The great epitaph which stands written over all those who enter into "the second death" is a very brief one. Of His

children God writes, "These all died in faith"; of the rest of mankind it may be said, "These all died in unbelief."

CHAPTER XIII.

JOSHUA COMMANDED TO DIVIDE THE LAND: THE CITIES AND BOUNDARIES OF THE TWO AND A HALF TRIBES.

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CRITICAL NOTES.-1. Old and stricken in years] Heb.="old and come into days," or "years." A common form of expression for advanced age (Gen. xviii. 11; xxiv. 1). Repeated of Joshua (chap. xxiii. 1, 2). There are no sufficient data for ascertaining Joshua's exact age at this time. Josephus (Ant. v. 1. 29) says that Joshua lived twenty-five years after the death of Moses. This would make Joshua eighty-five years of age at the time of Moses' death, and about ninetytwo at the date marked by this verse, according well with his death, about eighteen years later, at the age of one hundred and ten years (chap. xxiv. 29). If these figures are correct, Joshua was six or seven years older than Caleb (chap. xiv. 5). 2. The borders of the Philistines] Lit.= "the circles," "the circumference." The Philistines were not Canaanites, but were descended from Mizraim, through Casluhim (Gen. x. 6, 13, 14; 1 Chron, i. 8, 11, 12). They must therefore be regarded as belonging to the second rather than the fourth branch of the great Hamitic race. In Gen. xxi. 32, 34; xxvi. 1, 8, the Philistines are named as already inhabiting the neighbourhood of Gerar, in the extreme south-west of Palestine. In Deut. ii. 23, we find them as "the Caphtorim which came forth out of Caphtor," destroying "the Avim." and making an encroachment northwards to Azzah (afterwards Gaza), and establishing themselves in what was subsequently known as "the land of the Philistines," or "the plain of the Philistines." They are more than once mentioned as Caphtorim by the prophets (Jer. xlvii. 4; Amos ix. 7). They are sometimes called "Cherethites" (1 Sam. xxx. 14; Ezek. xxv. 15, 16; Zeph. ii. 4-6), who are repeatedly named with "the Pelethites" (2 Sam. viii. 18; 1 Kings i. 38, 44). In view of this interchange of such names as point to the origin of the Philistines, perhaps it is safest to accept the hint given elsewhere by the prophets (Jer. xxv. 20, 24; Ezek. xxx. 5), and regard them, in common with some other races included in the phrase, as a "mingled people." This, too, is in part sustained by the probable meaning of the word "Philistines" "Philistaa prop. 'the land of wanderers,' 'strangers;' LXX. =3Aλλópuλoɩ, yî 'AXλopúλwv." [Gesen.] The language of the Philistines is held to have been Shemitic rather than Hamitic. Perhaps this merely points to a very early contact of these nomadic Casluhim and Caphtorim with some of the Shemitic families; e.g., Abimelech and his people with Abraham and Isaac, as above. Geshuri] Not the same as "the border of the Geshurites," in chap. xii. 5, but a district south of Philistia, on the way towards Arabia. 3. Sihor] Or Shichor="the Black River." Thought by some to mean here the Pelusiac branch of the Nile. This has been controverted by Raumer and others. Keil says: "The Sihor, which is before (on the east of) Egypt, can be no other than the Nachal Mizraim (brook of Egypt), which is described as being the southern boundary of Canaan towards Egypt, not only in chap. xv. 4, 47, and Numb. xxxiv. 5, but also in Isa. xxvii. 12, 1 Kings viii. 65, and 2 Chron. vii. 8. It is the brook which flows into the Red Sea near to Rhinocorura (el Arish). In 1 Chron. xiii. 5, this is actually called Shihor of Egypt." The last passage shews that, in the time of David, the land had been taken as far south as this extreme boundary. To the borders of Ekron northward] Indicating the entire extent of the Philistine territory: although the Philistines were not a part of "the devoted people," yet their land was "counted to the Canaanites," i.e., it formed a part of Canaan proper. Ekron, now Akir; in Macc. x. 89 it is called Accaron. The city was celebrated for the worship of Baal-zebub, the fly-god (cf. 2 Kings i. 2). Gaza. Ashdoth... Gath] Cf. on chap. xi. 22. Gath was the city of the Gittites. The Eshkalonites] Eshkalon, or Askelon, stood upon the sea coast, south of Ashdod It was taken by Judah (Judges i. 18), but is not named with the other Philistine cities, in chap. xv. 45-47, as in the allotment of this tribe. The Avites] The former occupants of the land (Deut. ii. 23), some of whom may have been spared, and suffered to retain a part of the land. 4. From the south] The Masoretic division of this verse is confusing, and is generally held to be incorrect. Groser's remark seems to furnish the correct meaning: "The words from the south' have caused some difficulty, which disappears by reading them (as in the LXX. version) as a proper name, 'from Teman,' the former southern limits of the Avites' territory. All the land of the Canaanites' seems to sum up what has gone before, and should be followed by a full stop. From 'Mearah' on the north-west, between Tyre and Sidon, to one of the Apheks on the east, bordering the old Amorite territory of Bashan." [Joshua and his Successors.] 5. The Giblites] Probably the inhabitants of Gebal. The LXX. have "Biblians;" the Vulg. "Giblians.” Gebal was apparently on the coast of Phoenicia, near to Sidon (cf. Ezek. xxvii. 9; Ps. lxxxiii. 7;

