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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 14:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
The historian, having in the foregoing chapter given an account of the disposal of the countries on the other side Jordan, now comes to tell us what they did with the countries in the land of Canaan. They were not conquered to be left desert, a habitation for dragons, and a court for owls, Isa 34:13. No, the Israelites that had hitherto been closely encamped in a body, and the greatest part of them such as never knew any other way of living, must now disperse themselves to replenish these new conquests. It is said of the earth, God created it not in vain; he formed it to be inhabited, Isa 45:18. Canaan would have been subdued in vain if it had not been inhabited. Yet every man might not go and settle where he pleased, but as there seems to have been in the days of Peleg an orderly and regular division of the habitable earth among the sons of Noah (Gen 10:25, Gen 10:32), so there was now such a division of the land of Canaan among the sons of Jacob. God had given Moses directions how this distribution should be made, and those directions are here punctually observed. See Num 26:53, etc.
I.The managers of this great affair were Joshua the chief magistrate, Eleazar the chief priest, and ten princes, one of each of the tribes that were now to have their inheritance, whom God himself had nominated (Num 34:17, etc.) some years before; and, it should seem, they were all now in being, and attended this service, that every tribe, having a representative of its own, might be satisfied that there was fair dealing, and might the more contentedly sit down by its lot.
II.The tribes among whom this dividend was to be made were nine and a half.
1.Not the two and a half that were already seated (Jos 14:3), though perhaps now that they saw what a good land Canaan was, and how effectually it was subdued, they might some of them repent their choice, and wish they had now been to have their lot with their brethren, upon which condition they would gladly have given up what they had on the other side Jordan; but it could not be admitted: they had made their election without power of revocation, and so must their doom be; they themselves have decided it, and they must adhere to their choice.
2.Not the tribe of Levi; this was to be otherwise provided for. God had distinguished them from, and dignified them above, the other tribes, and they must not now mingle themselves with them, nor cast in their lot among them, for this would entangle them in the affairs of this life, which would not consist with a due attendance on their sacred function. But,
3.Joseph made two tribes, Manasseh and Ephraim, pursuant to Jacob's adoption of Joseph's two sons, and so the number of the tribes was kept up to twelve, though Levi was taken out, which is intimated here (Jos 14:4): The children of Joseph were two tribes, therefore they gave no part to Levi, they being twelve without them.
III.The rule by which they went was the lot, Jos 14:2.
The disposal of that is of the Lord, Pro 16:33. It was here used in an affair of weight, and which could not otherwise be accommodated to universal satisfaction, and it was used in a solemn religious manner as an appeal to God, by consent of parties. In dividing by lot,
1.They referred themselves to God, and to his wisdom and sovereignty, believing him fitter to determine for them than they for themselves. Psa 47:4, He shall choose our inheritance for us.
2.They professed a willingness to abide by the determination of it; for every man must take what is his lot, and make the best of it. In allusion to this we are said to obtain an inheritance in Christ (Eph 1:11), eklerothemen - we have obtained it by lot, so the word signified; for it is obtained by a divine designation. Christ, our Joshua, gives eternal life to as many as were given him, Joh 17:2.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
A first and a second distribution of the inheritance is reported. The first is indeed through Moses, but the second, and the more powerful, is depicted as accomplished through Jesus [Joshua]. Across the Jordan, Moses decrees property to the tribe of Reuben and the tribe of Gad and to half the tribe of Manasseh, but all the rest receive their inheritance through Jesus [Joshua]. We have already spoken first about how those who had pleased God through the law do not yet reach those things that have been perfected. They precede in time those who attain to the promises through faith in Jesus but must wait for those coming afterwards who will please God in a different time but by one faith, just as the apostle says, “They might not attain perfection without us.”
Just as those who submit to the law, which is the “shadow” of that true law, diligently serve a “shadow and copy” of “heavenly things,” so those who divide the inheritance of the land in Judea imitate the “copy and shadow” of a heavenly division. Thus truth was in heaven, “but a shadow and copy” of truth was on earth. And as long as this shadow remained on earth, there was an earthly Jerusalem; there was a temple, an altar and a visible worship; there were priests and high priests; and there existed regions and towns of Judea and all these things that are described in this book and are now recited.
