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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 13:17 meticulously records key cities allocated to the tribe of Reuben within their designated inheritance east of the Jordan River. This verse, part of a comprehensive administrative record of land distribution, specifically names Heshbon, Dibon, Bamothbaal, and Bethbaalmeon, underscoring the precise fulfillment of God's covenant promises to Israel regarding their territorial possession. It highlights the detailed nature of divine provision while subtly revealing the spiritual landscape of the newly acquired land, marked by former pagan strongholds.
Context
Literary Context
Joshua chapter 13 marks a pivotal shift in the book, transitioning from the accounts of Israel's military conquests (chapters 1-12) to the meticulous division of the land among the twelve tribes (chapters 13-21). While the major campaigns west of the Jordan were largely concluded, the territory east of the Jordan had been conquered earlier under Moses' leadership, as detailed in Numbers 21:21-35. Joshua 13:8-14 provides an overarching summary of the Transjordanian territories allotted to the tribes of Reuben, Gad, and the half-tribe of Manasseh. Verses 15-23 then delve into the specific boundaries and cities comprising the inheritance of the tribe of Reuben, with verse 17 offering a precise enumeration of significant urban centers within their allocated plain. This detailed record emphasizes the divine order, the fulfillment of God's promises, and the orderly establishment of Israel within the Promised Land.
Historical & Cultural Context
The cities enumerated in Joshua 13:17 were situated in the Transjordan region, an area historically inhabited by various peoples, notably the Amorites. Heshbon, in particular, held immense strategic importance as the former capital of Sihon, the Amorite king, whose defeat by Israel under Moses was a decisive victory that secured their initial claim to this eastern territory. This event is a cornerstone of Israel's early history in the wilderness, establishing their military prowess and God's favor. The inclusion of place names such as Bamothbaal and Bethbaalmeon is profoundly culturally significant. The term "Baal" refers to the chief Canaanite deity, widely worshipped as a god of fertility, rain, and storms. These names explicitly indicate that these locations were prominent centers of pagan worship and idolatry prior to the Israelite conquest. Their presence within Israel's inheritance underscores the spiritual challenges and temptations that the Israelites would inevitably encounter as they settled the land, highlighting the ongoing tension between Yahweh worship and the pervasive polytheism of the region.
Key Themes
Joshua 13:17, though a seemingly straightforward list, contributes significantly to several overarching theological themes woven throughout the book of Joshua and the broader Pentateuch. Foremost is the theme of God's Faithfulness and Covenant Fulfillment. The precise enumeration of these cities serves as tangible, irrefutable evidence that God is meticulously bringing to pass His ancient promises to Abraham, Isaac, and Jacob to grant their descendants a specific land (e.g., Genesis 12:7). This verse also highlights the theme of Divine Provision and Inheritance, emphasizing that the land is not merely seized by military might but divinely apportioned as a gift. Furthermore, the explicit mention of cities bearing the name "Baal" subtly but powerfully introduces the theme of Spiritual Warfare and the Challenge of Idolatry. While the land is a divine gift, it is not pristine; it is permeated with the remnants of pagan worship. This foreshadows Israel's ongoing and often tragic struggle with syncretism and apostasy throughout their history, a struggle vividly portrayed in books like Judges and 1 Kings.
Exposition and Analysis
Key Word Analysis
A prominent city located east of the Jordan River, formerly serving as the capital of Sihon, the Amorite king. Its capture by Moses and the Israelites was a crucial victory, securing their initial territorial claims in Transjordan. Its inclusion in Reuben's inheritance signifies the consolidation of this conquered territory into the promised land.
This term refers to fortified settlements or towns, indicating not just isolated points but established communities within the designated territory. The phrase "all her cities" implies that the surrounding dependent towns and villages associated with Heshbon were also part of Reuben's inheritance, emphasizing the comprehensive nature of the land distribution.
This word denotes a level or flat elevated plateau, specifically referring to the fertile plains of Moab in the Transjordan region. This geographical descriptor is significant as it characterizes the specific type of terrain allocated to the tribe of Reuben, distinguishing it from more mountainous or rugged areas. It suggests a region well-suited for agriculture and pasturage, aligning with the pastoral inclinations of Reuben and Gad (Numbers 32:1-5).
Verse Breakdown
"Heshbon, and all her cities that [are] in the plain;"
This initial clause establishes Heshbon as the primary and most significant city within this portion of Reuben's inheritance, indicating that its surrounding towns and settlements located in the fertile plateau region were also included. Heshbon's strategic importance as a former Amorite capital underscores the military and political significance of this acquisition for Israel, marking a decisive step in their territorial establishment.
"Dibon, and Bamothbaal, and Bethbaalmeon,"
This segment lists additional specific cities within the territory allotted to the tribe of Reuben. Dibon was another notable city in the plain, also mentioned in connection with Reuben and Gad's request for land (Numbers 32:3). Bamothbaal, meaning "high places of Baal," and Bethbaalmeon, meaning "house of Baal of Meon," are particularly significant due to their names. These names explicitly link the locations to the worship of the Canaanite deity Baal, highlighting that Israel was taking possession of areas deeply entrenched in pagan religious practices and serving as centers of idolatry.
