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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 13:7–33. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have, I. Orders given to Joshua to assign to each tribe its portion of this land, including that which was yet unsubdued, which must be brought into the lot, in a believing confidence that it should be conquered when Israel was multiplied so as to have occasion for it (Jos 13:7): Now divide this land. Joshua thought all must be conquered before any must be divided. "No," said, God, "there is as much conquered as will serve your turn for the present; divide this, and make your best of it, and wait for the remainder hereafter." Note, We must take the comfort of what we have, though we cannot compass all we would have. Observe,
1.The land must be divided among the several tribes, and they must not always live in common, as now they did. Which way soever a just property is acquired, it is the will of that God who has given the earth to the children of men that there should be such a thing, and that every man should know his own, and not invade that which is another's. The world must be governed, not by force, but right, by the law of equity, not of arms.
2.That it must be divided for an inheritance, though they got it by conquest.
(1.)The promise of it came to them as an inheritance from their fathers; the land of promise pertained to the children of promise, who were thus beloved for their fathers' sakes, and in performance of the covenant with them.
(2.)The possession of it was to be transmitted by them, as an inheritance to their children. Frequently, what is got by force is soon lost again; but Israel, having an incontestable title to this land by the divine grant, might see it hereby secured as an inheritance to their seed after them, and that God kept this mercy for thousands.
3.That Joshua must not divide it by his own will. Though he was a very wise, just, and good man, it must not be left to him to give what he pleased to each tribe; but he must do it by lot, which referred the matter wholly to God, and to his determination, for he it is that appoints the bounds of our habitation, and every man's judgment must proceed from him. But Joshua must preside in this affair, must manage this solemn appeal to Providence, and see that the lot was drawn fairly and without fraud, and that every tribe did acquiesce in it. The lot indeed causeth contention to cease, Pro 18:18. But, if upon this lot any controversy should arise, Joshua by his wisdom and authority must determine it, and prevent any ill consequences of it. Joshua must have the honour of dividing the land,
(1.)Because he had undergone the fatigue of conquering it: and when, through his hand, each tribe received its allotment, they would thereby be made the more sensible of their obligations to him. And what a pleasure must it needs be to a man of such a public spirit as Joshua was to see the people that were so dear to him eating of the labour of his hands!
(2.)That he might be herein a type of Christ, who has not only conquered for us the gates of hell, but has opened to us the gates of heaven, and, having purchased the eternal inheritance for all believers, will in due time put them all in possession of it.
II.An account is here given of the distribution of the land on the other side Jordan among the Reubenites, and Gadites, and half the tribe of Manasseh. Observe,
1.How this account is introduced. It comes in,
(1.)As the reason why this land within Jordan must be divided only to the nine tribes and a half, because the other two and a half were already provided for.
(2.)As a pattern to Joshua in the work he had now to do. He had seen Moses distribute that land, which would give him some aid in distributing this, and thence he might take his measure; only this was to be done by lot, but it should seem Moses did that himself, according to the wisdom given unto him.
(3.)As an inducement to Joshua to hasten the dividing of this land, that the nine tribes and a half might not be kept any longer than was necessary out of their possession, since their brethren of the two tribes and a half were so well settled in theirs; and God their common Father would not have such a difference made between his children.
2.The particulars of this account.
(1.)Here is a general description of the country that was given to the two tribes and a half, which Moses gave them, even as Moses gave them, Jos 13:8. The repetition implies a ratification of the grant by Joshua. Moses settled this matter, and, as Moses settled it, so shall it rest; Joshua will not, under any pretence whatsoever, go about to alter it. And a reason is intimated why he would not, because Moses was the servant of the Lord, and acted in this matter by secret direction from him and was faithful as a servant. Here we have,
[1.]The fixing of the boundaries of this country, by which they were divided from the neighbouring nations, Jos 13:9, etc. Israel must know their own and keep to it, and may not, under pretence of their being God's peculiar people, encroach upon their neighbours, and invade their rights and properties, to which they had a good and firm title by providence, though not, as Israel, a title by promise.
[2.]An exception of one part of this country from Israel's possession, though it was in their grant, namely, the Geshurites and the Maachathites, Jos 13:13. They had not leisure to reduce all the remote and obscure corners of the country in Moses's time, and afterwards they had no mind to it, being easy with what they had. Thus those who are not straitened in God's promises are yet straitened in their own faith, and prayers, and endeavours.
