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Commentary on Joshua 14 verses 6–15
Before the lot was cast into the lap for the determining of the portions of the respective tribes, the particular portion of Caleb was assigned to him. He was now, except Joshua, not only the oldest man in all Israel, but was twenty years older than any of them, for all that were above twenty years old when he was forty were dead in the wilderness; it was fit therefore that this phoenix of his age should have some particular marks of honour put upon him in the dividing of the land. Now,
I. Caleb here presents his petition, or rather makes his demand, to have Hebron given him for a possession (this mountain he calls it, Jos 14:12), and not to have that put into the lot with the other parts of the country. To justify his demand, he shows that God had long since, by Moses, promised him that very mountain; so that God's mind being already made known in this matter it would be a vain and needless thing to consult it any further by casting lots, by which we are to appeal to God in those cases only which cannot otherwise be decided, not in those which, like this, are already determined. Caleb is here called the Kenezite, some think from some remarkable victory obtained by him over the Kenezites, as the Romans gave their great generals titles from the countries they conquered, as Africanus, Germanicus, etc. Observe,
1.To enforce his petition, (1.) He brings the children of Judah, that is, the heads and great men of that tribe, along with him, to present it, who were willing thus to pay their respects to that ornament of their tribe, and to testify their consent that he should be provided for by himself, and that they would not take it as any reflection upon the rest of this tribe. Caleb was the person whom God had chosen out of that tribe to be employed in dividing the land (Num 34:19), and therefore, lest he should seem to improve his authority as a commissioner for his own private advantage and satisfaction, he brings his brethren along with him, and waiving his own power, seems rather to rely upon their interest. (2.) He appeals to Joshua himself concerning the truth of the allegations upon which he grounded his petition: Thou knowest the thing, Jos 14:6. (3.) He makes a very honourable mention of Moses, which he knew would not be at all unpleasing to Joshua: Moses the man of God (Jos 14:6), and the servant of the Lord, Jos 14:7. What Moses said he took as from God himself, because Moses was his mouth and his agent, and therefore he had reason both to desire and expect that it should be made good. What can be more earnestly desired than the tokens of God's favour? And what more confidently expected than the grants of his promise?
2.In his petition he sets forth,
(1.)The testimony of his conscience concerning his integrity in the management of that great affair on which it proved the fare of Israel turned, the spying out of the land. Caleb was one of the twelve that were sent out on that errand (Jos 14:7), and he now reflected upon it with comfort, and mentioned it, not in pride, but as that which, being the consideration of the grant, was necessary to be inserted in the plea, [1.] That he made his report as it was in his heart, that is, he spoke as he thought when he spoke so honourably of the land of Canaan, so confidently of the power of God to put them in possession of it, and so contemptibly of the opposition that the Canaanites, even the Anakim themselves, could make against them, as we find he did, Num 13:30; Num 14:7-9. He did not do it merely to please Moses, or to keep the people quiet, much less from a spirit of contradiction to his fellows, but from a full conviction of the truth of what he said and a firm belief of the divine promise. [2.] That herein he wholly followed the Lord his God, that is, he kept close to his duty, and sincerely aimed at the glory of God in it. He conformed himself to the divine will with an eye to the divine favour. He had obtained this testimony from God himself (Num 14:24), and therefore it was not vain-glory in him to speak of it, any more than it is for those who have God's Spirit witnessing with their spirits that they are the children of God humbly and thankfully to tell others for their encouragement what God has done for their souls. Note, Those that follow God fully when they are young shall have both the credit and comfort of it when they are old, and the reward of it for ever in the heavenly Canaan. [3.] That he did this when all his brethren and companions in that service, except Joshua, did otherwise. They made the heart of the people melt (Jos 14:8), and how pernicious the consequences of it were was very well known. It adds much to the praise of following God if we adhere to him when others desert and decline from him. Caleb needed not to mention particularly Joshua's conduct in this matter; it was sufficiently known, and he would not seem to flatter him; it was enough to say (Jos 14:6), Thou knowest what the Lord spoke concerning me and thee.
