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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 13:29 meticulously records the specific allocation of territory to the half-tribe of Manasseh in the Transjordanian region, emphasizing that this inheritance was granted directly by Moses. This verse underscores the precise fulfillment of God's covenant promises to Israel, demonstrating divine faithfulness and the orderly distribution of the land according to tribal families, even for those who settled east of the Jordan River before the main conquest of Canaan.
Context
Literary Context
Joshua 13 marks a significant transition in the book of Joshua. Following the major military campaigns of conquest described in chapters 1-12, this chapter initiates the detailed account of the land's distribution among the tribes of Israel. It serves as a meticulous record of God's faithfulness in fulfilling His promise to give Israel the land. Specifically, Joshua 13:8-33 focuses on the allocation of territories east of the Jordan River (Transjordan), which had been conquered under Moses' leadership. This section precedes the more extensive division of land west of the Jordan under Joshua's direct supervision, highlighting the continuity of God's plan and the administrative precision involved in settling the Promised Land. The verse, therefore, is not merely a geographical detail but a profound theological statement about divine promise-keeping.
Historical & Cultural Context
The allocation of land was central to ancient Israelite identity and the fulfillment of the Abrahamic covenant. Land ownership was not merely economic but deeply theological, representing God's gift and the basis of their national existence. The Transjordanian tribes (Reuben, Gad, and the half-tribe of Manasseh) had requested this territory earlier, as detailed in Numbers 32 and Deuteronomy 3:12-17. Moses granted their request on the condition that they would assist the other tribes in conquering the land west of the Jordan River before settling permanently. This historical arrangement, confirmed by Moses, underscores the unity of the twelve tribes despite their geographical separation and the importance of fulfilling their covenant obligations. The mention of distribution "by their families" reflects the patriarchal structure of Israelite society, where land was inherited through family lines, ensuring the perpetuation of tribal identity and economic stability.
Key Themes
Joshua 13:29 contributes to several overarching themes within the book of Joshua and the Pentateuch. Firstly, it powerfully illustrates Divine Faithfulness and Promise Fulfillment. The meticulous distribution of land, including the Transjordanian territories, is a direct fulfillment of God's ancient promises to Abraham (e.g., Genesis 12:7) and subsequent generations. Secondly, the verse highlights Orderly Distribution and Divine Providence. The precise naming of the tribe and the emphasis on distribution "by their families" (Hebrew: lemishpechotam) underscore the meticulous, divinely guided, and structured process of land allocation, reflecting God's sovereign hand in every detail of Israel's establishment. Thirdly, it reaffirms Moses' Enduring Legacy. The explicit statement that "Moses gave" this inheritance reinforces his pivotal role as God's chosen leader in bringing Israel to the borders of the promised land and initiating its settlement, even though he himself did not enter Canaan (as seen in Deuteronomy 34:4). This continuity emphasizes that God's plan transcends any single human leader.
Exposition and Analysis
Key Word Analysis
This primitive root (H5414) signifies a direct act of bestowal with wide application. In Joshua 13:29, it highlights Moses' authoritative role as God's appointed mediator in distributing the land. It denotes a formal, divinely sanctioned act of granting, emphasizing the legitimacy and divine backing of the land allocation, particularly for territories assigned prior to Joshua's direct leadership in Canaan. This is not merely a transfer but a deliberate, purposeful act of provision.
Derived from the root meaning "to divide," this term (H2677) precisely indicates a segment or portion of a whole. Its use here underscores the unique arrangement for the tribe of Manasseh, whose territory was split across the Jordan River. This division was a specific, deliberate choice made under Moses' leadership, reflecting a precise and measured allocation rather than a general tribal grant, distinguishing this half from its counterpart.
This word (H4940) refers to a circle of relatives, a clan, or a subdivision within a tribe. The phrase "by their families" is crucial, emphasizing that the land was not merely given to the half-tribe as a collective, undifferentiated unit, but was meticulously apportioned among its constituent family units. This detail highlights the patriarchal and ordered structure of Israelite society and ensures that the inheritance was secured for individual households and their descendants, reflecting God's commitment to the well-being and stability of each lineage.
Verse Breakdown
"And Moses gave [inheritance] unto the half tribe of Manasseh:"
This clause explicitly identifies the benefactor (Moses) and the recipient (the half-tribe of Manasseh). The act of "giving" is authoritative and carries the weight of divine sanction, as Moses acted under God's direct instruction. The term "inheritance" (implied by the context and the Hebrew naḥălāh) signifies a permanent, divinely appointed possession, not merely a temporary allocation. This half-tribe was distinct from the other half that settled west of the Jordan, necessitating a clear demarcation of their territory.
"and [this] was [the possession] of the half tribe of the children of Manasseh by their families."
This second clause confirms and reiterates the nature of the allocation. The repetition of "half tribe of Manasseh" emphasizes clarity and precision in the record. The phrase "by their families" (Hebrew: lemishpechotam) is crucial, indicating that the land was not given as a general tribal block but was meticulously divided among the individual family units within that half-tribe. This detail reinforces the orderly and equitable nature of the distribution, ensuring that each household received its rightful, permanent portion according to its lineage.
