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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 15:13–19. His four-level outline is real structure in the source text, so it is rendered as structure.
The historian seems pleased with every occasion to make mention of Caleb and to do him honour, because he had honoured God in following him fully. Observe,
I.The grant Joshua made him of the mountain of Hebron for his inheritance is here repeated (Jos 15:13), and it is said to be given him.
1.According to the commandment of the Lord to Joshua. Though Caleb, in his petition, had made out a very good title to it by promise, yet, because God had ordered Joshua to divide the land by lot, he would not in this one single instance, no, not to gratify his old friend Caleb, do otherwise, without orders from God, whose oracle, it is probable, he consulted upon this occasion. In every doubtful case it is very desirable to know the mind of God, and to see the way of our duty plain.
2.It is said to be a part among the children of Judah; though it was assigned him before the lot of that tribe came up, yet it proved, God so directing the lot, to be in the heart of that tribe, which was graciously ordered in kindness to him, that he might not be as one separated from his brethren and surrounded by those of other tribes.
II.Caleb having obtained this grant, we are told,
1.How he signalized his own valour in the conquest of Hebron (Jos 15:14): He drove thence the three sons of Anak, he and those that he engaged to assist him in this service. This is mentioned here to show that the confidence he had expressed of success in this affair, through the presence of God with him (Jos 14:12), did not deceive him, but the event answered his expectation. It is not said that he slew these giants, but he drove them thence, which intimates that they retired upon his approach and fled before him; the strength and stature of their bodies could not keep up the courage of their minds, but with the countenances of lions they had the hearts of trembling hares. Thus does God often cut off the spirit of princes (Psa 76:12), take away the heart of the chief of the people (Job 12:24), and so shame the confidence of the proud; and thus if we resist the devil, that roaring lion, though he fall not, yet he will flee.
2.How he encouraged the valour of those about him in the conquest of Debir, Jos 15:15, etc. It seems, though Joshua had once made himself master of Debir (Jos 10:39), yet the Canaanites had regained the possession in the absence of the army, so that the work had to be done a second time; and when Caleb had completed the reduction of Hebron, which was for himself and his own family, to show his zeal for the public good, as much as for his own private interest, he pushes on his conquest to Debir, and will not lay down his arms till he sees that city also effectually reduced, which lay but ten miles southward from Hebron, though he had not any particular concern in it, but the reducing of it would be to the general advantage of his tribe. Let us learn hence not to seek and mind our own things only, but to concern and engage ourselves for the welfare of the community we are members of; we are not born for ourselves, nor must we live to ourselves.
(1.)Notice is taken of the name of this city. It had been called Kirjath-sepher, the city of a book, and Kirjath-sannah (Jos 15:49), which some translate the city of learning (so the Septuagint Polis grammaton), whence some conjecture that it had been a university among the Canaanites, like Athens in Greece, in which their youth were educated; or perhaps the books of their chronicles or records, or the antiquities of the nation, were laid up there; and, it may be, this was it that made Caleb so desirous to see Israel master of this city, that they might get acquainted with the ancient learning of the Canaanites.
(2.)The proffer that Caleb made of his daughter, and a good portion with her, to any one that would undertake to reduce that city, and to command the forces that should be employed in that service, Jos 15:16. Thus Saul promised a daughter to him that would kill Goliath (Sa1 17:25), neither of them intending to force his daughter to marry such as she could not love, but both of them presuming upon their daughters' obedience, and submission to their fathers' will, though it might be contrary to their own humour or inclination. Caleb's family was not long honourable and wealthy, but religious; he that himself followed the Lord fully no doubt taught his children to do so, and therefore it could not but be a desirable match to any young gentleman. Caleb, in making the proposal, aims,
[1.]To do service to his country by the reducing of that important place; and,
[2.]To marry a daughter well, to a man of learning, that would have a particular affection for the city of books, and a man of war, that would be likely to serve his country, and do worthily in his generation. Could he but marry his child to a man of such a character, he would think her well bestowed, whether the share in the lot of his tribe were more or less.
(3.)The place was bravely taken by Othniel, a nephew of Caleb, whom probably Caleb had thoughts of when he made the proffer, Jos 15:17. This Othniel, who thus signalized himself when he was young, had long after, in his advanced years, the honour to be both a deliverer and a judge in Israel, the first single person that presided in their affairs after Joshua's death. It is good for those who are setting out in the world to begin betimes with that which is great and good, that, excelling in service when they are young, they may excel in honour when they grow old.
(4.)Hereupon (all parties being agreed) Othniel married his cousin-german Achsah, Caleb's daughter. It is probable that he had a kindness for her before, which put him upon this bold undertaking to obtain her. Love to his country, an ambition of honour, and a desire to find favour with the princes of his people, might not have engaged him in this great action, but his affection for Achsah did. This made it intolerable to him to think that any one should do more to win her favour than he would, and so inspired him with this generous fire. Thus is love strong as death, and jealousy cruel as the grave.
