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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.
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Summary
Joshua 15:19 narrates the pivotal moment when Achsah, daughter of Caleb, discerningly requests and receives vital water sources from her father, complementing the arid "south land" she had been given as part of her inheritance. This concise yet profound verse powerfully illustrates the importance of specific, faith-filled petition, the generous and comprehensive provision of a loving father, and the critical role of essential resources for flourishing in God's promised land. It stands as a testament to the transformative power of asking wisely and trusting in a benevolent giver's abundance.
Context
Literary Context
This verse is intricately woven into the broader narrative of Israel's settlement in Canaan, specifically within the detailed account of the land division among the tribes, as outlined in Joshua 13-19. Joshua 15 focuses on the inheritance allotted to the tribe of Judah. Immediately preceding this verse, Joshua 15:13-17 recounts Caleb's personal inheritance of Hebron and his challenge to conquer Kirjath-Sepher, offering his daughter Achsah as a bride to the victor. Othniel, Caleb's nephew, successfully captures the city and marries Achsah. The narrative then shifts to Achsah's initiative. Upon receiving her portion of land, which was likely a relatively dry region, Achsah, with remarkable foresight, approaches her father for a more vital resource. Her bold request and Caleb's immediate and abundant fulfillment underscore the practical realities of land stewardship and the personal, familial dynamics within the larger framework of divine land distribution, moving beyond mere geographical allocation to practical provision for life and fruitfulness.
Historical & Cultural Context
The period described in Joshua marks Israel's transition from a nomadic wilderness existence to a settled, agrarian society in Canaan. Land was not merely a commodity but a sacred inheritance, central to Israel's covenant identity and relationship with Yahweh. The "south land" (Hebrew: negev, נֶגֶב) refers to the semi-arid southern region of Judah, a challenging landscape characterized by its dry climate and sparse, seasonal rainfall. In ancient Near Eastern agrarian societies, access to reliable water sources was absolutely paramount for survival, successful cultivation of crops, and the sustenance of livestock. Without dependable springs, a land grant in the Negev would be significantly less productive, if not practically uninhabitable for sustained settlement. While ancient Israel was largely a patriarchal society, Achsah's direct and successful petition to her father is notable. It suggests a degree of agency and respect afforded to her, perhaps due to her discerning character and her father Caleb's prominent status as one of the faithful spies (Numbers 13-14) and a revered leader. Her request demonstrates a deep, practical understanding of the environmental realities of land ownership in that specific geographical context.
Key Themes
Joshua 15:19 powerfully illuminates several enduring themes. Firstly, it highlights the theme of boldness and specificity in petition. Achsah does not passively accept her initial inheritance but identifies a critical need and articulates it clearly and confidently to her father, mirroring the biblical invitation to approach God with specific, faith-filled requests, as articulated by Jesus in Matthew 7:7-8. Secondly, the passage demonstrates divine provision working through human channels and initiative. While God is the ultimate provider of the land and all resources, He often uses human agents and responds to human diligence and prayer. Caleb's generous response reflects God's own character as a benevolent Giver, who delights in providing for His children. Thirdly, the verse underscores the importance of essential resources for flourishing. Water, especially in an arid region, symbolizes life, fruitfulness, and sustainability. Achsah's wisdom in prioritizing this vital resource over mere acreage speaks to a deeper understanding of true blessing and effective stewardship, echoing themes of God's miraculous provision of water for His people in the wilderness, such as at Rephidim in Exodus 17:1-7. Finally, Caleb's generosity and wisdom are profoundly evident; he not only grants her request but provides both "upper springs" and "nether springs," ensuring comprehensive and abundant water access, reflecting the lavishness of God's blessings.
Exposition and Analysis
Key Word Analysis
This term, translated "south land" or "south country," is more than a directional indicator; it is a specific geographical designation for the semi-arid, often parched, southern region of Judah. Its inclusion immediately communicates the challenging nature of the land Achsah received, setting the stage for the crucial necessity of her request. Land in the negeb without water sources would be of limited agricultural or residential value.
