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Commentary on Joshua 18 verses 11–28
We have here the lot of the tribe of Benjamin, which Providence cast next to Joseph on the one hand, because Benjamin was own and only brother to Joseph, and was little Benjamin (Psa 68:27), that needed the protection of great Joseph, and yet had a better protector, for the Lord shall cover him all the day long, Deu 33:12. And it was next to Judah on the other hand, that this tribe might hereafter unite with Judah in an adherence to the throne of David and the temple at Jerusalem. Here we have, 1. The exact borders and limits of this tribe, which we need not be exact in the explication of. As it had Judah on the south and Joseph on the north, so it had Jordan on the east and Dan on the west. The western border is said to compass the corner of the sea southward (Jos 18:14), whereas no part of the lot of this tribe came near to the great sea. Bishop Patrick thinks the meaning is that it ran along in a parallel line to the great sea, though at a distance. Dr. Fuller suggests that since it is not called the great sea, but only the sea, which often signifies any lake or mere, it may be meant of the pool of Gibeon, which may be called a corner or canton of the sea; it is called the great waters of Gibeon (Jer 41:12), and it is compassed by the western border of this tribe. 2. The particular cities in this tribe, not all, but the most considerable. Twenty-six are here named. Jericho is put first, though dismantled, and forbidden to be rebuilt as a city with gates and walls, because it might be built and inhabited as a country village, and so was not useless to this tribe. Gilgal, where Israel first encamped when Saul was made king (Sa1 11:15), was in this tribe. It was afterwards a very profane place. Hos 9:15, All their wickedness is in Gilgal. Beth-el was in this tribe, a famous place. Though Benjamin adhered to the house of David, yet Beth-el, it seems, was in the possession of the house of Joseph (Jdg 1:23-25), and there Jeroboam set up one of his calves. In this tribe was Gibeon, where the altar was in the beginning of Solomon's time, Ch2 1:3. Gibeah likewise, that infamous place where the Levite's concubine was abused. Mizpeh, and near it Samuel's Ebenezer, and also Anathoth, Jeremiah's city, were in this tribe, as was the northern part of Jerusalem. Paul was the honour of this tribe (Rom 11:1; Phi 3:5); but where his land lay we know not: he sought the better country.
I pass from the letter—since even it has taken a way which the Word has given—to each soul already made worthy to see peace. For after divine studies, you have become Jerusalem, the prior place being Jebus. History says that the name of that place had been Jebus, but afterwards the name changed and became Jerusalem. The children of the Hebrews say that Jebus is interpreted as “what has been trampled.” Jebus then is the soul which is trampled by hostile powers, has been changed and has become Jerusalem, vision of peace. If then you have sinned, when you have changed from Jebus to become Jerusalem, and you have trampled upon the Son of God and held as profane the blood of the new covenant as she had, and you have ended up in grievous sins, it will also be said concerning you, who will spare you, Jerusalem? And who will feel sorry for you if you become someone who betrays Jesus? When each of us sins, and especially if he sins grievously, he sins against Jesus. But if he is also an apostate, he does spiritually even more to Jesus the things that Jerusalem did to him bodily.
Therefore we must believe that also here, in imitation of these things, Scripture relates that lots are drawn by Jesus [Joshua], and the inheritance for each of the tribes is determined by divine dispensation; and that in this casting of lots, through the ineffable providence and foreknowledge of God, a model of the future inheritance in heaven is dimly sketched. Since indeed, “the law is said to hold a shadow of good things to come,” and there is some city in heaven that is called Jerusalem and Mount Zion—just as the apostle says concerning those who would come to the Lord Jesus Christ, “You have drawn near to Mount Zion and are come to the city of the living God, heavenly Jerusalem”6—certainly it is not without a reason that Benjamin receives Jerusalem and Mount Zion in his lot. Doubtless, it is because the nature of that heavenly Jerusalem established it that the earthly Jerusalem, which preserved a figure and form of the heavenly one, ought to be given to none other than Benjamin.
But when Jerusalem was being built, it was not built in a place where there was not a city, but there was a city at first which was called Jebus, whence the Jebusites. This having been captured, overcome, made subject, there was built a new city, as though the old were thrown down; and it was called Jerusalem, vision of peace, City of God. Each one therefore that is born of Adam does not yet belong to Jerusalem: for he bears with him the offshoot of iniquity, and the punishment of sin, having been consigned to death, and he belongs in a manner to a sort of old city. But if he is to be in the people of God, his old self will be thrown down, and he will be built up new.