(5.)Because the historian is now upon the dividing of the land, he gives us an account of Achsah's portion, which was in land, as more valuable because enjoyed by virtue of the divine promise, though we may suppose the conquerors of Canaan, who had had the spoil of so many rich cities, were full of money too.
[1.]Some land she obtained by Caleb's free grant, which was allowed while she married within her own tribe and family, as Zelophehad's daughters did. He gave her a south land, Jos 15:19. Land indeed, but a south land, dry, and apt to be parched.
[2.]She obtained more upon her request; she would have had her husband to ask for a field, probably some particular field, or champaign ground, which belonged to Caleb's lot, and joined to that south land which he had settled upon his daughter at marriage. She thought her husband had the best interest in her father, who, no doubt, was extremely pleased with his late glorious achievement, but he thought it was more proper for her to ask, and she would be more likely to prevail; accordingly she did, submitting to her husband's judgment, though contrary to her own; and she managed the undertaking with great address. First, She took the opportunity when her father brought her home to the house of her husband, when the satisfaction of having disposed of his daughter so well would make him think nothing too much to do for her. Secondly, She lighted off her ass, in token of respect and reverence to her father, whom she would honour still, as much as before her marriage. She cried or sighed from off her ass, so the Septuagint and the vulgar Latin read it; she expressed some grief and concern, that she might give her father occasion to ask her what she wanted. Thirdly, She calls it a blessing, because it would add much to the comfort of her settlement; and she was sure that, since she married not only with her father's consent, but in obedience to his command, he would not deny her his blessing. Fourthly, She asks only for the water, without which the ground she had would be of little use either for tillage or pasture, but she means the field in which the springs of water were. The modesty and reasonableness of her quest gave it a great advantage. Earth without water would be like a tree without sap, or the body of an animal without blood; therefore, when God gathered the waters into one place, he wisely and graciously left some in every place, that the earth might be enriched for the service of man. See Psa 104:10, etc. Well, Achsah gained her point; her father gave her what she asked, and perhaps more, for he gave her the upper springs and the nether springs, two fields so called from the springs that were in them, as we commonly distinguish between the higher field and the lower field. Those who understand it but of one field, watered both with the rain of heaven and the springs that issued out of the bowels of the earth, give countenance to the allusion we commonly make to this, when we pray for spiritual and heavenly blessings which relate to our souls as blessings of the upper springs, and those which relate to the body and the life that now is as blessings of the nether springs.
From this story we learn, 1. That it is no breach of the tenth commandment moderately to desire those comforts and conveniences of this life which we see attainable in a fair and regular way. 2. That husbands and wives should mutually advise, and jointly agree, about that which is for the common good of their family; and much more should they concur in asking of their heavenly Father the best blessings, those of the upper springs. 3. That parents must never think that lost which is bestowed upon their children for their real advantage, but must be free in giving them portions as well as maintenance, especially when they are dutiful. Caleb had sons (Ch1 4:15), and yet gave thus liberally to his daughter. Those parents forget themselves and their relation who grudge their children what is convenient for them when they can conveniently part with it.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
First, therefore, let us investigate why Caleb received the capital city, the capital of Anak, the one first called a capital among all the rest in the land of promise. Anak means "vain humility" or "vain reply." Therefore, Caleb received the capital of "vain humility." It is certain that there are two humilities. One is laudable, about which the Savior said, "Learn from me because I am meek and humble in heart; and you will find rest for your souls." And about this humility it is said, "Everyone who humbles himself will be exalted," and elsewhere, "Therefore, be humbled under the almighty hand of God." But there is also another humility, guilty of sins, just as that which Scripture speaks of concerning illicit sexual union: "He humbled her." This is written concerning Ammon, that he "humbled" Tamar his sister. For it is vain humility that sinks down on account of sin. Therefore, Caleb seized or destroyed the capital city of vain humility and destroyed the three sons of Anak, who were sons of vain humility, and, after he had destroyed them, he occupied the city and did the things that are written later.
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Summary
Joshua 15:13 meticulously records the specific, divinely mandated allocation of Hebron to Caleb, the son of Jephunneh, within the broader tribal territory of Judah. This verse highlights the precise fulfillment of a long-standing promise from God to Caleb, granted in recognition of his unwavering faith and wholehearted devotion during the challenging wilderness wanderings. Despite Hebron being the formidable stronghold of the Anakim, a race of giants, Caleb's inheritance of this challenging city powerfully signifies God's absolute faithfulness to His word and the profound reward for steadfast obedience in the face of daunting obstacles.