The whole account of the land of Judah and of the tribes is typical of the church in heaven. Let us read Joshua, the son of Nun, or the concluding portions of Ezekiel, and we shall see that the historical division of the land as related by the one finds a counterpart in the spiritual and heavenly promises of the other. What is the meaning of the seven and eight steps in the description of the temple? Or again, what significance attaches to the fact that in the Psalter, after being taught the mystic alphabet by the one hundred and eighteenth psalm we arrive by fifteen steps at the point where we can sing: “Behold, now bless the Lord, all you servants of the Lord: you who stand in the house of the Lord, in the courts of the house of our God.” Why did two tribes and a half dwell on the other side of Jordan, a district abounding in cattle, while the remaining nine tribes and a half either drove out the old inhabitants from their possessions or dwelled with them? Why did the tribe of Levi receive no portion in the land but have the Lord for its portion? And how is it that of the priests and Levites, themselves, the high priest alone entered the Holy of Holies where were the cherubim and the mercy seat? Why did the other priests wear linen raiment only, and not have their clothing of wrought gold, blue, scarlet, purple and fine cloth? The priests and Levites of the lower order took care of the oxen and carts; those of the higher order carried the ark of the Lord on their shoulders. If you do away with the gradations of the tabernacle, the temple, the church, if, to use a common military phrase, all upon the right hand are to be “up to the same standard,” bishops are to no purpose, priests in vain, deacons useless. Why do virgins persevere? Widows toil? Why do married women practice continence? Let us all sin, and when once we have repented, we shall be on the same footing as the apostles.
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Summary
Joshua 14:2 precisely details the divinely ordained method for distributing the Promised Land among the remaining Israelite tribes. It emphatically states that the allocation of tribal territories was conducted "by lot," a process explicitly commanded by the LORD through Moses. This verse serves as a foundational declaration, establishing the sacred and impartial principle that would govern the subsequent detailed apportionment of Canaan to the nine and a half tribes, thereby powerfully demonstrating God's sovereign faithfulness in meticulously fulfilling His ancient covenant promises to Israel.
Context
Literary Context
Joshua 14:2 marks a pivotal shift in the narrative of the Book of Joshua. The preceding chapters (1-12) chronicle the successful military campaigns and the initial conquest of Canaan, securing Israel's foothold in the land. Chapter 13 then transitions to the commencement of land distribution, first detailing the territories already allotted to Reuben, Gad, and the half-tribe of Manasseh on the eastern side of the Jordan River. Joshua 14:1-5 introduces the primary phase of land apportionment for the tribes destined for the western side of the Jordan, beginning with Caleb's significant claim. This verse, Joshua 14:2, functions as the overarching principle for this entire process, underscoring its divine origin and method. It sets the stage for the specific tribal boundaries delineated in subsequent chapters, from Joshua 15 through Joshua 19, framing the entire land division as an act of direct obedience to God's precise instructions.
Historical & Cultural Context
The practice of dividing land by lot was not unique to Israel in the ancient Near East; it was a recognized method often employed to ensure impartiality or to discern divine will. However, for Israel, this method transcended mere practicality, becoming a sacred ritual explicitly commanded by God through Moses (e.g., Numbers 26:55-56). It powerfully underscored the theological conviction that the land was God's exclusive gift, and its distribution was under His direct, sovereign supervision, thereby precluding human manipulation, political maneuvering, or tribal disputes. The specific mention of "the nine tribes, and for the half tribe" distinguishes those who were to receive their inheritance west of the Jordan (Judah, Simeon, Benjamin, Dan, Ephraim, Zebulun, Issachar, Asher, Naphtali, and the remaining half of Manasseh) from Reuben, Gad, and the other half of Manasseh, who had already settled on the eastern side, as recorded in Numbers 32:33.
Key Themes
This verse profoundly contributes to several foundational themes evident throughout the Book of Joshua and the broader Pentateuch. Foremost is Divine Sovereignty, as God meticulously orchestrates the fulfillment of His promises, down to the precise allocation of land for each tribe. The method "by lot" highlights that the outcome was not left to human chance or preference but was a direct revelation of God's will, ensuring an impartial and just distribution. This also powerfully underscores the theme of Obedience to God's Word, as Joshua and the Israelites faithfully execute the commands given decades earlier through Moses, embodying the exhortation found in Joshua 1:7. Finally, it stands as a profound demonstration of God's Faithfulness in bringing to fruition His ancient covenant promises to Abraham regarding the land of Canaan, first articulated in Genesis 12:7 and reaffirmed in Genesis 15:18. The tangible division of the land marks the climactic realization of centuries of divine promise.