(2.)A very particular account of the inheritances of these two tribes and a half, how they were separated from each other, and what cites, with the towns, villages, and fields, commonly known and reputed to be appurtenances to them, belonged to each tribe. This is very fully and exactly set down in order that posterity might, in reading this history, be the more affected with the goodness of God to their ancestors, when they found what a large and fruitful country, and what abundance of great and famous cities, he put them in possession of (God's grants look best when we descend to the particulars); and also that the limits of every tribe being punctually set down in this authentic record disputes might be prevented, and such contests between the tribes as commonly happen where boundaries have not been adjusted nor this matter brought to a certainty. And we have reason to think that the register here prescribed and published of the lot of each tribe was of great use to Israel in after-ages, was often appealed to, and always acquiesced in, for the determining of meum and tuum - mine and thine.
[1.]We have here the lot of the tribe of Reuben, Jacob's first-born, who, though he had lost the dignity and power which pertained to the birthright, yet, it seems, had the advantage of being first served. Perhaps those of that tribe had an eye to this in desiring to be seated on that side Jordan, that, since they could not expect the benefit of the best lot, they might have the credit of the first. Observe, First, In the account of the lot of this tribe mention is made of the slaughter, 1. Of Sihon, king of the Amorites, who reigned in this country, and might have kept it and his life if he would have been neighbourly, and have suffered Israel to pass through his territories, but, by attempting to oppose them, justly brought ruin upon himself, Num 21:21, etc. 2. Of the princes of Midian, who were slain afterwards in another war (Num 31:8), and yet are here called dukes of Sihon, and are said to be smitten with him, because they were either tributaries to him, or, in his opposition to Israel, confederates with him, and hearty in his interests, and his fall made way for theirs not long after. 3. Of Balaam particularly, that would, if he could, have cursed Israel, and was soon after recompensed according to the wickedness of his endeavour (Psa 28:4), for he fell with those that set him on. This was recorded before (Num 31:8), and is here repeated, because the defeating of Balaam's purpose to curse Israel was the turning of that curse into a blessing, and was such an instance of the power and goodness of God as was fit to be had in everlasting remembrance. See Mic 6:5. Secondly, Within the lot of this tribe was that Mount Pisgah from the top of which Moses took his view of the earthly Canaan and his flight to the heavenly. And not far off thence Elijah was when he was fetched up to heaven in a chariot of fire. The separation of this tribe from the rest, by the river Jordan, was that which Deborah lamented; and the preference they gave to their private interests above the public was what she censured, Jdg 5:15, Jdg 5:16. In this tribe lay Heshbon and Sibmah, famed for their fruitful fields and vineyards. See Isa 16:8, Isa 16:9; Jer 48:32. This tribe, with that of Gad, was sorely shaken by Hazael king of Syria (Kg2 10:33), and afterwards dislodged and carried into captivity, twenty years before the general captivity of the ten tribes by the king of Assyria, Ch1 5:26.
[2.]The lot of the tribe of Gad, Jos 13:24-28. This lay north of Reuben's lot; the country of Gilead lay in this tribe, so famous for its balm that it is thought strange indeed if there be no balm in Gilead, and the cities of Jabesh-Gilead and Ramoth-Gilead which we often read of in scripture. Succoth and Penuel, which we read of in the story of Gideon, were in this tribe; and that forest which is called the wood of Ephraim (from the slaughter Jephthah made there of the Ephraimites), in which Absalom's rebellious army was beaten, while his father David lay at Mahanaim, one of the frontier-cities of this tribe, Jos 13:26. Sharon, famous for roses, was in this tribe. And within the limits of this tribe lived those Gadarenes that loved their swine better than their Saviour, fitter to be called Girgashites than Israelites.
[3.]The lot of the half-tribe of Manasseh, Jos 13:29-31. Bashan, the kingdom of Og, was in this allotment, famous for the best timber, witness the oaks of Bashan - and the best breed of cattle, witness the bulls and rams of Bashan. This tribe lay north of Gad, reached to Mount Hermon, and had in it part of Gilead. Mispeh was in this half-tribe, and Jephthah was one of its ornaments; so was Elijah, for in this tribe was Thisbe, whence he is called the Tishbite; and Jair was another. In the edge of the tribe stood Chorazin, honoured with Christ's wondrous works, but ruined by his righteous woe for not improving them.
[4.]Twice in this chapter it is taken notice of that to the tribe of Levi Moses gave no inheritance (Jos 13:14, Jos 13:33), for so God had appointed, Num 18:20. If they had been appointed to a lot entire by themselves, Moses would have served them first, not because it was his own tribe, but because it was God's; but they must be provided for in another manner; their habitations must be scattered in all the tribes, and their maintenance brought out of all the tribes, and God himself was the portion both of their inheritance and of their cup, Deu 10:9; Deu 18:2.
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Summary
Joshua 13:10 precisely delineates a significant portion of the territory already conquered by Moses on the east side of the Jordan River, specifically identifying the former kingdom of Sihon, king of the Amorites. This verse pinpoints Heshbon as Sihon's capital and defines the eastern boundary of this land as reaching "unto the border of the children of Ammon." It serves as a concise geographical and historical summary, setting the stage for the subsequent division of land west of the Jordan by highlighting the foundational victories already achieved through divine intervention and faithfulness to God's covenant promises.