Context
Literary Context
Joshua 15 commences the detailed account of the land distribution among the tribes of Israel, specifically focusing on the vast and significant territory allotted to the tribe of Judah. This chapter meticulously outlines Judah's extensive boundaries and subsequently lists its numerous cities, emphasizing the systematic fulfillment of God's promise to give the land to His people. Within this comprehensive geographical survey, Joshua 15:13 stands out as a unique, personal grant, interrupting the general tribal allocations to highlight Caleb's special inheritance. This section immediately follows the general description of Judah's northern boundary and precedes the listing of cities within its various regions, underscoring the foundational significance of Caleb's portion within Judah's settlement. The preceding chapter, Joshua 14, explicitly recounts Caleb's direct request for Hebron and Joshua's affirmation of the divine promise, making Joshua 15:13 the direct narrative fulfillment of that earlier commitment.
Historical & Cultural Context
The historical setting for Joshua 15:13 is the period of Israel's conquest and initial settlement of Canaan, following forty years of wilderness wandering. The land was inhabited by various Canaanite peoples, including the formidable Anakim, renowned for their immense stature and strength, who occupied key strongholds like Hebron. Hebron itself held profound historical and cultural significance, known anciently as Kirjath-Arba ("City of Arba") and serving as a revered burial ground for patriarchs such as Abraham, Isaac, and Jacob, as recorded in Genesis 23:2 and Genesis 50:13. The act of granting this particular city to Caleb, a non-Israelite by birth (likely a Kenizzite adopted into Judah), highlights God's inclusive nature and His recognition of individual faithfulness that transcends tribal lines. The conquest of such a city, inhabited by giants, was not a trivial task but a testament to divine empowerment and human courage, consistent with the broader narrative of Israel's divinely assisted victories over superior foes.
Key Themes
Joshua 15:13 powerfully encapsulates several overarching themes prevalent throughout the book of Joshua and the Pentateuch. Foremost is the theme of Divine Promise and Fulfillment, as God's word to Caleb, spoken decades earlier in the wilderness, as detailed in Numbers 14:24, is now meticulously brought to pass. This demonstrates God's unwavering faithfulness to those who trust Him implicitly. Closely related is the theme of Faithfulness Rewarded, where Caleb's wholehearted devotion and courageous trust in God, even when others despaired in Numbers 13:30-33, are honored with a unique and challenging inheritance. The verse also speaks to Conquest and Possession, illustrating the ongoing process of taking the land God had promised, even against formidable inhabitants like the Anakim. Finally, it subtly highlights Obedience in Leadership, as Joshua faithfully executes the "commandment of the LORD" in granting Hebron to Caleb, reinforcing his role as a leader who consistently follows divine directives, a characteristic seen throughout Joshua 11:15.
Exposition and Analysis
Key Word Analysis
While sometimes associated with "dog" (implying devotion), in this context, Caleb signifies a man of unwavering loyalty and wholehearted commitment to the Lord. The granting of Hebron to Caleb is a direct testament to his unique character and singular devotion among his generation, making him a paradigm of faithful obedience. His name is synonymous with steadfast faith in the face of overwhelming odds.
This word, meaning "allotment" or "portion," emphasizes that Caleb's inheritance was a specifically assigned share of the land, not merely a general tribal distribution. It highlights the divine precision and intentionality behind the grant, marking it as a personal and distinct inheritance within Judah's territory.
This term, literally "mouth," refers to the divine utterance or decree. It stresses that Caleb's inheritance was not a human decision or a mere request granted, but a direct, authoritative word from the Lord Himself. This underscores God's sovereignty and His meticulous fulfillment of promises made to His faithful servant.
Derived from a root meaning "seat of association," Hebron was a city of immense historical and spiritual significance. Its mention here, alongside its former name "city of Arba the father of Anak," emphasizes both its ancient patriarchal connections and its formidable status as a stronghold of giants. The conquest and possession of Hebron by Caleb symbolize the overcoming of great obstacles through divine empowerment.
Verse Breakdown
"And unto Caleb the son of Jephunneh he gave a part among the children of Judah"
This clause identifies the specific recipient of the special inheritance, Caleb, and clarifies that his portion was uniquely granted within the broader tribal allotment of Judah. The phrase "he gave" implicitly refers to Joshua, acting as the divinely appointed leader responsible for the distribution of the land, highlighting the personal nature of this particular grant, distinct from the general allocation to the tribe.
"according to the commandment of the LORD to Joshua"
This crucial phrase underscores the divine origin and supreme authority behind the grant. It was not merely Joshua's decision or Caleb's request, but a direct, explicit command from God Himself, conveyed to Joshua. This emphasizes God's ultimate sovereignty over the land and His meticulous fulfillment of promises, reinforcing the overarching theme of divine faithfulness.