Exposition and Analysis
Key Word Analysis
This term (H1486, גּוֹרָל) refers to a small object, typically a pebble or stone, cast or shaken in a container to determine an outcome. In ancient Israel, casting lots was not viewed as a game of chance but as a sacred method for discerning God's will and ensuring impartiality, as explicitly stated in Proverbs 16:33. Its use here ensured that the land distribution was perceived as divinely ordained and free from human bias or potential conflict.
The Hebrew word (H5159, נַחֲלָה) signifies a possession, heritage, or allotted portion, carrying a strong connotation of being a permanent, God-given dwelling place passed down through generations. In this context, it emphasizes that the land was not merely conquered territory but a divine gift, a permanent patrimony for the tribes of Israel, fulfilling the covenant promises made to their ancestors.
This verb (H6680, צָוָה) denotes a strong, authoritative instruction, decree, or injunction. Its use here highlights that the method of land distribution was not a human invention or a matter of convenience, but a direct, non-negotiable divine mandate given by God Himself through His chosen mediator, Moses. This underscores the absolute authority and sacred nature of the entire land apportionment process.
Verse Breakdown
"By lot [was] their inheritance"
This foundational phrase establishes the divinely mandated method for the distribution of the land. It signifies that the allocation of tribal territories was not based on human negotiation, military might, or tribal size, but on a sacred process believed to reveal God's specific and impartial will for each portion. This ensured that the outcome was seen as just and divinely approved.
"as the LORD commanded by the hand of Moses"
This crucial clause provides the divine authorization and historical precedent for the "by lot" method. It directly links the current action in Joshua's time to the earlier instructions given by God through Moses, particularly those found in Numbers 26:55-56 and Numbers 33:54. This emphasis highlights Israel's faithful obedience to God's long-standing covenant directives and underscores Moses' indispensable role as the faithful mediator of God's law.
"for the nine tribes, and [for] the half tribe"
This specifies the beneficiaries of this particular phase of land distribution. It clarifies that this process applies to the tribes who had not yet received their inheritance, namely the nine tribes (Judah, Simeon, Benjamin, Dan, Ephraim, Zebulun, Issachar, Asher, Naphtali) and the remaining half of the tribe of Manasseh. This distinguishes them from Reuben, Gad, and the other half of Manasseh, who had already been allotted territory on the east side of the Jordan River, as detailed in Joshua 13:7-8.
Literary Devices
Joshua 14:2 primarily employs Fulfillment Narrative and Emphasis. The verse functions as a direct and explicit fulfillment of previous divine commands given through Moses, particularly in the book of Numbers. By stating "as the LORD commanded by the hand of Moses," the text draws a clear line of continuity from God's initial instructions to their tangible realization in Joshua's time, thereby reinforcing God's unwavering faithfulness and Israel's diligent obedience. There is also a subtle use of Synecdoche in "the nine tribes, and for the half tribe," where a specific numerical grouping of tribes stands for the larger collective of the remaining Israelite community awaiting their land. This concise phrasing efficiently communicates the precise scope of the land division without listing every single tribe, focusing on the collective beneficiaries for whom the distribution is intended. The repeated stress on the divine origin of the command and the method of "lot" serves to emphasize the sacred, impartial, and non-arbitrary nature of the land allocation.
Theological and Thematic Connections
Joshua 14:2 is a profound testament to God's meticulous sovereignty and unwavering faithfulness in fulfilling His covenant promises. It demonstrates unequivocally that the inheritance of the land was not a human achievement or a product of military might, but a divine gift, precisely orchestrated according to God's perfect will. The casting of lots, far from being a random act, was a sacred mechanism through which God's specific design for each tribe's portion was revealed, ensuring justice, preventing human contention, and affirming His direct involvement. This act of land distribution stands as a tangible sign of God's steadfast commitment to His people, bringing to fruition the centuries-old promise made to Abraham. It underscores that God's plans are perfect, His commands are to be obeyed without question, and His promises are always kept with absolute precision.
