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Public-domain commentary
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 13:11 provides a precise geographical enumeration of the land allocated to the half-tribe of Manasseh east of the Jordan River. This verse meticulously outlines the northern and eastern boundaries of their inheritance, encompassing the fertile regions of Gilead and Bashan, the prominent Mount Hermon, and extending to the borders of the Geshurites and Maachathites, reaching as far as Salcah. It stands as a testament to God's unwavering faithfulness in fulfilling His covenant promises to Israel regarding their allotted territory, while subtly highlighting the ongoing challenge and partial obedience in fully possessing the land due to the continued presence of unconquered peoples.
Context
Literary Context
Joshua 13 marks a pivotal transition in the book of Joshua, shifting the narrative focus from the triumphs of conquest (chapters 1-12) to the meticulous and detailed distribution of the Promised Land among the tribes of Israel (chapters 13-21). The Lord commands an aging Joshua to commence this crucial task, even though "very much land still remains to be possessed" (Joshua 13:1). This chapter specifically addresses the territories situated east of the Jordan River, which had already been conquered under Moses' leadership and subsequently allotted to the tribes of Reuben, Gad, and the half-tribe of Manasseh (Numbers 32:33). Within this broader allocation, Joshua 13:11 offers a precise delineation of the northern and eastern reaches of Manasseh's portion, underscoring the meticulous nature of the divine promise and its tangible fulfillment.
Historical & Cultural Context
The setting for this detailed land distribution is the immediate post-conquest period, as Israel transitions from a nomadic, warring people to a settled nation within the land of Canaan. Land ownership held paramount importance in ancient Near Eastern cultures, serving as the foundational basis for identity, economic stability, and social structure. For Israel, the land was not merely property but the physical manifestation of God's covenant with Abraham, Isaac, and Jacob, signifying their unique relationship with Yahweh. The regions mentioned—Gilead and Bashan—were renowned for their exceptional fertility, rich pasturelands, and strategic significance. Mount Hermon, a towering peak, served as an unmistakable natural northern boundary marker. The Geshurites and Maachathites were Aramean peoples, and their mention indicates Israel's proximity to unconquered, non-Israelite populations, a detail that subtly foreshadows the challenges and failures documented later in the book of Judges (Judges 1).
Key Themes
Despite its seemingly dry geographical nature, Joshua 13:11 contributes significantly to several overarching themes found throughout the book of Joshua and the broader biblical narrative. First, it powerfully illustrates Divine Faithfulness and Fulfillment, as the detailed division of land underscores God's unwavering commitment to His ancient promises to Abraham (Genesis 12:7) that his descendants would inherit the land of Canaan. Every boundary listed, including those in this verse, testifies to God's precise and unwavering adherence to His covenant. Second, it highlights Geographical Precision, emphasizing the tangibility and reality of the inheritance; these were not vague promises but real, physical territories with defined borders. Finally, the inclusion of the "border of the Geshurites and Maachathites" subtly introduces the theme of Incomplete Conquest. While their borders are noted, these peoples were not fully dispossessed, a recurring motif that points to Israel's partial obedience and the ongoing challenge of fully taking possession of what God had given, foreshadowing the struggles detailed in Judges 2:1-5.
Exposition and Analysis
Key Word Analysis
This refers to a significant and fertile region located east of the Jordan River. It stretched from the Yarmuk River in the north to the Arnon River in the south and was well-known for its rich pasturelands and forests. This area was primarily settled by the tribes of Gad and the half-tribe of Manasseh, forming a crucial and productive part of Israel's Transjordanian territory.
Properly meaning "a cord (as twisted)," this word by implication refers to a boundary or limit. By extension, it also signifies the territory enclosed within such a boundary. In this context, it precisely defines the demarcation line of Israel's inherited land, specifically where it met the territories of the unconquered Geshurites and Maachathites, highlighting the precise extent of their possession.
This term denotes the inhabitants of Geshur, an Aramean people who resided in a small kingdom situated south of Mount Hermon, near the border of Bashan. Although their territory was technically part of the promised land, they were not fully dispossessed by Israel. Their continued presence, alongside the Maachathites, underscores the limitations of Israel's conquest and their partial obedience to God's command, a recurring theme in the early history of Israel (2 Samuel 3:3).
Verse Breakdown
"And Gilead,"
This initial phrase identifies the general region of Gilead, a substantial and productive area east of the Jordan, as forming the southern portion of the half-tribe of Manasseh's inheritance. It signifies the inclusion of this fertile territory in their allotted land.
"and the border of the Geshurites and Maachathites,"
This clause specifies the northern boundary of Manasseh's territory. The explicit mention of these unconquered peoples is critical, indicating that Israel's possession extended only up to their established borders, but did not fully encompass or dispossess their lands. This detail underscores the partial nature of Israel's conquest and obedience.
"and all mount Hermon,"
This clause precisely marks the extreme northern geographical limit of the territory. Mount Hermon, a prominent and towering mountain range, served as a clear and unmistakable natural landmark for the northern extent of their inheritance, providing a definitive boundary.
"and all Bashan unto Salcah;"
This final clause delineates the eastern extent of the territory. It encompasses the entire fertile region of Bashan, stretching eastward to the city of Salcah. Salcah, located on the eastern edge of Bashan, served as a significant eastern border marker, indicating the furthest reach of Manasseh's land in that direction.
