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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The princes of Madian: It appears from hence that these were subjects of king Sehon: they are said to have been slain with him, that is, about the same time, but not in the same battle.
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Summary
Joshua 13:21 meticulously recounts the territory east of the Jordan River already secured under Moses' leadership, providing a crucial historical and geographical anchor within the broader narrative of Israel's inheritance of the Promised Land. It specifically details the cities of the plain and the kingdom of Sihon, king of the Amorites, whose capital was Heshbon, along with the Midianite princes (Evi, Rekem, Zur, Hur, and Reba) who were allied with Sihon and decisively defeated. This verse underscores God's unwavering faithfulness in fulfilling His covenant promises through past victories, thereby establishing the divine legitimacy for the subsequent meticulous division of the land among the tribes.
Context
Literary Context
Joshua 13 marks a significant transition in the book, shifting from the intense period of conquest to the detailed, divinely ordained division of the land. Joshua, now "old and advanced in years," receives a direct command from God, acknowledging that "much land remains to be possessed" Joshua 13:1. Despite this remaining task, the chapter immediately pivots to the meticulous allocation of territory. Verse 21 is specifically embedded within the description of the land allotted to the Reubenites, Gadites, and the half-tribe of Manasseh, who had chosen to settle on the east side of the Jordan. This verse serves as a vital historical reference, affirming the legitimacy and divine sanction of their inheritance by recalling the decisive victories achieved under Moses' leadership before Israel even crossed into Canaan proper. It highlights the continuity of God's redemptive plan and His consistent faithfulness across generations of leadership, from Moses to Joshua.
Historical & Cultural Context
The defeat of Sihon, king of the Amorites, and his capital Heshbon, along with his Midianite allies, was a foundational event preceding Israel's entry into the main land of Canaan. The Amorites were a formidable Semitic people who had established powerful kingdoms in the Transjordan region. Sihon's refusal to grant Israel peaceful passage through his territory, as detailed in Numbers 21:21-35, led to a divinely ordained confrontation and his complete defeat. Heshbon was a strategically vital city, controlling key trade routes and access points, making its capture a significant military and political triumph. The mention of the Midianite princes (Evi, Rekem, Zur, Hur, and Reba) as "dukes of Sihon" suggests a political alliance or vassalage, reinforcing the comprehensive nature of God's judgment against those who opposed Israel. This detailed enumeration of names and places was crucial for legal and historical documentation in the ancient Near East, establishing clear boundaries and legitimate claims to conquered territory, a practice common in treaties and land grants of the period.
Key Themes
This verse powerfully contributes to several overarching themes evident throughout Joshua and the broader Pentateuch. Firstly, it reiterates the theme of Divine Fulfillment of Promise, showcasing God's unwavering faithfulness in delivering on His covenant to give Israel the land, a promise first made to Abraham Genesis 12:7. The fact that significant portions of the land were already secured under Moses underscores that God's work precedes and enables human effort, laying the groundwork for future success. Secondly, it emphasizes Historical Continuity and Precedent, reminding the new generation of Israelites under Joshua that the same God who granted victory to Moses against formidable foes would continue to fight for them. This historical precedent served as a powerful source of encouragement and a basis for trust in God's ongoing power and presence, particularly as they faced new challenges. Lastly, the meticulous detail in naming cities, kings, and princes highlights the theme of Divine Order and Administration. The land division was not a vague occupation but a precise, divinely sanctioned inheritance, ensuring each tribe received its designated portion, reflecting God's meticulous care for His people and His orderly establishment of their nation.
Exposition and Analysis
Key Word Analysis
King of the Amorites, whose capital was Heshbon. His name, meaning "tempestuous," reflects his formidable nature. His refusal to allow Israel passage through his territory led to his decisive defeat by Moses, a foundational victory that secured the Transjordan region for the tribes of Reuben, Gad, and half-Manasseh. His defeat became a significant historical marker, often cited in later biblical texts as a testament to God's power and faithfulness (e.g., Psalm 135:11).
A prominent Semitic people group in the ancient Near East, often depicted as formidable inhabitants of Canaan and the Transjordan. The term likely means "mountaineer" or "prominent one," reflecting their strength and widespread presence. Their defeat by Israel, particularly Sihon and Og, represented a significant step in the conquest, demonstrating God's judgment against the wicked nations and His faithfulness to His covenant people.
This term, derived from a root meaning "to pour out" (as in a libation or anointing), refers to a prince or chieftain, often implying one who is "anointed" or established in authority. In this context, it signifies the high-ranking status of the Midianite leaders (Evi, Rekem, Zur, Hur, and Reba) and their political connection to Sihon. Their defeat alongside Sihon underscores the comprehensive nature of the victory and the extent of the judgment against those who opposed Israel.
Verse Breakdown
"And all the cities of the plain, and all the kingdom of Sihon king of the Amorites, which reigned in Heshbon"
This clause precisely defines the geographical and political scope of the conquered territory that forms the subject of this verse. "The cities of the plain" refers to the fertile plateau region east of the Jordan River, specifically within the domain of Sihon. The explicit mention of "Sihon king of the Amorites" and his capital "Heshbon" grounds the historical event in specific, verifiable details, emphasizing the totality of the victory over a significant regional power and establishing a clear boundary for the subsequent land allocation.
