:23  “If because of trespass, let God require it of us”
————————-f 22:26-28  The land is not defiled; it is not an altar for sacrifice
——————–e 22:29  Denial of rebellion against the LORD
—————d 22:31 The LORD is among us; we are delivered from His hand
———-c 22:32  Phinehas returns
—–b 22:33  Cancellation of war preparation against tribes across Jordan
a 22:34 – Altar called “Witness”

As you can see, the thought develops to an anchor verse which is the highlight of the passage. This is not unusual. Rather, it is quite often the case. The entire flood of Noah, from Genesis 6 through Genesis 9, forms a chiasm that anchors on the words, “And God remembered Noah.”

The Bible is literally filled with chiasms. Entire websites have been developed to record them as they are found.

Text Verse: “For I know that the Lord is great,
And our Lord is above all gods.” Psalm 135:5

It’s a great feeling to find a chiasm, see if anyone else has discovered it, and then to be confident you are the first person to ever have known it existed. As Joshua was recorded almost 3500 years ago, that’s a long time for it to wait to be revealed.

As I said, there is a lot going on in Joshua. Another interesting pattern is found in Joshua 22. This deals with the naming of the tribes. The tribe of Manasseh, for example, is mentioned ten times in the chapter.

Five times, it is referred to with an article – the Manasseh. Why would that be? All three tribes east of the Jordan – Reuben, Gad, and the half-tribe of Manasseh – are mentioned repeatedly in the chapter. However, three times only Reuben and Gad are mentioned.

Also, as we saw last week, two different words for “tribe” are used in the chapter. The word mateh is used once in verse 1 when referring to the genealogical half-tribe of Manasseh. It is used once again when referring to the tribes west of the Jordan in verse 14. Every other use is the word shevet which speaks of the political aspect.

Here is the breakdown of those things relating to the tribes west of the Jordan. Of note is that when the article is used before Manasseh, a separation is being highlighted. When it is not used, an inclusiveness is indicated. The difference is subtle, but it is evident –

1 to the Reubenite, to the Gadite, and to half tribe (mateh) Manasseh
7 and to half tribe (shevet) the Manasseh
9 sons Reuben, and sons Gad, and half tribe (shevet) the Manasseh
10 sons Reuben, and sons Gad, and half tribe (shevet) the Manasseh
11 sons Reuben, sons Gad, and half tribe (shevet) the Manasseh
13 unto sons Reuben, and unto sons Gad, and unto half tribe (shevet) Manasseh
15 unto sons Reuben, and unto sons Gad, and unto half tribe (shevet) Manasseh
21 sons Reuben, and sons Gad, and half tribe (shevet) the Manasseh
25 sons Reuben and sons Gad
30 sons Reuben, and sons Gad, and sons of Manasseh
31 unto sons Reuben, and unto sons Gad, and unto sons of Manasseh
32 from sons Reuben and from sons Gad
33 sons Reuben and sons Gad

As you read the Bible, make mental notes of patterns. Eventually, things will start to jump out at you that will teach you about what is being conveyed. Pay attention and enjoy this precious word. After all, it is God’s 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. A Great, Impressive Altar (verses 10-13)

In the previous passage, Joshua dismissed the tribes who were settled east of the Jordan. Upon their dismissal, the passage ended with these words –

“So the children of Reuben, the children of Gad, and half the tribe of Manasseh returned, and departed from the children of Israel at Shiloh, which is in the land of Canaan, to go to the country of Gilead, to the land of their possession, which they had obtained according to the word of the Lord by the hand of Moses.” Joshua 22:9

The events that are to take place here occur after that…

¹⁰ And when they came to the region of the Jordan which is in the land of Canaan,

More precisely, it reads: vayavou el g’liloth ha’yarden asher b’erets k’naan – “and went unto circles the Jordan which in land Canaan.” The men of these tribes departed from Joshua and came to the areas of the Jordan that are situated prior to crossing of the Jordan.

The word g’liloth signifies an area comprised within borders and thus a circuit. It comes from galal, to roll away. It is the same root word as Gilgal and Galilee, both of which signify Liberty, as if a burden is rolled off of someone. In this case, it is a feminine plural construct meaning circuits or regions, or more literally circles. We could define it as “Liberties.”

The Jordan means the Descender. Canaan signifies Humbled, Humiliated, or Subdued. Typology is being developed within the literal, historical story. Once in this location…

^{10 (con’t)} the children of Reuben, the children of Gad, and half the tribe of Manasseh built an altar there by the Jordan—a great, impressive altar.

This is where the chiasm of this passage begins, referring to the impressive altar. The preposition means upon, above, or over: vayivnu bene reuben u-bene gad va’khatsi shevet ham’nasheh al ha’yarden mizbeakh gadol l’mareh – “and built sons Reuben, and sons Gad, and half-tribe the Manasseh upon the Jordan altar, whopping to sight.”

The word for tribe, shevet, speaks of the political aspect of the tribe rather than mateh, the genealogical aspect. The matter being addressed is a matter of the religious/political aspect of tribal matters. The genealogy of the people is less important in this matter than how the people are conducting themselves.

The battles to subdue Canaan have been completed. Thus, what they are doing is not unlike what Moses did after defeating Amalek –

“Then the Lord said to Moses, ‘Write this for a memorial in the book and recount it in the hearing of Joshua, that I will utterly blot out the remembrance of Amalek from under heaven.’ ¹⁵ And Moses built an altar and called its name, The-Lord-Is-My-Banner; ¹⁶ for he said, ‘Because the Lord has sworn: the Lord will have war with Amalek from generation to generation.’” Exodus 17:14-16

Moses built an altar as a testimony and a witness to what had happened and what was anticipated into the future. As for the names, Reuben means See a Son. Gad means Fortune. Manasseh means both To Forget and From a Debt.

An altar is a place where man meets with God. In this case, it specifically says they have built it upon (above, over) the Jordan. Most translations say near or by the Jordan. In fact, only Smith’s Literal Translation properly rendered the preposition. Not only is it upon the Jordan, but it is massive. As it says, “whopping to sight.”

The words of the previous clause “which is in the land of Canaan” signify that the altar itself is built in Canaan proper. However, some scholars disagree with that based on the words of the next verse…

¹¹ Now the children of Israel heard someone say,

Though the intent is unchanged, it more literally, it reads, “And heard, sons Israel to say.” Word came back to the other tribes of Israel west of the Jordan what had been built.

^{11 (con’t)} “Behold, the children of Reuben, the children of Gad, and half the tribe of Manasseh have built an altar

It is not “an altar,” but “the altar”: hineh banu bene reuben u-bene gad va’khatsi shevet ham’nasheh eth ha’mizbeakh – “Behold, have built sons Reuben, and sons Gad, and half-tribe the Manasseh the altar.”

The reason this is important is because it appears obvious to the other tribes that this specific altar is intended to replace the altar of the Lord. That will be seen more clearly in verse 22:28. With that now understood, the next wording is very precise but is also very argued over…

^{11 (con’t)} on the frontier of the land of Canaan, in the region of the Jordan—on the children of Israel’s side.

The same preposition, el (in, into, toward) is used three times in this clause: el mul erets k’naan el g’liloth ha’yarden el ever bene Yisrael – “into front land Canaan, into circles the Jordan, into side sons Israel.” Some scholars demand that the words signify “over against,” and thus on the other side of the Jordan, but the wording does not seem to support this conclusion.

The same phrase, el mul, was seen in Joshua 8:33 where it said, “His half toward front [el mul] Mount Gerizim and his half toward front [el mul] Mount Ebal.” There, the meaning was that the people were standing in front of each mountain facing the ark.

Thus, the use here indicates the altar is in front of the land of Canaan as well. It is within its borders. This is more evidently supported by the thought expressed in verse 25. The purpose of building the altar is to validate a right that has already been granted.

Despite the scholarly disagreement, the use of the preposition al (above, on, over) in verse 10 tells us that regardless of which side of the Jordan it is actually on, it is to be taken as if it is resting above the Jordan. Considering that the Jordan is symbolic of Christ Jesus, this is the important thought to be considered. With that, it next says…

¹² And when the children of Israel heard of it, the whole congregation of the children of Israel gathered together at Shiloh to go to war against them.

The chiasm continues here with the preparation for war. It says: vayishmeru bene Yisrael vayiqahlu kal adat bene Yisrael Shiloh la’aloth alehem la’tsavah – “And heard sons Israel, and assembled all congregation sons Israel, Shiloh, to arise against them to the war.”

There was to be one place of worship and for bringing sacrifices and offerings to the Lord. That was currently located in Shiloh, or Tranquility. This is explicitly stated in the law –

“You shall not at all do as we are doing here today—every man doing whatever is right in his own eyes— ⁹ for as yet you have not come to the rest and the inheritance which the Lord your God is giving you. ¹⁰ But when you cross over the Jordan and dwell in the land which the Lord your God is giving you to inherit, and He gives you rest from all your enemies round about, so that you dwell in safety, ¹¹ then there will be the place where the Lord your God chooses to make His name abide. There you shall bring all that I command you: your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, and all your choice offerings which you vow to the Lord. ¹² And you shall rejoice before the Lord your God, you and your sons and your daughters, your male and female servants, and the Levite who is within your gates, since he has no portion nor inheritance with you. ¹³ Take heed to yourself that you do not offer your burnt offerings in every place that you see; ¹⁴ but in the place which the Lord chooses, in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you.” Deuteronomy 12:8-14

As this is perceived to be a violation of that law, Israel has met at Shiloh, the place authorized for such offerings, and it is from here that the gathering determined to go against the tribes east of the Jordan. However, before they actually send out the armies, they determine to first send a delegation to determine the situation…

¹³ Then the children of Israel sent Phinehas the son of Eleazar the priest to the children of Reuben, to the children of Gad, and to half the tribe of Manasseh, into the land of Gilead,

This is the first time the article has been omitted from before the name of Manasseh since the first verse of the chapter: vayishlekhu bene Yisrael el bene Reuven v’el bene gad v’el khatsi shevet m’nasheh el erets ha’gil’ad eth pin’khas ben el’azar ha’kohen – “And sent sons Israel unto sons Reuben and unto sons Gad and unto half-tribe Manasseh, unto land the Gilead, Phinehas son Eleazer the priest.”

The omission of the article is because the other half-tribe of Manasseh is among the delegation being sent. That will be seen in the next verse. Hence, there is a sense of inclusiveness rather than division.

With the naming of Phinehas, another step in the unfolding chiasm is given. The name pin’khas, or Phinehas, means Mouth of Brass, and thus, Mouth of Judgment because brass signifies judgment. Eleazer means Whom God Helps.

This is the first mention of Phinehas in Joshua. As the son of the high priest, he is sent on behalf of the congregation. Even if Eleazar had other sons, Phinehas had proven himself zealous for the Lord in Numbers 25 when he ran a spear through the Israeli man and the Midianite woman who were in bed together. Because of his deed, the account said –

“Then the Lord spoke to Moses, saying: ¹¹ ‘Phinehas the son of Eleazar, the son of Aaron the priest, has turned back My wrath from the children of Israel, because he was zealous with My zeal among them, so that I did not consume the children of Israel in My zeal. ¹² Therefore say, ‘Behold, I give to him My covenant of peace; ¹³ and it shall be to him and his descendants after him a covenant of an everlasting priesthood, because he was zealous for his God, and made atonement for the children of Israel.’” Numbers 25:10-13

The Gilead means the Perpetual Fountain. Along with Phineas, others accompanied him…

What is this treachery that you have done?
What is this that you have committed against the Lord?
This is not acceptable, not from anyone
You have rebelled against His word

What is it that we can do to make things right?
How shall we deal with what’s been done?
Your transgressions are exposed in the light
Beside our God, there is to be none

Just wait! You have misunderstood what we have done
Our actions were accomplished with pure intent
We have put our trust in the Holy One
Let us explain what our actions have meant

II. Do Not Rebel Against the Lord (verses 14-20)

¹⁴ and with him ten rulers, one ruler each from the chief house of every tribe of Israel;

va’asarah n’siym imo nasi ekhad nasi ekhad l’beith av l’kol matoth Yisrael – “and ten leaders with him, leader one, leader one, to house father to all tribes Israel.” The nasiy’ signifies one who is lifted up. He is a leader and this would be the main leader in the tribe of each of the father’s houses.

These would be the leaders of the nine tribes and the half-tribe residing in Canaan.

Ten “signifies the perfection of Divine order … It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” Bullinger

Phinehas cannot be considered an eleventh. Rather, it is ten plus one. He is not representing Levi but rather the spiritual leadership among the tribes. Also, the word for tribe is mateh, referring to the genealogical aspect of the tribes.

As seen in the last sermon, all of the uses of shevet pertain to the eastern half-tribe of Manasseh. One use of mateh (verse 1) also refers to the eastern half-tribe of Manasseh and the other, which is seen here, pertains to the ten tribes west of the Jordan.

This structure reveals the political nature of what is transpiring, but it also reveals that it is still a family matter concerning the tribes of Israel. This current use of mateh is referring to the family structure of the western tribes, and is further defined, saying…

^{14 (con’t)} and each one was the head of the house of his father among the divisions of Israel.

A literal reading is, “and man head their fathers they to thousands of Israel.” This would be the highest official of the tribe who presided over all lesser divisions within the tribe as proposed by Jethro in Exodus 18 and to which Moses agreed to. Of these men…

¹⁵ Then they came to the children of Reuben, to the children of Gad, and to half the tribe of Manasseh, to the land of Gilead, and they spoke with them, saying,

The article before Manasseh is once again not used here. This is because Manasseh west of the Jordan is a part of the delegation. All of the twelve tribes are represented along with Phinehas the priest. Despite this, the political rather than the genealogical aspect of the half-tribe (shevet) of Manasseh is indicated.

Understanding these nuances, the dialogue between the sides begins with the words…

¹⁶ “Thus says the whole congregation of the Lord:

It is an amazing declaration: koh am’ru kol adat Yehovah – “Thus says whole congregation Yehovah.” They don’t say, “the whole congregation of Israel.” They are speaking to a part of Israel. But they now claim they are the entirety of the congregation of the Lord. This is based on the assumption that these being addressed have cut themselves off from the Lord through a treacherous act. As it says…

^{16 (con’t)} ‘What treachery is this that you have committed against the God of Israel,

mah ha’maal ha’zeh asher mealtem b’elohe Yisrael – “What the transgressing, the this, which you have transgressed in God Israel.” The word maal signifies to transgress, act treacherously or unfaithfully, etc. It was first used in Leviticus. It could be considered a priestly word where one acts in a manner that violates the stipulations of a covenant.

It was used in Numbers 5 concerning a woman who defiled herself by being unfaithful to her husband. This is what is being ascribed to these two-and-one-half tribes now. They have supposedly spurned their God by building an unapproved altar which has caused them…

^{16 (con’t)} to turn away this day from following the Lord,

This is a portion of the chiasm where they have turned away from the Lord: la’shuv ha’yom me’akhare Yehovah – “to turn back the day from after Yehovah.” The idea between the previous clause and this one is that these people have transgressed in (against) the God of Israel by turning back from following after the Lord. It is a very strong accusation of apostasy…

^{16 (con’t)} in that you have built for yourselves an altar, that you might rebel this day against the Lord?

bivnotkhem la’khem mizbeakh limradkhem ha’yom b’Yehovah – “in your building to you altar to rebel you, the day, in Yehovah.” Here the word marad is used. It signifies the act of rebelling. The last time it was used was in Numbers 14, the chapter where the people rebelled against the Lord and were thus sentenced to perishing in the wilderness –

“If the Lord delights in us, then He will bring us into this land and give it to us, ‘a land which flows with milk and honey.’ ⁹ Only do not rebel [marad] against the Lord, nor fear the people of the land, for they are our bread; their protection has departed from them, and the Lord is with us. Do not fear them.” Numbers 14:8, 9

If the Lord was upset enough at the congregation to bring forty years of wilderness wandering upon the people until all the adults had perished, how could these people now think to escape His wrath? But more, another terrible incident is mentioned as a reminder…

¹⁷ Is the iniquity of Peor not enough for us,

The words read, “The little to us iniquity Peor?” It is as if the sins of the past were still hanging heavily upon the people and this would only make it worse. From what is said, one can assume Phinehas is speaking because he reminded them of the incident of Peor. The account began with these words –

“Now Israel remained in Acacia Grove, and the people began to commit harlotry with the women of Moab. ² They invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. ³ So Israel was joined to Baal of Peor, and the anger of the Lord was aroused against Israel.” Numbers 25:1-3

Despite 24,000 people who worshiped Baal being killed, Phinehas knew the stain remained upon them…

^{17 (con’t)} from which we are not cleansed till this day,

The words here are rather amazing coming from the son of the high priest: asher lo hitaharnu mimenu ad ha’yom ha’zeh – “which no purifying from until the day the this.” It is as if Phinehas fully comprehended the words of Hebrews 10 that would be written after the coming of Christ –

“For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. ² For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. ³ But in those sacrifices there is a reminder of sins every year. ⁴ For it is not possible that the blood of bulls and goats could take away sins.” Hebrews 10:1-4

Despite Israel having the annual Day of Atonement, there was no purification from what occurred, only a reminder of the guilt the nation bore. It is a most incredible statement to have been uttered at this early stage of the Law of Moses.