see also Marg. 1 Kings v. 18). Lebanon toward the sunrising] = The eastern range, i.e., AntiLebanon. The entering into Hamath] The valley of the Orontes, between the two ranges of Lebanon, and leading into Upper Syria, towards its chief city Hamath. 9. Medeba unto Dibon] The southern part of a table-land reaching from Rabbath Ammon to the river Arnon. Both places were given to the Reubenites (verses 16, 17), but were afterwards retaken by Moab (Isa. xv. 2). Dibon, now Diban, was rebuilt by the Gadites after it was taken by Moses (Numb. xxxii. 34), and thus for a short time seems to have borne the name of Dibon-Gad (Numb. xxxiii. 45, 46). The famous "Moabite Stone," containing an inscription of great antiquity, was found here a few years since. 17. Bamoth-baal] Cf. Margin, and Numb. xxi. 20; xxii. 41; Isa. xv. 2. Baal-Meon] "One of the towns which were built by the Reubenites (Numb. xxxii. 38), and to which they 'gave other names.' It occurs in 1 Chron. v. 8, and on each occasion with Nebo. In the time of Ezekiel it was Moabite, one of the cities which were the 'glory of the country' (Ezek. xxv. 9). In the days of Eusebius and Jerome it was still called Balmano, nine miles distant from Heshbon, and reputed to be the native place of Elisha." [Smith's Bib. Dict.] 18. Jahaza] Probably on the east of Dibon, bordering on the desert (cf. Numb. xxi. 23, etc.). Here Sihon was defeated and slain. The city was given to the Levites, as were the two other cities named in this verse (chap. xxi. 36, 37), both of which seem to have been not far distant (Deut. ii. 26; 1 Chron. vi. 78, 79; Jer. xlviii. 21). 19. Kirjathaim] The Emim were defeated here by Chedorlaomer (Gen. xiv. 5). With Sibmah, and Zareth-Shahar, it seems to have stood in the rise of the valley from Heshbon towards Mt. Nebo. Sibmah was famous for its vines (Isa. xvi. 8, 9; Jer. xlviii. 32). 20. Beth-Peor] Near to or upon Mt. Peor (Numb. xxiii. 28; Deut. iii. 29). Ashdoth-Pisgah, etc.] Cf. on chap. xii. 3. 21. Dukes of Sihon]=“ Vassals of Sihon;" so Keil and others. While "princes," or petty "kings" (cf. Numb. xxxi. 8) of the Midianites, they were probably tributaries to Sihon, in whose country they were dwelling. 22. Balaam also, etc.] There is no good reason for considering this and the preceding verse to be "irrelevant" and "borrowed from the history in Numbers," as suggested by Dr. A. Clarke. Balaam's counsel had been the cause of the battle in which he and the five princes who dwelt in this territory were slain. When dealing with the geography of this country, it was not irrelevant but natural for the historian to tell us of these people who were in the unusual position of pastoral settlers among its regular inhabitants, and to allude thus briefly to the cause of their destruction. 23. Jordan and the border thereof] The natural boundary which the Jordan formed. The Jordan is similarly mentioned in verse 27. 25. Jazer] "It was taken from the Amorites, and fortified by the Gadites (Numb. xxi. 32; xxxii. 35). It was assigned to the Levites (Josh. xxi. 39; 1 Chron. vi. 81) and afterwards taken by the Moabites. After the exile it belonged to the Ammonites (Isa. xvi. 8; Jer. xlviii. 32; 1 Macc. v. 8). Its situation, according to Eusebius, was ten Roman miles westward from Philadelphia (Rabbath-Amman), and fifteen miles from Heshbon." [Keil.] Aroer that is before Rabbah] Thus distinguished from Aroer of Reuben, on the banks of the Arnon. Rabbah] Called sometimes, in distinction from other cities of the same name, "Rabbath of the Ammonites." It was the chief city of Ammon, and though not originally assigned to Israel, it was subsequently besieged by Joab, and taken by David (2 Sam. xi. 1; xii. 26—31). About B.C. 250, Ptolemy Philadelphus gave it the name Philadelphia. 26. Unto Ramath-mizpeh and Betonim] These two cities seem to represent the extent of the territory of the Gadites towards the north, from the direction of Heshbon, which stood in the lot of Reuben. This is the only place where the former of the two cities is mentioned under this name, though it is thought by some to be the same with Ramoth-Gilead. Mahanaim]="Two hosts" (cf. Gen. xxxii. 2, 7, 10). It seems to have been strictly a frontier town, as it is named as being also on the border of Manasseh (ver. 30). It belonged to the lot of Gad, but was given to the Levites (chap. xxi. 38). Here Abner proclaimed Ishbosheth (2 Sam. ii. 8, 9), and to the same place David fled from Absalom (2 Sam. xvii. 24), it being then a walled town large enough to contain the king and the thousands who followed him (2 Sam. xviii. 1, 4). Debir] There is some uncertainty concerning the name, and the site is unknown. 27. In the valley, Beth-aram, and Beth-nimrah] The valley of the Jordan, in which these and the two following towns were situated. The order of the names is from the south of the valley upwards, Beth-aram being near Peor and Zaphon (Tsaphon= "the north") the most northerly town of the four, and probably of the tribe, standing near to the sea of Chinnereth. 30. All the towns of Jair] Heb. = "Chavroth-Jair; the same as the Havoth-Jair of Numb. xxxii. 41. Chavvoth, pl. of charrah="life," is the same with chayyah, which (according to Gesenius)="A family, a tribe, especially of Nomades, hence a village of Nomades, a village [prop., place where one lives, dwells, so Germ. leben in proper names Eisleben. Aschersleben] (Deut. iii. 14; Josh. xiii. 30; Judges x. 4; 1 Kings iv. 13)." Hence, the Havoth-Jair were "the dwelling-places of Jair." The passage in Judges speaks of them as thirty cities, but the number is usually given as sixty (cf. also I Chron. ii. 22, 23). 31. The children of Machir] Machir was the eldest son of Manasseh. His descendants appear to have been by far the larger portion of the tribe (cf. Numb. xxvi. 29; chap. xvii.). It seems impossible to decide how the families of Machir, Jair, and Nobah, the sons of Manasseh, were distributed in the two lots, one on each side of Jordan, which fell to this tribe.