(2.)The experience he had had of God's goodness to him ever since to this day. Though he had wandered with the rest in the wilderness, and had been kept thirty-eight years out of Canaan as they were, for that sin which he was so far from having a hand in that he had done his utmost to prevent it, yet, instead of complaining of this, he mentioned, to the glory of God, his mercy to him in two things: - [1.] That he was kept alive in the wilderness, not only notwithstanding the common perils and fatigues of that tedious march, but though all that generation of Israelites, except himself and Joshua, were one way or other cut off by death. With what a grateful sense of God's goodness to him does he speak it! (Jos 14:10). Now behold (behold and wonder) the Lord hath kept me alive these forty and five years, thirty-eight years in the wilderness, through the plagues of the desert, and seven years in Canaan through the perils of war! Note, First, While we live, it is God that keeps us alive; by his power he protects us from death, and by his bounty supplies us continually with the supports and comforts of life. He holdeth our soul in life. Secondly, The longer we live the more sensible we should be of God's goodness to us in keeping us alive, his care in prolonging our frail lives, his patience in prolonging our forfeited lives. Has he kept me alive these forty-five years? Is it about that time of life with us? Or is it more? Or is it less? We have reason to say, It is of the Lord's mercies that we are not consumed. How much are we indebted to the favour of God, and what shall we render? Let the life thus kept by the providence of God be devoted to his praise. Thirdly, The death of many others round about us should make us the more thankful to God for sparing us and keeping us alive. Thousands falling on our right hand and our left and yet ourselves spared. These distinguishing favours impose on us strong obligations to singular obedience. [2.] That he was fit for business, now that he was in Canaan. Though eighty-five years old, yet as hearty and lively as when he was forty (Jos 14:11): As my strength was then, so is it now. This was the fruit of the promise, and out-did what was said; for God not only gives what he promises, but he gives more: life by promise shall be life, and health, and strength, and all that which will make the promised life a blessing and comfort. Moses had said in his prayer (Psa 90:10) that at eighty years old even their strength is labour and sorrow, and so it is most commonly. But Caleb was an exception to the rule; his strength at eighty-five was ease and joy: this he got by following the Lord fully. Caleb here takes notice of this to the glory of God, and as an excuse for his asking a portion which he must fetch out of the giants' hands. Let not Joshua tell him he knew not what he asked; could he get the possession of that which he begged for a title to? "Yes," says he, "why not? I am as fit for war now as ever I was."
(3.)The promise Moses had made him in God's name that he should have this mountain, Jos 14:9. This promise is his chief plea, and that on which he relies. As we find it (Num 14:24) it is general, him will I bring into the land whereunto he went, and his seed shall possess it; but it seems it was more particular, and Joshua knew it; both sides understood this mountain for which Caleb was now a suitor to be intended. This was the place from which, more than any other, the spies took their report, for here they met with the sons of Anak (Num 13:22), the sight of whom made such an impression upon them, Jos 14:3. We may suppose that Caleb, observing what stress they laid upon the difficulty of conquering Hebron, a city garrisoned by the giants, and how thence they inferred that the conquest of the whole land was utterly impracticable, in opposition to their suggestions, and to convince the people that he spoke as he thought, bravely desired to have that city which they called invincible assigned to himself for his own portion: "I will undertake to deal with that, and, if I cannot get it for my inheritance, I will be without." "Well," said Moses, "it shall be thy own then, win it and wear it." Such a noble heroic spirit Caleb had, and so desirous was he to inspire his brethren with it, that he chose this place only because it was the most difficult to be conquered. And, to show that his soul did not decay any more than his body, now forty-five years after he adheres to his choice and is still of the same mind.