Context
Literary Context
Joshua 13 marks a pivotal transition in the book, shifting focus from the major military campaigns of conquest in Canaan (chapters 1-12) to the detailed division of the land among the Israelite tribes. Before detailing the territories yet to be conquered and distributed west of the Jordan, verses 8-12 serve as a crucial recapitulation. This section summarizes the land already subdued by Moses on the east side of the Jordan River and outlines the inheritance of the tribes of Reuben, Gad, and the half-tribe of Manasseh. Joshua 13:10 is embedded within this summary, precisely defining a key portion of the Transjordanian conquest, providing a complete picture of Israel's initial territorial possessions before the focus shifts entirely to Joshua's role in the western allotments. This careful accounting underscores the meticulous fulfillment of God's promises and the orderly nature of Israel's inheritance.
Historical & Cultural Context
The conquest of Sihon's kingdom was a pivotal event in Israel's wilderness journey, occurring shortly before their entry into Canaan. Sihon, an Amorite king, ruled from Heshbon, a strategically vital city controlling major trade routes in Transjordan. The Amorites were a powerful Semitic people group, often depicted as formidable adversaries in biblical narratives. Israel's encounter with Sihon, detailed in Numbers 21:21-35, saw Sihon refuse passage to Israel and engage them in battle, leading to his decisive defeat. This victory was not merely a military triumph but a divinely ordained act, demonstrating God's power and faithfulness to His covenant promises. The "children of Ammon" (Ammonites) were a neighboring people, descendants of Lot, whose territory bordered Sihon's kingdom to the east, establishing a clear geographical marker for the extent of Israel's new possession.
Key Themes
Joshua 13:10 contributes significantly to several overarching themes in the book of Joshua and the broader Pentateuch. Firstly, it underscores the theme of Divine Fulfillment of Promise. The possession of Sihon's land is a tangible demonstration of God's faithfulness to His covenant with Abraham, Isaac, and Jacob, promising them the land (e.g., Genesis 12:7). Secondly, it highlights God's Sovereignty in Conquest. The defeat of a powerful king like Sihon, as recounted in Numbers 21, was not by Israel's might alone but by divine intervention, emphasizing that God fought for His people. Thirdly, the meticulous geographical detail, including the mention of Heshbon and the border with Ammon, reinforces the theme of Orderly Allotment and Inheritance. It illustrates God's precise and intentional planning for the settlement of His people, ensuring that each tribe received its designated portion, even those who chose to settle east of the Jordan, as detailed in Numbers 32.
Exposition and Analysis
Key Word Analysis
This refers to the Amoritish king whose territory Israel conquered on the east side of the Jordan. His name, derived from a root meaning "tempestuous," aptly describes his defiant posture against Israel and his subsequent swift and decisive defeat. Sihon's overthrow, detailed in Numbers 21, was a foundational victory that demonstrated God's power to clear the way for His people's inheritance and served as a powerful reminder of divine judgment against those who oppose His purposes.
Identified as Sihon's capital city, Heshbon was a strategically vital location in Transjordan. Its capture signified the complete collapse of Sihon's kingdom and the full extent of Israel's dominion over this region. The mention of Heshbon grounds the biblical narrative in a specific, historically verifiable geographical reality, underscoring the tangible nature of the land God was giving to Israel.
A prominent Canaanitish tribe, often depicted as formidable and idolatrous, inhabiting both the highlands of Canaan and parts of Transjordan. Their name, possibly meaning "mountaineer," suggests their strength and prominence. The defeat of Amorite kings like Sihon and Og was a direct fulfillment of God's promise to dispossess the wicked inhabitants of the land, making way for Israel's settlement and demonstrating God's righteous judgment against the pervasive sin of these nations.
Verse Breakdown
"And all the cities of Sihon king of the Amorites"
This opening phrase emphasizes the comprehensive nature of the conquest. It was not merely a single battle or the capture of one city, but the entire urban network and territory under Sihon's dominion that came under Israelite control. This highlights the totality of God's deliverance and the extensive realization of the promised land, demonstrating that God's provision was complete and far-reaching.
"which reigned in Heshbon"
This clause specifies Sihon's capital, Heshbon, a strategically important city. Mentioning the capital reinforces the significance of the victory, as capturing the capital typically signifies the collapse of the entire kingdom. It grounds the historical event in a specific, recognizable, and historically significant location, underscoring the historical veracity and the strategic importance of this conquest.