MAIN HOMILETICS OF THE PARAGRAPH.-Verses 1-7.

GOD'S OUTLOOK UPON MAN'S LIFE, AND WORK, AND HOPES.

The Lord, who had called His people to this war (chap. i.), is here seen bidding them to rest from war. For nearly seven years they had been toiling and striving on the battle-fields of Canaan. Without this special commandment to rest, Joshua would probably have felt it to be his duty to go on with the conflict till every city was won, and there remained no more of the land to be possessed. The Divine command, while it may have wrought some anxiety of mind, must have been very welcome to Joshua personally. The aged warrior needed rest, and must have longed with deep desire to see the hosts of his people settled, each in their portion. This is given as a principal reason for the command to cease from war and proceed to the division of the land. I. The outlook of God on a human life. "Thou art old and stricken in years now therefore divide this land." 1. God has regard to the failure of our lives. We do not grow feeble unobserved. The gathering infirmities of the aged are watched, not merely by loving hearts on earth, they are seen also from heaven. God marks our failing strength. "He knoweth our frame.' "Few people know how to be old," said La Rochefoucauld ; and Madame de Stael, "It is difficult to grow old gracefully." Vast numbers prove the sayings only too true. Joshua had been a noble exception. Ever since he went with Caleb and the other ten spies to search out the land, he had been putting on with each increasing year something more of the fear of God; and now, as an old man of well nigh a hundred years, he was full of wise kindness and gentleness towards his fellows, and of love to Him who had given him strength in so many marches, and victory in so many battles. And Jehovah had respect unto His servant. (a) God sees the failure of men who are conscious that they are failing. (b) God marks the failure of men who are careless of their infirmities, or who seek to hide them. Young has told us that old age should