"[even] the city of Arba the father of Anak, which [city is] Hebron"
This final clause precisely identifies the specific city granted to Caleb. The parenthetical "[even]" clarifies that "the city of Arba the father of Anak" is synonymous with Hebron. The detailed naming of the city by its former formidable inhabitants (Arba, father of the Anakim) serves to highlight the challenging nature of the inheritance and the magnitude of Caleb's faith and subsequent conquest. Hebron's historical significance as a patriarchal burial site also adds layers of meaning, connecting the promise of land to the covenant made with Abraham.
Literary Devices
Joshua 15:13 employs several significant literary devices to convey its profound message. Fulfillment is paramount, as the narrative explicitly states that the grant was "according to the commandment of the LORD to Joshua," directly linking it to earlier divine promises made to Caleb in the wilderness. This emphasizes God's unwavering faithfulness and the absolute certainty of His word. There is also a strong element of Contrast between Caleb's unwavering faith and the formidable nature of the Anakim, highlighting the power of God working through a faithful individual to overcome seemingly insurmountable obstacles. The specific naming of "Arba the father of Anak" serves as a form of Apposition or Descriptive Epithet, drawing attention to the notorious inhabitants of Hebron and thus magnifying Caleb's courage and God's enabling power in his conquest. The entire passage functions as a Testimony to God's character and His reward for wholehearted devotion.
Theological and Thematic Connections
Joshua 15:13 stands as a powerful testament to God's unwavering faithfulness and His commitment to rewarding those who demonstrate steadfast faith and obedience. Caleb's inheritance of Hebron, a formidable stronghold inhabited by giants, is not merely a geographical allocation but a profound theological statement. It illustrates that God remembers His promises, even decades later, and meticulously brings them to fruition. This act underscores divine sovereignty in the distribution of the Promised Land and highlights the principle that true inheritance is often gained through courageous faith and persistent effort, empowered by God. It serves as an enduring encouragement that God honors and empowers those who, like Caleb, follow Him wholeheartedly, even when the path is challenging and the obstacles seem insurmountable.
Reflection and Application
Joshua 15:13 offers profound and enduring lessons for contemporary believers. Caleb's story powerfully reminds us that God is absolutely faithful to His word, and His promises are certain, even if their fulfillment takes time and requires persistent faith. Just as Caleb, at an advanced age, was still ready to confront giants and claim his promised inheritance, we are called to maintain a spirit of courageous faith and unwavering resolve throughout our lives. This verse encourages us to identify the "giants" in our own lives—whether they be fears, doubts, spiritual strongholds, seemingly impossible circumstances, or deeply ingrained sinful patterns—and to trust that God will equip us to overcome them and fully possess the spiritual inheritance He has prepared for us. It challenges us to live with the same wholehearted devotion as Caleb, knowing that our faithfulness will be honored and empowered by a faithful God, enabling us to walk in the fullness of His promises and experience His victory in every domain.
Questions for Reflection
FAQ
Why was Caleb given a special inheritance, and why Hebron specifically?
Caleb was given a special inheritance because of his exceptional faithfulness and wholehearted devotion to the Lord, demonstrated during the wilderness wanderings. When the twelve spies were sent to scout Canaan, only Caleb and Joshua brought back a positive report, trusting in God's power to conquer the land, even when faced with formidable giants, the Anakim, as recorded in Numbers 13:30-33. As a direct result of his unwavering faith, God promised Caleb that he would enter and possess the land he had walked upon, a promise explicitly stated in Numbers 14:24. Hebron was specifically granted to him because it was the very area he had scouted and desired, despite its being a stronghold of the Anakim. This allocation was a direct fulfillment of God's promise and a profound reward for his unwavering faith and courage in the face of daunting odds.
Christ-Centered Fulfillment
Caleb's inheritance of Hebron, a city once held by formidable giants, serves as a powerful Old Testament type pointing to the greater spiritual inheritance and ultimate victory found in Christ. Just as Caleb's portion was secured by divine promise and his unwavering faith, believers receive an eternal inheritance "in Christ" (Ephesians 1:11), not by their own merit but by the unshakeable promise of God and the perfect faithfulness of Jesus. Christ is the ultimate "faithful one" who perfectly fulfilled the Father's will (Hebrews 3:1-6), securing for us a spiritual "Promised Land" of salvation, peace, and eternal life. We, like Caleb, are called to possess our inheritance by faith, confronting the spiritual "giants" of sin, temptation, and the powers of darkness, not in our own strength but through the indwelling power of Christ who has already triumphed over all principalities and powers on the cross (Colossians 2:15). Our ultimate "Hebron" is the heavenly city, the New Jerusalem, which we inherit through Christ's decisive conquest on the cross, making us co-heirs with Him in glory (Romans 8:17).