Literary Devices
The primary literary device employed in Joshua 13:17 is Enumeration, as the verse provides a precise and detailed list of cities. This meticulous listing serves to emphasize the thoroughness of the land division, the exact fulfillment of God's promises, and the divine order underlying the inheritance process. Complementing enumeration is Toponymy, the study of place names, which is profoundly significant here. The names "Bamothbaal" and "Bethbaalmeon" are not merely geographical markers but carry immense cultural and theological weight, directly indicating former centers of Baal worship. This strategic use of toponymy functions as a subtle yet potent Foreshadowing of the spiritual challenges and temptations that Israel would inevitably face in their new land. The very names of their inherited cities implicitly warn of the pervasive influence of idolatry that would later plague the nation's history, setting the stage for the ongoing struggle between Yahweh worship and pagan practices.
Theological and Thematic Connections
Joshua 13:17, despite its seemingly administrative nature, serves as a powerful testament to God's unwavering faithfulness and the meticulous precision of His covenant fulfillment. It underscores that God's promises are not vague generalities but precise, tangible realities, brought to pass with divine exactitude. The land, with its specific cities and geographical features, is presented as a direct, tangible inheritance from the Lord, fulfilling the ancient pledge made to Abraham (e.g., Genesis 15:18-21). However, the inclusion of cities bearing the name "Baal" also serves as a stark and sobering reminder that even God's blessings come with responsibilities and challenges. Israel was inheriting a land steeped in idolatry, necessitating constant vigilance against spiritual compromise and an unwavering commitment to radical monotheism. This profound tension between divine provision and human responsibility to remain faithful is a recurring and central theme throughout Israel's history, particularly in the period of the Judges and the monarchy.
Reflection and Application
Joshua 13:17 invites us to deeply reflect on the nature of God's promises and the spiritual inheritance we receive as His people today. Just as God meticulously fulfilled His promise of land to Israel, He faithfully provides for His people across generations, offering a spiritual inheritance in Christ that is infinitely richer and more enduring than any earthly territory. This divine provision, however, does not remove us from the world's spiritual realities. Like ancient Israel, we too inhabit a world permeated by influences contrary to God's will—modern "Baals" in the form of materialism, self-worship, fleeting pleasures, and seductive ideologies. This verse serves as a profound call to spiritual discernment and vigilance, reminding us that while our ultimate inheritance is secure in Christ, we must actively guard our hearts against compromise and remain wholeheartedly devoted to the one true God. Our spiritual journey involves not only receiving God's abundant blessings but also actively dispossessing the "idols" within our own lives and cultures, ensuring that our "territory"—our hearts, minds, and actions—is truly consecrated to Him.
Questions for Reflection
FAQ
Why are these specific cities listed, and what is their significance beyond mere geography?
The listing of specific cities like Heshbon, Dibon, Bamothbaal, and Bethbaalmeon in Joshua 13:17 serves multiple profound purposes beyond simple geographical identification. Firstly, it underscores the meticulous fulfillment of God's covenant promises to Israel, demonstrating that the land inheritance was precise, divinely ordained, and not haphazard. This detail reinforces God's reliability. Secondly, it highlights the crucial historical context of the conquest; Heshbon, for instance, was a major Amorite capital decisively defeated by Moses, signifying a key victory that secured this Transjordan territory for Israel (as seen in Numbers 21:21-35). Thirdly, and perhaps most profoundly, the names "Bamothbaal" (high places of Baal) and "Bethbaalmeon" (house of Baal of Meon) are culturally and theologically significant. They explicitly reveal that these were former centers of pagan worship, specifically of the Canaanite deity Baal. Their presence within Israel's inheritance serves as a stark reminder of the spiritual challenges and temptations to idolatry that the Israelites would continually face in the Promised Land, foreshadowing the pervasive struggles chronicled throughout books like Judges and 1 Kings. Thus, the list is not merely a topographical map but a powerful theological statement about divine faithfulness, human responsibility, and the spiritual landscape of the inheritance.
Christ-Centered Fulfillment
While Joshua 13:17 meticulously details a physical land inheritance, it profoundly foreshadows the spiritual inheritance and new covenant realities found in Jesus Christ. The precise and divinely orchestrated division of land by God to His people Israel prefigures the immeasurable spiritual blessings and the eternal "inheritance" that believers receive in Christ, which are far richer and more enduring than any earthly territory (as eloquently described in Ephesians 1:3 and Colossians 1:12). Just as Israel entered a land previously occupied by pagan strongholds like those dedicated to Baal, believers in Christ are called to live in a world still under the pervasive sway of spiritual darkness and idolatrous influences. Yet, through Christ, they are empowered to overcome these influences and wage spiritual warfare (see Ephesians 6:12). The ultimate fulfillment of the promise of rest and inheritance is not found in an earthly territory, but in Christ Himself, who leads His people into a spiritual rest and a heavenly city (as anticipated in Hebrews 4:9-10 and Hebrews 11:10). The conquest of the land by Joshua, the earthly leader, points to Christ, the greater Joshua, who has definitively conquered sin, death, and all spiritual enemies, securing for His people an eternal inheritance and a place in the new heavens and new earth where righteousness dwells, forever free from the "Baals" and idolatries of this fallen world (Revelation 21:1-4).