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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 13:31 meticulously details the specific territorial inheritance granted to a significant portion of the half-tribe of Manasseh, particularly the descendants of Machir, Manasseh's firstborn son. This allotment encompassed "half Gilead" along with the strategically important cities of Ashtaroth and Edrei, all of which were formerly integral parts of the formidable kingdom of Og in Bashan. The verse underscores the precise fulfillment of God's promise to Israel regarding the land, even down to the allocation for specific clans within the larger tribal structure, solidifying their possession of conquered territories east of the Jordan River and demonstrating divine faithfulness in the minutiae of His covenant.
Context
Literary Context
Joshua chapter 13 marks a pivotal transition in the book, shifting the narrative focus from the grand campaigns of conquest (chapters 1-12) to the meticulous, divinely ordered process of land distribution (chapters 13-21). Despite the Lord's declaration that "there remains yet very much land to be possessed" in Joshua 13:1, He commands Joshua to commence the division, emphasizing that the fulfillment of His promise is underway. This particular chapter focuses on the territories east of the Jordan River, which Moses had already allocated to the tribes of Reuben, Gad, and the half-tribe of Manasseh before his death, as detailed in Numbers 32. Joshua 13:31 specifically clarifies the precise boundaries and key cities designated for the Machirite clan of Manasseh, distinguishing their portion from that of the other half of Manasseh, who would receive land west of the Jordan later in the narrative of Joshua 17. This detailed accounting underscores the divine order, precision, and unwavering commitment in fulfilling the covenant promises.
Historical & Cultural Context
The land described in Joshua 13:31 was part of Bashan, a fertile, strategically vital, and well-watered region east of the Jordan River. This area was previously under the dominion of Og, the Amorite king of Bashan, a formidable ruler renowned for his giant stature and formidable power, whose iron bedstead was a testament to his might, as recorded in Deuteronomy 3:11. Israel's decisive victory over Og at Edrei, recounted in Numbers 21:33-35, was a monumental triumph that secured this territory for the Israelites. The cities of Ashtaroth and Edrei were significant administrative, economic, and often religious centers within Og's kingdom, and their inclusion in Israel's inheritance signified a complete displacement of the former pagan authority. Culturally, the meticulous division of land by families and clans (like the children of Machir) was crucial for establishing identity, social structure, economic stability, and legal rights within ancient Israel, reflecting the patriarchal and tribal organization of their society and ensuring each family received its divinely appointed share.
Key Themes
This verse, embedded within the land distribution narrative, powerfully illustrates several core themes foundational to the book of Joshua and Israel's identity. Firstly, it highlights the Fulfillment of God's Promise, demonstrating God's unwavering faithfulness to His covenant oath made to Abraham and his descendants to give them the land, a promise reiterated throughout the Pentateuch, such as in Genesis 12:7. Secondly, the meticulous detail of the allocation underscores Divine Sovereignty and Order, revealing God's precise hand in orchestrating every aspect of Israel's inheritance, down to specific cities and clans, ensuring justice and equity. Thirdly, it emphasizes Inheritance and Possession, marking the transition from a divine promise to a tangible, physical reality for the tribes. This act of receiving and settling in the promised land is a foundational concept throughout the book of Joshua, signifying rest from their wanderings. Lastly, the mention of "cities of the kingdom of Og in Bashan" serves as a powerful reminder of the preceding Conquest and Settlement, affirming that the Israelites were now settling in lands they had fought for and won by God's miraculous power, not by their own strength or righteousness, as emphasized in Deuteronomy 9:4-5.
Exposition and Analysis
Key Word Analysis
From חָצָה; the half or middle; half, middle, mid(-night), midst, part, two parts. This term precisely defines the portion of Gilead allocated and the specific division within the Machirite descendants. It emphasizes the meticulous nature of the land distribution, ensuring equitable and distinct territories for the various tribal and clan groupings, reflecting a divine order in the allocation of resources.
Plural of עַשְׁתְּרָה; Ashtaroth, the name of a Sidonian deity, and of a place East of the Jordan; Asharoth, Astaroth. This city, named after a prominent Canaanite fertility goddess, was a significant stronghold in Og's kingdom. Its inclusion in Israel's inheritance signifies not only territorial conquest but also the spiritual displacement of pagan worship and the establishment of Yahweh's dominion over formerly idolatrous lands.
From מָכַר; salesman; Makir, an Israelite. As the firstborn son of Manasseh, Machir's descendants were a prominent and powerful clan within the half-tribe of Manasseh. Their specific mention highlights their significant role in the Transjordan conquest and settlement, underscoring the genealogical precision in the allocation of tribal inheritances and the fulfillment of promises to specific family lines.
Verse Breakdown
"And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan,"
This opening clause precisely delineates the geographical extent and key urban centers of the inheritance. "Half Gilead" indicates a specific division of this large, fertile region, distinguishing it from other parts of Gilead allocated to other tribes. Ashtaroth and Edrei are specified as major cities, emphasizing their strategic and historical importance as former strongholds of King Og, whose formidable kingdom in Bashan was decisively conquered by Israel. This detail reinforces the tangible reality of Israel's possession of formerly hostile and pagan territory.
"[were pertaining] unto the children of Machir the son of Manasseh,"
This phrase clearly identifies the specific recipients of this land. It clarifies that this particular portion of the half-tribe of Manasseh's inheritance was designated for the descendants of Machir, Manasseh's eldest son. This highlights the genealogical basis of the land distribution, ensuring that each family and clan received its rightful share according to their lineage, reinforcing the patriarchal and tribal structure of ancient Israelite society.