And not only had the sacrifices not purified them, the wrath that had been poured out on the people was only stayed because of the actions of Phinehas…

^{17 (con’t)} although there was a plague in the congregation of the Lord,

It is not “a plague.” Rather: vayhi ha’negeph ba’adat Yehovah – “and was the plague in congregation Yehovah.” What occurred wasn’t arbitrary or happenstance. Rather, it was a targeted outpouring of the wrath of the Lord against the congregation.

Most of the same people that were alive at the time of the plague were still alive. The event wasn’t long ago and more turning from the Lord would again kindle His wrath.

And the idea of building an altar isn’t for the purpose of a single incidence of rebellion. Rather, an altar is something that is returned to again and again. Peor was a single offense. Imagine what continuous rebellion could result in.

¹⁸ but that you must turn away this day from following the Lord?

These words follow logically after the first clause of the previous verse with the other clauses being parenthetical. Also, in the words, the verb is imperfect and there is an emphasis concerning the addressee –

The little to us iniquity Peor? … And YOU are turning away this day from after Yehovah.

The statement smacks of total incredulity. “How could anyone forget what happened there? And yet, you have forgotten and you are set to make things infinitely worse for us…”

^{18 (con’t)} And it shall be, if you rebel today against the Lord, that tomorrow He will be angry with the whole congregation of Israel.

This continues the chiasm with the discussion of rebellion: “And it is you rebelling the day in Yehovah and tomorrow unto all congregation Israel He will be angered.” It is not just that these men will be held responsible for the transgression, but the entire congregation will be affected.

The obvious meaning, without it having been said, is that war is brewing to stop the impending judgment of the Lord. With that understood, an offer of appeasement is made…

¹⁹ Nevertheless, if the land of your possession is unclean, then cross over to the land of the possession of the Lord,

Ellicott says, “This suggests that they might have built the altar in it [meaning the land] to sanctify it. But it would hardly be intelligible unless the altar was, as we supposed, on the eastern side.” But that doesn’t logically follow. The assumption is that the Lord sanctifies the land.

If the Lord dwells in Canaan, as is clearly the case because His tabernacle is there, then building an altar elsewhere would be pointless. The altar was certainly on the west side of the Jordan. But more importantly, the text reads that it was built above (upon, over) the Jordan. The Jordan itself is the focus of its location.

It wouldn’t make much sense to build an altar that wasn’t central to all of the people west of Jordan for their use if the purpose of the altar was to sanctify the land. But this altar isn’t centrally located at all.

It is the thought of the land being unclean that the delegation proposes. As this is so, instead of worrying about another altar, the tribes are invited to cross over to…

^{19 (con’t)} where the Lord’s tabernacle stands, and take possession among us;

asher shakan sham mishkan Yehovah v’heakhzu b’tokenu – “where abides there tabernacle Yehovah and take possession in our midst.” The mishkan, or tabernacle, was mentioned many, many times in Exodus and Numbers. The last time it was mentioned was in Numbers 31:47 and it will only be mentioned here and in Joshua 22:19 & 29.

The mishkan is the actual dwelling place of the Lord. That word is derived from shakan, also used in the verse, which signifies “to dwell.” That mishkan is surrounded by the ohel, or tent. The entire edifice, including its surroundings, is known as the miqdash, or sanctuary. It is the tabernacle itself that Phineas refers to, the place where the Lord dwells.

He appeals to the two-and-one-half tribes to return to Canaan, where the tabernacle resides, and thus where Yehovah resides, and take possession there.

^{19 (con’t)} but do not rebel against the Lord, nor rebel against us, by building yourselves an altar besides the altar of the Lord our God.

More precisely, it reads: “and not in Yehovah rebel, and with us not rebel, in your building to you altar from besides altar Yehovah our God.” If the people feel that the land in which they dwell is defiled, for whatever reason, then they should determine to not live there.

Building another altar won’t solve the matter and it is considered an act of rebellion against both the Lord and against the people of Israel. As this is so, then it could only lead to a state of war between the two. That is assured because another example from recent history is next introduced…

²⁰ Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel?

Like the previous incident of Peor, this occurred just a few years before, not long after the people crossed the Jordan into Canaan. And Achan’s crime didn’t just bring punishment upon himself. Rather, the battle of Ai was lost and soldiers died because of it –

“So the Lord said to Joshua: “Get up! Why do you lie thus on your face? ¹¹ Israel has sinned, and they have also transgressed My covenant which I commanded them. For they have even taken some of the accursed things, and have both stolen and deceived; and they have also put it among their own stuff. ¹² Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they have become doomed to destruction. Neither will I be with you anymore, unless you destroy the accursed from among you.” Joshua 7:10-12

In this, the matter had to be resolved before the Lord’s presence would be with them again. As such…

*^20 (fin)And that man did not perish alone in his iniquity.’”

Once the perpetrator was identified, Achan, his family, and all he possessed were devoted to destruction. The point is that if these tribes do not turn from their act of rebellion, Israel will be forced to not only destroy them, but their families and all they possessed. Until that happened, the delegation believed that the Lord would not be with them.

As for the names, Achan means Serpent of Trouble. Zerah, coming from zarakh, signifies Rising of Light.

Concerning this passage, we have more to learn before we can discover why it is included in Joshua. We are being presented with typology concerning other things. And so, we have to get through the passage before that can be fully fleshed out and explained.

As for the historical context of what is being seen, these events actually occurred. As has been seen, quite a few of the historical sites in Joshua are known. The location of this altar is debated, but there is at least one known possibility for where it is.

The detail provided concerning the location and those who were involved in building it verifies its authenticity. If the story wasn’t true, there would be little value to it.

As for the moral nature of what is being said, there are several points worth considering. First, at the time of Joshua, it is evident that Israel was under sound leadership and Joshua was determined to have the people under him comply with the law.

Oddly, however, Joshua is not mentioned at all in the Hebrew text of this chapter. His name is included in the last verse of the Greek text. Either way, the lack of prominence of his name in the passage is notable.

Another point from a moral perspective is that if you are going to do something that affects others, it is always good to tell them what you are up to.

Next week, we will see the reason for the actions taken by the tribes east of the Jordan, but no explanation would have been needed if they had told the western tribes what they were doing in advance. To finish today, we can turn to the comments of Matthew Henry who says this –

“At first sight it seemed a design to set up an altar against the altar at Shiloh. God is jealous for his own institutions; we should be so too, and afraid of every thing that looks like, or leads to idolatry. Corruptions in religion are best dealt with at first. But their prudence in following up this zealous resolution is no less commendable. Many an unhappy strife would be prevented, or soon made up, by inquiries into the matter of the offence. The remembrance of great sins committed formerly, should engage us to stand on our guard against the beginnings of sin; for the way of sin is down-hill.”

He is right. Later in Israel’s history, they will not guard against such things nearly so carefully. That will eventually lead to ever-increasing sin and rebellion against the Lord. Eventually, there was no remedy and the punishments promised in the law came upon them.

Churches today are following the same unholy path. We are disregarding the warnings set forth in Scripture and ever-increasing wickedness is being introduced right into what should be the sacred meeting place of the saints. For those who practice such things, it cannot go well.

Let us be on guard and stand firm in our faith, grounded in the word, and acting faithfully to follow in the steps of the Lord who purchased us from the power of sin and the devil with His own precious blood.

Closing Verse: “They joined themselves also to Baal of Peor,
And ate sacrifices made to the dead.
²⁹ Thus they provoked Him to anger with their deeds,
And the plague broke out among them.
³⁰ Then Phinehas stood up and intervened,
And the plague was stopped.
³¹ And that was accounted to him for righteousness
To all generations forevermore.” Psalm 106:28-31

Next Week: Joshua 22:21-29 Despite the odds, this sermon we will get through… (The Lord God of gods, Part II) (52^nd Joshua Sermon)

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

The Lord God of Gods, Part I

And when they came to the region of the Jordan
Which is in the land of Canaan, on that date
The children of Reuben, the children of Gad, and half the tribe
———-of Manasseh
Built an altar there by the Jordan—an altar impressive and great

Now the children of Israel heard someone say
“Behold, the children of Reuben, the children of Gad, and
———-of Manasseh half the tribe
Have built an altar on the frontier of the land of Canaan
In the region of the Jordan—on the children of Israel’s side”

And when the children of Israel heard of it
The whole congregation without haw or hem
Of the children of Israel
Gathered together at Shiloh to go to war against them

Then the children of Israel sent Phinehas the son of Eleazar the priest
To the children of Reuben, to the children of Gad, and to half
———-the tribe of Manasseh with words to tell
Into the land of Gilead
And with him ten rulers, one ruler each from the chief house
———-of every tribe of Israel

And each one was the head of the house as well
Of his father among the divisions of Israel

Then they came to the children of Reuben, to the children of Gad
———-and to half the tribe of Manasseh
To the land of Gilead, and they spoke with them, saying
“Thus says the whole congregation of the LORD:
These words they were then conveying

‘What treachery is this that you have committed
Against the God of Israel
To turn away this day from following the LORD
What is the meaning, please open your mouth and tell

‘In that you have built for yourselves an altar
That you might rebel this day against the LORD in this way?
Is the iniquity of Peor not enough for us
From which we are not cleansed till this day?

‘Although there was a plague in the congregation of the LORD
But that you must turn away this day from following the LORD
———-as well?
And it shall be, if you rebel today against the LORD
That tomorrow He will be angry with the whole congregation
———-of Israel

‘Nevertheless, if the land of your possession is unclean
Then cross over to the land of the possession of the LORD
Where the LORD’s tabernacle stands
And take possession among us according to our word

‘But do not rebel against the LORD
Nor rebel against us; this action is so odd
By building yourselves an altar besides
The altar of the LORD our God

‘Did not Achan the son of Zerah
Commit a trespass in the accursed thing in his obliquity
And wrath fell on all the congregation of Israel?
And that man did not perish alone in his iniquity.’”

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 And when they came to the region of the Jordan which is in the land of Canaan, the children of Reuben, the children of Gad, and half the tribe of Manasseh built an altar there by the Jordan—a great, impressive altar. ¹¹ Now the children of Israel heard someone say, “Behold, the children of Reuben, the children of Gad, and half the tribe of Manasseh have built an altar on the frontier of the land of Canaan, in the region of the Jordan—on the children of Israel’s side.” ¹² And when the children of Israel heard of it, the whole congregation of the children of Israel gathered together at Shiloh to go to war against them.

¹³ Then the children of Israel sent Phinehas the son of Eleazar the priest to the children of Reuben, to the children of Gad, and to half the tribe of Manasseh, into the land of Gilead, ¹⁴ and with him ten rulers, one ruler each from the chief house of every tribe of Israel; and each one was the head of the house of his father among the divisions of Israel. ¹⁵ Then they came to the children of Reuben, to the children of Gad, and to half the tribe of Manasseh, to the land of Gilead, and they spoke with them, saying, ¹⁶ “Thus says the whole congregation of the Lord: ‘What treachery is this that you have committed against the God of Israel, to turn away this day from following the Lord, in that you have built for yourselves an altar, that you might rebel this day against the Lord? ¹⁷ Is the iniquity of Peor not enough for us, from which we are not cleansed till this day, although there was a plague in the congregation of the Lord, ¹⁸ but that you must turn away this day from following the Lord? And it shall be, if you rebel today against the Lord, that tomorrow He will be angry with the whole congregation of Israel. ¹⁹ Nevertheless, if the land of your possession is unclean, then cross over to the land of the possession of the Lord, where the Lord’s tabernacle stands, and take possession among us; but do not rebel against the Lord, nor rebel against us, by building yourselves an altar besides the altar of the Lord our God. ²⁰ Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? And that man did not perish alone in his iniquity.’”

 

 

 

 

 

 

Artwork by Douglas Kallerson.

Joshua 22:1-9
So Joshua Blessed Them

One of the questions I have never been dogmatic about in my response is whether those of Israel saved before the coming of Christ would be raised at the rapture or not. The verses in Scripture are not definitive enough to tell us one way or the other.

However, the passage today appears to typologically provide an answer to that question. By the end of the sermon, you will know the answer as the typology instructs us.

As with several passages we have seen in Joshua, such as the battles of Gibeon and Ai as well as the inheritance of Caleb, there are little issues that need to be uncovered for us to understand exactly what God is doing.

One might say, “Well, this is what the Bible says about that issue.” But then someone might come along and say, “Yes, but then what about this issue?” There are seemingly unimportant issues that suddenly need to be addressed. And God covers each of them so carefully in typology.

Text Verse: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, ¹⁷ that the man of God may be complete, thoroughly equipped for every good work.” 2 Timothy 3:16, 17

This is a good text verse to use in today’s sermon because Paul was referring to the Old Testament when he wrote it to Timothy. There are words about being obedient to Moses and the law there, but how do they apply to a believer in Jesus, someone not under the law?

How can it be that a story seemingly about troops returning home from war with all kinds of riches instructs us in doctrine? If you stay awake or don’t leave before we’re done unpacking the typology today, you will see. The word is the gift that just keeps on giving. It is an endless source of amazing detail for us to consider.

Wonderful things, such as the explanation revealed in today’s passage, can be accomplished by a careful study of God’s 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. Return With Much Riches (verses 1-9)

Then Joshua called the Reubenites, the Gadites, and half the tribe of Manasseh,

The names are in the singular, speaking to the people as clans descending from an individual: az yiqra Yehoshua la’reubeni v’la’gadi v’la’khatsi mateh m’nasheh – “At that time called Joshua to the Reubenite and to the Gadite, and to the half-tribe of Manasseh.”

This is important to understand because many commentaries assume that those being discharged here had not been home for seven or more years. For example –

“And the time during which these soldiers must in this case have remained separated from their wives and families was a very long one.” Pulpit Commentary

This is incorrect. As was seen early in Joshua, only a portion of the men went to battle while most stayed in their land of inheritance, building, tending to flocks, providing protection, etc.

Without the text saying it, the meaning is that the men rotated into and out of service. While some served, others remained in their land. At set intervals, they would then enter service while the others returned home. Thus, referring to the tribe in the singular means that this arrangement, involving these two-and-a-half tribes will now end. There will no longer be a need for their presence in Canaan.

The land has been subdued sufficiently for all of the tribes to receive their inheritances. The lots have been cast, the borders have been set, the cities have been named, the Levites have received their cities, and now dwelling in the inheritances that have been granted will take place.

As for the opening word, az, it signifies “at that time.” Exactly what that means is debated. The last specific detailing of a major new event was recorded at the opening of Chapter 18 –

“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.” Joshua 18:1, 2

After that, the land was surveyed and apportioned out to the remaining seven tribes, Joshua received his inheritance, the cities of refuge were designated, and then the Levitical cities, including the priestly cities, were detailed. That detail then ended with –

“So the Lord gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it. ⁴⁴ The Lord gave them rest all around, according to all that He had sworn to their fathers. And not a man of all their enemies stood against them; the Lord delivered all their enemies into their hand. ⁴⁵ Not a word failed of any good thing which the Lord had spoken to the house of Israel. All came to pass.” Joshua 21:43-45

Therefore, it might be assumed that what is being detailed came at this point in the chronology of events, following in time directly after the closing words of Joshua 21. However, the events could actually be connected with the statement that closed out the main subduing of the land at the end of Chapter 11 –

“So Joshua took the whole land, according to all that the Lord had said to Moses; and Joshua gave it as an inheritance to Israel according to their divisions by their tribes. Then the land rested from war.” Joshua 11:23

If this is the case, then all of the detail concerning the division of the land from Chapters 12-21 would be a long insert into the narrative without regard to chronology. Either way, what is stated in these verses is necessary to show that the words of Moses were fully followed.

As for the names, Joshua means The Lord is Salvation. Reuben means See a Son. Gad means Fortune. Manasseh has a dual meaning of To Forget and From a Debt.