"unto the border of the children of Ammon;"
This clause defines the easternmost extent of Sihon's former kingdom, now Israel's possession. The Ammonites were a distinct people group, descendants of Lot, and their border served as a clear, recognized geographical marker. This detail underscores the precise and defined nature of the land inheritance given to Israel, demonstrating God's orderly and meticulous provision and the clear boundaries of their new territory.
Literary Devices
The verse primarily employs Topographical Detail and Historical Allusion. The precise naming of "Sihon king of the Amorites," "Heshbon," and "the border of the children of Ammon" grounds the narrative firmly in a recognizable historical and geographical reality. This meticulous detail serves to validate the divine promises of land and demonstrate their concrete fulfillment, emphasizing the tangible and real nature of God's work. The mention of Sihon and Heshbon acts as a powerful Historical Allusion, recalling the significant and divinely empowered victory over this formidable king recounted in Numbers 21. This allusion not only provides essential context but also implicitly celebrates God's past faithfulness and power, reinforcing the theme that the land was conquered not by Israel's might but by divine intervention. The verse's concise nature also functions as a form of Summary, efficiently encapsulating a major past conquest within the broader narrative of land distribution, providing a necessary historical backdrop for the subsequent chapters.
Theological and Thematic Connections
Joshua 13:10 serves as a powerful testament to God's unwavering faithfulness and His sovereign control over history and geography. It is a concise reminder of the foundational victories achieved by Israel under Moses, specifically the defeat of Sihon, which paved the way for the larger conquest of Canaan. This verse underscores that the land inheritance was not merely a human endeavor but a divine gift, meticulously planned and executed by God. It connects the present division of land under Joshua to the past fulfillment of God's promises, demonstrating a continuous thread of divine provision and covenant keeping throughout Israel's journey. The specific mention of boundaries and cities emphasizes God's precision in fulfilling His word, leaving no doubt about the reality and extent of the promised inheritance. This historical detail reinforces the theological truth that God is faithful to His word across generations, ensuring His purposes are brought to fruition.
Reflection and Application
Joshua 13:10, though seemingly a dry geographical detail, is rich with spiritual significance for believers today. It reminds us that God is a God of promise and fulfillment. Just as He meticulously planned and executed the inheritance for Israel, securing victories like the defeat of Sihon, so too does He work providentially in the lives of His people. This verse encourages us to reflect on God's past faithfulness, both in the grand narrative of salvation history and in our personal journeys. Remembering how God has delivered, provided, and guided us in the past can strengthen our faith to face current challenges and future uncertainties. It cultivates a trust that the Lord who fulfilled His promises to Israel is the same God who is with us, working all things according to His perfect and precise plan. Our confidence is not in our own strength or strategies, but in the unfailing character of God, who always keeps His word, ensuring that His purposes for us will ultimately prevail.
Questions for Reflection
FAQ
Why is the conquest of Sihon mentioned again here, so long after it happened?
The repeated mention of Sihon's conquest in Joshua 13:10 serves several crucial purposes within the narrative of Joshua. Firstly, it provides a comprehensive overview of the land Israel possessed before Joshua began dividing the land west of the Jordan. This chapter marks a significant transition, and it's essential to account for the Transjordanian territories already allotted to Reuben, Gad, and the half-tribe of Manasseh under Moses' leadership (as detailed in Numbers 32). Secondly, it powerfully reinforces the overarching theme of God's faithfulness. The defeat of Sihon was a monumental victory, demonstrating God's power and His unwavering commitment to giving Israel the promised land, even before they crossed into Canaan. By reiterating this, the text reminds the audience that the current land division under Joshua is a continuation of God's long-standing, unwavering promise and His active involvement in their history. It grounds the present actions in past divine triumphs and underscores the completeness and precision of God's work in fulfilling His covenant.
Christ-Centered Fulfillment
While Joshua 13:10 primarily details a historical conquest and geographical boundary, it points to Christ in profound ways through the overarching themes it embodies. The meticulous fulfillment of God's promise to give Israel the land, exemplified by the defeat of Sihon and the precise delineation of his former kingdom, foreshadows the ultimate and perfect fulfillment of God's redemptive promises in Jesus Christ. Just as God cleared the way for Israel's physical inheritance by overcoming formidable enemies like Sihon, so too Christ, the greater Joshua, has conquered the ultimate enemies of sin, death, and the devil, clearing the way for His people to inherit eternal life and a spiritual kingdom. The land of promise, with its defined boundaries and secured possession, serves as a type of the spiritual inheritance believers receive through faith in Christ—an inheritance that is "imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). The victory over Sihon, achieved not by Israel's might but by God's power, points to Christ's decisive victory on the cross, where He disarmed the powers and authorities (Colossians 2:15). Ultimately, the secure possession of the land under Joshua anticipates the secure and eternal rest found in Christ, who is our true "promised land" and the source of our spiritual dwelling, providing a rest that Joshua could not fully give (Hebrews 4:8-10).