"[even] to the one half of the children of Machir by their families."
This final clause further refines the allocation, emphasizing that this land was given to one half of the Machirites, organized by their family units. This distinction is crucial because it accounts for the fact that the tribe of Manasseh was indeed divided, with one half settling east of the Jordan and the other half settling west. This precise demarcation ensures an equitable and orderly distribution based on their internal family structures, demonstrating the meticulous nature of God's provision and the careful administration of the land.
Literary Devices
The verse employs several significant literary devices that contribute to its profound message. Topographical Detail is paramount, as the verse functions as a precise geographical and genealogical register, meticulously listing specific regions ("half Gilead," "Bashan") and cities ("Ashtaroth," "Edrei"). This careful naming lends an air of historical veracity and divine precision to the narrative of land distribution, emphasizing the tangible fulfillment of God's promises. Historical Allusion is powerfully evident in the phrase "cities of the kingdom of Og in Bashan," which immediately recalls the momentous and miraculous victory over King Og, a pivotal event in Israel's journey from slavery to settlement. This brief phrase serves as a potent reminder of God's past faithfulness, strength in battle, and His ability to overcome formidable enemies on behalf of His people. Furthermore, the Repetition of "half" (implied in "half Gilead" and explicit in "one half of the children of Machir") emphasizes the unique division of the Manasseh tribe, a distinctive feature of their inheritance that required careful demarcation. This careful accounting underscores the orderly and purposeful nature of God's provision for His people, ensuring every family received its designated portion.
Theological and Thematic Connections
Joshua 13:31, while seemingly a dry list of places and people, is deeply imbued with theological significance. It stands as a tangible testament to God's unwavering faithfulness to His covenant promises, specifically the promise of land to Abraham's descendants. The meticulous detail in the allocation, even down to specific clans and former enemy strongholds, underscores God's sovereignty and His ability to bring His plans to fruition with precision and power. This verse is not merely about real estate; it's about divine ownership, the fulfillment of prophecy, and the establishment of Israel's identity as a people dwelling in God's promised inheritance. It demonstrates that God's blessings are concrete and specific, transforming a nomadic people into a settled nation with a divinely appointed homeland, secured through His might. The conquest of Og's kingdom and the subsequent inheritance of his cities serve as a powerful reminder that God clears the way for His people to possess what He has promised, even overcoming seemingly insurmountable obstacles.
Reflection and Application
This verse, though rooted in ancient geography and tribal allocations, offers profound principles for contemporary believers. Just as God meticulously delineated the land for each tribe, even specifying the portion for the Machirites, He has specific and detailed plans for our lives and a precise spiritual inheritance for us in Christ. We are called to trust in His sovereign provision and to actively "possess" the spiritual blessings and callings He has given us, rather than passively waiting for them to materialize. The fact that this land was once the formidable kingdom of Og reminds us that God often grants us victory and blessing in areas where there were once strongholds of opposition, whether spiritual, emotional, or relational. Our inheritance in Christ includes authority to overcome such strongholds, transforming former battlegrounds into places of peace and flourishing. This also calls us to faithful stewardship of the spiritual gifts, resources, and opportunities God has entrusted to us, managing them wisely for His glory and the advancement of His kingdom, recognizing that our ultimate inheritance is not a place, but a relationship with Him.
Questions for Reflection
FAQ
Why was the tribe of Manasseh divided, with half settling east and half west of the Jordan?
The division of Manasseh, along with Reuben and Gad, was a unique arrangement that arose from their request to Moses. As recounted in Numbers 32, these tribes possessed large numbers of livestock and saw the rich pastures of Gilead and Bashan (east of the Jordan) as ideal for their flocks. They requested this land as their inheritance, promising in return to participate fully in the conquest of the land west of the Jordan alongside their brethren, ensuring tribal unity in the broader mission. Moses granted their request, with the understanding that they would fulfill their military obligations. Joshua 13:31 specifically details the Machirite clan's portion, which was part of this eastern inheritance, highlighting their prominence in settling this region. This division allowed for strategic occupation of both sides of the Jordan, catering to the specific needs and strengths of these tribes while maintaining tribal unity and fulfilling the broader divine mandate for the land's possession.
Christ-Centered Fulfillment
The detailed land distribution in Joshua 13:31, though seemingly a historical account of ancient real estate, powerfully foreshadows the spiritual inheritance believers receive in Christ. Just as the Israelites were given a tangible land to possess, a place of rest and blessing after their wilderness wanderings and battles, so too are believers granted an eternal, spiritual inheritance through their union with Jesus. Christ is the ultimate fulfillment of God's promises, not merely providing a physical land, but ushering in a new covenant where the "land" is the very presence and kingdom of God. Our true rest is found not in a geographical location, but in Him, as the author of Hebrews reminds us that "there remains therefore a rest for the people of God" in Hebrews 4:9. Through His atoning work, Jesus has conquered the ultimate enemies—sin, death, and the powers of darkness—just as Og's formidable kingdom was conquered, thereby securing for us an "inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven" as described in 1 Peter 1:4. Our identity is no longer defined by a tribal land claim, but by our adoption as children of God, co-heirs with Christ, who has "blessed us with all spiritual blessings in heavenly places in Christ" according to Ephesians 1:3. Thus, Joshua 13:31 points beyond a physical inheritance to the glorious, eternal inheritance we possess in Christ, the true Lamb of God who leads us into ultimate rest and everlasting life.