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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 now Caleb went up against that City of Letters and said, “I shall give Achsah my daughter for a wife to whoever demolishes the City of Letters and gains possession of it. And Othniel the son of Kenaz seized it.” Moreover, Othniel, who received the City of Letters, is interpreted “the reply of God.” But “the reply of God” can be said “he to whom God replies,” that is, he to whom God reveals secrets and discloses hidden things. That one, therefore, is the younger brother of Caleb, the one who is able to take the City of Letters of the old covenant, and to demolish the “killing letter.”
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SUMMARY
Joshua 15:17 succinctly records the successful military action of Othniel, son of Kenaz and brother of Caleb, who captured the formidable Canaanite stronghold of Kiriath-sepher (also known as Debir). In fulfillment of Caleb's prior challenge and promise, Othniel was justly rewarded with Caleb's daughter, Achsah, as his wife. This pivotal verse highlights individual valor and integrity within the broader narrative of the tribe of Judah's land inheritance, demonstrating the ongoing process of dispossessing the inhabitants of Canaan and settling the Promised Land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Joshua 15:17 masterfully employs several effective literary devices. Conciseness is strikingly evident in the direct and unadorned statement "took it," which powerfully conveys Othniel's decisive victory without needing elaborate description. This brevity focuses the reader's attention on the action itself and its immediate consequence. Character Introduction is subtly achieved, as Othniel is presented not merely as a minor participant but as a figure of inherent significance through his lineage and his close familial connection to Caleb, thereby laying crucial groundwork for his later prominence in Israel's history. The verse also utilizes Foreshadowing, as Othniel's valor and his association with Caleb prefigure his anointing by the Spirit of the Lord to become Israel's first judge, a deliverer who would save Israel from oppression, as vividly detailed in Judges 3. Finally, the entire passage functions as a Microcosm of the larger conquest narrative, demonstrating how individual acts of courage, faithfulness to promises, and divine enablement collectively contribute to the overall fulfillment of God's covenant promises to Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 15:17, though seemingly a simple record of a military exploit and a marriage, is rich in profound theological implications. It powerfully underscores the divine pattern of human agency working in concert with God's sovereign plan. While Othniel's courage, skill, and initiative are rightly highlighted, his ultimate success in conquering a formidable city points beyond mere human capability to God's enabling power and presence, without which the conquest of Canaan would have been utterly impossible. The verse also speaks volumes about the importance of integrity and covenant faithfulness, exemplified by Caleb's unwavering commitment to his solemn promise, which beautifully reflects God's own immutable faithfulness to His covenant with Israel to give them the land. This act of rewarding valor also illustrates a key biblical principle: God honors those who honor Him and act courageously in faith, demonstrating that obedience and trust lead to divine blessing.
REFLECTION AND APPLICATION
The concise yet impactful account of Othniel's valor and Caleb's unwavering integrity in Joshua 15:17 offers timeless and profound lessons for contemporary believers. Othniel's willingness to step forward and undertake a challenging and dangerous task, even when others might have hesitated, serves as a powerful reminder for us to embrace courage and initiative in the face of daunting circumstances. This principle extends beyond physical battles to encompass spiritual warfare, ethical dilemmas, difficult callings, or seemingly impossible tasks in our lives. We are called to exhibit faith and boldness, trusting that God will equip and empower us for the tasks He sets before us, just as He evidently empowered Othniel. Furthermore, Caleb's unwavering commitment to his promise highlights the critical importance of integrity and truthfulness in our words and actions. In a world often characterized by broken promises, the biblical emphasis on honoring one's word stands as a beacon for building trust, strengthening relationships, and reflecting the very faithfulness of God Himself. Recognizing and justly rewarding merit, as Caleb did, also encourages a healthy culture of excellence, diligence, and accountability within our families, communities, and churches, fostering an environment where faithfulness and courageous effort are celebrated and affirmed.
Questions for Reflection
FAQ
Who was Othniel, and why is his conquest of Kiriath-sepher significant?
Answer: Othniel was the son of Kenaz and the brother (or close kinsman) of Caleb, one of the two faithful spies from the Exodus generation. His conquest of Kiriath-sepher (also known as Debir) was significant for several reasons. Militarily, it was a formidable Canaanite stronghold, and its capture demonstrated Othniel's valor and God's continued assistance in the Israelite conquest of the Promised Land. Theologically, it fulfilled Caleb's challenge and solemn promise, highlighting the importance of integrity and the keeping of vows within Israelite society. Personally, this act served to introduce Othniel as a key figure, foreshadowing his later, more prominent role as the first judge of Israel, empowered by the Spirit of the Lord to deliver the people from oppression, as recorded in Judges 3:9-11. This initial act of valor established his credentials as a capable and divinely favored leader.
What was the cultural significance of Caleb giving his daughter Achsah as a wife to Othniel?
Answer: In ancient Near Eastern cultures, offering a daughter as a reward for a heroic deed, especially in battle, was a highly significant act that served multiple purposes beyond a simple transaction. It was considered a profound honor bestowed upon the conquering hero, publicly acknowledging his bravery, military prowess, and the value of his contribution. For the father, it demonstrated his integrity in fulfilling a solemn vow made before the community. For the daughter, while seemingly a patriarchal arrangement, it often meant marriage into a powerful and respected family, thereby ensuring her security, status, and often, a share in the family's inheritance, as Achsah herself demonstrates in the subsequent verses. In this specific case, it solidified the familial ties between Caleb's influential clan and Othniel, a rising figure, thereby strengthening the lineage and influence within the tribe of Judah. It was a public affirmation of Othniel's worth and his deep integration into Caleb's esteemed family.
CHRIST-CENTERED FULFILLMENT
While Joshua 15:17 describes a specific act of military conquest and a subsequent reward in the Old Testament, it powerfully foreshadows the ultimate conquest and divine reward found in Jesus Christ. Othniel, whose very name means "Force of God" or "God is my strength," conquers a formidable stronghold and receives a bride as his reward. This narrative beautifully mirrors Christ, the true Lion of Judah, whose strength is from God alone, and who came to conquer the ultimate stronghold of sin, death, and the powers of darkness, not through physical warfare but through His sacrificial death and glorious resurrection. The Lamb of God, through His decisive victory on the cross, "took it" – He disarmed the spiritual rulers and authorities, triumphing over them by the cross, making a public spectacle of them (Colossians 2:15). His ultimate reward, as prophesied in Isaiah 53:10-12, is a people for Himself, His church, which the New Testament consistently portrays as the Bride of Christ. Just as Achsah was given to Othniel as a testament to his valor and faithfulness, so too are believers, cleansed and made holy by Christ's redemptive work, presented to Him as His radiant bride, without stain or wrinkle, at His glorious return (Ephesians 5:27). Othniel's act of valor and the subsequent marriage thus serve as a beautiful, albeit imperfect, type of Christ's ultimate victory over evil and His eternal, covenantal union with His redeemed people.