(4.)The hopes he had of being master of it, though the sons of Anak were in possession of it (Jos 14:12): If the Lord will be with me, then I shall be able to drive them out. The city of Hebron Joshua had already reduced (Jos 10:37), but the mountain which belonged to it, and which was inhabited by the sons of Anak, was yet unconquered; for though the cutting off of the Anakim from Hebron was mentioned Jos 11:21, because the historian would relate all the military actions together, yet it seems it was not conquered till after they had begun to divide the land. Observe, He builds his hopes of driving out the sons of Anak upon the presence of God with him. He does not say, "Because I am now as strong for war as I was at forty, therefore I shall drive them out," depending upon his personal valour; nor does he depend upon his interest in the warlike tribe of Judah, who attended him now in making this address, and no doubt would assist him; nor does he court Joshua's aid, or put it upon that, "If thou wilt be with me I shall gain my point." But, If the Lord will be with me. Here, [1.] He seems to speak doubtfully of God's being with him, not from any distrust of his goodness or faithfulness. He had spoken without the least hesitation of God's presence with Israel in general (Num 14:9); the Lord is with us. But for himself, from a humble sense of his own unworthiness of such a favour, he chooses to express himself thus, If the Lord will be with me. The Chaldee paraphrase reads it, If the Word of the Lord be my helper, that Word which is God, and in the fulness of time was made flesh, and is the captain of our salvation. [2.] But he expresses without the least doubt his assurance that if God were with him he should be able to dispossess the sons of Anak. "If God be with us, If God be for us, who can be against us, so as to prevail?" It is also intimated that if God were not with him, though all the forces of Israel should come in to his assistance, he should not be able to gain his point. Whatever we undertake, God's favourable presence with us is all in all to our success; this therefore we must earnestly pray for, and carefully make sure of, by keeping ourselves in the love of God; and on this we must depend, and from this take our encouragement against the greatest difficulties.
3.Upon the whole matter, Caleb's request is (Jos 14:12), Give me this mountain, (1.) Because it was formerly in God's promise, and he would let Israel know how much he valued the promise, insisting upon this mountain, whereof the Lord spake in that day, as most desirable, though perhaps as good a portion might have fallen to him by lot in common with the rest. Those that live by faith value that which is given by promise far above that which is given by providence only. (2.) Because it was now in the Anakim's possession, and he would let Israel know how little he feared the enemy, and would by his example animate them to push on their conquests. Herein Caleb answered his name, which signifies all heart.
II. Joshua grants his petition (Jos 14:13): Joshua blessed him, commended his bravery, applauded his request, and gave him what he asked. He also prayed for him, and for his good success in his intended undertaking against the sons of Anak. Joshua was both a prince and a prophet, and upon both accounts it was proper for him to give Caleb his blessing, for the less is blessed of the better. Hebron was settled on Caleb and his heirs (Jos 14:14), because he wholly followed the Lord God of Israel. And happy are we if we follow him. Note, Singular piety shall be crowned with singular favours. Now, 1. We are here told what Hebron had been, the city of Arba, a great man among the Anakim (Jos 14:15); we find it called Kirjath-arba (Gen 23:2), as the place where Sarah died. Hereabouts Abraham, Isaac, and Jacob lived most of their time in Canaan, and near to it was the cave of Machpelah, where they were buried, which perhaps had led Caleb hither when he went to spy out the land, and had made him covet this rather than any other part for his inheritance. 2. We are afterwards told what Hebron was. (1.) It was one of the cities belonging to priests (Jos 21:13), and a city of refuge, Jos 20:7. When Caleb had it, he contented himself with the country about it, and cheerfully gave the city to the priests, the Lord's ministers, thinking it could not be better bestowed, no, not upon his own children, nor that it was the less his own for being thus devoted to God. (2.) It was a royal city, and, in the beginning of David's reign, the metropolis of the kingdom of Judah; thither the people resorted to him, and there he reigned seven years. Thus highly was Caleb's city honoured; it is a pity there should have been such a blemish upon his family long after as Nabal was, who was of the house of Caleb, Sa1 25:3. But the best men cannot entail their virtues.
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SUMMARY
Joshua 14:15 serves as a pivotal historical and theological conclusion to the narrative of Caleb's inheritance, revealing Hebron's ancient name, Kirjath-arba, and its association with Arba, a formidable figure among the Anakim. This verse culminates with the profound declaration that the land had finally achieved a state of rest from the major conquest wars, marking a significant transition from widespread military campaigns to the orderly distribution and peaceful settlement of the promised inheritance.