Reflection and Application
Joshua 14:2 offers enduring and profound lessons for contemporary believers, serving as a powerful reminder that God is intimately involved in the intricate details of our lives, just as He was in the precise allocation of land to Israel. The Israelites' trust in the "lot" as a divine revelation encourages us to cultivate a posture of surrender, yielding our own plans and desires to God's sovereign will, confident that His ways are perfect and His timing is impeccable. In a world that often champions human control, self-determination, and the pursuit of personal ambition, this verse calls us to embrace humility and profound dependence on God, believing that He has a unique "inheritance" or purpose specifically designed for each of us. Our faithful obedience to His revealed commands, even when the path ahead seems unclear or challenging, is paramount, for it is through faithful adherence to His Word that we truly experience the fulfillment of His promises in our lives. The unwavering faithfulness of God to Israel in providing their promised land also serves as a powerful anchor for our hope, assuring us that He will be equally faithful to His promises concerning our spiritual and eternal inheritance in Christ.
Questions for Reflection
FAQ
Why was the land divided "by lot" instead of by other methods?
The division of the land "by lot" was not a random or arbitrary method, but a divinely commanded process intended to ensure absolute impartiality and to reveal God's specific will for each tribe's inheritance. As stated in Proverbs 16:33, "The lot is cast into the lap, but its every decision is from the LORD." This sacred method prevented human favoritism, political maneuvering, or disputes based on tribal strength or influence. It underscored the profound theological truth that the land was a direct gift from God, and its distribution was solely under His sovereign control, making the process sacred and the outcome unquestionable. This command was given to Moses by God much earlier, as recorded in Numbers 26:55-56 and Numbers 33:54.
Which tribes received their inheritance on the east side of the Jordan, and why are they excluded here?
The tribes of Reuben, Gad, and half of the tribe of Manasseh received their inheritance on the east side of the Jordan River. This allocation occurred prior to the main conquest of Canaan, as they requested this territory due to its suitability for their large livestock. Moses granted their request on the condition that their fighting men would cross the Jordan and assist the other tribes in conquering the land (see Numbers 32:1-33). Joshua 14:2 specifically mentions "the nine tribes, and for the half tribe" to clarify that the current land distribution process applies only to those tribes who had not yet received their portion, as their inheritance was to be established within the land of Canaan proper, west of the Jordan. This distinction is also highlighted in Joshua 13:7-8.
Does this verse imply that God predetermines everything in our lives?
Joshua 14:2 strongly emphasizes God's absolute sovereignty and His meticulous involvement in fulfilling His promises and guiding His people. While it doesn't negate human responsibility or free will, it certainly highlights that God has an overarching plan and purpose, and He can and does intervene in specific ways to accomplish His will. For Israel, the land was a specific, tangible promise, and God ensured its distribution was according to His divine design. For believers today, this implies that we can trust God's sovereign hand in our lives, knowing that He works all things for good for those who love Him and are called according to His purpose (Romans 8:28). It encourages us to seek His will and trust His guidance, even when the "lot" of our circumstances seems uncertain, knowing that ultimately, "The steps of a man are established by the LORD, when he delights in his way" (Psalm 37:23).
Christ-Centered Fulfillment
Joshua 14:2, with its profound emphasis on a divinely appointed inheritance distributed "by lot," finds its ultimate and most glorious fulfillment in Jesus Christ. The earthly inheritance of Canaan, though significant and a testament to God's faithfulness, was but a shadow and a type of the eternal and spiritual inheritance secured for believers in Christ. Just as the land was a gift freely given by God, so too is our salvation and eternal life, not earned by human works but received through grace by faith (Ephesians 2:8-9). Christ Himself is our true "lot" or portion, the ultimate fulfillment of all God's promises and the very substance of our inheritance. In Him, we receive an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). The meticulous division of the land by God's precise command foreshadows the perfect and unalterable plan of God for His people, culminating in Christ, who has gone to prepare a place for us, ensuring our heavenly dwelling and eternal security (John 14:2-3). Thus, the earthly inheritance in Joshua points forward to the spiritual inheritance in Christ, where believers are made co-heirs with Him (Romans 8:17), receiving the fullness of God's blessing, the indwelling of the Holy Spirit as a guarantee of our inheritance (Ephesians 1:13-14), and the promise of eternal life in His glorious presence.