Literary Devices
Joshua 13:11 primarily employs Cataloging and Geographical Precision. The verse functions as a meticulous list of place names and boundaries, detailing the exact extent of the land allotted to the half-tribe of Manasseh. This Cataloging serves a crucial theological purpose, underscoring the literal and tangible fulfillment of God's promises, transforming abstract divine declarations into concrete, mappable territories. The Geographical Precision is not merely descriptive; it operates as a legal and theological statement, affirming the reality of the inheritance and the exactness of God's provision. Furthermore, the inclusion of the "border of the Geshurites and Maachathites" subtly introduces Foreshadowing. Their continued presence within or adjacent to Israel's designated territory hints at the future challenges Israel would face in fully obeying God's command to dispossess all the inhabitants, a theme that becomes tragically prominent in the book of Judges. The land itself, with its specified boundaries, also carries Symbolism, representing God's faithfulness, the covenant relationship, and the promised inheritance for His people.
Theological and Thematic Connections
This seemingly dry geographical listing in Joshua 13:11 is replete with profound theological significance. It serves as a tangible demonstration of God's unwavering faithfulness to His covenant promises, particularly those made to Abraham regarding the land. The meticulous detail underscores that God's word is not vague or abstract but concrete and precisely fulfilled. The very act of dividing and naming these territories transforms a divine promise into a physical reality for the nation of Israel. However, the verse also carries a subtle but significant theological nuance in its mention of the Geshurites and Maachathites. Their continued presence, even at the border, implicitly highlights Israel's partial obedience and the ongoing spiritual battle to fully possess what God has given. This foreshadows the recurring theme of incomplete conquest and the consequences of compromising with the surrounding cultures, which would plague Israel throughout its history. Thus, the verse simultaneously celebrates God's perfect faithfulness and subtly warns of humanity's imperfect response.
Reflection and Application
Joshua 13:11, though a list of ancient place names, offers profound insights for believers today. The meticulous detail with which God ensured the precise boundaries of Israel's inheritance should instill in us a deep trust in His faithfulness. Just as His ancient promises of land were specific and literally fulfilled, so too are His spiritual promises for us. We can be confident that His word is true, and His plans for our lives, though they may unfold over time and through challenges, are real and tangible. This verse reminds us of our own spiritual inheritance in Christ, which is far greater than any physical land. We are called to "take possession" of this inheritance, which includes not only eternal life but also the spiritual blessings, power, and freedom from sin that are ours in Christ. The subtle note of the Geshurites and Maachathites remaining in their land serves as a gentle yet firm reminder: God often gives us spiritual "territories" to conquer—areas of sin, fear, doubt, or ungodly habits—and we are called to fully possess what He has given, not settling for partial victory or incomplete obedience. Our spiritual growth requires diligent pursuit of all that Christ has secured for us, refusing to allow any "unconquered" areas to remain in our lives.
Questions for Reflection
FAQ
Why is this verse so specific about geography?
The specificity about geography in Joshua 13:11 serves multiple crucial purposes. Theologically, it underscores the literal and tangible fulfillment of God's ancient promises to Abraham, Isaac, and Jacob regarding the land of Canaan. It demonstrates that God's word is not abstract but precise and meticulously carried out. Practically, these detailed geographical descriptions functioned as legal and administrative documents, defining the precise boundaries for each tribe. This prevented disputes over territory and ensured that each tribe knew its rightful inheritance, contributing to the orderly establishment of the nation. The precision also highlights the reality of the divine gift; this was a real land, with real mountains, rivers, and borders, given by a real God.
What is the significance of the Geshurites and Maachathites still being present?
The mention of the Geshurites and Maachathites at the border, implying their continued presence within or adjacent to the promised land, is highly significant. It highlights Israel's incomplete obedience to God's command to utterly dispossess all the inhabitants of the land (e.g., Deuteronomy 7:1-5). This recurring theme throughout Joshua and Judges (e.g., Judges 1:21) demonstrates the consequences of partial obedience. Their continued presence would later become a snare for Israel, leading to intermarriage, idolatry, and a departure from God's ways. Thus, this seemingly minor detail serves as a subtle yet powerful foreshadowing of future struggles and a testament to the dangers of compromising with sin and unbelief.
Christ-Centered Fulfillment
The meticulous division of the land in Joshua 13:11, representing Israel's physical inheritance, finds its ultimate and infinitely greater fulfillment in Jesus Christ. While Israel received a temporal, earthly inheritance, believers in Christ receive an eternal, spiritual inheritance that is imperishable, undefiled, and unfading, kept in heaven for them (1 Peter 1:4). Jesus is the true "Promised Land," the ultimate rest and possession for God's people, into whom we are brought by faith (Hebrews 4:8-10). The incomplete conquest in Joshua, subtly alluded to by the unconquered Geshurites and Maachathites, underscores humanity's inability to fully achieve God's perfect will or secure ultimate victory on its own. This inadequacy points to the necessity of a perfect Deliverer. Jesus, through His perfect obedience, atoning sacrifice, and triumphant resurrection, fully conquers sin, death, and the powers of darkness, securing a complete and eternal inheritance for all who believe (Colossians 2:15). He is the true Joshua, leading His people not into a physical territory, but into the spiritual kingdom of God, where every spiritual blessing in the heavenly places is ours in Him (Ephesians 1:3). The precise boundaries of the land in Joshua foreshadow the precise and perfect plan of salvation orchestrated by Christ, who distributes spiritual gifts and roles within His eternal kingdom, ensuring the full possession of our spiritual blessings in Him (Ephesians 4:7-8).