Joshua 13 - Expositor's Bible Commentary (Nicoll)

CHAPTER XXI.

JOSHUA'S OLD AGE- DIVISION FOR THE EASTERN TRIBES.

Joshua Ch. 13, 14:1-5.

"THE Lord said unto Joshua, Thou art old and stricken in years." To many men and women this would not be a welcome announcement. They do not like to think that they are old. They do not like to think that the bright, joyous, playful part of life is over, and that they are arrived at the sombre years when they must say, ''There is no pleasure in them."

Then, again, there are some who really find it hard to believe that they are old. Life has flown past so swiftly that before they thought it was well begun it has gone. It seems so short a time since they were in the full play of their youthful energies, that it is hardly credible that they are now in the sere and yellow leaf. Perhaps, too, they have been able to keep their hearts young all the time, and still retain that buoyant sensation which seems to indicate the presence of youth. And are there not some who have verified the psalm - "They that are planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age, they shall be fat and flourishing "?

But however much men may like to be young, and however much some may retain in old age of the feeling of youth, it is certain that the period of strength has its limit, and the period of life also. To the halest and heartiest, if he be not cut off prematurely, the time must come when God will say to him, "Thou art old." It is a solemn word to hear from the lips of God. God tells me my life is past; what use have I made of it? And what does God think of the use I have made of it? And what account of it shall I be able to give when I stand at His bar?

Let the young think well of this, before it is too late to learn how to live.

To Joshua the announcement that he was old and stricken in years does not appear to have brought any painful or regretful feeling. Perhaps he had aged somewhat suddenly; his energies may have failed consciously and rapidly, after his long course of active and anxious; military service. He may have been glad to hear God utter the word; he may have been feeling it himself, and wondering how he should be able to go through the campaigns yet necessary to put the children of Israel in full possession of the land. That word may have fallen on his ear with the happy feeling - how considerate God is! He will not burden my old age with a load not suited for it. Though His years have no end, and He knows nothing of failing strength, "He knoweth our frame. He remembereth that we are dust." He will not "cast me off in the time of old age, nor forsake me when my strength faileth." Happy confidence, especially for the aged poor! It is the want of trust in the heavenly Father that makes so many miserable in old age. When you will not believe that He is considerate and kind, you are left to your own resources, and often to destitution and misery. But when between Him and you there is the happy relation of father and child; when through Jesus Christ you realize His fatherly love and pity, and in real trust cast yourselves on Him who clothes the lilies and feeds the ravens, your trust is sure to be rewarded, for your heavenly Father knoweth what things you have need of before you ask them.

So Joshua finds that he is now to be relieved by his considerate Master of laborious and anxious service. Not of all service, but of exhausting service, unsuited to his advancing years. Joshua had been a right faithful servant; few men have ever done their work so well. From that day when he stood against Amalek from morning to night, while the rod of Moses was stretched out over him on the hill; thereafter, during all his companionship with Moses on the mount; next in that search-expedition when Caleb and he stood so firm, and did not flinch in the face of the congregation, though every one was for stoning them; and now, from the siege of Jericho to the victory of Merom, and all through the trying and perilous sieges of city after city, year after year, Joshua has proved himself the faithful servant of God and the devoted friend of Israel. During these last years he has enjoyed supreme power, apparently without a rival and without a foe; yet, strange to say, there is no sign of his having been corrupted by power, or made giddy by elevation. He has led a most useful and loyal life, which there is some satisfaction in looking back on. No doubt he is well aware of unnumbered failings: "Who can understand his errors?" But he has the rare satisfaction - oh! who would not wish to share it? - of looking back on a well-spent life, habitually and earnestly regulated amid many infirmities by regard to the will of God. Neither he, nor St. Paul after him, had any trust in their own good works, as a basis of salvation; yet Paul could say, and Joshua might have said it in spirit: "I have fought the good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness."

Yet Joshua was not to complete that work to which he had contributed so much: "there remaineth yet very much land to be possessed." At one time, no doubt, he thought otherwise, and he desired otherwise. When the tide of victory was setting in for him so steadily, and region after region of the land was falling into his hands, it was natural to expect that before he ended he would sweep all the enemies of Israel before him, and open every door for them throughout the land, even to its utmost borders. Why not make hay when the sun shone? When God had found so apt an instrument for His great design, why did He not employ him to the end? If the natural term of Joshua's strength had come, why did not that God who had supernaturally lengthened out the day for completing the victory of Bethhoron, lengthen out Joshua's day that the whole land of Canaan might be secured?