² and said to them: “You have kept all that Moses the servant of the Lord commanded you,

The words are in the plural, you all. He called the tribe as a whole and speaks to all of the men of the tribe. His words refer to the order given by Moses in Numbers 32.

The men of these tribes came before Moses and asked that their inheritance be granted east of the Jordan, something that got Moses highly miffed at them, thinking they would discourage Israel from entering their inheritance.

After agreeing to the expectation that they would accompany Israel into battle to subdue the land, Moses accepted their request –

“So Moses gave command concerning them to Eleazar the priest, to Joshua the son of Nun, and to the chief fathers of the tribes of the children of Israel. ²⁹ And Moses said to them: ‘If the children of Gad and the children of Reuben cross over the Jordan with you, every man armed for battle before the Lord, and the land is subdued before you, then you shall give them the land of Gilead as a possession. ³⁰ But if they do not cross over armed with you, they shall have possessions among you in the land of Canaan.’” Numbers 32:28-30

These tribes faithfully fulfilled their obligation to the words of Moses. Moses means He Who Draws Out.

^2 (con’t) and have obeyed my voice in all that I commanded you.

va’tishmeu b’qoli l’kol asher tsiviti etkhem – “and have hearkened in my voice to all which I commanded you.” This refers to what Joshua said to these men in Chapter 1 –

“And to the Reubenites, the Gadites, and half the tribe of Manasseh Joshua spoke, saying, ^13 ‘Remember the word which Moses the servant of the Lord commanded you, saying, ‘The Lord your God is giving you rest and is giving you this land.’ ¹⁴ Your wives, your little ones, and your livestock shall remain in the land which Moses gave you on this side of the Jordan. But you shall pass before your brethren armed, all your mighty men of valor, and help them, ¹⁵ until the Lord has given your brethren rest, as He gave you, and they also have taken possession of the land which the Lord your God is giving them. Then you shall return to the land of your possession and enjoy it, which Moses the Lord’s servant gave you on this side of the Jordan toward the sunrise.’” Joshua 1:12-15

Joshua proclaims that these men have fully complied with the commands set before them.

³ You have not left your brethren these many days, up to this day,

The words “many days” sum up the entire war campaign, at least six or seven years. However, if the narrative follows after the division of the land, it could be somewhat longer. Joshua’s point is that they have been faithful as long as they were needed…

^3 (con’t) but have kept the charge of the commandment of the Lord your God.

ush’martem eth mishmereth mitsvath Yehovah elohekhem – “and have hearkened charge – command of Yehovah you God.” Without the Lord directly speaking about this matter in Numbers 32, the men who came before Moses responded to his words, saying –

“As the Lord has said to your servants, so we will do. ³² We will cross over armed before the Lord into the land of Canaan, but the possession of our inheritance shall remain with us on this side of the Jordan.” Numbers 32:31, 32

Whether Moses went before the Lord with the matter, or simply set the conditions, he was the representative of the Lord. Either way, their response acknowledges that the conditions were as the Lord had said.

The same is true for the leadership of Joshua as well. Thus, what was spoken by the Lord directly, or through His representatives was heeded as the word of the Lord. Because of their faithful obedience, Joshua continues with…

⁴ And now the Lord your God has given rest to your brethren, as He promised them;

Rather than “as He promised them,” it says, “as He spoke to them.” The verb translated as “rest” is nuakh, to settle down or cease. The Greek translation uses the word katapauó, the same word used in Hebrews 4 when making a point about the promised rest of God. The noun form, katapausis, the state of repose or a place of rest, is also used in that passage.

There, the author of the epistle makes a point about the greater work of Christ that the events in Joshua only anticipated. For now, the men of Israel have been given rest according to the word of the Lord…

^4 (con’t) now therefore, return and go to your tents and to the land of your possession,

Rather than “return,” it more precisely, it says v’atah penu ulku lakhem l’aholekhem el erets akhuzathem – “and now turn to you to your tents unto land your possession.” Only now is this truly their possession. Until this point, it has been conditional. With their obligations fulfilled, they can now turn to their possession.

The words “to your tents” are not referring to their military tents which will be packed up and carried home. Rather, this is a poetic way of saying “your homes.” Cities and houses had been built, but the nostalgic use of tents was a reminder of their years living in tents while wandering in the wilderness. Now, the wandering is over and they will turn to the land of their possession…

^4 (con’t) which Moses the servant of the Lord gave you on the other side of the Jordan.

asher nathan lakhem Mosheh eved Yehovah b’ever ha’yarden – “which gave to you Moses, servant Yehovah, in side the Jordan.” It speaks of the promised inheritance that came before crossing the Jordan. With the inheritance of Israel granted, they too receive what was promised to them at that time.

The Jordan means The Descender. With the grant complete, Joshua next admonishes them concerning their obligations…

⁵ But take careful heed to do the commandment

The verb is imperative: raq shimru meod laasoth eth ha’mitsvah – “Only! Watching very to do the commandment.” The tsivah is a positive precept, coming from tsavah, to command, charge, etc. It is something one is ordered to do as in an obligation. Here, the entire body of commandments cumulatively comprises one commandment. That is then supplemented with…

^5 (con’t) and the law

v’eth ha’torah – “and the law.” The word torah, or law, is derived from yarah, to throw or shoot. One can think of someone aiming to hit a mark. Thus, it speaks of a precept or a statute that one is to aim for. The entire body of the Pentateuch is called The Torah.

This, like the previous word tsivah, speaks of the entire body of law. Each law or precept cumulatively comprises one law. Joshua speaks of these as one whole…

^5 (con’t) which Moses the servant of the Lord commanded you,

Hence, this body of law is called The Law of Moses. Using the word tsivah again, Joshua charges them to remember Moses and be obedient to what he has spoken on behalf of the Lord. As such, the commandment and the law are considered two sides of the same coin. With that, Joshua continues by explaining exactly what that means…

^5 (con’t) to love the Lord your God,

Of this, John Gill says, “…of which keeping the commands of God is an evidence.” Although it is true that keeping the commands is an evidence of loving Yehovah, that is not what is being said.

These words do not form an evidence. Rather, they are a command. “You are to love Yehovah your God.” Obeying the commands is the evidence of obeying these words which are a condensed form of Deuteronomy 6:5 – “You shall love the Lord your God with all your heart, with all your soul, and with all your strength.”

What does it mean to love Yehovah? In the context of what is being conveyed, which is doing His commandments, it means to obey His commandments.

One cannot say, “I love Yehovah,” and yet not obey His commandments. Because He is God, His words reflect who He is. Unlike humans who lie for any reason, thus demonstrating a disconnect between their words and who they are, there is no disconnect between the Lord and His words.

Along with loving Yehovah, they are next reminded…

^5 (con’t) to walk in all His ways,

The NKJV leaves off the conjunction, making it seem as if this is explaining the last clause. It isn’t. Rather, it is a further command: v’la’leketh b’kal d’rakav – “and to walk in all His ways.” Because His words reflect who He is, His ways are revealed in His words. Thus, to walk in all His ways is commanded so that His people will be like Him. And more, they are admonished…

^5 (con’t) to keep His commandments,

Again, the conjunction is missing: v’lishmor mitsvotav – “and to keep His commandments.” A part of the way you keep the commandment and the law is to keep the individual commandments. Understanding this, the words of James are more fully understood –

“For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.” James 2:10

One cannot say, “Well, I didn’t commit adultery and so I have kept the commandment” if he has just killed his neighbor. It is a single body comprised of many individual parts. One must do them all…

^5 (con’t) to hold fast to Him,

The necessary conjunction is again missing, and the words are stronger and more personal: u-l’dav’qah bo – “and to hold fast in Him.” The Pulpit Commentary remarks, “…as though regarding not so much isolated actions as principles of life.”

To cling in Him is to reside in Him and refuse to let go of that state. This command is unlike the state of believers in Christ. The term “in Christ” signifies the position of the believer, but it is a position that is securely maintained not by the believer but by God in Christ. As for Joshua’s words, they continue with…

^5 (con’t) and to serve Him

This must go beyond the written law itself, although the written law may define what this means in broad terms. In other words, if a king is chosen by the Lord, serving the Lord would include serving the king. When a prophet of the Lord spoke, serving the Lord would include heeding the word of the Lord from that prophet.

Both the offices, king and prophet, are defined in the law of Moses. Thus, serving the Lord includes the people’s actions in relation to those who fill these offices. With that, Joshua says…

^5 (con’t) with all your heart and with all your soul.”

Though speaking to all the people (you all), the words heart and soul are singular: b’kal l’vavkhem u-b’kal naphsh’khem – “in all to your heart and in all your soul.” As for these words, they surely do not qualify only the last clause, “to serve Him.” Rather, they are given to qualify each clause. Setting the thought off will give the true sense of what is said –

“Only! Watching very to do the commandment and the law which commanded you Moses, servant Yehovah – to love Yehovah your God, and to walk in all His ways, and to keep His commandments, and to hold fast in Him, and to serve Him – with all your heart and with all your soul.”

The heart refers to the understanding and mental assent of the person. The soul speaks of that which animates and impels a person. To understand the meaning, it could be paraphrased, “in all your attitude and in all your actions.” Everything that comprises the person is to be dedicated to this type of faithful obedience to the Lord. Understanding that, it next says…

⁶ So Joshua blessed them and sent them away, and they went to their tents.

As Joshua blessed Caleb upon the designation of his inheritance in Chapter 14, so he blesses all of the men who have officially received their inheritances east of the Jordan, sending them away after his words of admonishment and encouragement.

Next, as a note to ensure clarity for exactly who is being referred to, Manasseh is clearly specified. What is said here should be taken as a parenthetical insert. Thus, it should read –

So Joshua blessed them and sent them away, and they went to their tents.

(⁷ Now to half the tribe of Manasseh Moses had given a possession in Bashan, but to the other half of it Joshua gave a possession among their brethren on this side of the Jordan, westward.)

And indeed, when Joshua sent them away to their tents, he blessed them, ⁸ and spoke to them, saying, “Return with much riches to your tents, with very much livestock, with silver, with gold, with bronze, with iron, and with very much clothing. Divide the spoil of your enemies with your brethren.”

With that understood, the parenthesis begins…

⁷ Now to half the tribe of Manasseh Moses had given a possession in Bashan,

The verb has no object. Thus, the words “a possession” should be italicized: v’lakhatsi shevet ham’nasheh natan Mosheh ba’bashan – “And to the half tribe the Manasseh gave Moses in the Bashan.” Because Manasseh’s inheritance was divided, falling on both sides of the Jordan, these words are given. Of note is that in verses 1 and 14, the word for tribe is mateh, the genealogical aspect of the tribe. However, the word shevet, meaning the political aspect of the tribe, is mentioned seven times in the chapter, including this verse.

All of the uses of shevet pertain to this half-tribe of Manasseh. One use of mateh (verse 1) refers to this half-tribe of Manasseh and the other (verse 14) pertains to ten tribes west of the Jordan. This is certainly being structured this way to reveal the political nature of what will transpire starting in verse 10.

Verse 1 was given to denote the genealogical heritage (mateh) of this half-tribe. From this verse on, it denotes the political (shevet) aspect. As for the Bashan, it means The Place of Fertile Soil.

^7 (con’t) but to the other half of it Joshua gave a possession among their brethren on this side of the Jordan, westward.

The words are being very precise: u-l’kheshyo natan Yehoshua im akhekhem m’ever ha’yarden yamah – “and to his half gave Joshua with their brothers from side the Jordan, westward.” Moses gave the land east of the Jordan; Joshua gave the land west of the Jordan. This now ends the parenthesis and the narrative continues with…

^7 (con’t) And indeed, when Joshua sent them away to their tents, he blessed them,

v’gam ki shil’khem Yehoshua el aholekhem v’barakhem – “And also, for sending them, Joshua, unto their tents, and he blessed them.” Because of the way the narrative reads, Ellicott said, “It is noteworthy that of all the tribes of Israel who followed Joshua, and remained with him, this half tribe alone is mentioned as receiving a special blessing.”

One can see from the way I have parenthetically divided it that this is incorrect. The parenthesis is simply to provide clarity of what is occurring concerning the two half-tribes of Manasseh. As such, these words refer to the same blessing as verse 6. Removing the parenthesis shows this –

So Joshua blessed them and sent them away, and they went to their tents. … And indeed, when Joshua sent them away to their tents, he blessed them, ⁸ and spoke to them, saying…

With that understood…

⁸ and spoke to them, saying,

Rather, it says, “and said to them, saying.” Using “said” indicates participation by the one being addressed. That participation is…

^8 (con’t) “Return with much riches to your tents, with very much livestock, with silver, with gold, with bronze, with iron, and with very much clothing.

More precisely, it reads, “In riches great, return unto your tents, and in livestock much very, in silver, and in gold, and in bronze, and in iron, and in garments much very.” Using the word “in” gives the sense of them almost swimming in these things. They were adorned with them and they were carrying them.

As for the word translated as riches, it is a new word, nekes, coming from an unused root meaning to accumulate. Thus, it signifies treasure, riches, or wealth. Of all of this booty, Joshua says…

^8 (con’t) Divide the spoil of your enemies with your brethren.”

Most commentators say that this means those who stayed behind and didn’t go to battle. As I have said on several occasions, the troops rotated in and out of the battles, going home on leave, replacing wounded or killed soldiers, etc.

Thus, this is a general statement that whoever is on the other side awaiting the final release of the warriors is to be included in sharing the spoils. This had occurred regularly over the past seven years. Joshua is simply making a general blessing and statement that their time of commitment is over, so they should go back and fraternally unite with those who await them…

⁹ So the children of Reuben, the children of Gad, and half the tribe of Manasseh returned, and departed

The actions of the warriors are stated first: “And returned, and went, sons Reuben and sons Gad, and half-tribe the Manasseh.” They had been granted their leave and so they immediately took it…

^9 (con’t) from the children of Israel at Shiloh, which is in the land of Canaan

It more closely reads, “from the sons of Israel, from Shiloh.” Israel means He Strives with God. Shiloh means Tranquility. Canaan means Humbled, Humiliated, or Subdued. The warriors turn from this area…

^9 (con’t) to go to the country of Gilead, to the land of their possession,

The Gilead means The Perpetual Fountain. This land has now been designated as their permanent possession…

*^9 (fin) which they had obtained according to the word of the Lord by the hand of Moses.

asher nokhazu bah al pi Yehovah b’yad Mosheh – “which had obtained they upon mouth Yehovah in hand Moses.” Until studying this passage, I wasn’t settled as to whether these tribal inheritances pictured those of Israel saved prior to Christ’s coming or any of Israel who were saved prior to national Israel.

The wording of this passage pretty much clears it up. This pictures those saved apart from the church age. It is not referring to Jews saved during the church age. After study, it seems obvious, but it is never good to be dogmatic without a set reason for it. In this case, the text has cleared it up, especially verses 7 and 9.

These people have obtained their inheritance as granted by Moses and according to the word of the Lord in the hand of Moses. In other words, they anticipated the coming Messiah in faith through their time under the law, thus receiving their inheritance.

With this thought, the verses are ended. The precision of the wording in the passage today has been remarkable, clearly defining what has transpired and will transpire in the future as redemptive history continues to unfold.

Don’t lay up for yourselves treasure on the earth
Where moth and rust destroy
Rather, save up for what is of heavenly worth
And which leads to eternal joy

Treasures in heaven! That’s where it’s at
Not stuff that thieves can break in and steal
Eternal rewards – try shooting for that
Heavenly things! That’s the real deal

For where your treasure is
That is where your heart will be also
Give up on the earthly stuff, gee whizz
The things of this life have gotta go

Go for the eternal, that’s where it’s at
Yes, heavenly rewards – try shooting for that

II. Pictures of Christ

The passage we have looked at is an explanatory note confirming the salvation of those who anticipated the coming of Messiah while living under the law of Moses, prior to the incarnation of Jesus Christ. This will be seen as we continue.

Verse 1 opened with Joshua calling those of the eastern tribes. Joshua, the Lord is Salvation, anticipates Jesus. The three tribes look to the state of those saved by the work of Christ: the Reubenite, See a Son; the Gadite, Fortune; and half the tribe of Manasseh, He Shall Forget/From a Debt. The names explain their state as has been seen numerous times.

Verse 2 was Joshua’s words to them noting that the people had kept all the words of Moses, He Who Draws Out, along with all that Joshua had commanded them. They were faithful to the writings of Moses and to the word of the Lord through the mouths of the prophets who came after Moses.