And see the names of those two cities, Babylon and Jerusalem. Babylon is interpreted confusion, Jerusalem vision of peace. Observe now the city of confusion, in order that you may perceive the vision of peace; that you may endure the one and long for the other. By what can those two cities be distinguished? Can we in any way now separate them from each other? They are mingled, and from the very beginning of humankind mingled they run on until the end of the world. Jerusalem began through Abel, Babylon through Cain: for the buildings of the cities were erected afterwards. That Jerusalem in the land of the Jebusites was built: for at first it used to be called Jebus, from which the nation of the Jebusites was expelled, when the people of God was delivered from Egypt and led into the land of promise. But Babylon was built in the most interior regions of Persia, which for a long time raised its head above the rest of nations. These two cities then at particular times were built, so that there might be shown a figure of two cities begun of old, and to remain even until the end in this world, but at the end to be severed.
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SUMMARY
Joshua 18:28 provides the conclusive enumeration of the territorial inheritance allocated to the tribe of Benjamin. This verse meticulously lists significant cities such as Zelah, Eleph, Jebusi (explicitly identified as Jerusalem), Gibeath, and Kirjath, specifying that Benjamin's portion comprised fourteen cities along with their surrounding villages. This final declaration powerfully underscores the fulfillment of God's covenant promise to Israel, affirming the precise and divinely ordained distribution of the Promised Land among the families of Benjamin, thereby bringing the detailed account of their tribal allotment to a definitive close.
CONTEXT
Literary Context: Joshua 18 is strategically placed within the larger narrative of Israel's land division, immediately following the initial allocations to Judah, Ephraim, and Manasseh in Joshua 15-17. Recognizing that seven tribes still awaited their inheritance, Joshua convened the assembly at Shiloh, where the tabernacle was established (Joshua 18:1). He then commissioned a survey of the remaining land and cast lots to determine the precise boundaries for each tribe (Joshua 18:2-10). Specifically, Joshua 18:11-20 delineates Benjamin's northern, eastern, southern, and western borders, establishing its geographical context. Verses Joshua 18:21-28 then provide an exhaustive list of the cities within this territory, divided into two groups. Joshua 18:28 serves as the climactic summary of this detailed enumeration, providing a final count and reaffirming the divine allocation to Benjamin's families, thus bringing the description of their inheritance to a definitive close within the broader narrative of God's covenant faithfulness.
Historical & Cultural Context: The period of land division marked a pivotal transition for Israel from a nomadic, wilderness-dwelling people to a settled nation, with land ownership being foundational to their identity, economic stability, and covenant relationship with Yahweh. The process of casting lots, as explicitly stated in Joshua 18:10, was not a random act but was understood as a sacred means by which God's sovereign will was revealed and ratified, ensuring that the land distribution was divinely ordained rather than based on human preference or power. The mention of "Jebusi, which is Jerusalem" is profoundly significant; though allotted to Benjamin, Jerusalem remained under Jebusite control for centuries, highlighting the ongoing challenges and incomplete nature of the initial conquest. This detail underscores that the inheritance was a right and a promise that still required future effort and faithfulness to fully possess. Land, in this ancient Near Eastern context, was more than mere property; it was a perpetual inheritance (nachălâh), a tangible expression of God's covenant faithfulness to Abraham and his descendants (Genesis 12:7), providing not only sustenance but also tribal identity and a designated place for worship and covenant living.
