EXPOSITION
This verse is identical with Joshua 15:63, except that there we read "the children of Judah" instead of "the children of Benjamin," as in this verse. The boundary line between Judah and Jerusalem passed through JEBUS or JEBUSI, as Jerusalem was anciently called (see Joshua 15:8; Joshua 18:28; Judges 19:10, Judges 19:11; 1 Chronicles 11:4, 1 Chronicles 11:5). Jebus was not finally held by the Israelites till the time of David (see Judges 19:10, note.)
The house of Joseph, i.e. Ephraim, but probably ,,here spoken of as "the house of Joseph because in the original document, from which both this chapter and Joshua 15:63, and Joshua 15:16; Joshua 17:1-6. are taken, the mention of "the lot of the children of Joseph" occurs, embracing both Ephraim and Manasseh. See Joshua 16:1 and Joshua 15:23, with which the twenty-first and twenty-second verses of this chapter are manifestly identical.
Bethel, now Beitin. The name (house of God) had been given by Jacob (Genesis 28:19), but obviously would not be likely to be adopted by the Canaanitish inhabitants, by whom it was called Luz. As soon, however, as the Ephraimites conquered it, they reimposed the name, in memory of their father Jacob. The Saxon charters exhibit an analogous change in such transitions of name, as that from Bedericksworth to Bury St. Edmunds, which took place after the transfer of St. Edmund's body to the church there, the old name continuing for a time along with the new one, but at last disappearing.
We will show thee mercy. Compare the saving of Rahab alive, with all her house, at the taking of Jericho (Joshua 6:23). This history is not preserved in the parallel place in Joshua 16:1-6.
Put the Canaanites to tribute, or made them tributaries, as in Judges 1:30, Judges 1:33, i.e. imposed forced labour upon them, as the Gibeonites were made hewers of wood and drawers of water (Joshua 9:21, Joshua 9:27; see 1 Kings 9:21).
The Asherites dwelt among the Canaanites. In Judges 1:29 and Judges 1:30 it was said that the Canaanites dwelt among the Israelites; but here we read that the Asherites, and in Judges 1:33 that Naphtali, dwelt among the Canaanites, which seems to imply that the Canaanites were the more numerous people of the two, yet the Israelites were able to keep them in subjection.
The going up to Akrabbim. See Joshua 15:3, Maaleh-acrabbim. In Numbers 34:4 "the ascent of Akrabbim." The whole name, put into English, is "the ascent, or going up, of Scorpions," a mountain pass so called from the abundance of scorpions found in the whole region. The exact locality is uncertain, but it is thought to be the pass El-Safeh, immediately to the south of the Dead Sea. The neighbourhood to Mount Hor and Petra is indicated by its connection here with "the rock," in Hebrew has-selah, which is the distinctive name of the rocks or cliffs on which Petra is built, and the name of Petra (the rock) itself. Speaking roughly, a line drawn westward from El-Safeh to the Mediterranean Sea, near the "river of Egypt," formed the southern boundary, of Judah, and of the Amorites whom they displaced. The battle with the Amorites (Deuteronomy 1:44), in which the Israelites were discomfited and pursued, is thought to have been at El-Safeh.
HOMILETICS
Weak faith producing weak action.
This section, contrasted with the preceding, gives us an instructive picture of a weak faith—not of absolute unbelief forfeiting the whole promise of God, but of a weak faith—coming short of the fulness of the blessing of the gospel of Christ. Caleb's faith, we have seen, was strong, and so his success was full. The faith of the tribes here enumerated was weak, and so their success was only partial In the career of those who are of weak or little faith we may notice the following features which usually belong to them:—
I. THE WANT OF A HIGH AIM. These tribes did not rise to the full purpose of God to give them the land for their possession. They were content with a partial possession. So many Christians do not aim at perfect obedience to the law of God, or a perfect conformity to the mind of Christ, but are content with a conventional standard of Christian morality, very far below the measure of the stature of the fulness of Christ. They do not aim high enough in knowledge, or in character, or in works, or in godliness, or in the victory over sin, or in self-control, or in heavenly-mindedness.
II. THE OVER-ESTIMATE OF DIFFICULTIES. These tribes thought the iron chariots invincible, shrunk from encountering them in the valleys, and slunk away into the hills and fastnesses out of their way. So to those of little faith the difficulties in the way of a thoroughly godly life seem insuperable. The fashions and customs of the world, the adverse opinions of men, the possible losses in trade or worldly advantage, or in useful friendships, the sacrifice of inclinations or interests, cannot be got over. Their hearts quail before difficulties and obstacles, and they are ever of a fearful and doubtful mind.