Here comes in a great mystery of Providence. Instead of lengthening out the period of Joshua's strength, God seems to have cut it short. We can easily understand the lesson for Joshua himself. It is the lesson which so many of God's servants have had to learn. They start with the idea they are to do everything; they are to reform every abuse, overthrow every stronghold of evil, reduce chaos to order and beauty; as if each were

"the only man on earth Responsible for all the thistles blown And tigers couchant, struggling in amaze Against disease and winter, snarling on For ever, that the world's not paradise."

Sooner or later they find that they must be satisfied with a much humbler role. They must learn to

"be content in work, To do the thing we can, and not presume, To fret because it's little. 'Twill employ Seven men, they say, to make a perfect pin,. Seven men to a pin, and not a man too much! Seven generations, haply to this world. To right it visibly a finger's breadth, And mend its rents a little."

Joshua must be made to feel - perhaps he needs this - that this enterprise is not his, but God's. And God is not limited to one instrument, or to one age, or to one plan. Never does Providence appear to us so strange, as when a noble worker is cut down in the very midst of his work. A young missionary has just shown his splendid capacity for service, when fever strikes him low, and in a few days all that remains of him is rotting in the ground. What can God mean? we sometimes ask impatiently. Does He not know the rare value and the extreme scarcity of such men, that He sets them up apparently just to throw them down? But "God reigneth, let the people tremble." All that bears on the Christian good of the world is in God's plan, and it is very dear to God, and "precious in the sight of the Lord is the death of His saints." But He is not limited to single agents. When Stephen died, He raised up Saul. For Wycliffe He gave Luther. When George Wishart was burnt He raised up John Knox. Kings, it is said, die, but the king never. The herald that announces “The king is dead," proclaims in the same breath, "God save the king!" God's workers die, but His work goes on. Joshua is super- annuated, so far as the work of conquest is concerned, and that work for a time is suspended. But the reason is that, at the present moment, God desires to develop the courage and energy of each particular tribe. And when the time comes to extend still farther the dominion of Israel, an agent will be found well equipped for the service. From the hills of Bethlehem, a godly youth of dauntless bearing will one day emerge, under whom every foe to Israel shall be brought low, and from the river of Egypt to the great river, the river Euphrates, the entire Promised Land shall come under Israel's dominion. And the conquests of David will shine with a brighter lustre than Joshua's, and will be set, as it were, to music of a higher strain. Associated with David's holy songs and holy experience, and with his early life of sadness and humiliation, crowned at last with glory and honour, they will more fitly symbolize the work of the great Joshua, and there will then be diffused over the world a more holy aroma than that of Joshua's conquests, - a fragrance sweet and refreshing to souls innumerable, and fostering the hope of glory, - the rest that remaineth for the people of God, the inheritance incorruptible, and undefiled, and that fadeth not away.

So Joshua must be content to have done his part, and done it well, although he did not conquer all the land, and there yet remained much to be possessed. Without entering in detail into all the geographical notices of this chapter, it will be well to note briefly what parts of the country were still unsubdued.

First, there were all the borders of the Philistines, and all Geshuri; the five lords of the Philistines, dwelling in Gaza, Ashdod, Ascalon, Gath, and Ekron; and also the Avites. This well defined country consisted mainly of a plain "remarkable in all ages for the extreme riches of its soil; its fields of standing corn, its vineyards and olive yards, are incidentally mentioned in Scripture (Judges 15:5); and in the time of famine the land of the Philistines was the hope of Palestine (2 Kings 8:2).. It was also adapted to the growth of military power; for while the plain itself permitted the use of war chariots, which were the chief arm of offence, the occasional elevations which rise out of it offered secure sites for towns and strongholds. It was, moreover, a commercial country; the great thoroughfare between Phoenicia and Syria on the north and Egypt and Arabia on the south. Ashdod and Gaza were the keys of Egypt, and commanded the transit trade, and the stores of frankincense and myrrh which Alexander captured in the latter place prove it to have been a depot of Arabian produce."