Key Themes: The meticulous detail in Joshua 18, culminating in verse 28, contributes to several overarching theological and narrative themes central to the book of Joshua. First, it powerfully illustrates Divine Faithfulness and Covenant Fulfillment, demonstrating God's unwavering commitment to His ancient promises to Abraham regarding the land (e.g., Genesis 15:18). Second, the precise enumeration of cities and villages highlights God's Orderly Provision and Meticulous Care for His people, ensuring that each tribe, and indeed each family within Benjamin, received its designated portion. This reflects a God who is attentive to details and provides comprehensively. Third, the inclusion of "Jebusi, which is Jerusalem," though unconquered at this point (Judges 1:21), introduces the theme of Future Significance and Unfinished Business, foreshadowing Jerusalem's pivotal role in Israel's history as the future capital and spiritual center, eventually conquered by David (e.g., 2 Samuel 5:6-7). Finally, the entire process reinforces Tribal Identity and Inheritance, solidifying the distinct boundaries, responsibilities, and unique heritage of each tribe within the unified nation of Israel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 18:28 primarily employs Enumeration and Inclusion as its key literary devices. The verse functions as the culmination of a detailed List of cities (vv. 21-28), providing a precise numerical summary of Benjamin's allocated territory. This meticulous listing emphasizes the divine order, thoroughness, and intentionality of God's plan for Israel's settlement in the Promised Land. The parenthetical Inclusion of "which is Jerusalem" immediately following "Jebusi" serves as a crucial geographical and historical clarification, providing contemporary identification for a significant city that was both allotted to Benjamin and yet remained unconquered. This specific detail also acts as a subtle form of Foreshadowing, hinting at the future importance of Jerusalem in Israelite history, even though it remained outside full Israelite control at this stage. The overall structure of the land allocation narratives in Joshua, culminating in such definitive statements, also demonstrates Repetition of the theme of "inheritance" (nachălâh), reinforcing its central theological significance as a tangible fulfillment of God's covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 18:28, in its finality and precision, powerfully articulates God's unwavering faithfulness in fulfilling His covenant promises. The meticulous division of the land, down to each city and family, demonstrates God's detailed care for His people. It reminds us that God's plans are not vague but specific, purposeful, and comprehensive. This inheritance was a tangible expression of God's grace and provision, establishing Israel's identity and securing their future as a nation. It serves as a profound theological statement that God keeps His word, even when the full realization of His promises requires time and continued obedience and conquest on the part of His people.
REFLECTION AND APPLICATION
The detailed account of Benjamin's inheritance in Joshua 18:28 offers profound lessons for contemporary believers. Just as God meticulously planned and provided for the children of Benjamin, down to the specific cities and their villages, so too does He orchestrate the details of our lives. This verse encourages us to trust in God's sovereign providence, knowing that His plans for us are precise, purposeful, and ultimately for our good. It reminds us that our "inheritance" in Christ is not haphazard but divinely secured, offering spiritual blessings and a future hope that is far more enduring than any earthly territory. Furthermore, the concept of inheritance calls us to faithful stewardship of all that God has entrusted to us—our gifts, resources, relationships, and responsibilities—recognizing that they are not merely our possessions but sacred trusts from the Lord, to be used for His glory and the advancement of His kingdom.
Questions for Reflection
FAQ
Why is Jerusalem mentioned as "Jebusi" in this verse?
Answer: At the time Joshua 18 was written, the city we now know as Jerusalem was primarily inhabited by a Canaanite tribe called the Jebusites, and thus was commonly referred to as Jebus or Jebusi. The phrase "Jebusi, which is Jerusalem" serves as a crucial clarification for the reader, identifying the city by its contemporary name while also acknowledging its older, pre-Israelite designation. This detail highlights that while the territory was allotted to Benjamin, the city itself remained under Jebusite control and was not fully conquered by the Israelites until much later, during the reign of King David (2 Samuel 5:6-7).
Did Benjamin immediately possess all these fourteen cities and their villages?
Answer: No, the allocation of land by lot, as described in Joshua 18, signified the right to possess the territory, not necessarily immediate and complete conquest. While some cities may have been taken, the text itself indicates that Jerusalem (Jebusi) remained unconquered by the Benjaminites (Judges 1:21). This pattern was common among several tribes, illustrating that the full realization of their inheritance often required ongoing military effort and faithfulness to God. The land was promised and allotted, but its full possession was a process that depended on continued obedience and divine empowerment.
CHRIST-CENTERED FULFILLMENT
The meticulous land distribution to Benjamin in Joshua 18:28, a tangible inheritance of earthly territory, finds its ultimate and spiritual fulfillment in Jesus Christ. The land of Canaan, with its promise of rest and provision, was a shadow of the true rest and eternal inheritance God has prepared for His people. Just as Benjamin received a specific, divinely appointed portion, believers in Christ receive an inheritance that is "imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). Jesus Himself is our ultimate inheritance and the true "Promised Land" of rest and blessing (Hebrews 4:9-11). The initial partial conquest of Jerusalem by Benjamin, and its eventual full capture by David, foreshadows Christ's ultimate triumph over all spiritual enemies and His establishment of a perfect, eternal kingdom. This kingdom is epitomized by the New Jerusalem, where God dwells fully with His people, and there is no more curse or sorrow (Revelation 21:1-4). Through Christ, we are not merely given a piece of land, but "every spiritual blessing in the heavenly places" (Ephesians 1:3), becoming co-heirs with Him in God's eternal kingdom and recipients of a glorious, unfading inheritance (Romans 8:17).