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Commentary on Joshua 13 verses 7–33
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 13:7 presents a pivotal divine directive from God to Joshua, commanding the immediate and systematic division of the Promised Land among the nine and a half tribes of Israel. This instruction is issued despite the incomplete conquest of all Canaanite territories, powerfully underscoring God's unwavering faithfulness to His covenant promises, His sovereign plan for Israel to possess their inheritance, and initiating the critical transition from a period of military campaigns to settled tribal life within their divinely appointed boundaries.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 13:7 employs several significant literary devices that enrich its meaning. The most prominent is Divine Command, as God directly instructs Joshua, highlighting His absolute sovereignty and active involvement in the minute details of Israel's settlement. This command serves as a powerful Turning Point in the narrative arc of Joshua, signaling a decisive shift from the era of large-scale conquest to the administrative phase of land distribution and the establishment of a settled nation. The phrase "for an inheritance" functions as potent Symbolism, where the physical land represents not only God's faithfulness to His covenant promises but also the spiritual blessings and secure provision that come from dwelling in His promised presence. Furthermore, the explicit naming of "the nine tribes, and the half tribe of Manasseh" demonstrates meticulous Precision and divine Order, reflecting God's meticulous nature in fulfilling His plans and establishing the future structure of His chosen people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 13:7 is more than a mere administrative instruction; it is a profound theological statement on God's unwavering faithfulness and the enduring nature of His covenant with Israel. Despite the incomplete conquest and the remaining unconquered territories, God commands the division of the land, demonstrating that His promises are not contingent on human perfection but on His own sovereign will and immutable character. The land, as an "inheritance," symbolizes God's gracious provision, His secure dwelling place for His people, and the tangible fulfillment of His ancient oaths. This act of distribution establishes order, identity, and a sense of belonging for the tribes, grounding them in the physical manifestation of God's covenant. It also highlights the inherent tension between divine gift and human responsibility: the land is freely given, yet it still requires active possession, faithful stewardship, and ongoing obedience to fully realize the blessings. This dynamic powerfully mirrors the Christian experience of salvation as a free gift, yet one that calls for active faith, progressive sanctification, and diligent stewardship of spiritual blessings.
REFLECTION AND APPLICATION
Joshua 13:7 offers profound insights for believers today, serving as a powerful reminder of God's unwavering faithfulness and our ongoing role in possessing the spiritual inheritance He has graciously given us. Just as God commanded the division of the land even when not all enemies were vanquished, we are called to step into God's promises and live out our faith even when circumstances are not perfect, or when we still face "giants" or unconquered areas in our lives. Our spiritual inheritance in Christ—which includes eternal life, forgiveness of sins, profound peace, the indwelling Holy Spirit, and every spiritual blessing in the heavenly places—is a completed gift, yet it requires active engagement, growth, and faithful stewardship. We are to "possess" this inheritance by walking in obedience, growing in spiritual maturity, applying God's truth to our daily lives, and exercising the spiritual gifts He has bestowed upon us. This verse encourages us to trust God's timing and His sovereignty, knowing that He will fulfill His purposes, and to faithfully carry out the tasks He has entrusted to us, whether in our personal lives, our families, or in the corporate life of the church, always seeking to bring order, peace, and honor to His name.
Questions for Reflection
FAQ
Why did God command the land to be divided before the conquest was fully complete?
Answer: God commanded the division of the land even though "there remaineth yet very much land to be possessed" (Joshua 13:1) for several crucial reasons. First, it powerfully underscored God's unwavering faithfulness to His covenant promises, demonstrating that the land was a guaranteed inheritance, not merely a reward contingent upon complete human conquest. This act of faith showed Israel that God would fulfill His word, even if their obedience was imperfect. Second, it provided a clear mandate and strong motivation for the individual tribes to complete the conquest within their own allocated territories. The responsibility for clearing out the remaining Canaanites was decentralized, empowering each tribe to fight for their specific, divinely appointed inheritance. Third, it marked a vital transition from a unified military campaign to the establishment of a settled nation, bringing essential order and structure to the tribes. This act of division, often carried out by lot, also emphasized divine sovereignty in the allocation of the land, reinforcing that the land was a gift from God, not merely a spoil of war.
CHRIST-CENTERED FULFILLMENT
Joshua 13:7, with its emphasis on a promised inheritance and its systematic division among God's people, finds its ultimate and profound fulfillment in Jesus Christ and the spiritual inheritance secured through Him. Just as the physical land of Canaan was a tangible promise and a secure dwelling for ancient Israel, Christ is the spiritual reality and the ultimate fulfillment of all God's promises for believers under the New Covenant. We, as God's redeemed people, receive an "inheritance" that is "imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). This spiritual inheritance is not a physical territory but a share in the very life, blessings, and eternal glory of God, made possible solely through Christ's atoning work on the cross and His resurrection. The division of the land among the tribes foreshadows the diverse spiritual gifts and callings distributed to believers within the body of Christ by the Holy Spirit (Ephesians 4:7), each contributing uniquely to the building up of the whole. Moreover, just as Israel had to actively "possess" their physical land, believers are called to walk in the fullness of their spiritual inheritance, living out the reality of their union with Christ and experiencing the "riches of His glorious inheritance in the saints" (Ephesians 1:18) by faith and obedience. The incomplete conquest in Joshua serves as a poignant reminder that while our salvation and spiritual inheritance are complete in Christ, we are still called to "take every thought captive to obey Christ" (2 Corinthians 10:5) and live out our faith in a world still awaiting its full redemption, trusting in the ultimate victory secured by our Lord Jesus Christ.