Literary Devices
The verse employs several significant literary devices. Repetition is evident in the repeated mention of "the half tribe of Manasseh," which serves to emphasize the specific recipient and reinforce the meticulous nature of the record-keeping. This repetition ensures clarity and leaves no ambiguity regarding the designated beneficiaries. Emphasis is achieved through the explicit naming of Moses as the one who "gave" the inheritance, highlighting his authoritative role in the initial stages of land distribution. This serves to connect the current reality of the land's possession back to the foundational leadership of Moses and the divine commands he received. Furthermore, the verse utilizes Legal/Administrative Language, characteristic of the entire land distribution section in Joshua. Terms like "inheritance," "possession," and "by their families" reflect the precise and formal nature of the land allocation, akin to a legal deed or a census record. This precise language underscores the divine order and the permanent, covenantal basis of Israel's claim to the land.
Theological and Thematic Connections
Joshua 13:29, though seemingly a dry administrative detail, profoundly illustrates God's unwavering faithfulness to His covenant promises. The meticulous division of the land, down to individual families, demonstrates God's sovereign care and precision in fulfilling His word. It reminds us that God's promises are not vague generalities but specific, tangible realities that He brings to pass with perfect order. This verse underscores the truth that God is a God of order, not chaos, and that His plans for His people are detailed and purposeful. The concept of "inheritance" here is deeply theological, representing God's gracious provision and the secure future He establishes for His people, rooted in His unchangeable character.
Reflection and Application
Joshua 13:29, despite its administrative nature, offers profound spiritual lessons for contemporary believers. It serves as a powerful reminder of God's meticulous faithfulness in fulfilling His promises. Just as He ensured every family within the half-tribe of Manasseh received its designated, permanent inheritance, we can trust in His unwavering commitment to provide for our needs and to fulfill His spiritual promises to us. This verse encourages us to live with confidence in God's sovereign plan, knowing that He is faithful to His word and brings His purposes to pass with perfect order and precision. It prompts us to consider our own spiritual inheritance in Christ—a far greater and more enduring possession than any physical land—and to rest in the security of God's provision for our eternal future. It also challenges us to live orderly lives, reflecting the divine precision seen in God's dealings with Israel, trusting that He orchestrates even the seemingly minor details of our lives for His glory and our good.
Questions for Reflection
FAQ
Why was Manasseh divided into two half-tribes, one east and one west of the Jordan?
The division of the tribe of Manasseh into two half-tribes was a unique arrangement stemming from their request, along with Reuben and Gad, to settle in the fertile Transjordanian region. As recorded in Numbers 32, these tribes possessed large herds and found the pastures east of the Jordan suitable. Moses granted their request on the condition that their fighting men would cross the Jordan and assist the other tribes in conquering Canaan before returning to their inheritance. This division effectively doubled Manasseh's territorial reach, though it also posed challenges for tribal unity and identity, as seen in later biblical history. The half-tribe mentioned in Joshua 13:29 is specifically the one that settled east of the Jordan.
What is the significance of Moses giving the inheritance, rather than Joshua?
The explicit mention that "Moses gave" this inheritance in Joshua 13:29 is highly significant. It underscores the continuity of God's plan and leadership. While Joshua was God's chosen leader for the conquest and primary distribution of land west of the Jordan, Moses had already, under divine instruction, allocated the Transjordanian territories to Reuben, Gad, and the half-tribe of Manasseh before his death (as detailed in Deuteronomy 3:12-17). This detail in Joshua 13 serves to legitimize these earlier allocations and integrate them seamlessly into the broader narrative of God's fulfillment of His covenant promises to Israel, demonstrating that the entire process was divinely orchestrated from beginning to end.
Christ-Centered Fulfillment
The meticulous allocation of land to the half-tribe of Manasseh by Moses, as recorded in Joshua 13:29, foreshadows the ultimate and perfect inheritance provided through Jesus Christ. Just as the physical land was a tangible fulfillment of God's covenant promises to Israel, Christ Himself is the supreme fulfillment of all God's promises, becoming our spiritual inheritance. The Old Testament concept of naḥălāh (inheritance) finds its truest and most enduring reality in Christ, who is not merely a portion of land but the fullness of God's blessing. Through His death and resurrection, Jesus has secured for believers an eternal inheritance that is "imperishable, undefiled, and unfading, kept in heaven" (1 Peter 1:4). We, as believers, are "heirs of God and fellow heirs with Christ" (Romans 8:17), receiving not a geographical territory but a spiritual kingdom and eternal life. This spiritual inheritance, unlike the physical land, cannot be lost or taken away, and it transcends all earthly boundaries, uniting believers from every tribe and nation into one family in Christ (Ephesians 1:11-14). Thus, the precise administrative detail of Joshua 13:29 points beyond itself to the glorious, Christ-centered reality of our secure and eternal possession in Him.