This doesn’t mean that they were sinless under the law, nor should this be assumed. Rather, they anticipated Messiah and observed Moses. Jesus, during His ministry, noted that Moses wrote of Him (John 5:39 & 46). Thus, to heed Moses is to believe the word and anticipate the Messiah.

Those who believed received the promise of their inheritance prior to Israel’s acceptance of the finished work of Christ. One could argue, “That’s illogical, Charlie. Israel’s national acceptance of Christ was detailed in Joshua 3 & 4. We’re in Joshua 22 now.”

Such a thought would be a misunderstanding of the structure of Joshua. Joshua has been a continuous stream of pictures concerning the work of Christ, the ending of the law, the church age, the rapture of the church, and so much more. That has all been detailed throughout Joshua.

Joshua has been carefully detailing redemptive history in categorical segments, not in chronological order. But it has not yet detailed the salvation of those of Israel who have lived under the law.  There is an inheritance that awaits those of Israel who were saved by faith in the Messiah outside of the church age. Those saved during the church age, both Jew and Gentile, receive their inheritance at the rapture.

Verse 4 noted that “Lord your God has given rest to your brethren.” This demands an understanding of the purpose of and who the addressees are in the book of Hebrews.

Paul’s letters define what is going on during the church age. Whether Hebrews is written by Paul or not (I believe it is) doesn’t bear on what the intent of Hebrews is conveying. It is written to Hebrew believers.

Its placement in Scripture after Paul’s signed epistles indicates that it is an epistle pertaining to those Hebrews who are coming to faith after the church age. In other words, it is addressed to Israel, under the law, as defined in the 70 7’s of Daniel 9.

Of those 490 years, 483 years have occurred. Seven more years are promised to Israel to bring them out of the law and into the New Covenant. This is explicit. Hebrews explains things to these people that they need to know and hold fast to.

Having said that, this does not mean that information in Hebrews does not pertain to those in the church. Christ is our High Priest, atoning Sacrifice, and so forth. But the subject matter is addressed to the Hebrew people coming out of the law. That is clearly and precisely seen throughout the epistle.

Two key thoughts will substantiate this. The first is what it says of the Old Testament saints and those who are being addressed in Hebrews –

“And all these [Old Testament saints], having obtained a good testimony through faith, did not receive the promise, ⁴⁰ God having provided something better for us, that they should not be made perfect apart from us [those coming out of the law].” Hebrews 11:39, 40

Again, and to make sure you get this, it is the placement of the epistle, after the church-age epistles, that reveals who is being addressed. Even if Paul wrote the epistle, he is a member of the church and will be taken at the rapture. But his words are addressed to those Jews of the end times.

The second key thought is –

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

The law is still in effect for Israel, although it is obsolete and no longer useful as a means of obtaining a propitious relationship with God. Now that Messiah has come, it can no longer serve the purpose for which it was given, meaning to anticipate the Messiah.

The words “ready to vanish away” show us this. Israel, after the coming of Messiah, cannot be saved by faith in the coming Messiah because He has already come. This is the point of the words.

With that understood, there has to be a provision for those who were saved under the time of the law who believed in the coming Messiah (before His incarnation) or the Messiah that has come (after the rapture). The latter is what those final seven years of law are for, until national Israel believes and is saved.

With national Israel saved and having received their inheritance and rest, it still needs to be revealed what will happen to those who were of faith under the law before Christ’s coming. That is explained here. Joshua releases them to the land of their possession “which Moses the servant of the LORD gave you on the other side of the Jordan,” meaning before national Israel’s salvation.

With that, verse 5 reminded them to observe Moses by keeping the commands of the Lord, loving Him, etc. This seems like a note of reinserting the law, but that is to misunderstand both the words of Jesus and the purpose of Hebrews as well.

Moses only anticipated Jesus. To properly observe Moses is to come to Christ and be obedient to Him. That was clearly and unambiguously seen in the sermon where Moses said this –

“And the Lord said to me: ‘What they have spoken is good. ¹⁸ 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 18:17-19

To be obedient to Moses, a person under the law must be obedient to Christ Jesus who replaces Moses. This is what I referred to a moment ago without citing the verse –

“For if you believed Moses, you would believe Me; for he wrote about Me. ⁴⁷ But if you do not believe his writings, how will you believe My words?” John 5:46, 47

With that understood, verse 6 said that Joshua (anticipating Jesus) sent them away to their tents. In other words, he is sending them to their inheritance. However, it was at this time that the parenthetical thought carefully defined Manasseh as being two half-tribes.

The half-tribe east of the Jordan is being referred to. They were given by Moses (He Who Draws Out) a possession in the Bashan, the Place of Fertile Soil. This is a reference to those saved prior to the return of Christ at Israel’s national salvation. While still under the law (Moses) they believed the word of Messiah (in The Place of Fertile Soil) and were saved.

As elsewhere, including quite a few times in Joshua, Manasseh is singled out as a tribe, using that name to explain that God in Christ is the one who forgets man’s sin because Jesus paid their debt (To Forget/From a Debt).

The use of both mateh (22:1) and shevet (22:7) shows us that this pertains to both the genealogical (individual) and political (national) nature of those of Israel who are saved. This was clearly seen in the two statements made by Joshua –

“And to the half tribe the Manasseh gave Moses in the Bashan…”

“…and to his half gave Joshua with their brothers from side the Jordan, westward.”

As I said, Moses gave the land east of the Jordan; Joshua gave the land west of the Jordan. This does not mean they were saved by adherence to Moses, but that they received their inheritance while under Moses. It is Joshua (anticipating Jesus) who actually bestows the inheritance upon both as recorded in the book of Joshua.

With that thought, the parenthesis ended. It was a necessary insert to clarify what was going on. If translations had recorded this parenthesis earlier, the typology would have been much more evident.

Verse 8 then expanded on the blessing that began in verse 6 noting all the riches the men had obtained. As was seen, the word nekes comes from an unused root meaning to accumulate. Thus, it signifies treasure, riches, or wealth. What they accumulated is only a foreshadowing of the true, heavenly riches that are coming for those in Christ. Jesus, speaking to Israel under the law said to the people –

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; ²⁰ but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. ²¹ For where your treasure is, there your heart will be also.” Matthew 16:19-21

This is what is foreshadowed in the great treasure laid up by the half-tribe of Manasseh here in Joshua.

Verse 9 noted that the three eastern tribes departed. They have the sonship, they have the fortune, and their sins are forgotten because of Christ having paid their debt. Their departure was said to be from Shiloh, Tranquility.

They had received their rest in the land of Canaan, Humbled, and were going to the Gilead, the Perpetual Fountain, eternity in Christ, in the land of their possession.

The key idea of this passage is found in verse 4. “And now, the Lord your God has given rest to your brethren.” It cannot be that this passage in Joshua stands as the promised rest of God. That is clearly seen in the words of Hebrews 4 which builds upon the words of Psalm 95.

To understand that rest, you may need to go back and watch the Joshua 1:10-18 passage where that is fully explained in the second section of the sermon. In short, remember that in verse 4, I noted that the Greek translation uses the word katapauó, the same word used in Hebrews 4 about the promised rest of God. The noun form, katapausis, the state of repose or a place of rest, is also used in that passage. Here is what a part of that passage says –

“For if Joshua had given them rest [katapauó], then He would not afterward have spoken of another day. ⁹ There remains therefore a rest [sabbatismos] for the people of God. ¹⁰ For he who has entered His rest [katapausis] has himself also ceased [katapauó] from his works as God did from His.
¹¹ Let us therefore be diligent to enter that rest [katapausis], lest anyone fall according to the same example of disobedience.” Hebrews 4:8-11

Joshua’s statement to these tribes only anticipates what Jesus actually provides to His people. David understood this and spoke of another day, knowing that Joshua did not provide the promised rest of God. However, Christ Jesus did.

But the Jews under the law who were saved through faith in Messiah must wait for their inheritance which will be given only when national Israel receives their grant. That is made clear in today’s passage.

The church, both Jew and Gentile, will receive the fulfillment of their inheritance at the rapture. All others will receive theirs after the tribulation when the nation comes to Jesus. That will be evident when we read our closing verse today.

As for the question concerning whether Old Testament saints would also be raptured, my answer in the future will be, “The typology of Joshua points to “No.”

The rapture is reserved for those of the church since the coming of Christ. Nothing is lost if this is incorrect, but the typology surely leans in that direction. Other verses in the Old Testament seem to point to that as well, but it is the typology here that pretty much sets it for me.

As for you, if you want to be a part of what the Lord is doing during the church age, including the rapture of the church, you need to be saved by the Lord first. It’s such a simple thing, but it is the necessary requirement God has set forth for you. Let me tell you how you can appropriate what He offers through Jesus…

Closing Verse: “And at that time your people shall be delivered,
Every one who is found written in the book.
² And many of those who sleep in the dust of the earth shall awake,
Some to everlasting life,
Some to shame and everlasting contempt.
³ Those who are wise shall shine
Like the brightness of the firmament,
And those who turn many to righteousness
Like the stars forever and ever.”
…
“But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days.” Daniel 12:1-3 & 13

Next Week: Joshua 22:10-20 All will be ok despite the odds, yes, when the story is done… (The Lord God of Gods, Part I) (51^st Joshua Sermon)

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

So Joshua Blessed Them

Then Joshua called the Reubenites, the Gadites, and half the
———-tribe of Manasseh
And said to them what they could now do
“You have kept all that Moses the servant of the LORD
———-commanded
And have obeyed my voice in all that I commanded you

You have not left your brethren these many days
Up to this day and so to you I applaud
But have kept the charge
Of the commandment of the LORD your God

And now the LORD your God has given
Rest to your brethren, as He promised them
Now therefore, return and go to your tents
And to the land of your possession, that precious gem

Which Moses the servant of the LORD
Gave you on the other side of the Jordan, according to his word

But take careful heed to do the commandment and the law
Which Moses the servant of the LORD commanded you
To love the LORD your God, to walk in all His ways, to keep
———-His commandments
To hold fast to Him, and to serve Him with all your heart and
———-with all your soul, being faithful and true

So Joshua blessed them and sent them away
And they went to their tents on that very day

Now to half the tribe of Manasseh
Moses had given a possession in Bashan as you may have heard
But to the other half of it Joshua gave a possession
Among their brethren on this side of the Jordan, westward

And indeed, when Joshua sent them away to their tents
He blessed them, and spoke to them, saying
“Return with much riches to your tents
With very much livestock, so he was conveying

“With silver, with gold
With bronze, with iron too
And with very much clothing
Divide the spoil of your enemies with your brethren
———-so you shall do”

So the children of Reuben, the children of Gad, and half the tribe
———-of Manasseh returned
And departed from the children of Israel at Shiloh
Which is in the land of Canaan, to go to the country of Gilead
To the land of their possession they did go

Which they had obtained according to the word
Of the LORD by the hand of Moses just as they heard

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

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

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

Then Joshua called the Reubenites, the Gadites, and half the tribe of Manasseh, ² and said to them: “You have kept all that Moses the servant of the Lord commanded you, and have obeyed my voice in all that I commanded you. ³ You have not left your brethren these many days, up to this day, but have kept the charge of the commandment of the Lord your God. ⁴ And now the Lord your God has given rest to your brethren, as He promised them; now therefore, return and go to your tents and to the land of your possession, which Moses the servant of the Lord gave you on the other side of the Jordan. ⁵ But take careful heed to do the commandment and the law which Moses the servant of the Lord commanded you, to love the Lord your God, to walk in all His ways, to keep His commandments, to hold fast to Him, and to serve Him with all your heart and with all your soul.” ⁶ So Joshua blessed them and sent them away, and they went to their tents.

⁷ Now to half the tribe of Manasseh Moses had given a possession in Bashan, but to the other half of it Joshua gave a possession among their brethren on this side of the Jordan, westward. And indeed, when Joshua sent them away to their tents, he blessed them, ⁸ and spoke to them, saying, “Return with much riches to your tents, with very much livestock, with silver, with gold, with bronze, with iron, and with very much clothing. Divide the spoil of your enemies with your brethren.”

⁹ So the children of Reuben, the children of Gad, and half the tribe of Manasseh returned, and departed from the children of Israel at Shiloh, which is in the land of Canaan, to go to the country of Gilead, to the land of their possession, which they had obtained according to the word of the Lord by the hand of Moses.

 

 

 

 

 

 

 

Joshua 21:34-45
The Cities of Merari

One of my frequent recommendations to people, usually in our Thursday Bible studies, is to get a Bible with decent footnotes. I don’t mean a study Bible with brief little comments at the bottom. Those are generally worthless.

Instead, footnotes will often give you the meat of what is going on in a translation. Of our verses today, the NKJV provides a footnote for Joshua 21:36 –

Joshua 21:36 So with LXX, Vg. (cf. 1 Chr. 6:78, 79); MT, Bg., Tg. omit vv. 36, 37

The meaning is that the LXX (the Greek Septuagint) and the Vg (Latin Vulgate) are as they have translated. However, the MT (Masoretic Text), the Bg (be’ur Gra), and the Tg (Targums) omit verses 36, 37.

Without even doing a deep study, we can be certain that the Masoretic Text is rong. The oldest manuscript of theirs is from the 11^th century. The be’ur Gra commentary was done by Elijah ben Solomon Zalman in the 18^th century, so this also is much later. And the targums are not the greatest source of reliable information because they are based on faulty oral tradition, although they do provide additional support at times.

The Greek Septuagint is a translation from the Hebrew dated around 250BC. The Latin Vulgate is translated from the Hebrew around AD382. Therefore, it’s pretty certain on the surface that verses 36-37 belong there. Without them, the obvious statement found in verse 41 concerning there being forty-eight Levitical cities would be incorrect.

Text Verse: “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.” 2 Timothy 2:15

It is certain that if a copy of a manuscript of Shakespeare’s work was found containing spelling errors, transpositions, margin notes, missing words or sentences, etc., anyone who evaluated it would say, “This is a copy of Shakespeare’s work.” In fact, it would be ridiculous to say otherwise.

And yet, naysayers of the Bible demand perfection of transmission to be a part of the process of conveying His word. If such perfection does not exist (which it could not because of the nature of man), then to them it somehow cannot be God’s word. The thinking is biased and flawed.

It is a trap that too many have fallen into, thus believing that God has somehow preserved His word in an exacting manner that is 100% infallible in one particular version or another. Some people say the LXX is the only infallible translation. Some say the Masoretic Text is inspired and infallible, and some say only the 1611 King Jimmy Version is, etc.

It is an irresponsible way of looking at things. God has preserved His word by giving us an innumerable number of documents by which we can tell what is accurate and what is not. This is true with the two contended verses in Joshua 21 as it is with all other such discrepancies. Cambridge says this concerning verses 36-37–

“This verse and the succeeding have the Masoretic note appended that they are not found in the Masora or true tradition. Kimchi therefore rejects them. But they are found in the LXX. and the rest of the ancient versions, and they are necessary to make up the number of forty-eight cities. Dr. Kennicott, as well as Michaelis, Rosenmuller, and Maurer defended their genuineness. So does Knobel, who complains that Rabbi Jacob Ben Chajim, in his Rabbinical Bible of 1525, has very improperly omitted these towns on the authority of the Masora, and that many editors have foolishly imitated him. They have no doubt been omitted by the mistake of a copyist, who passed on from the אַרְבָע (four) of ver. 35 to that of ver. 37, omitting all that lay between.”

In other words, what has occurred is a very common scribal error known as a homeoteleuton. There is a repetition of endings in words that confuses the scribe as he looks to a source text and then back to the copy he is making. He looked at the end of verse 35 –

Dimnah with its common-land, and Nahalal with its common-land: four cities.

He then looked back to continue and his eyes looked to the ending of verse 37 –

Kedemoth with its common-land, and Mephaath with its common-land: four cities.

He then proceeded on to verse 38 not realizing what he had done. This is why God has preserved His word in multiple manuscripts and in multiple languages. It is because man is fallible.

If you don’t understand this, go back and watch the Exodus 25:10-22 sermon entitled The Ark of the Covenant and the Seat of Mercy. God shows us in typology exactly what we need to know.

Do we have a sure word? We sure do. What we will look at today is the word of God and 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. Twelve Cities (verses 34-40)

The Levitical cities have been presented from the tribes in this chapter. The tribal designations and the number of cities were named first. From there, a detailed listing of each has been provided. The first son of Levi to be detailed was that of Kohath.

