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Commentary on Joshua 15 verses 13–19
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.
But who are those sons of vain humility whom Caleb drove out? First Sheshai, which is interpreted "outside me," that is, "outside the holy," because the son of vain humility is outside the holy, and indeed outside God. And another is Ahiman, which means "my brother outside counsel" just as if we said, "brother without counsel." For it is certain all brothers who are born from vain humility are outside counsel. Third is Talmai, which means "precipice" or "suspension." This indicates that there is nothing stable in him, but all things are unsettled and rushing headlong into great danger.
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 15:14 records Caleb's decisive act of conquest within the territory allotted to the tribe of Judah, specifically his personal expulsion of the three most prominent Anakim—Sheshai, Ahiman, and Talmai—from Hebron. This pivotal moment not only fulfills a divine promise made to Caleb decades earlier due to his unwavering faith but also powerfully exemplifies the necessary active engagement in driving out formidable obstacles to fully possess God's promised inheritance, serving as a model for Israel's complete occupation of Canaan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Repetition by stating "the three sons of Anak" and then clarifying "the children of Anak." This repetition serves to emphasize the identity and formidable nature of the adversaries, underscoring the significance of Caleb's victory over such renowned opponents. The specific naming of Sheshai, Ahiman, and Talmai utilizes Specificity to ground the narrative in concrete detail, making the conquest more vivid and impressive. This act of naming also functions as a form of Trophy Naming, marking the vanquished foes and celebrating the victor's achievement. Furthermore, Caleb's action serves as a powerful Symbolism of faith overcoming fear, as he triumphs over the very kind of giants that had previously paralyzed an entire generation of Israelites with dread, thereby validating God's promises and demonstrating His empowering presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Caleb's conquest of the Anakim in Joshua 15:14 is a profound testament to God's faithfulness and the power of unwavering faith. It illustrates that divine promises, though sometimes delayed, are always fulfilled, and that God empowers His servants to overcome even the most daunting obstacles. This act serves as a microcosm of Israel's larger mission to possess the land, demonstrating that active, faith-filled obedience is required to inherit God's blessings. It underscores the principle that God often works through human agency, equipping those who trust Him to accomplish what seems impossible. Caleb's story is a timeless reminder that God honors steadfast faith and provides the strength to conquer the "giants" in our lives, whether physical or spiritual, enabling us to step fully into His intended inheritance.
REFLECTION AND APPLICATION
Caleb's story in Joshua 15:14 resonates deeply with believers today, offering powerful encouragement for navigating life's challenges. Just as Caleb faced literal giants in the Anakim, we too encounter "giants" in our spiritual journeys—whether they manifest as overwhelming fears, deeply entrenched sinful habits, seemingly insurmountable obstacles in our callings, or spiritual opposition. Caleb's unwavering faith, even in old age, reminds us that God's promises are timeless and His power is not diminished by our circumstances or perceived limitations. His example calls us to active, persistent faith, to "drive out" the spiritual giants that hinder our full inheritance in Christ, trusting that God will equip and empower us for every battle. It's a call to courageously step into the promises of God, knowing that He fights alongside us and that His strength is made perfect in our weakness, enabling us to live fully into the abundant life He offers.
Questions for Reflection
FAQ
Who were the Anakim, and why were they so significant?
Answer: The Anakim were a pre-Israelite people group renowned for their immense stature and formidable strength, often described as giants. They were descendants of Anak, and their presence in Canaan, particularly in strategic strongholds like Hebron, struck fear into the hearts of the Israelite spies (as recounted in Numbers 13:33). Their significance lies in their representation of the greatest human obstacle to Israel's conquest of the Promised Land. Caleb's victory over them, therefore, symbolizes God's power to enable His people to overcome the most daunting and terrifying challenges, demonstrating that God's promises are greater than any human obstacle.
Why is Caleb specifically mentioned as driving out the Anakim, rather than the entire tribe of Judah?
Answer: Caleb is highlighted because Hebron, where the Anakim resided, was his specific inheritance, promised to him by Moses due to his unwavering faith and singular devotion to the Lord (as detailed in Numbers 14:24 and Joshua 14:6-9). His personal conquest demonstrates the direct fulfillment of this divine promise to an individual and serves as a powerful example of individual faith and obedience. While the tribe of Judah would have been involved in the broader conquest, the narrative emphasizes Caleb's personal leadership, resolve, and God-given strength in taking possession of his promised territory, setting a precedent for the rest of Israel to emulate his courageous and faithful actions.
CHRIST-CENTERED FULFILLMENT
Caleb's conquest of the Anakim in Joshua 15:14 serves as a powerful Old Testament foreshadowing of Christ's ultimate victory over the forces of darkness and sin. Just as the Anakim represented formidable, seemingly unconquerable giants that stood in the way of Israel's physical inheritance, so too do sin, death, and the devil stand as the ultimate "giants" preventing humanity from inheriting eternal life and fellowship with God. Caleb, empowered by God, drove out these physical enemies, securing a physical inheritance in the land. Christ, however, through His sacrificial death and glorious resurrection, utterly defeated the spiritual giants of sin, death, and the devil (Colossians 2:15 and Hebrews 2:14-15). He is the true and greater Caleb, who, through His perfect obedience and atoning work, secured for His people a spiritual inheritance "in the heavenly places" (Ephesians 1:3). His victory ensures that believers, though still facing spiritual battles, are already conquerors through Him who loved them (Romans 8:37), having been delivered from the domain of darkness and transferred to the kingdom of His beloved Son (Colossians 1:13). The land inheritance for Israel points to the eternal inheritance secured by the Lamb of God, who takes away the sin of the world, enabling all who believe to enter into His spiritual and eternal rest (Hebrews 4:9-10).