CONTEXT
Literary Context: Joshua 14:15 functions as a concluding statement for the specific account of Caleb's inheritance of Hebron, which commences in Joshua 14:6. The preceding verses meticulously detail Caleb's courageous and faith-filled request for this challenging territory, explicitly mentioning the presence of the Anakim. Joshua's subsequent blessing upon Caleb sets the stage for the fulfillment of God's promise. This verse provides crucial historical etymology for Hebron's former name, Kirjath-arba, thereby reinforcing the formidable nature of the inhabitants Caleb was divinely empowered to dispossess. Following this verse, the book of Joshua transitions from the narratives of conquest and individual land claims to the systematic and detailed distribution of the land among the remaining tribes, making the declaration of "rest from war" a fitting and necessary transition point that signifies a major phase of God's redemptive plan for Israel has been accomplished.
Historical & Cultural Context: Hebron was an exceptionally ancient and strategically significant city in Canaan, predating the Israelite conquest. It held profound importance as a burial place for the patriarchs Abraham, Isaac, and Jacob, as recorded in Genesis 23. Its original name, Kirjath-arba, explicitly links it to Arba, a notable and evidently powerful figure among the Anakim. The Anakim were a pre-Israelite people renowned for their extraordinary stature and strength, often described as giants, whose imposing presence had previously instilled deep fear and doubt among the Israelite spies during their initial reconnaissance of Canaan (Numbers 13:33). The declaration that "the land had rest from war" signifies the successful completion of the major, unified military campaigns under Joshua's leadership. While localized skirmishes and the full dispossessing of all inhabitants would continue for some time, the primary, large-scale phase of conquest was definitively over, allowing for the peaceful and orderly division of the land.
Key Themes: This verse contributes profoundly to several overarching themes central to the book of Joshua and the broader biblical narrative. Firstly, it powerfully underscores the fulfillment of God's promises to Israel, particularly the promise of a land and rest from their enemies (Deuteronomy 12:10, Joshua 21:44). The peace mentioned in the verse is a direct consequence of God's unwavering faithfulness and Israel's obedience. Secondly, it implicitly highlights Caleb's unwavering faith and courage. Despite the formidable reputation of the Anakim, Caleb, trusting implicitly in God's strength and word, specifically requested and received this challenging inheritance, serving as a powerful and enduring example of steadfastness in the face of daunting opposition (Joshua 14:12). Finally, the "rest from war" marks the crucial transition from conquest to inheritance, signifying that the primary objective of taking possession of the land had been achieved, paving the way for the tribes to settle and possess their allotted territories. This "rest" also carries a profound theological resonance, foreshadowing a deeper, spiritual rest promised to God's people, a theme later developed in the New Testament, particularly in Hebrews 4:9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 14:15 employs several potent literary devices to convey its profound meaning and significance. Etiology is prominently featured, as the verse explicitly explains the origin and former name of Hebron (Kirjath-arba), directly linking it to Arba, a "great man among the Anakims." This provides essential historical context and powerfully highlights the formidable nature of the previous inhabitants, emphasizing the magnitude of Israel's conquest. The verse also masterfully utilizes Juxtaposition, placing the mention of the fearsome Anakim and their great leader directly before the declarative statement that "the land had rest from war." This stark contrast dramatically emphasizes the shift from intense, widespread conflict to a divinely granted peace, underscoring God's absolute power to overcome seemingly insurmountable obstacles. Furthermore, the final clause functions as a powerful Summary Statement, serving as a definitive conclusion to a major phase of the conquest narrative and seamlessly transitioning the reader to the subsequent division of the land. This declaration of "rest" also carries a significant degree of Foreshadowing, hinting at the ultimate, spiritual rest that God promises to His people, a theme developed more fully and profoundly in later biblical texts.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 14:15 stands as a profound testament to God's unwavering faithfulness and the ultimate triumph of His covenant promises. The declaration of "rest from war" signifies not merely a cessation of physical conflict, but a divinely ordained peace and security granted to Israel in their promised inheritance. This rest is a direct and undeniable fulfillment of God's word, demonstrating His sovereign power to overcome all opposition, including the formidable Anakim. It reinforces the theological truth that God actively fights for His people and meticulously provides for their well-being, establishing them securely in the land He promised. The verse also implicitly celebrates the extraordinary faith of Caleb, whose courage and steadfast trust in God in facing the Anakim were instrumental in securing this specific piece of the "rest," serving as a model for all who seek to walk in obedience.