III. THE DISPOSITION TO COMPROMISE. These tribes could not or would not drive the Canaanites out, but they would make them tributaries. That was something done, if not all that ought to be done. So the weak in faith compromise in respect to their Christian duties. They do not yield a bold, whole-hearted obedience at any cost, but they will go half-way, and stop. They will curb the flesh, but not crucify it; they will check, but not destroy, the body of sin; they will follow Christ's directions up to a certain point, and then, like the young ruler, go away sorrowful. And this want of thoroughness is as fatal to the peace and comfort of a Christian's walk with God as was the compromise of the Israelites to their enjoyment of the promised land. In their case the enemies whom they failed to destroy were constant thorns in their sides—rising against them whenever they were weak, always ready to join their enemies, taking advantage of every opportunity to harass and distress them. And so in the case of these Christians of little faith: the sins which they spare, the affections with which they compromise, the habits which they will not utterly break off, and the unfinished victories at which they stop short are continually marring their peace, and even threatening their hold on the kingdom of God. And the result is seen in the general condition of the Church of God: one of compromise instead of mastery, of hollow truce instead of decisive victory.
IV. AN UNDERRATING OF THE POWER AND GRACE OF GOD. This is the cause of all the evil, and is of the very essence of a weak faith. When God's power and goodness and grace are underrated, all goes wrong. Low aims, fear of difficulties, base compromises are sure to prevail. But with the due sense of all-sufficient grace all goes well. "My grace is sufficient for thee," saith the Lord to his believing servant. "I can do all things through Christ which strengtheneth me" is the servant's answer. Let us make a due estimate of the glorious grace of God in Christ Jesus our Lord; so shall we be "strong in the Lord, and in the power of his might."
HOMILIES BY A.F. MUIR
An unwilling helper of the cause of God.
Into the motives that actuated him we need not pry. Chief of all was the great one of self-preservation. Was it honourable? Was it right for the soldiers of God to make use of such an instrument? There may have been other considerations that had weight with him. It might have been virtuous to resist the offer: was it necessarily vicious to yield to it?
I. THERE ARE MANY WHO HELP THE TRUTH FROM LOWER MOTIVES WHO MIGHT DO SO FROM HIGHER. Expediency; public benefits of religion; ties of relationship; reputation. How great the blessing to Christ's cause if the same things were done from higher motives!
II. THEY ARE BLESSED, BUT NOT AS THEY MIGHT OTHERWISE HAVE BEEN. A better service would have secured a higher reward.
III. THEY CANNOT BE RELIED UPON, AND THEREFORE MAY NOT BECOME PART OF GOD'S PEOPLE. The conquering host could not trust the traitor whose help had won them the city. He must go forth with his reproach. Many churches contain the elements of weakness and ruin because they have failed to exercise a wise censorship over those admitted to their communion. The true Church is composed of those who serve God from the purest motives.—M.
Human wisdom versus Divine.
No option was left to the Israelites as to the mode in which they were to deal with the Canaanites. Even if they were unable to subdue the Canaanites because of their own weakness, it would not be without fault; for had they not to sustain and direct them? But the sin of Israel was the greater that, when they were able to obey God's direction, they set it aside in favour of a policy of their own. This was direct disobedience, however it might be disguised by the name of prudence or expediency. In the end they had to rue their own folly.
I. PEOPLE IN PROSPEROUS CIRCUMSTANCES ARE FREQUENTLY TEMPTED TO FOLLOW A WORLDLY INSTEAD OF A HEAVENLY LINE OF CONDUCT, AND TO QUALIFY THE DICTATES OF OBVIOUS DUTY BY CONSIDERATIONS THAT ARE PURELY SELFISH AND PRESUMPTUOUS IN THEIR NATURE.
II. WHEN MEN THUS SHIRK OBVIOUS DUTY, THEY DO IT FROM A TWOFOLD MISCONCEPTION—
(1) of their own power and wisdom, and
(2) of the true character of that with which they tamper.
III. IN THE END THEIR FOLLY WILL MANIFEST ITSELF IN DISASTER AND RUIN.—M.
The failure of duty of one an occasion of inconvenience to another.
Joseph, strong enough to have destroyed the Amorites, made them tributaries. The same people a little further away were thereby enabled to afflict and annoy a companion tribe. "The Amorites forced the children of Dan into the mountain," etc. The cause of Dan ought to have been the cause of Joseph. The latter was therefore guilty of intense selfishness.
I. IT IS A SIN FOR CHRISTIANS TO REAP ADVANTAGE AT THE EXPENSE OF LOSS OR INCONVENIENCE TO THEIR BRETHREN.
II. GOD OFTEN MAKES THE UNWORTHINESS OR FAULT OF ONE OF HIS CHILDREN A DISCIPLINE TO ANOTHER.
III. BUT THIS DOES NOT FREE THE LATTER FROM THE RESPONSIBILITY OF DOING HIS BEST. Dan might be annoyed, and justly, at the indirect help given to his oppressors, but all the same he ought to have invoked the aid of Jehovah and gone forth to do battle against them. He might have delivered himself from the inconvenience to which he was subject. And so with all the indirectly produced ills of life; a heroic faith is certain to overcome them, or render them comparatively innoxious.—M.