66

"Walk thoughtful on the silent, solemn shore

Of that vast Ocean it must sail so soon;"

but whether men heed their nearness to eternity or hide it, God daily watches their failing powers. Many years later He looked down upon the children of some of these very people whom Joshua led into the land, and said of Ephraim, Strangers have devoured his strength, and he knoweth it not; yea, grey hairs are here and there upon him, yet he knoweth not." 2. God thinks with sympathy on the hopes and disappointments of our lives. Joshua could not but have hoped to see the people settled in their lots. When Moses had to go up Mount Nebo and die, without leading the people into Canaan, it was regarded as a punishment. It was in mitigation of that punishment that he was permitted to see the land. So, doubtless, Joshua would have been disappointed had he been called away ere the people had received their inheritance. God had sympathy with the hopes of His servant. No less does our heavenly Father sympathise with our hopes, when they have regard to His glory and to His people's joy. 3. God remembers the promises by which our hopes have been inspired and animated. Joshua had

repeatedly received the promise that he should cause the people to inherit. It had been given through Moses (Deut. i. 38; iii. 28; xxxi. 7, 23). It had been given by God to Joshua directly (chap. i. 2-15). When God Himself has inspired our hopes and kept them alive, He will not suffer them to fail because of our weakness. II. God's contemplation of our life's work. "There remaineth yet very much land to be possessed." Very much of what Joshua had been wont to consider as his assigned labour would have to be left undone. Consider the following features in the Lord's thought of us as engaged in His work: 1. He is self-contained and patient in view of our slowness. There is no word of reproach to Joshua. God takes time for His own work. The length of the geological periods. The quiet and steady succession of the seasons. The silent and gradual growth

of animal and vegetable life. God can allow His servants time for their work. He who hastens not Himself, is not dependent on the haste of men. No purpose of His will fail because human hands are but weak. God is willing to allow His servants all time that is necessary. He measures our work, not by what we have done, but by how we have done. 2. He is very compassionate towards us in our weakness and weariness. Looking back on our past, He sees where we have left our strength. Beneath His considerate eye, every act which we have done from a right heart becomes the visible embodiment of so much of our departed power. In the Jerichoes and Beth-horons and Meroms which lie in the rear of His children's march, He is pleased to behold monuments reared to His own name, each one being built out of so much of their freely offered might. Their work, at places, may be rough and poor, and may stand for little of good to men or of glory to Himself; there may be Ais in it, as well as Jerichoes; it is enough for Him that His people have been trying to serve Him, and that the process has exhausted them. When He comes to the place where He has to say, "Thou art old and stricken in years," that is also the place where He loves to think of their longcherished hopes, and to add, "Now therefore divide this land for an inheritance.' God sees where our strength has been poured out. He pities us in our weakness, and if we have been spending our might in His service, His compassion will not come to us empty-handed. He still loves to connect His pity with our rest, and with some inheritance. Jesus also says to His weary disciples, "Come ye yourselves apart into a desert place, and rest awhile;" and the desert, like the sea immediately after, witnesses to new wonders both of His love and power (cf. Mark vi. 31-51). 3. His compassion does not leave us to idleness, but merely leads Him to change our work. Joshua might cease from war, but he must proceed to divide the land. So with the disciples just referred to the rest of the desert was but a change of work, and the rest of the sea came only in the peace which followed the storm. The "rest of faith" should not be inactivity. The rest of heaven will not be inactivity. Here or hereafter, the Lord does not make a heaven for us out of idleness within us. III. The stateliness of God's words and purposes. Bring together yet again the words of the opening and closing verses of the paragraph: "There remaineth yet very much land to be possessed. . . . Now therefore divide this land for an inheritance." The land which was not taken was apportioned with the same calmness as the land already conquered. (Compare chap. xiii. 2-4a, with xv. 45-47; also xiii. 4b-6, with xix. 24—48.) Israel been faithful, all would have been equally inherited.

Had

Here, then, as we survey this calm assignment of the land of unconquered nations, we feel constrained to adoringly acknowledge that we are in a Presence far above our own. Like admiring David, when Divine mercy had spoken of his house "for a great while to come," we can only say, This is not "the manner of man, O Lord God (cf. also Isa. lv. 8, 9). These are ways and thoughts which, in their combination of calmness and majesty, are "stamped with their own divinity." 1. This lofty manner gives us a glimpse of the sublime repose of God in His own consciousness of infinitude. (a) Touching His enemies, He rests in His felt might. No word is spoken to assert the sufficiency of the might. Nothing so much as looks in that direction. There are no disturbing thoughts whatever. The power is so great, that the question of sufficiency does not even occur. (b) Touching His people, God rests in His love (cf. Zeph. iii. 17). For the present, God said to assure Joshua, "Them will I drive out." These are words, however, the Israelites well knew must depend on their faithfulness, and must be remembered together with some other words to which they had often listened, and which were yet to be repeated (cf. Exod. xxiii. 20-24; Numb. xxxiii. 52-56; chap. xxiii. 11-13). 2. This lofty manner also belongs to the ministry of Jesus Christ. (a) It is manifest in all His miracles. He says, "Fill the water-pots with water; "Give ye them to eat; "Take ye away the stone." The beginning of every miracle gives a pledge of the end, and the pledge is given in a manner peculiar to Christ. Himself.