Those designations were divided between the priestly class and the other Kohathites who were Levites. Next came the sons of Gershon. Now, the final group of Levites, those of Merari, are to be given their detailed listing of cities. That begins with…

³⁴ And to the families of the children of Merari, the rest of the Levites,

Rather than an adjective, a verb is used: u-l’mishp’hoth bene marari hal’viyim ha’notarim – “And to families sons Merari, the Levites, the remainings.” The meaning is that everything that is remaining is to be designated to the Levites of the youngest son, Merari.

The name Merari comes from marar, to be bitter or to be strong. The i at the end may be possessive, and so it means either Bitterness or Strong or My Bitterness or My Strength. The cities of his allotment are named, beginning with…

^{34 (con’t)} from the tribe of Zebulun, Jokneam with its common-land, Kartah with its common-land,

Zebulun means Glorious Dwelling Place. Jokneam means either People Will Be Lamented or Let the People Acquire. Kartah was not listed in the cities of Zebulun as recorded in Joshua 19. This is the only time it is mentioned in Scripture. It comes from qereth, a city. That then comes from qarah, to meet or befall. Thus it means City or Place of Meeting.

³⁵ Dimnah with its common-land, and Nahalal with its common-land:

“Yay! We get Dimnah. We’re number one! We’re number one!” Well, maybe not. Dimnah is also found only here in Scripture. Scholars agree it is from the word domen, dung. Hence, it means Dung Heap.

Nahalal 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 Psalm 23 –

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

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

^{35 (con’t)} four cities;

As we have seen, Bullinger says –

“It is emphatically the number of Creation; of man in his relation to the world as created; while six is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.” Bullinger

³⁶ and from the tribe of Reuben, Bezer with its common-land, Jahaz with its common-land,

Reuben’s tribal land is east of the Jordan. And more, Zebulun doesn’t even have a border on the Jordan. Thus, the sons of Merari are somewhat divided from one another.

Reuben means See, A Son. Bezer, or Betser, comes from batsar, meaning to enclose or make inaccessible, and so it means Fortress or Defense. However, it is identical to the word betser, which means precious ore. That is seen only in Job 22 –

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

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

Jahaz, or Yahats, was seen in Joshua 13. It means Trodden Down. It is where the battle between Israel and Sihon took place as is recorded in Numbers 21:23.

³⁷ Kedemoth with its common-land, and Mephaath with its common-land:

Both cities were also named in Joshua 13. Kedemoth means Ancient Times, Antiquity, or Beginnings. Mephaath means something like Place of Radiance. Abarim notes that it more precisely would be Place of Radiant Theophany.

^{37 (con’t)} four cities;

This now makes eight total cities. Added to that are…

³⁸ and from the tribe of Gad, Ramoth in Gilead with its common-land (a city of refuge for the slayer),

As always, the order of the Hebrew places the emphasis on the fact that it is a city of refuge by stating that first. Only then is the city named: u-mimateh gad eth ir miqlat ha’rotseakh et Ramoth ba’gilad v’eth migrasheha – “And from tribe Gad city refuge the slayer, Ramoth in the Gilead and her common-land.”

Gad is also east of the Jordan. Reuben is furthest south while Gad is on Reuben’s northern border, extending as far north as the half-tribe of Manasseh.

Gad means Troop or Fortune. Ramoth comes from rum, meaning “high” or “exalted.” Thus, it signifies Heights or Lofty Place. The Gilead means The Perpetual Fountain. Also…

^{38 (con’t)} Mahanaim with its common-land,

Mahanaim means Two Camps. It is where the angels met Jacob in Genesis 32:1, giving rise to the name. Eventually, a city was built there. David will flee there after his son Absalom temporarily overthrows him. It is mentioned at various times elsewhere in the Old Testament.

³⁹ Heshbon with its common-land, and Jazer with its common-land:

Heshbon means Intelligence. Jazer, or yatser, means Helpful or He Shall Help.

^{39 (con’t)} four cities in all.

With these final four cities, the designating of the Levitical cities by name is complete…

⁴⁰ So all the cities for the children of Merari according to their families, the rest of the families of the Levites, were by their lot twelve cities.

The verse more precisely reads: “All the cities to sons Merari, to their families, the remainings from families the Levites. And were their lot cities two ten.”

It is a closing statement on the entire granting of cities within the tribal inheritances for Merari and thus for all the sons of Levi. As for Merari, there are twelve cities granted. It is the number of perfection of government or of governmental perfection.

Four cities and four more, well that makes eight
Add another four and twelve is what you get
Out of these twelve, the typology is great
They tell us that in Christ, our future is set

Let us cherish this wonderful word each day
And enjoy everything that our eyes alight upon
Whatever the words before us say
May we consider them before our eyes move on

There is treasure to be found in this word
It tells us about our glorious Savior Jesus
And so, let us be attentive to what we have heard
Such wonderful things He has done for us

II. The Good Word (verses 41-45)

⁴¹ All the cities of the Levites within the possession of the children of Israel were forty-eight cities with their common-lands.

This is exactingly in accord with what was stated by the Lord in Numbers 35 –

And the Lord spoke to Moses in the plains of Moab by the Jordan across from Jericho, saying: ² “Command the children of Israel that they give the Levites cities to dwell in from the inheritance of their possession, and you shall also give the Levites common-land around the cities. ³ They shall have the cities to dwell in; and their common-land shall be for their cattle, for their herds, and for all their animals. ⁴ The common-land of the cities which you will give the Levites shall extend from the wall of the city outward a thousand cubits all around. ⁵ And you shall measure outside the city on the east side two thousand cubits, on the south side two thousand cubits, on the west side two thousand cubits, and on the north side two thousand cubits. The city shall be in the middle. This shall belong to them as common-land for the cities.
⁶ “Now among the cities which you will give to the Levites you shall appoint six cities of refuge, to which a manslayer may flee. And to these you shall add forty-two cities. ⁷ So all the cities you will give to the Levites shall be forty-eight; these you shall give with their common-land. ⁸ And the cities which you will give shall be from the possession of the children of Israel; from the larger tribe you shall give many, from the smaller you shall give few. Each shall give some of its cities to the Levites, in proportion to the inheritance that each receives.” Numbers 35:1-8

The listing of the cities here in Joshua fulfills this mandate of the Lord through Moses. As the cities of refuge were designated as a part of this allocation, and as they have been specifically named during this allocation, the total number of cities must reflect this when they are considered.

In other words, despite being forty-eight cities, it is six plus forty-two that is highlighted above all else. It is to be remembered that the cities are not necessarily inhabited only by Levites. Nor are the Levites restricted only to these cities.

Rather, these cities are designated as Levitical cities for the sake of ensuring the people of Israel were tended to by the Levites in a manner appropriate to the tribal land in which they dwelt. Dispersing the Levites as has been done will ensure that this is the case.

⁴² Every one of these cities had its common-land surrounding it;

The Hebrew is very precise in its presentation: tihyenah he’arim ha’eleh ir ir u-migrasheha sivivothekha – “Were the cities, the these, city city, and her common-land around her.” It is a way of referring to each city independently and not as a class of cities collectively. The collective is then next referred to…

^{42 (con’t)} thus were all these cities.

ken l’kal he’arim ha’elleh – “thus to all the cities, the these.” Each city was given its own common-land to surround it, and thus it was for all of the cities of the Levites. There was nothing spoken by the Lord that failed to be done.

Because this allocation to the Levites is the last part of the distribution of the land according to inheritances and according to law, there will obviously be a concluding statement to that fact as well. That is next seen…

⁴³ So the Lord gave to Israel all the land of which He had sworn to give to their fathers,

This is the culmination of promises that went back approximately 480 years. The book of Joshua began in the first month of the year 2555 Anno Mundi as can be dated from Joshua 4:19. It is now seven or so years later. So it is somewhere around 2562AM. For context, the call to Abram was in the year 2084AM –

“Now the Lord had said to Abram:
‘Get out of your country,
From your family
And from your father’s house,
To a land that I will show you.
² I will make you a great nation;
I will bless you
And make your name great;
And you shall be a blessing.
³ I will bless those who bless you,
And I will curse him who curses you;
And in you all the families of the earth shall be blessed.’
⁴ So Abram departed as the Lord had spoken to him, and Lot went with him. And Abram was seventy-five years old when he departed from Haran. ⁵ Then Abram took Sarai his wife and Lot his brother’s son, and all their possessions that they had gathered, and the people whom they had acquired in Haran, and they departed to go to the land of Canaan. So they came to the land of Canaan. ⁶ Abram passed through the land to the place of Shechem, as far as the terebinth tree of Moreh. And the Canaanites were then in the land.
⁷ Then the Lord appeared to Abram and said, ‘To your descendants I will give this land.” And there he built an altar to the Lord, who had appeared to him.’” Genesis 12:1-4

This promise has been repeated to Isaac, Jacob, and the people of Israel numerous times since then. Thus, the words are given as a confirmation of each instance of those words since they had originally been spoken to Abram. The promises were made and they have been fulfilled…

^{43 (con’t)} and they took possession of it and dwelt in it.

As is the case with the cites, the land is also referred to in the feminine in Hebrew: vayirashuha vayesh’vu bah – “and they possessed her and dwelt in her.” The same feminine language is used of the land elsewhere. A notable example is in Ezekiel 33 –

“For I will make the land most desolate, her arrogant strength shall cease, and the mountains of Israel shall be so desolate that no one will pass through.” Ezekiel 33:28

The intent is that there is to be a mutual blessing between the people and the land, and the land with her people, while the Lord superintends over both. That state of blessing began at this point. With the land and city allocations complete, Israel should live contentedly before the Lord because…

⁴⁴ The Lord gave them rest all around,

vayankh Yehovah lahem misaviv – “And rested, Yehovah, to them from around.” It is as if the Lord set them down in the land with no need for care or worry about external pressures. Some see this as contradictory because the land is not fully subdued and there were enemies remaining.

But that is not the point of the statement. The land was divided, the people were allocated their parcels, cities were designated for the Levites, and everything was within Israel’s ability to handle.

If any of our parents gave us a piece of property with a house properly secured with gates, doors with locks, weapons of defense, etc., the parents could just as easily say, “We have given you rest in your own home.” It would be illogical to say, “Yes, but there are neighbors who don’t like me, the grass will keep growing, there will be bills for water and electricity, and so on.”

Life goes on. Suitable provision has been made, but there is a point where the person has to say, “I will keep the house secure, I will mow the lawn, I will pay the bills, etc.” This is the state in which Israel is now. They have been rested in the land and now it is their responsibility to provide for themselves by accepting and maintaining their inheritance. The Lord had provided exactly what He promised…

^{44 (con’t)} according to all that He had sworn to their fathers.

Again, the words are given to show the faithfulness of the Lord to His spoken word. He has promised, and His word is an oath in and of itself. The written record here was not questioned by the people at the time. Thus, it cannot be rightly questioned by anyone later. This is confirmed in the next words…

^{44 (con’t)} And not a man of all their enemies stood against them;

v’lo amad ish biphnehem mi’kal oy’vehem – “And no stood man in their faces from all their enemies.” Again, this does not mean there were not enemies around them. It means that there was no active resistance or engagement against them.

The land and the people were suitably subdued. Therefore, any failure to continue to subdue it would be the fault of Israel. The Lord has done what He promised. As it says…

^{44 (con’t)} the Lord delivered all their enemies into their hand.

The singular mixed with the plural is notable: eth kal oy’vehem natan Yehovah b’yadam – “all their enemies gave Yehovah into their hand.” It is a group of people with one hand. The enemies had been sufficiently delivered into it, and all they needed to do was act on what they now possessed. With that, the final verse of the chapter is a celebratory note of victory…

*^{45 (fin)} Not a word failed of any good thing which the Lord had spoken to the house of Israel. All came to pass.

A literal translation is: “Not fell word from all the word, the good, which had spoken Yehovah unto house Israel. The all came.” One can mentally think of the Lord speaking His promises in the past. Since they were spoken, they have floated upon the stream of time in exactly the same way they were first spoken.

Not a single word of prophecy falls out of the line as they continue forward until this point in time, at which they have come rushing into the present and settle as if it was into a house with an open door. The words entered and were considered fulfilled.

This is the faithfulness of the Lord to His spoken word.

Not a word of the Lord shall ever fail us
We can hold fast that it is faithful and true
It is the word that tells about Jesus
Of all that He has done and will do

Not a word will fail of every good thing
Which the Lord has spoken to us
Complete trust in this word to us will bring
A fulfilled hope in the message of Jesus

It is the word of God a light for the way
As we travel through this darkened world
Until comes that most marvelous day
When Christ shall descend as the heavens are unfurled

The book is written and it will come about
Let us be firm and fixed, never having a doubt

III. Explaining the Typology

For the third and last time, we have been provided with a listing of the Levitical cities, other than the priestly cities, for the sons of Levi. As with the Levites of Kohath and Gershon, these allotments detail aspects regarding Christ as the Firstborn in His work under the law.

However, the main content of the passage is mostly centered on the naming of the cities. So, this will not only reflect the work of Christ, but also how it applies to His people, meaning their state in Him.

As we saw, the name Merari means either My Bitterness or My Strength. They are two sides of the same coin because bitterness includes the idea of that which is strong. It looks to the work of Christ. It was a work of bitterness but it is accomplished in the strength of the Lord.

The three tribal allotments of Merari are Zebulun, Reuben, and Gad. They speak of the granting of the Glorious Dwelling Place (Zebulun) as Jesus’ rightful due based upon the proof of God’s declaration of His Sonship – See a Son (Reuben). That, in turn, reflects the fact that in the resurrection is realized His Fortune (Gad).

Within these allotments, the cities were named. The Levitical cities reflect the state of those within the inheritances, meaning believers in Christ. These started with four in Zebulun, Glorious Dwelling Place. Jokneam means Let the People Acquire. It is the allowance of the inheritance because of the work of Christ.

Kartah means City. It speaks of the city Zion, or the New Jerusalem, where believers are already citizens as noted in the New Testament, such as in Galatians, Hebrews, and Revelation. One example is –

“…for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— ²⁶ but the Jerusalem above is free, which is the mother of us all.” Galatians 4:25, 26

Dimnah, Dung Heap, has its own special meaning for believers. It is the response to the present Zion, meaning the Jerusalem “which now is.” Paul explains that in Philippians –

“But what things were gain to me, these I have counted loss for Christ. ⁸ Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish [skubalon, dung], that I may gain Christ.” Philippians 3:7, 8

Finally in Zebulun is Nahalal, Led to Rest. We have been led to rest in Christ, our Glorious Dwelling Place. As it says in Hebrews 4, “For we who have believed do enter that rest.”

Next were the four cities of Reuben, See a Son. The first is Bezer, Defense. In Christ we rest in Him as our Defense, having laid aside our own protection. Jahaz, Trodden Down, looks to the total victory found in Christ concerning anything that would keep us from our own state of sonship –

“And the God of peace will crush Satan under your feet shortly.” Romans 16:20

Kedemoth, Ancient Times, refers to the promise fulfilled in Christ and in which we participate –

“…according to the faith of God’s elect and the acknowledgment of the truth which accords with godliness, ² in hope of eternal life which God, who cannot lie, promised before time began, ³ but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior.” Titus 1:1-3

Mephaath, Place of Radiance, or as Abarim notes Place of Radiant Theophany, surely looks to our faith in Jesus, the manifestation of God in humanity –

“God was manifested in the flesh,
Justified in the Spirit,
Seen by angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory.” 1 Timothy 3:16

Lastly, Gad, Fortune, also had four cities. The first was Ramoth in the Gilead, or Heights in the Perpetual Fountain. This refers to the state of believers, even now in the heavenly places, sealed with the Holy Spirit. That is a sanctuary city which speaks of being completely secure and hidden in Christ.

That was followed by Mahanaim, Two Camps. This city speaks of the salvation of both Jews and Gentiles. Taken together with Ramoth in the Gilead, both thoughts are found in Ephesians 2 –

“…and raised us up together, and made us sit together in the heavenly places (Ramoth) in Christ Jesus, … For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, ¹⁵ having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two (Mahanaim), thus making peace, ¹⁶ and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. ¹⁷ And He came and preached peace to you who were afar off and to those who were near. ¹⁸ For through Him we both have access by one Spirit (the Gilead) to the Father.” Ephesians 2:6 & 14-18

One might argue that because they are now one, that would defeat the purpose of the name Two Camps. However, Paul never says that Jews are no longer Jews. The term is reserved for them exclusively. Thus, even though there is one church body, there are two major divisions within it, Jews and Gentiles, despite what replacement theology teaches.