"Smith's " Bible Dictionary."

Geshuri lay between Philistia and the desert, and the Avites were probably some remainder of the Avims, from whom the Philistines conquered the land (Deuteronomy 2:23).

In many respects it would have been a great boon for the Israelites if Joshua had conquered a people that were so troublesome to them as the Philistines were for many a day. What Joshua left undone, Saul began, but failed to achieve, and at last David accomplished. The Geshurites were subdued with the Amalekites while he was dwelling at Ziklag as an ally of the Philistines (1 Samuel 27:8), and the Philistines themselves were brought into subjection, and had to yield to Israel many of their cities (1 Samuel 7:14; 2 Samuel 8:1, 2 Samuel 8:12).

Another important section of the country unsubdued was the Phoenician territory - the land of the Sidonians (Joshua 13:4, Joshua 13:6). Also the hilly country across Lebanon, embracing the valley of Coele-Syria, and apparently the region of Mount Carmel (“from Lebanon unto Misrephothmaim," Joshua 13:6, and comp. Joshua 11:8). No doubt much of this district was recovered in the time of the Judges, and still more in the time of David; but David made peace with the King of Tyre, who still retained the rocky strip of territory that was so useful to a commercial nation, but would have been almost useless to an agricultural people like the Israelites.

Joshua was not called on to conquer these territories in the sense of driving out all the old inhabitants; but he was instructed to divide the whole land among his people - a task involving, no doubt, its own difficulties, but not the physical labour which war entailed. And in this division he was called first to recognise what had already been done by Moses with the part of the country east of the Jordan. That part had been allotted to Reuben, Gad, and half the tribe of Manasseh; and the allotment was still to hold good.

It is remarkable with what fulness the places are described. First, we have the boundaries of that part of the country generally (Joshua 13:9-12); then of the allotments of each of the two and a half tribes (Joshua 13:15-31). With regard to the district as a whole, the conquest under Moses was manifestly complete, from the river Arnon on the south, to the borders of the Geshurites and Maachathites on the north. The only part not subdued were the territories of these Geshurites and Maachathites. The Geshurites here are not to be confounded with the people of the same name mentioned in Joshua 13:2, who were at the opposite extreme - the southwest instead of, as here, the north-east of the land. But no doubt the Syrian Geshurites and Maachathites were brought into subjection by David, with all the other tribes in that region, in his great Syrian war, "when he went to recover his border at the river Euphrates " (2 Samuel 8:3). But instead of expelling or exterminating them, David seems to have allowed them to remain in a tributary condition, for Geshur had its king in the days of Absalom (2 Samuel 13:37), to whom that prince fled after the murder of Amnon. With the Maachathites also David had a family connection (2 Samuel 3:3).

But though the subjugation and occupation of the eastern part of the land was thus tolerably complete (with the exceptions just mentioned), it remained in the undisturbed possession of Israel for the shortest time of any. From Moabites and Ammonites on the south, Canaanites and Syrians on the north and the east, as well as the Midianites, Amalekites, and other tribes of the desert, it was subject to continual invasions. In fact, it was the least settled and least comfortable part of all the country; and doubtless it became soon apparent that though the two tribes and a half had seemed to be very fortunate in having their wish granted to settle in this rich and beautiful region, yet on the whole they had been penny-wise and pound-foolish. Not only were they incessantly assailed and worried by their neighbours, but they were the first to be carried into captivity, when the King of Assyria directed his eyes to Palestine. They had shown somewhat of the spirit of Lot, and they suffered somewhat of his punishment. It is worthy of remark that even at this day this eastern province is the most disturbed part of Palestine. The Bedouins are ever liable to make their attacks wherever there are crops or cattle to tempt their avarice. People will not sow where they have no chance of reaping; and thus it is that much of that productive region lies waste. The moral is not far to seek: in securing wealth, look not merely at the apparent productiveness of the investment, but give heed to its security, its stability. It is not all gold that glitters either on the stock-exchange or anywhere else. And even that which is real gold partakes of the current instability. We must come back to our Saviour's advice to investors, if we would really be safe: "Lay not up for yourselves treasures on earth, where moth and rust do corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where moth and rust do not corrupt, and where thieves do not break through nor steal."