Translated as "springs" (pluralized as gullot in the text), the Hebrew word gullâh literally means "a fountain, bowl or globe (all as round)." This suggests not merely trickling streams but significant, contained sources of water, possibly natural depressions or basins that collected and held water. The use of this term implies substantial and reliable water sources, making Caleb's gift truly valuable and comprehensive, ensuring sustained productivity.
This primitive root, translated as "gave" or "given," is used with remarkable latitude in Hebrew, encompassing actions like "to give, put, make, appoint, bestow, grant." In this context, it highlights the active, intentional, and generous nature of Caleb's provision. It signifies a deliberate act of bestowing a gift, emphasizing the responsiveness and liberality of the giver in fulfilling a specific need.
Verse Breakdown
"Who answered, Give me a blessing;"
This clause describes Achsah's immediate and direct address to her father, Caleb. Her action of dismounting from her donkey, as mentioned in the preceding verse (Joshua 15:18), is often associated with making a significant request or plea. Her opening phrase, "Give me a blessing," is not a vague appeal but a clear, assertive petition for something more than what she has already received, indicating a discerning mind and bold spirit that understands the true nature of a complete blessing.
"for thou hast given me a south land;"
Achsah provides a clear and compelling rationale for her request. She acknowledges and appreciates the initial gift of land, but subtly highlights its inadequacy without the necessary resources. The reference to the "south land" (Negev) immediately conveys a dry, less fertile region, making her subsequent request for water not a sign of greed but of practical wisdom and a desire for the land to be truly productive and sustainable.
"give me also springs of water."
This is the precise and vital heart of Achsah's petition. She does not ask for generic "more" or for superficial luxuries, but for the specific, life-sustaining resource that will transform her inheritance from a potentially barren plot into a flourishing estate. This highlights the power and effectiveness of specific prayer and a deep understanding of true needs, rather than vague desires.
"And he gave her the upper springs, and the nether springs."
Caleb's response is immediate, generous, and complete, demonstrating his profound love and wisdom. The mention of "upper springs" and "nether springs" (or "lower springs") indicates that he provided not just one, but multiple, distinct water sources, likely at different elevations, ensuring comprehensive irrigation and supply for various needs across the land. This detail underscores Caleb's liberality, going beyond mere sufficiency to provide an abundance that would ensure the fruitfulness and prosperity of Achsah's inheritance.
Literary Devices
Joshua 15:19 masterfully employs several literary devices to convey its profound message. Characterization is central, revealing Achsah as a woman of remarkable foresight, boldness, and initiative, who understands the practicalities of her inheritance and is unafraid to articulate what is truly needed. Caleb, in turn, is characterized as a wise, generous, and responsive father, whose actions reflect a deep paternal care and, by extension, the benevolence of God. The passage also utilizes potent Symbolism, where "springs of water" in a "south land" symbolize life, fertility, and true blessing in an otherwise arid or challenging existence. The stark contrast between the dry land and the abundant springs also functions as a form of Juxtaposition, powerfully highlighting the transformative impact that specific and generous provision can bring. Furthermore, the narrative serves as an Exemplum, providing a concrete, memorable example of effective, discerning petition and gracious, overflowing response, serving as a model for both human interaction and interaction with the divine.
Theological and Thematic Connections
Joshua 15:19 offers profound theological insights into God's character of provision and the nature of human petition. It beautifully illustrates the principle that while God graciously grants foundational blessings (like the land inheritance to Israel), He also invites and responds to specific, discerning requests for the resources necessary to make those blessings truly fruitful and sustainable. Achsah's bold asking, rooted in a practical understanding of her needs, reflects a deep trust in her father's generosity, which in turn mirrors our call to approach our Heavenly Father with confidence and specificity. This narrative reminds us that God desires for His people to flourish, and He often provides abundantly, even beyond what is initially perceived or requested, when we articulate our needs with wisdom and faith. It's a testament to the dynamic interplay between divine sovereignty and human responsibility, where our initiative in prayer and faithful stewardship is met with God's overflowing grace and comprehensive provision.