That is followed by Heshbon or Intelligence. It refers to the state of those who are in Christ. Paul contrasts the faith of believers with the intelligence of the world, demonstrating that the wisdom of God is far above what they possess –

“I will destroy the wisdom of the wise;
the intelligence of the intelligent I will frustrate.”
…
“For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.” 1 Corinthians 1:19 & 25 (NIV)

Lastly is Jazer, or Helpful/He Shall Help. It is an obvious position in Christ –

“The Lord is my helper;
I will not fear.
What can man do to me?” Hebrews 13:6

The three divisions of four cities, totaling twelve speaks of the effects of Christ’s work covering the entire earth (four) and forming the perfection of government (twelve) out of His people.

Thus the allocation of the Levitical cities is complete, forming a consistent and marvelous set of pictures of the work of Jesus Christ and the effects of His work as realized in His people.

In total, the sets of Levitical cities were said to equal 48 –

The priests (verse 19), 13 cities;
The non-priestly Kohathites (verse 26), 10 cities;
The Gershonites (verse 33) 13 cities;
The Merarites (verse 40) 12 cities.

Total (verse 41), 48 cities.

As the cities of refuge were specifically and emphatically noted, prior to the naming of the city, it should be restated what the entire picture of these cities tells us.

The obvious immediate division of 48 by 12 is that it signifies the perfection of government while 4 represents the number of material completeness. It is the world number, and especially the “city” number.

Thus, in these cities, one can see a representation of the kingdom of God in the world. However, there is a special focus on man which is represented by the six cities of refuge. It is a marvelous picture of God, working through Christ, and forming a universal government, highlighted by those who come to take refuge in Him.

With that, the final verses had a strong emphasis on the fact that this was the completed work of the Lord – “the Lord gave to Israel,” “The Lord gave them rest,” “the Lord delivered all their enemies.” The typology is evident. Jesus Christ has done everything necessary to bring us to God’s rest.

There is nothing lacking in His work and there is nothing that we can do to add to it. This does not mean that we are to just sit idly by and whittle away our time. The inheritance is secured, but our state within it is up to us, just as it was for Israel.

God has not removed them from the equation, even though they have been faithfully unfaithful to Him. And more, He will bring them to the state of exaltation that He promised them. The same is true with us. But how do we want our eternity to be set?

Rewards and losses are coming at the Bema seat of Christ. So let us endeavor to do the work of spreading His name now while we can.

As for the evaluation of the final words of the chapter, rather than merely think of Israel and the Lord’s fulfillment of His word to them, listen again and think of God’s people, His redeemed, and Jesus’ fulfillment of the word for us –

“Not a word failed of any good thing which the Lord had spoken to the house of Israel. All came to pass.”

One can picture the Lord speaking His promises in the past. Since they were spoken, they have floated upon the stream of time in exactly the same way they were first spoken.

Not a single word of prophecy falls out of the line as they continue forward until this point in time, at which they have come rushing into the present and settle as if it was into a house with an open door. The words entered and were considered fulfilled.

This is true for every person who has ever come to Christ. From the first promises of a Redeemer in Genesis 3, all the way through Scripture, every single promise of God is realized in the salvation of each individual who calls out to Him.

And more, there are other promises, future to us now, that God has made. We can be as sure of their coming to pass as we are of those that have been realized already. Be sure to trust Christ today. What He has done, and what God will continue to do through Him, is as certain as the rotation of the earth as each day unfolds; even more so. Let us trust in Him to the glory of God who has spoken forth His word.

Closing Verse: “For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. ²¹ 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.” 2 Corinthians 1:20-22

Next Week: Joshua 22:1-9 It’s the best, without any haw or hem… (So Joshua Blessed Them) (50^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 Cities of Gershon, the Levites

And to the families of the children of Merari
The rest of the Levites as was planned
From the tribe of Zebulun
Jokneam with its common-land

Kartah with its common-land
Hold on, there are more
Dimnah with its common-land
And Nahalal with its common-land: cities four

And from the tribe of Reuben, Bezer with its common-land
Jahaz with its common-land, totaling up the score
Kedemoth with its common-land
And Mephaath with its common-land: once again cities four

And from the tribe of Gad, Ramoth in Gilead with its common-land
———-(a city of refuge for the slayer)
Mahanaim with its common-land, a portion not so small
Heshbon with its common-land
And Jazer with its common-land: four cities in all

So all the cities for the children of Merari
According to their families, all the men
The rest of the families of the Levites
Were by their lot twelve cities, yes two and ten

All the cities of the Levites
Within the possession of the children of Israel
Were forty-eight cities with their common-lands
Together, they have a marvelous story to tell

Every one of these cities had its common-land surrounding it
Thus were all these cities, really quite a bit

So the LORD gave to Israel all the land
Not a part or just a bit
All of which He had sworn to give to their fathers
And they took possession of it and dwelt in it

The LORD gave them rest all around
According to all that He had sworn to their fathers; just as planned
And not a man of all their enemies stood against them
The LORD delivered all their enemies into their hand

Not a word failed of any good thing
Which the LORD had spoken to the house of Israel
All came to pass
Such a marvelous story to tell

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

³⁴ And to the families of the children of Merari, the rest of the Levites, from the tribe of Zebulun, Jokneam with its common-land, Kartah with its common-land, ³⁵ Dimnah with its common-land, and Nahalal with its common-land: four cities; ³⁶ and from the tribe of Reuben, Bezer with its common-land, Jahaz with its common-land, ³⁷ Kedemoth with its common-land, and Mephaath with its common-land: four cities; ³⁸ and from the tribe of Gad, Ramoth in Gilead with its common-land (a city of refuge for the slayer), Mahanaim with its common-land, ³⁹ Heshbon with its common-land, and Jazer with its common-land: four cities in all. ⁴⁰ So all the cities for the children of Merari according to their families, the rest of the families of the Levites, were by their lot twelve cities.

⁴¹ All the cities of the Levites within the possession of the children of Israel were forty-eight cities with their common-lands. ⁴² Every one of these cities had its common-land surrounding it; thus were all these cities.

⁴³ So the Lord gave to Israel all the land of which He had sworn to give to their fathers, and they took possession of it and dwelt in it. ⁴⁴ The Lord gave them rest all around, according to all that He had sworn to their fathers. And not a man of all their enemies stood against them; the Lord delivered all their enemies into their hand. ⁴⁵ Not a word failed of any good thing which the Lord had spoken to the house of Israel. All came to pass.

 

Artwork by Douglas Kallerson

Joshua 21:27-33
The Cities of Gershon

Anytime someone disagrees with a Jewish person on social media, it is not uncommon to immediately hear back, “You are just an anti-Semite.” This is generally the default position. But this also goes both ways. On the day before typing this sermon, a friend sent me an article published in the Israel National News entitled The Three Pronged War Taking Place in Israel.

Although a bit too long to read the whole article, a few pertinent points should be highlighted. It is concerning the Erev Rav, the mixed multitude that came out with Israel as recorded in Exodus 12:38 –

“Moshe [Moses] endured a class-action lawsuit after leaving Egypt which prompted Yitro [Jethro] to advise him to set up a multi-tiered court system. Who brought this suit? The Erev Rav had a claim, says the Midrash. They wanted the money back that was taken from them in Egypt. But weren’t they wholehearted converts that would be overjoyed to give it to those Jews who endured the slavery? No. …

G-d told Moshe not to take the Erev Rav out of Egypt, but Moshe chose to take them. They of course were responsible for the Golden Calf and complaining in the desert. Much suffering befell the Jewish people because of the Erev Rav. They are reincarnations of previous generations, originally stemming from a few children of Adam that were begot not with Eve.”

This is just a small portion of the dribble that was penned in the article. It would be laughable if it wasn’t so sad to read.

Text Verse: “As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, ⁴ nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith.” 1 Timothy 1:3, 4

In these verses from Paul, he refers to “endless genealogies.” The Bible, especially Genesis and Chronicles, is full of genealogies. They are scattered throughout other books as well.

Such genealogies are inevitably twisted and spiritually manipulated to show a Jewish line that was superior to all others. Being a rabbi himself, Paul knew that this was the intent of constantly referring to these genealogies.

By allowing the Judaizers to teach these things, it would effectually end any idea of a church of both Jews and Gentiles who were unified as one. Instead, two distinct classes – one supposedly superior over the other – would develop and flourish.

All things Jewish would be considered as the ideal. All things Gentile would be considered as base and contemptible. The purpose of Scripture was never to highlight and exalt Israel, but that they would be a people used to highlight and exalt the Lord.

Everything about them was intended to lead us to an understanding of who God is and of what He would do in the world, not only for Israel, but for all people. That is once again an underlying theme that will be seen in our passage today.

God is not working to highlight the Jews. It is not His intent to exalt the Law of Moses, Roman Catholicism, Mormonism, or Baptists, even if that is what is often the perception of some people. God’s intent in giving us Scripture is to reveal Jesus Christ. All else is secondary to that.

Until people grasp this, their faith will always be about self. When Christ is placed in the preeminent position, self just doesn’t matter. God has a plan for us and that is great. But He doesn’t need to include us. His plan graciously does include us when we acknowledge His Son.

This is what we are to be focusing on. Let us not get distracted from the main point. Jesus. This truth 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. Thirteen Cities (verses 27-33)

²⁷ Also to the children of Gershon, of the families of the Levites,

v’livne ger’shon mi’mishp’hot ha’levim – “And to sons Gershon from families the Levites.” Gershon was the first son born to Levi. Because the priestly class arose out of Kohath, the second son, they were listed first. Only now are the cities of Gershon to be named.

Gershon comes from garash, to drive out or cast out. Thus, his name means Expelled One or Exiled One. The cities to be allocated to him are next named…

^{27 (con’t)} from the other half-tribe of Manasseh, they gave Golan in Bashan with its common-land (a city of refuge for the slayer),

The order in the Hebrew is reversed, placing the stress on the fact that it is a city of refuge – “from half-tribe Manasseh city refuge, the slayer, Golan in the Bashan, and her common-lands.”

Manasseh means He Shall Forget/From a Debt.

Golan comes from golah, meaning Exile. The NET Bible also defines it as “Their Captivity: Their Rejoicing.” The Bashan means something like The Place of Fertile Soil. With that, it next says…

^{27 (con’t)} and Be Eshterah with its common-land:

The name comes from two words beith, House, and Ashtoreth. Thus, it means House of Ashtoreth. Ashtoreth, or the plural Ashtaroth, refers to a female fertility goddess that was worshipped throughout the Middle East. However, the word ashtoroth is also used four times in Deuteronomy in reference to flocking animals.

The word is a complicated study, but the root words all point to a type of unity or cohesiveness. As such, Abarim defines it as Unity of Instructions or One Law. Therefore, this would be the House of One Law (House of Unity of Instructions).

^{27 (con’t)} two cities;

These two cities were east of the Jordan. The number two is the number of division or difference. However, when there are two things, they will contrast but also confirm a whole, such as the two main divisions of the Genesis creation, the heavens and the earth. They contrast and yet they confirm the totality of creation.

The cities for Gershon next named are those located west of the Jordan in the land of Canaan…

²⁸ and from the tribe of Issachar,

Issachar directly borders the Jordan. It is north of the half-tribe of Manasseh that resides in Canaan and it is bordered by Naphtali on the north and Zebulun to its west. Issachar means He Is Wages. Their cities in Canaan are next named…

^{28 (con’t)} Kishion with its common-land,

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

^{28 (con’t)} Daberath with its common-land,

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. It is the same location named in Joshua 19:12 where it was prefixed by an article, The Daberath. That is not included now.

²⁹ Jarmuth with its common-land,

Jarmuth means Elevation. This is believed to be the same as Remeth from Joshua 19:21 and what is later called Ramoth in 1 Chronicles 6:73. Each of the names is close in meaning.

^{29 (con’t)} and En Gannim with its common-land:

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

^{29 (con’t)} four cities;

As for the number four, Bullinger says –

“It is emphatically the number of Creation; of man in his relation to the world as created; while six is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.” Bullinger

³⁰ and from the tribe of Asher,

Asher is the northwesternmost land allotment, bordering the Mediterranean Sea on the west, Lebanon on the north, Naphtali on the east, and Zebulun and the half-tribe of Manasseh towards the southeast and south.

Despite the seeming division at this time, these cities are somewhat closely grouped in overall geography and according to nearness by tribal allotment. This closer grouping will be more readily realized in verse 31 which will name the cities in Naphtali. Asher means Happy or Blessed.

^{30 (con’t)} Mishal with its common-land,

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

^{30 (con’t)} Abdon with its common-land,

The name Abdon comes from abad, to work or serve. The root is then extended with the Hebrew letters vav and nun to bring about a personification or localization of that root. Thus, it most likely means Place of Work or Working One. Some simply translate it as Servile or Hard Slavery.

This is believed to be the same city as Ebron named in Joshua 19:28.

³¹ Helkath with its common-land,

Khelqath comes from the verb khalaq, to divide or share, or from the noun khelqah, a parcel or portion. Hence, it is variously translated as Division, Portion, Field, or Possession. Strong’s, however, takes a figurative meaning of the word khelqah and calls it Smoothness because a portion of arable ground is flat.

Hence, this figurative meaning is applied to the back of Jacob’s neck as is described in Genesis 27 –

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

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

^{31 (con’t)} and Rehob with its common-land:

Rekhov means Wide Space or Open Place.

^{31 (con’t)} four cities;

The meaning of the number four was just given in verse 29. In summary, it is the world number, especially the “city” number.

³² and from the tribe of Naphtali,

The tribe of Naphtali is between the Jordan River and Asher. Lebanon is to its north and it is bordered on the south by Issachar and Zebulun. Hence, there is a rather close grouping of the Levitical cities according to how the tribes are laid out.

The name Naphtali means My Twistings or My Wrestlings, but it has a secondary meaning of Crafty. Its Levitical cities are…

^{32 (con’t)} Kedesh in Galilee with its common-land (a city of refuge for the slayer),

As in verse 27, the emphasis is on the fact that this is a city of refuge. That is stated first, and only then is the name of the city given: “city refuge the slayer, Kedesh in the Galilee with her common-lands.”

Qedesh means Holy, Sacred Place, or Sanctuary.

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

^{32 (con’t)} Hammoth Dor with its common-land,

The name Khamoth Dor is not mentioned elsewhere. The first half of it comes from khamah, a noun signifying heat or sun. The second half is an unusual spelling of the word Dor. That comes from a word signifying to heap, cluster, or pile up. Thus, it is a concentration of activities or things.

Abarim defines it as Cluster of Hotnesses or Place Near the Heat.

^{32 (con’t)} and Kartan with its common-land:

Qartan is also only found here. The root signifies a town. That, in turn comes from a root meaning to be near, meet, encounter, or befall. The final n may be a remnant of the vav-nun couple that localizes the root, saying “place of.” Thus, it means Town or Place of Closeness.

^{32 (con’t)} three cities.

Bullinger says, three “stands for that which is solid, real, substantial, complete, and entire.”

³³ All the cities of the Gershonites according to their families were thirteen cities with their common-lands.

The name is singular and, curiously, the second use of the word city is also in the singular: kal are ha’gershoni l’mishp’hotam sh’losh esreh ir u-mig’r’shehen – “all cities the Gershonite to their families: three ten, city, and their common-lands.”

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

This is the state of the world without Christ. These cities are being used to reveal this. However, as we have seen elsewhere, Bullinger goes further concerning the number. He says –

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

These are the cities of Gershon and they are filled with wonderful hints of Jesus.

There is a story being told
In the names and places set before us
It was we who to sin were sold
But while still sinners, God sent Jesus

He did the work to restore us and make us whole
Through His efforts we can now have life
By faith alone we are added to heaven’s scroll
And through Him is ended the strife

The names tell the story of our Lord
And how what He has done is now realized in us
Wonderful treasure to be explored
That tells us of the many glories of Jesus

II. Explaining the Typology

Of the allotments to Gershon, many of the names have been seen and explained in previous passages. A careful study, using the same meanings and typology as previously seen, will reveal what is being pictured.

As with the Levites of Kohath, these allotments of Gershon will detail aspects regarding Christ as the Firstborn in His work under the law. However, the content of the passage is mostly centered on the naming of the cities. And so, this will not only reflect the work of Christ, but how it then applies to His people.

In the naming of these tribal lands, Christ’s work is typologically anticipated. In the naming of the cities, the effect of His work as it is realized in His people is anticipated. As with Kohath, these verses anticipate the gathering together of Jews and Gentiles into one body.