The specification of the allotments need not detain us long. Reuben's was the farthest south. His southern and eastern flanks were covered by the Moabites, who greatly annoyed him. "Unstable as water, he did not excel." Gad settled north of Reuben. In his lot was the southern part of Gilead; Mahanaim, and Peniel, celebrated in the history of Jacob, and Ramoth-gilead, conspicuous in after times. East of Gad were the Ammonites, who proved as troublesome to that tribe as Moab did to Reuben. To the half tribe of Manasseh the kingdom of Og fell, and the northern half of Gilead. Jabesh-gilead, where Saul routed the Ammonites, was in this tribe (1 Samuel 11:1-15). Here also were some of the places on the lake of Galilee mentioned in the gospel history; here the "desert place" across the sea to which our Lord used to retire for rest; here He fed the multitude; here He cured the demoniac; and here were some of the mountains where He would spend the night in prayer.

In our Lord's time this portion of Palestine was called Perea. Under the dominion of the Romans, it was comparatively tranquil, and our Lord would sometimes select it, on account of its quiet, as his route to Jerusalem. And many of His gifts of love and mercy were doubtless scattered over its surface.

Two statements are introduced parenthetically in this chapter which hardly belong to the substance of it. One of these, occurring twice, respects the inheritance of the Levites (Joshua 13:14, Joshua 13:33). No territorial possessions were allotted to them corresponding to those of the other tribes. In the one place it is said that "the sacrifices of the Lord God of Israel made by fire were their inheritance"; in the other, that "the Lord God of Israel was their inheritance." We shall afterwards find the arrangements for the Levites more fully detailed (chaps, 20, 21). This early allusion to the subject, even before the allotments in Western Palestine begin to be described, shows that their case had been carefully considered, and that it was not by oversight but deliberately that the country was divided without any section being reserved for them.

The other parenthetical statement respects the death of Balaam. "Balaam also, the soothsayer, did the children of Israel slay with the sword among them that were slain by them" (Joshua 13:22). It appears from Numbers 31:8 that the slaughter of Balaam took place in the days of Moses, by the hands of the expedition sent by him to chastise the Midianites for drawing the Israelites into idolatry. That the fact should be again noticed here is probably due to the circumstance that the death of Balaam occurred at the place which had just been noted - the boundary line between Reuben and Gad. It was a fact well worthy of being again noted. It was a fact never to be forgotten that the man who had been sent for to curse was constrained to bless. As far as Balaam's public conduct was concerned, he behaved well to Israel. He emphasized their Divine election and their glorious privileges. He laid especial stress upon the fact that they were not a Bedouin horde, rushing about in search of plunder, but a sacramental host, executing the judgments of a righteous God - "The Lord his God is with him, and the shout of a king is among them." This was a valuable testimony, for which Israel might well be grateful. It was when Balaam took part in that disgraceful plot to entice Israel into sensuality and idolatry that he came out in his real colours. It seemed to him very clever, no doubt, to obey the Divine command in the letter by absolutely refusing to curse Israel, while at the same time he accomplished the object he was sent for by seducing them into sins which brought down on them the judgments of God. Nevertheless, he reckoned without his host. Possibly he gained his reward, but he did not live to enjoy it; and "what shall a man be profited if he gain the whole world and forfeit his own life?" (Matthew 16:26, R.V.). The two and a half tribes were well taught by the fate of Balaam that, in the end, however cunningly a man may act, his sin will find him out. They were emphatically reminded that the sins of sensuality and idolatry are exceedingly hateful in the sight of God, and certain to be punished. They were assured by the testimony of Balaam, that Israel, if only faithful, would never cease to enjoy the Divine protection and blessing. But they were reminded that God is not mocked: that whatsoever a man soweth, that shall he also reap. Balaam had sown to the flesh; of the flesh it behoved him to reap corruption. And so must it ever be; however ingeniously you may disguise sin, however you may conceal it from yourself, and persuade yourself to believe that you are not doing wrong, sin must show itself ultimately in its true colours, and your ingenious disguises will not shield it from its doom: - "The wages of sin is Death."