REFLECTION AND APPLICATION
Joshua 14:15 offers profound and enduring lessons for contemporary believers. The declaration that "the land had rest from war" powerfully reminds us that God is utterly faithful to bring about His promises, even when the journey is long, arduous, and fraught with seemingly insurmountable challenges, vividly symbolized by the Anakim. Just as Israel experienced a period of peace and security after their major battles, we too can find spiritual rest and profound peace in Christ after navigating the struggles and "wars" of life. This rest is not the absence of all future conflict, nor a guarantee of an easy life, but a settled peace rooted in the unwavering assurance of God's sovereignty and His ultimate victory over all that opposes us. Caleb's example, though not explicitly detailed within this single verse, forms its immediate and powerful context; his unwavering faith in God's ability to overcome the giants of Hebron serves as a powerful model for us. We are called to face our own "giants"—whether they are fears, temptations, difficult circumstances, or spiritual adversaries—with similar courage, trusting implicitly that God will fight for us and lead us into His promised rest and spiritual inheritance. The peace described here is a tangible foretaste of the deeper, eternal peace available to those who fully trust and obey God, allowing Him to bring order, tranquility, and divine purpose into their lives.
Questions for Reflection
FAQ
What is the significance of Hebron being called Kirjath-arba?
Answer: The name Kirjath-arba ("City of Arba") is profoundly significant because it connects Hebron to Arba, explicitly identified as "a great man among the Anakims." This historical detail highlights the formidable nature of the pre-Israelite inhabitants and the immense challenge that Caleb, by faith, chose to confront and overcome. It underscores that the Israelites were not conquering empty land but dispossessing powerful, established peoples, making their victory and subsequent "rest" a clear demonstration of God's power and faithfulness in fulfilling His covenant promises.
Does "the land had rest from war" mean all fighting stopped completely?
Answer: No, it does not mean that all fighting ceased entirely. The phrase "rest from war" in Joshua 14:15 and elsewhere in Joshua (e.g., Joshua 11:23) refers to the end of the major, unified, large-scale military campaigns led by Joshua. While the primary phase of conquest was complete, localized conflicts and the dispossessing of remaining pockets of resistance continued for some time (e.g., Joshua 15:63, Judges 1). This "rest" signifies a strategic peace that allowed for the orderly distribution of the land among the tribes and the beginning of their settlement, a divinely granted period of consolidation.
Why is Caleb's inheritance of Hebron, mentioned just before this verse, so important?
Answer: Caleb's inheritance of Hebron is profoundly important because it exemplifies unwavering faith and courageous obedience in the face of daunting challenges. Forty-five years prior, when the other spies trembled at the sight of the Anakim, Caleb alone, along with Joshua, believed God could give them the land (Numbers 13:30). At 85 years old, Caleb still possessed the strength and unyielding faith to claim the very territory inhabited by these "giants" (Joshua 14:12). His successful conquest of Hebron, a place so strongly associated with the fearsome Anakim, serves as a powerful testament to God honoring steadfast faith and fulfilling His promises to those who trust Him fully, regardless of the obstacles.
CHRIST-CENTERED FULFILLMENT
Joshua 14:15, with its declaration that "the land had rest from war," powerfully foreshadows the ultimate and eternal rest and peace found in Jesus Christ. Just as Israel, after a period of intense warfare, entered into a promised land of rest, humanity, after centuries of spiritual warfare against sin, death, and the powers of darkness, finds true and lasting rest in Christ alone. The formidable Anakim, representing overwhelming obstacles and spiritual adversaries, are a type of the spiritual enemies—sin, Satan, and death—that Christ decisively conquered on the cross (Colossians 2:15). He is our true Joshua, the Captain of our salvation, leading us into a spiritual inheritance far greater than any earthly territory. The "rest" provided by Christ is not merely a cessation of conflict, but a profound peace of soul, a liberation from the crushing burden of sin, and the promise of eternal security in His presence (Matthew 11:28). The Sabbath rest spoken of in Hebrews 4:1-11 finds its complete and glorious fulfillment in Him, inviting all believers into a perpetual state of peace, confidence, and communion rooted in His finished work. Ultimately, the "rest from war" in Canaan points to the new heavens and new earth, where all tears will be wiped away, and there will be no more death, mourning, crying, or pain, for the former things will have passed away in Christ (Revelation 21:4).