The passage began by mentioning the sons of Gershon or Exiled One. As noted, that comes from garash, to drive out or cast out. That was first used in Genesis 3 –

“So He drove out [garash] the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.” Genesis 3:24

The name means Expelled One or Exiled One. It looks to man having been expelled from God’s presence. The tribal allotment will reveal what Christ has done to rectify that and the cities will reflect the state of those who are restored through Him.

The first tribal allotment where Gershon is to dwell is in the half-tribe of Manasseh. Manasseh means He Shall Forget/From a Debt. Christ shall forget the past deeds of the person who has come to Him, having paid their sin debt.

The first city, Golan, is a city of refuge. The name comes from golah and means Exile. The NET Bible also defines it as Their Captivity: Their Rejoicing. I’m not sure how they came up with that, but it sure fits.

The person who flees into exile is the freest person of all if he is captive in Christ. As Paul says, “…bringing every thought into captivity to the obedience of Christ” (2 Corinthians 10:5). In Christ as our Refuge is the true place of rejoicing.

As for Golan, that was then described as being in the Bashan. It means something like The Place of Fertile Soil. As with the other times it was seen, the location speaks of the fertile soil of the word of God. As Paul says, “So then faith comes by hearing, and hearing by the word of God” (Romans 10:17).

The next location was Be Eshterah, House of Unity of Instructions. A house is a place of dwelling. The unity of instructions for believers in Christ means that the instructions apply to all equally. Unlike the time of the law which applied only to Israel, the body of instruction for believers applies to the Jews who came out of the law and the Gentiles who were never under the law.

This tribal inheritance was then said to be “two cities.” There being two confirms the scope of Christ’s work. It contrasts, for Jews and for Gentiles, and yet it confirms the whole body of believers.

The next tribal allotment was for the tribe of Issachar or He Is Wages. It speaks of Christ and His work becoming the wages for our sin. Of this tribal allotment, the four cities fit together to form a picture of the process of coming to Christ.

The first is Qish’yon signifying Hardness, Hard Place, or Very Hard, coming from qashah, hard in both a literal and figurative sense. In this case, it would signify the grievous state of those before they come to Christ. This sense of the word is found, for example, in 1 Kings –

“Thy father made our yoke grievous [qashah]: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.” 1 Kings 12:4

The yoke of sin is a grievous burden which is only magnified by the law. However, in Christ, there is relief. That begins with the naming of the next city, Daberath, You Spoke or You Have Spoken. Whether this is referring to the word of God or our response to it, the outcome is the same.

If the word of God which He has spoken –

“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, as just stated a moment ago –

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

If our response to it –

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

That leads to the next city, Jarmuth, Elevation. That would correspond with many comparable thoughts in the New Testament, but simply enough –

“But God, who is rich in mercy, because of His great love with which He loved us, ⁵ even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), ⁶ and raised us up together, and made us sit together in the heavenly places in Christ Jesus.” Ephesians 2:4-6

In that state, the fourth city’s name applies, En Gannim. Fountain of Gardens. A fountain is that which wells up on its own freely offering of itself. The garden is a place of innocence, security, conscience, happiness, salvation, and purity.

The Fountain of Gardens speaks of the state of the believer perpetually receiving the waters of life because he has been deemed innocent, secure, aware, happy, saved, and purified.

Of the allotments within Issachar, it noted that they comprised four cities. Again, as cited earlier concerning the number –

“It is emphatically the number of Creation; of man in his relation to the world as created; while six is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.” Bullinger

It expands on the meaning of the two cities of the previous tribe being of Jews and Gentiles. Not only are any who come to Him included, but the effect of Christ’s work covers the whole of creation –

“For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. ¹⁹ For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. ²⁰ For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; ²¹ because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. ²² 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 8:18-23

The third tribal allotment, Asher, meaning Happy or Blessed, coming from ashar, looks to the work of Christ. A good example of this is reflected in the 72^nd Psalm which refers to the work of Christ –

“For He will deliver the needy when he cries,
The poor also, and him who has no helper.
¹³ He will spare the poor and needy,
And will save the souls of the needy.
¹⁴ He will redeem their life from oppression and violence;
And precious shall be their blood in His sight.
^…
17 His name shall endure forever;
His name shall continue as long as the sun.
And men shall be blessed in Him;
All nations shall call Him blessed [ashar].” Psalm 72:12, 13, 14 & 17

The cities located in Asher are then named. They follow the same pattern as the previous four in Issachar. They begin with Mishal, which is from shaal, to ask or inquire, and which Strong’s defines as Request. The request or petition is made based on the work of Christ. But that is its own sort of work, not for merit, but for understanding, reflected in the next city, Abdon.

It comes from abad, to work or serve. As noted, the root is then extended with the Hebrew letters vav and nun to bring about a personification or localization of the name: Place of Work or Working One –

“Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent.’” John 6:29

Our Place of Work is Jesus, the Working One. It doesn’t really matter which thought is behind the name, the result is the same. Albert Barnes expresses the meaning of this verse from John quite well –

“This is the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative. It was to believe on the Messiah. This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to everyone that believeth, Romans 10:4.” Barnes

People get so caught up in semantics concerning “works” that they miss the point of faith, which is its own type of work. When Paul says we are saved not by works, he is referring to the Law of Moses or good deeds that call out for merit. Belief is a type of work, but it is not one that calls for merit before God.

In trusting in the work of Christ, the next city’s meaning is realized, Khelqath, coming from the verb, khalaq, to divide or share, or from the noun khelqah, a parcel or portion. It means Division, Portion, or Possession.

In believing in Jesus, whom God sent, He “has qualified us to be partakers of the inheritance of the saints in the light” (Colossians 1:12). That is then explained and expanded on by the next city, Rehob which means Wide Space or Open Place.

For believers, there is a narrow path to the Wide Spaces of heaven.

This tribal grant was, like the previous one, said to be comprised of “four cities.” The same meaning is ascribed here as to that of Issachar. Being stated one after the other is a Hebraic way of forming an emphasis. It would explain why the same pattern was followed in the effects seen when naming the cities, and it also emphasizes the totality of the effects of the work of Christ concerning creation.

It is interesting that the naming of the tribes follows the same pattern as in Joshua19: Issachar, Asher, and Naphtali. One would think that the naming now would go from east to west, but Asher is stated before Naphtali, thus putting the two tribes with four cities each next to each other to form this emphasis.

The last tribe for Gershon’s allotments, Naphtali, or My Wrestlings, looks to the works of Christ as well, He being the One who struggled through His works to bring about our reconciliation with God.

Naphtali’s cities are named, the first being a city of refuge, Qedesh, Holy or Sacred Place, which is in ha’Galil or the Galilee. Kedesh speaks of those made Holy (qadash) in Liberty (galil from galal, the same thought expressed in the name Gilgal), meaning freedom from the law. This speaks of the state of believers in Christ, their Refuge.

The next city is Khamoth Dor. As was explained, the first half comes from khamah, a noun signifying heat or sun. The second half is an unusual spelling of the word Dor. That comes from a word signifying to heap, cluster, or pile up. Thus, it is a concentration of activities or things.

The meaning is Cluster of Hotnesses or Place Near the Heat. I confess, to not seeing an obvious parallel to anything with this. The closest explanation possible could be our position in Christ which constantly purifies us from the judgment of sin. If so, that would logically lead to the next city.

Kartan comes from a root qarah, signifying to near, meet, befall, etc. Hence, Place of Closeness. It would signify those brought near through faith in Christ.

The final note of the tribal land said, “three cities.” That, again, “stands for that which is solid, real, substantial, complete, and entire.” This would explain the state of those in Christ. Without Him, everything under the sun is vanity. But in Him, there is the realization of a final and complete purpose for man.

With that, we already defined what the cumulative number of cities, thirteen, defines. It is that which is related to “rebellion, apostasy, defection, corruption, disintegration, revolution, or some kindred idea.”

In themselves, this would be the state of these cities. However, because these are Levitical cities, it is also the number of substitution and atonement. As such, they anticipate the work of Christ and its effect on His people.

As for the completely inexplicable way the verses ended with the reference to “thirteen city,” it is hard to even speculate on the reason. And yet, it would be disappointing to not do so.

Not one translation follows the Hebrew and not one commentary mentions it. One reason for the singular could be a scribal error. That is my least favorite reason for any such thing. It is too obvious to not catch on the first read through.

And so, my speculation would be that it is a way for the Bible to acknowledge all the cities as a singular whole to ensure that the atonement of Christ is still hinted at.

This wasn’t needed with the thirteen priestly cities previously mentioned because the priests anticipate Christ, the true High Priest. Their work includes that of atonement. Therefore, the connection would be obvious. But because these Levites have thirteen cities, one might conclude that there was only disorder, corruption, etc.

By identifying them all as a single, even while identifying them in the same verse in the plural, the Bible may be telling us that Christ is still in the details and atonement is being pictured through His substitutionary work. That is total speculation. Maybe someone will come to a more complete explanation than that.

With this speculation on the final verse, it feels as if I have not been complete in presenting to you this passage. But there is enough of what is completely sure that I hope you will accept the guesswork with a good spirit and not stone me.

The consistency of all of the allotments so far has been trustworthy. Christ seen in the main tribal allotments and then the effects of His work in the named cities. That alone shows a wisdom that is deeper than a simple historical record of the cities designated for the Levites.

God is telling us a story through all of these names and locations. It is the story of what He would do in the coming of His Son. With that event behind us today, we can look back and feel a greater certainty in our walk with the Lord because of it.

Maybe we will never need such a boost to our faith, but maybe we will. Life comes at us quickly and often with very difficult twists and trials. In such times, without a good grounding in the word, our faith can falter. How much more secure will we be when we not only know the surface story, but also the underlying story that He has tucked into this marvelous word!

Joshua is a true and literal historical record of events, people, and places of the past. But it is also an expression of God’s intent for the world in the giving of His Son. What a treasure to see it unfold week after week. Soon enough, in just a few chapters, we will be done with it. But we can carry with us the knowledge of these things as we continue on through this wonderful word.

Keep your eyes fixed on Jesus, concentrate on Him and His goodness, and keep this in your heart at all times. This is the lesson we find when we see Him in all of the details of Scripture. God is essentially saying, “Be attentive to My Son. He is your life. The very purpose of your existence is to glorify Me by being attentive to Him.”

Closing Verse: “For the Father judges no one, but has committed all judgment to the Son, ²³ that all should honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.” John 5:22, 23

Next Week: Joshua 21:34-45 Pretty swell stuff we will see… (The Cities of Merari) (49^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 Cities of Gershon

Also to the children of Gershon, of the families of the Levites
From the other half-tribe of Manasseh so they did accrue
They gave Golan in Bashan with its common-land
———-(a city of refuge for the slayer)
And Be Eshterah with its common-land: cities two

And from the tribe of Issachar, Kishion with its common-land
Daberath with its common-land, and more
Jarmuth with its common-land
And En Gannim with its common-land: cities four

And from the tribe of Asher, Mishal with its common-land
Abdon with its common-land, quite the score
Helkath with its common-land
And Rehob with its common-land: again, cities four

And from the tribe of Naphtali, Kedesh in Galilee
———-with its common-land
(a city of refuge for the slayer it was to be)
Hammoth Dor with its common-land
And Kartan with its common-land: cities three

All the cities of the Gershonites according to their families
———-as any scholar understands
Were thirteen cities with their common-lands

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…

 

 

 

 

²⁷ Also to the children of Gershon, of the families of the Levites, from the other half-tribe of Manasseh, they gave Golan in Bashan with its common-land (a city of refuge for the slayer), and Be Eshterah with its common-land: two cities; ²⁸ and from the tribe of Issachar, Kishion with its common-land, Daberath with its common-land, ²⁹ Jarmuth with its common-land, and En Gannim with its common-land: four cities; ³⁰ and from the tribe of Asher, Mishal with its common-land, Abdon with its common-land, ³¹ Helkath with its common-land, and Rehob with its common-land: four cities; ³² and from the tribe of Naphtali, Kedesh in Galilee with its common-land (a city of refuge for the slayer), Hammoth Dor with its common-land, and Kartan with its common-land: three cities. ³³ All the cities of the Gershonites according to their families were thirteen cities with their common-lands.

 

 

 

Joshua 21:20-26
The Cities of Kohath, the Levites

Repetition is an important tool in remembering key points concerning various aspects of life. I repeat, repetition is an important tool in remembering key points concerning various aspects of life. Got it?

God knows this is true, so His word is chock full of repetition. Once, Black Hat Jay called me on Friday as he always does and said something like, “We’re reading the prophets right now and they say the same thing that we’ve already read several times.”

First, hats off to Black Hat Jay for reading the Bible. Second, this means he wasn’t dozing while reading the other passages. Hats off to that as well. When you read 1 and 2 Kings, you’ll find passages that are very similar, and at times identical, in 1 and 2 Chronicles.

After that, you will read many of the same themes again in the prophets. But there is also repetition in the later books from the earlier books, such as the genealogies in Moses that are repeated in Chronicles. And then, the New Testament will repeat some of those things again.

The reason for this is obvious; it is to make logical connections that we have not made before. However, it is also important because we simply don’t pay attention to key points unless they are repeated.

For example, in the New Testament, we are clearly and unambiguously told that the law is fulfilled. We are told many times as well. And yet, for various reasons we may not pay heed to it. That will be discussed in more detail later.

Text Verse: “For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

Our text verse will be repeated later while making a point about the need for repetition in Scripture. But as an example to get us thinking about it, my mom once sent me a video by one of the big wigs at Ligonier Ministries who was being interviewed during a conference.

The person doing the interview asked this obviously well-versed theologian about the status of the law. He responded with something like, “The law is done. It is over. We are not under law but grace.”

Well, isn’t that special? He got it right. The next question, I mean the very next thing that was asked by the interviewer was, “Are Christians required to tithe?”

The guy looked apoplectic. He started hemming and hawing. He breathed in heavily and exhaled accordingly. He got flush; he went pasty. He stammered and bumbled through his words. He grunted in apparent agony and then he carefully tried to exposit his thoughts as if he were Orator Orvie.

His guts groaned and his knees creaked under the stress of the tightened sinews. And, of course, through all of the convoluted words and phrases that emanated from his stammering mouth, he defended the notion that Christians are, in fact, required to tithe, thus negating the truth of his answer to the first question he was asked.

Why is repetition necessary? It is to, hopefully, convince us that doctrines are set and fixed, and that it is how the Lord expects us to see those things. The reason for these repetitious opening words is because there is a lot of repetition in today’s passage from what has been seen in previous passages.

We are being shown a truth that repetition is an important tool in remembering key points concerning various aspects of life. This is especially so when it comes to theology and doctrine. We are told the same things again and again in the Bible to assure us that this is what God really means.

He says something, He says the same thing again in a different way, and then He says it again in yet another way. And sometimes, He even says the exact same thing several times. He does this explicitly, or in metaphor, simile, typology, or in various other ways as well.

Let us pay heed to what the Lord says, especially when He repeats Himself, because He wants us to be certain about His intentions when He does. This is a great lesson that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Four, Four, Two, and Ten (verses 20-26)

²⁰ And the families of the children of Kohath, the Levites, the rest of the children of Kohath,

The Hebrew uses a verb as a noun, ha’notarim. It more literally says, “And to families sons Kohath, the Levites, the remainings from sons Kohath.” The meaning is derived from the previous verses.

The allotment for the tribe of Kohath was divided into two portions, the first half went to the sons of Aaron, meaning the priestly class. This was described in verses 9-19 that we looked at previously.

Here, those of the tribe of Kohath who are not priests are to receive their allotment. As they are non-priestly Levites, their work will not look to the Firstborn role of the priestly work of Christ, but to His other roles as the Firstborn, remembering that the Levites were taken in place of the firstborn of Israel –

“Then the Lord spoke to Moses, saying: ¹² ‘Now behold, I Myself have taken the Levites from among the children of Israel instead of every firstborn who opens the womb among the children of Israel. Therefore the Levites shall be Mine, ¹³ because all the firstborn are Mine. On the day that I struck all the firstborn in the land of Egypt, I sanctified to Myself all the firstborn in Israel, both man and beast. They shall be Mine: I am the Lord.’” Numbers 3:11-13

The work of the priests’ duties reflects that of the firstborn in sacrifices and atonement whereas the other Levites reflect all of the other duties in bearing the weight and responsibility of the law. The duties do overlap to some extent, but for these allotments next to be named, it is the latter of the two that will be referred to.