"whom Moses smote with the princes of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, [which were] dukes of Sihon, dwelling in the country"
This part attributes the decisive victory directly to Moses, acting as God's chosen instrument, thereby reinforcing the continuity of divine leadership and power from the wilderness generation to the conquest. The enumeration of the five Midianite princes (Evi, Rekem, Zur, Hur, and Reba), explicitly stated as "dukes of Sihon," clarifies their political affiliation and shared fate with Sihon, indicating a coalition that was comprehensively defeated. This detailed account serves to confirm the thoroughness of the conquest and the comprehensive nature of God's judgment against Israel's enemies, linking this specific victory to broader narratives of divine justice and the establishment of Israel's inheritance. The phrase "dwelling in the country" further emphasizes that these leaders, along with Sihon, were deeply entrenched in the land, making their defeat all the more significant.
Literary Devices
Joshua 13:21 primarily employs Enumeration, a literary device where a list of names and places is provided (Sihon, Heshbon, Evi, Rekem, Zur, Hur, Reba; "cities of the plain," "kingdom of Sihon"). This detailed listing serves a crucial purpose: to establish the historical accuracy, legal legitimacy, and comprehensive nature of the land distribution. It functions as a precise record, affirming the boundaries and ownership of the territories already secured. Coupled with enumeration is Historical Recapitulation, as the verse succinctly summarizes a past, pivotal event—Moses' decisive defeat of Sihon and the Midianite princes. This recapitulation serves not only as a factual reminder but also as a theological statement, underscoring God's consistent faithfulness and power demonstrated through past victories, thereby bolstering the faith and confidence of the present generation undertaking the land division. The phrase "whom Moses smote" also subtly utilizes Metonymy, where "Moses" stands for the divine power and authority operating through him, emphasizing that the victory was ultimately God's work accomplished through His chosen leader.
Theological and Thematic Connections
Joshua 13:21 stands as a powerful testament to God's faithfulness and the comprehensive nature of His covenant promises. It serves as a historical anchor, reminding Israel that their present inheritance is rooted in past divine victories. The meticulous recounting of conquered territories and defeated kings underscores that God is sovereign over nations and history, orchestrating events to fulfill His redemptive purposes. This verse highlights that even before the main campaigns under Joshua, God had already secured significant portions of the land, demonstrating His proactive and unfailing provision for His people. It reinforces the theological truth that God's promises are concrete, tangible, and meticulously fulfilled, providing a secure foundation for Israel's identity and future as a divinely established nation.
Reflection and Application
Joshua 13:21, though a historical detail, offers profound insights for contemporary believers. It encourages us to cultivate a posture of remembering God's past faithfulness. Just as the Israelites were reminded of Moses' victories to strengthen their resolve for future challenges, we too are called to recall how God has intervened, provided, and delivered us in our own lives and throughout history. This act of remembrance builds trust and confidence, assuring us that the same God who was faithful in the past remains faithful today and forever. It teaches us to trust in God's meticulous and sovereign plan, even when our "promised land" still has "much land to be possessed." We can rest in the knowledge that God's promises are not vague aspirations but concrete realities that He will bring to fruition, often through human instruments, but always by His divine power. This verse reminds us that our inheritance, both spiritual and temporal, is secured by God's prior work and ongoing provision, prompting us to live in gratitude and confident expectation, knowing that His plans for us are good and will ultimately prevail.
Questions for Reflection
FAQ
Why is it important for Joshua 13:21 to list these specific kings and cities, especially since the defeat of Sihon and the Midianite princes already happened under Moses?
The meticulous listing in Joshua 13:21 serves several critical purposes within the narrative of Israel's inheritance. Firstly, it provides legal and historical validation for the land allotments to the Reubenites, Gadites, and the half-tribe of Manasseh. By explicitly stating that Moses had already conquered this territory, it establishes a clear, undeniable claim for these tribes, preventing future disputes over their designated inheritance. Secondly, it emphasizes divine continuity and faithfulness. It reminds the new generation under Joshua that God's covenant promises are being fulfilled consistently, from Moses' leadership to Joshua's. The victories were not random but part of God's overarching plan to give Israel their inheritance, showcasing His unwavering commitment. Thirdly, it highlights the completeness of the initial conquest east of the Jordan. The detailed enumeration of "all the cities of the plain" and the specific mention of Sihon and his allied Midianite princes underscores that this region was thoroughly subdued, laying a secure foundation for the tribes settling there. This detailed record reinforces the truth that God's work is thorough and precise, ensuring that every aspect of His promise is brought to fruition, as seen in the later summary of God's faithfulness in Joshua 21:43-45.
Christ-Centered Fulfillment
Joshua 13:21, while detailing a historical land conquest, powerfully points forward to the ultimate and spiritual inheritance secured by Christ. The decisive defeat of Sihon and the Midianite princes by Moses, God's chosen leader, foreshadows Christ's even more profound and comprehensive victory over the spiritual enemies of God's people. Just as Moses, a significant type of Christ, led Israel to conquer earthly kingdoms and secure a physical inheritance, so Jesus, our greater Moses (Deuteronomy 18:15), has conquered sin, death, and the demonic powers, securing an eternal and spiritual inheritance for all who believe (Colossians 2:15). The meticulous detail of land allotment in Joshua prefigures the precise and secure spiritual blessings and inheritance we receive in Christ, which are described as "imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). Our "Promised Land" is not merely a geographical location but a spiritual reality in the kingdom of God, fully realized through the atoning work and resurrection of our Lord. The victories under Moses and Joshua, though significant in their time, were but shadows of the ultimate triumph achieved by the Lamb of God, who takes away the sin of the world!, granting us access to the true and everlasting inheritance of salvation and eternal life.