Reflection and Application
Achsah's story in Joshua 15:19 serves as a powerful and enduring encouragement for believers today to cultivate a spirit of bold, specific, and discerning prayer. Often, we may receive significant blessings or opportunities (our "south land") but fail to identify or ask for the additional, crucial resources (the "springs of water") needed to make them truly productive, sustainable, and fruitful for God's glory. This verse challenges us to move beyond vague or generic requests and to discern with spiritual wisdom what is truly essential for our spiritual growth, our ministries, our relationships, and our daily lives. It reminds us that our Heavenly Father is not only willing but eager to give good gifts to His children, often exceeding our expectations, just as Caleb gave both "upper" and "nether" springs. This passage invites us to examine any timidity in our prayer lives, our assumptions about what we "deserve," and our understanding of God's boundless generosity. It calls us to steward wisely what we have already received and to boldly ask for what will enable us to bear more abundant fruit for His kingdom.
Questions for Reflection
FAQ
Why was the "south land" (Negev) considered an inadequate gift without the springs?
The "south land," or Negev, was a semi-arid region located in southern Judah, characterized by its dry climate, limited rainfall, and often barren landscape. While it was indeed part of the promised land inheritance, its agricultural and settlement potential was severely limited without reliable and consistent water sources. Without springs, the land would be largely unproductive, making it extremely difficult to sustain crops, livestock, or even human habitation for extended periods. Achsah's request for water was not an act of greed or discontent, but a profoundly practical and wise petition for the essential resource that would transform her inheritance from a challenging, dry plot into a truly valuable and productive estate, enabling it to yield fruit and support life.
What is the significance of Caleb giving Achsah "the upper springs, and the nether springs"?
The distinction between "upper springs" and "nether springs" (or "lower springs") signifies a comprehensive and abundant provision of water. It suggests that Caleb gave her not just one isolated source, but multiple, distinct water sources, likely situated at different elevations. This would ensure irrigation and water supply for various parts of the land or for different purposes, providing a complete and robust water system. This detail emphasizes the exceptional completeness and generosity of Caleb's gift, demonstrating a lavishness in giving that goes beyond mere sufficiency to true abundance, ensuring that Achsah's land would be thoroughly watered and exceptionally fruitful. It reflects a father's deep care and desire for his daughter's prosperity.
Does this story encourage believers to ask for material wealth or possessions?
While the story involves a request for a material resource (water), its primary message is not about accumulating material wealth for its own sake. Instead, it is about discerning true, essential needs for flourishing and boldly asking for them, trusting in a benevolent provider. Achsah's request was not for luxury or excessive riches, but for a vital resource absolutely necessary for the productivity and sustainability of her inheritance. The "springs of water" were fundamental for the land to yield fruit and support life. Therefore, this story encourages believers to ask God for what is truly necessary for them to fulfill their purpose, steward their gifts, and live a fruitful life that honors Him, rather than focusing on selfish desires or material excess. It highlights the wisdom of asking for resources that enable us to be productive, to serve others, and to bring glory to God, rather than simply accumulating possessions.
Christ-Centered Fulfillment
Achsah's discerning request for "springs of water" in a dry land profoundly foreshadows humanity's inherent spiritual thirst and God's ultimate, abundant provision in Jesus Christ. Just as the negeb was barren and unproductive without water, so too is the human soul parched, unfruitful, and spiritually dead apart from the life-giving presence of God. Jesus Himself declares, "If anyone thirsts, let him come to me and drink" (as found in John 7:37), offering Himself as the living water that satisfies eternally and prevents all future spiritual thirst. He promised that from within those who believe in Him would flow rivers of living water, which John 7:39 clarifies as the Holy Spirit, given after His glorification. Caleb's generous act of providing both "upper springs" and "nether springs" reflects the Heavenly Father's willingness to give good gifts to His children, culminating in the immeasurable, comprehensive gift of His Son and the indwelling Holy Spirit. Through Christ, we receive not just a single, limited source, but an overflowing abundance of grace, truth, and spiritual life, enabling us to be truly fruitful and transform our spiritual deserts into gardens of righteousness and places of flourishing for His glory.