As for the name Kohath, it means either Obedience or Gathering/Assembly. Of them it next says…

^{20 (con’t)} even they had the cities of their lot from the tribe of Ephraim.

Rather, it precisely reads, “And it was, cities their lot, from tribe Ephraim.” The cities of the first half, those of the priesthood, were found in Judah, Simeon, and Benjamin, all very near the area of Jerusalem which will someday be the focal point of worship for Israel. The providence of God, centuries in advance of it happening, determined that it would be this way.

As Ephraim borders Benjamin to the north, it means that these allotted cities are not separated any great distance from their brothers, the priests. Of the cities of Ephraim, it says…

²¹ For they gave them Shechem with its common-land in the mountains of Ephraim (a city of refuge for the slayer),

The translation is out of the order of the text and misses some of the necessary nuances: “And gave to them city refuge the slayer, Shechem, and her common lands, in Mount Ephraim.”

The name Shechem is identical to shekem, shoulder. Thus, it literally means Shoulder. However, that comes from shakam signifying to incline, as in inclining the shoulder to a burden. Hence, it is normally translated as to rise or start early. Abarim defines Shechem as “[Having a Sense Of] Responsibility.”

Ephraim has a dual meaning of Twice Fruitful and Ashes. As has been seen in many sermons, a mountain (har) is a lot of something gathered. It is synonymous with a large but centralized group of people. Along with this is…

^{21 (con’t)} Gezer with its common-land,

v’eth gezer v’eth migrasheha – “And Gezer and her common-lands.” Gezer means Part or Portion.

²² Kibzaim with its common-land,

Again, it more precisely reads, “And Kibzaim and her common-land.” The name Kibzaim is found only here in Scripture. Because of this, it is believed to be the same as Jokmeam found in 1 Chronicles 6:68. The German scholar Gesenius notes that both names have a similar etymology and the name may have evolved over the years.

As for the name, Kibzaim comes from qabats, to gather or to collect. Being a plural, it therefore means Double Gathering or Double Heap…

^{22 (con’t)} and Beth Horon with its common-land: four cities;

More precisely: “and Beth Horon and her common-lands, cities four.” Beth Horon means House of the Hollow and also House of Freedom.

Four, according to Bullinger, “is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.” Next, the list continues with designations in another tribe…

²³ and from the tribe of Dan, Eltekeh with its common-land,

As before, it is more precise, “Eltekeh and her common-lands.” Dan means Judge. Eltekeh was seen in Joshua 19:44 and this will be its last appearance in Scripture. It is an interesting name. The first portion is from el, God (god).

The second half may be from a root, tq’, not used in the Bible, but which is found in Arabic. It means to fear or to take heed. Thus, it would mean God is Dread or God-fearing. However, it could also come from qo, a feminine word meaning to vomit. As such, it may mean God Vomits, God Vomits Her, etc. Along with it…

^{23 (con’t)} Gibbethon with its common-land,

“Gibbethon and her common-lands.” Gibbethon is an intensive form of givah, a hill. Thus it means Mound, Height, or Lofty Place. But, as has been seen before, givah is connected in the New Testament to Gabbatha, the elevated knoll where Christ was judged prior to His crucifixion. That is followed by…

²⁴ Aijalon with its common-land,

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

^{24 (con’t)} and Gath Rimmon with its common-land: four cities;

“Gath Rimmon and her common-lands, cities four.” Gath Rimmon comes from gath, winepress, and rimmon, pomegranate. However, as has been previously seen, the pomegranate symbolizes harvest-ready fruit and so it can further mean Mature Mind or Harvest Ready. Thus, it is interpreted as Winepress of the Mature Mind or Winepress of the Harvest Ready.

Dan is directly west of Ephraim. Therefore, these Levitical cites are again closely joined with the others, keeping the family together in their allotments.

²⁵ and from the half-tribe of Manasseh, Tanach with its common-land

“And from half-tribe Manasseh, Tanach and her common-lands.” Manasseh means both To Forget and From a Debt. Tanach is a KJV misspelling which simply followed the mistake of the Geneva Bible. This was then subsequently followed by the NKJV. It is the same name used five other times in Scripture and translated as Taanach.

The meaning of it is uncertain. Some think it is derived from an Egyptian or Arabic word. There is no corresponding root word found in Scripture. Jones’ Dictionary of Old Testament Proper Names notes an equivalent Arabic verb that means to wander and thus translates it as Wandering Through. Also, it next says…

^{25 (con’t)} and Gath Rimmon with its common-land: two cities.

“and Gath Rimmon and her common-lands, cities two.” Gath Rimmon is the same name just noted in the territory of Dan. John Lange takes this repetition as a copyist’s error by stating Gath Rimmon instead of Ibleam that was noted in Joshua 17:11 and which is identified later in 1 Chronicles 6:70 as Bileam, a Levitical city. The Greek translation would tend to support this but other translations such as the Vulgate, Peshitta, and Lamsa all say Gath Rimmon.

The number two is the number of division or difference. However, when there are two things, they will contrast but also confirm a whole, such as the two natures of Christ Jesus. They contrast, but they confirm His full nature, being both God and Man.

This half-tribe of Manasseh is directly north of Ephraim. Therefore, like the other allotments for Kohath, these Levitical cites are again closely joined with the others. Because of this, the entire family is tightly knit together in their allotments. With that, the allotment ends with…

²⁶ All the ten cities with their common-lands were for the rest of the families of the children of Kohath.

It more precisely reads, “All cites ten, with their common-lands, to families sons Kohath, the remainings.” This then defines the second allotment to the Kohathites, the non-priestly class.

Ten signifies the perfection of divine order. As Bullinger notes, “It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” As Kohath has been divided into two separate portions of allotted cities, those for priests and those for the Levites, it means there is a contrast between the two and yet they are two parts of a whole.

Again and again, the truth is there for us to see
The work of Christ is not limited to just one group of people
His grace is available to all who will bow the knee
Together anyone can come worship ‘neath the steeple

He is the God of the Jew, it is true
But He is also the God of Gentiles from every nation
There is nothing to exclude either me or you
Whether Japanese, British, German, or Haitian

 God shows us this repeatedly
That He is the God of all mankind
When we call out to Him through Jesus, He sets us free
The chains are gone and we are no longer blind

Children of God! See what He has done for us!
Thank You, O God, for having sent Jesus

II. Explaining the Typology

Of these allotments to Kohath, most of the names have been seen and explained in previous passages. A careful study, using the same meanings and typology as before, will reveal the meaning of what is being pictured.

As these allotments are to Levites, they will obviously detail aspects regarding Christ as the Firstborn in His work under the law. However, the content of the passage is mostly centered on the naming of the cities. And so, this will not only reflect the work of Christ, but how it then applies to His people.

In the naming of these tribal lands, Christ’s work is typologically anticipated. In the naming of the cities, the effect of His work as it is realized in His people is anticipated. Together, you will see that these verses anticipate the gathering together of Jews and Gentiles into one body. In other words, the pattern runs consistently. There is the work of Christ and then there is how His work is realized in His people.

Mount Ephraim (Twice Fruitful/Ashes) looks to the gathering together of a group of people (the mount) based on the work of Christ who is Twice Fruitful through His work, bringing in Jew and Gentile. But the work itself is represented by the Ashes, signifying His afflictions to bring this about.

Shechem, [Having a Sense of] Responsibility, looks to the believer who understands his violation of the law and has accepted Christ’s fulfillment of it. Being a city of refuge, it indicates the fully sufficient work of Christ both for salvation and for eternal security in that salvation.

Gezer (Portion) signifies the inheritance that has been received because of Christ’s work. That is further explained in the next city, Kibzaim (Double Gathering) – the effects of Christ’s work as Paul explains in Romans 9:24, saying, “even us whom He called, not of the Jews only, but also of the Gentiles?”

It is, therefore, another confirmation of what Ephraim (Twice Fruitful) signifies. Ephraim reveals the matter from the perspective of Christ accomplishing it while Kibzaim reveals it from the perspective of how it is realized in those He saves. He is Twice Fruitful; they are a double gathering.

Beth Horon explains the state of this gathering, dwelling in the House of Freedom, meaning from the guilt of imputed sin.

As there are four allotted cities (the world/city number) in Ephraim, it signifies that its effects encompass the entire world. No ethnicity or group is left out. This is seen, for example in the words of Matthew 28 –

“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth. ¹⁹ Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.’ Amen.” Matthew 28:18-20

The next tribe for allotments is Dan. It refers to Christ who is the Judge of all people. The named cities show how that is then realized in those who are His people.

Eltekeh, God-fearing, speaks for itself. Having come to Christ, those who are His have demonstrated that this is our position in Him.

This is more precisely reflected in the next name, Gibbethon, or Mound. It looks to the spot where Christ was judged (Gabbatha), and in turn, the place where our sin was judged by God in Him. It is this that brought us to the God-fearing state.

That is next followed by Aijalon (Place of Strength). It is where the believer looks to, meaning to the full, final, finished, and forever work of Christ Jesus as our place of strength for eternal salvation.

Gath Rimmon (Winepress of the Mature Mind) follows logically next. It refers to the effects of Christ’s work in us. Everything that is contrary to holiness and godliness will be pressed out of us as we grow in Christ. Obviously, this is something that is different in each person.

But to God, for those in Christ, we are already positionally in this state, even if not yet actualized. However, the great day ahead will be when it is fully realized in us. Until then, we are to press on in Christ –

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

In Dan, there were also four allotted cities. This conveys the same meaning as in Ephraim. The effects of Christ cover all people groups in the world; none are excluded from His work.

Finally came the half-tribe of Manasseh. The dual meaning of He Shall Forget/From a Debt, signifies that Christ shall forget the past deeds of the person who has come to Him because He has paid their sin debt.

Due to the nature of the name Taanach, only speculation can be made. But if Jones’ definition, Wandering Through, is correct, it is a sufficient description of believers as they await glorification. How many times do believers use this, or a similar phrase, to speak of their lives in Christ?

Gath Rimmon carries the same signification as just named in the allotments in Dan.

The two cities confirm the scope of Christ’s work. It contrasts, for Jews and for Gentiles, and yet it confirms the whole body of believers, thus supporting the two mentions of four cities each.

Though it is only a few verses, they form a marvelous rendering of what God has done for us in and through the Person of Jesus Christ. And more, the pattern is consistent with all that has been seen so far. Time and again, there is seen the work of Christ and then there is seen the effects of that work for His people.

Understanding this, the final note of there being ten cities confirms this as well. As a whole, ten total cities reveal the perfection of divine order being worked out through Jesus Christ. Nothing is wanting. The number and order are perfect. The whole cycle is complete.

With that noted, a look at the totality of the Kohathite allotments can be considered. The two divisions look to the work of the Firstborn, that of His priestly work of sacrifice and atonement as well as that of the other Levitical work of Christ, bearing the responsibility of the law. As a whole, these tribal allotments explain the work of Christ, and the cities speak of how that is realized in His people.

Though these verses repeat a lot of info, they are also structured in a way that provides new information while also confirming the same thought that has been presented in numerous ways already.

The great thing about this approach is that the more we see such repetition in typology, we can be assured that the typology is correct because the pictures keep matching, even if they have been presented with different aspects, such as borders, cities, tribes, etc., or be it peculiar stories about various travels, certain objects (such as the serpent on the pole), and so on.

When the typology results in the same thing being expressed again and again, we can conclude that God must be repeating this so that there is no mistake in our theology.

To understand this, we can look at what is open and explicit in Scripture and see how absolutely necessary it is to repeat the same thought again and again. For example, the fulfillment and ending of the law by Christ is mentioned so many times in the New Testament that there should be no doubt among Christians that it is true. A short, but not all-inclusive list will show us this –

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.” Matthew 5:17

“So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit.” John 19:30

“Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.” Romans 3:31

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

“Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God.” Romans 7:4

“But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter.” Romans 7:6

“For Christ is the end of the law for righteousness to everyone who believes.” Romans 10:4

“knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.” Romans 2:16

“For I through the law died to the law that I might live to God.” Galatians 2:19

“I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.” Galatians 2:21

“This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?” Galatians 3:2

“But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’” Galatians 3:11

“Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’).” Galatians 3:13

“But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Galatians 4:4, 5

“But if you are led by the Spirit, you are not under the law.” Galatians 5:18

“For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, ¹⁵ having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, ¹⁶ and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” Ephesians 2:14-16

“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, ¹⁴ having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.” Colossians 2:13, 14

“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

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

“Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), ⁹ then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second.” Hebrews 10:8, 9

That is only twenty examples of the law being completed and ended. It took a few minutes to compile and a couple of minutes to read. And yet, it is only a very brief representation of what the New Testament says about this issue.

If one were to take all of the examples, explanations, metaphors, and subtle hints that are made concerning the matter, we would be here for a long time. It is a point of doctrine that is so clearly and precisely stated that surely nobody could get it wrong, could they?

Well, no. Such is sadly not the case. In fact, to one degree or another, and speaking in the broadest sense, almost nobody gets it right. Sometimes is it purposeful, like Stammering Stanley that was mentioned in our opening comments concerning tithing. He could not give up on the law when it came to money.

Sometimes it is purposeful because of pride. That is the type Paul warns the most vehemently against. They are the Judaizers of the world, boasting in flesh, and thus rejecting the grace of God in Christ. To them, the law is a means to an end. Christ, even if He is brought into the picture, is really only an object to be placed on a shelf, out of the way of the one whose works are to bring attention to prideful self.

There are those who say they get grace, but who still personally cling to one or two or ten points of law, thinking, “Surely I need to do this or not do this.” Grace is that hard to understand, and it is reflected in the teaching of innumerable people who claim that we must do something from the law in order to please God. Eventually, you can see where grace really is not their stand at all.

Although the passage today wasn’t really focused on the law versus grace, that doctrine is a marvelous point to show how hard it is for us to get what God is telling us. It is seen moments after the fall in Genesis 3, again and again throughout the books of Moses, dozens of times so far in Joshua, and the verses just cited show us that it is a key point in the New Testament as well.

As for the typology of this passage, that of the sufficiency of Christ to save and the broadness of its effects upon Jews and Gentiles, that escapes many people as well. There are Jews who believe that only Jews will be saved. There are those who teach that Jews and Gentiles are saved in different ways. There are those who teach that various groups of Gentiles are outside of God’s mercy. And so on.

This passage is clear, just as the many already studied are and as many will be as the Old Testament continues to unfold. This continues as the New Testament is properly studied. So pay attention to the repetition. It is there for a reason. And if you ever come across typology explained by someone that doesn’t appear to match everything else you have learned, you can bet that he has misinterpreted what is being conveyed.

Pay attention to the word, pay attention to how people evaluate the word, and pay heed to stay on the straight path concerning key points of doctrine that are clearly and explicitly stated in Scripture. These things are important. So pay attention.

Closing Verse: “Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.” 1 Timothy 4:16

Next Week: Joshua 21:27-33 What will we find out about the typology we are being shown? (The Cities of Gershon) (48^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 Cities of Kohath, the Levites

And the families of the children of Kohath, the Levites
The rest of the children of Kohath it would seem
Even they had the cities of their lot
From the tribe of Ephraim

For they gave them Shechem with its common-land
In the mountains of Ephraim (a city of refuge for the slayer)
Gezer with its common-land
Did they ever produce a famous music player?

Kibzaim with its common-land and one more
Beth Horon with its common-land: cities four

And from the tribe of Dan, Eltekeh with its common-land
Gibbethon with its common-land, pretty swell
Aijalon with its common-land
And Gath Rimmon with its common-land: four cities as well

And from the half-tribe of Manasseh
These they did accrue
Tanach with its common-land
And Gath Rimmon with its common-land: cities two
All the ten cities with their common-lands according to the math
Were for the rest of the families of the children of Kohath

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…

 

 

 

 

 

 

 

 

 

 

 

 

²⁰ And the families of the children of Kohath, the Levites, the rest of the children of Kohath, even they had the cities of their lot from the tribe of Ephraim. ²¹ For they gave them Shechem with its common-land in the mountains of Ephraim (a city of refuge for the slayer), Gezer with its common-land, ²² Kibzaim with its common-land, and Beth Horon with its common-land: four cities; ²³ and from the tribe of Dan, Eltekeh with its common-land, Gibbethon with its common-land, ²⁴ Aijalon with its common-land, and Gath Rimmon with its common-land: four cities; ²⁵ and from the half-tribe of Manasseh, Tanach with its common-land and Gath Rimmon with its common-land: two cities. ²⁶ All the ten cities with their common-lands were for the rest of the families of the children of Kohath.