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Joshua 15:1-63 open_in_new
THE BORDERS OF JUDAH
(vs.1-12)
Judah occupied the largest territory of the tribes, though later we read that Simeon's possession was within Judah's territory (ch.19:1). The boundary on the south of Judah is first considered. This was next to the land of Edom, beginning at the Dear Sea and reaching to the Mediterranean Sea (vs.2a). Edom (the same name as Adam, pictures man in the flesh, and God's land is to be decidedly separated from this. Fleshly ambition is the world's principle of action, but Judah (meaning "praise") is to be the opposite of this, giving God, not self, the first place.
We return in verse 5 to consider the east border, which was the Dead Sea, the border continuing north to the mouth of the River Jordan where it emptied into the Dead Sea. Though the east is the direction of the sun rising, reminding us of the coming of the Lord, which will mean great blessing for believers, yet when John the Baptist speaks of the Lord's coming, he tells us, "His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire." Thus the Dead Sea (really a large lake) speaks of the lake of fire. The Jordan, the river of death, runs into the Dead Sea, where no life is found. How many there are who, with no repentance or faith, drift with the current of death into the awesome death of eternal punishment (Matthew 25:46) -- the second death of Revelation 20:14! Judah's border separates her from the Dead Sea, but the reminder was always there of the judgment that is escaped only by faith in the living God.
The northern border began at the mouth of the Jordan (v.5). and the description of this is much more detailed than we have found with the other borders. This border adjoins Israelite territory, as the other borders do not. Thus there is a careful marking off of the territory of Judah ("praise") from the other tribes. Ephraim's border is discussed after Judah, but it does no adjoin Judah, and later Benjamin is seen to have its territory between Judah and Ephraim (ch.18:11), and Dan also, farther west than Benjamin (ch.19:40-46). But the many details given as to Judah's border surely indicate that praise must be kept distinct from all other virtuous aspects of the Christian's life, and there are many occasions for praise also. Again, the meanings of the names would certainly furnish us with good spiritual food if we interpret them aright. If the reader desires more help in such interpretation, the Numerical Bible by F.W.Grant is highly recommended.
Judah's northern border then began at the north end of the Dead Sea and went generally westward till ending at "the Great Sea," that is, the Mediterranean, which seacoast served as the western border of Judah (v.12). The great Sea is typical of the Gentile nations (Revelation 17:15), 50 often in a state of upheaval and unrest, seeking to encroach upon the land, but held in check by the power of God, who has said, "This far you may come, but no farther, and here your proud waves must stop!" (Job 38:11), Thus, Judah's western border tells us that, though the world may threaten to swamp the testimony of the people of God, yet God is greater than the world, and will preserve His people.
THE FAITH OF CALEB AGAIN EMPHASIZED
(vs.13-19)
Chapter 14:6-11 has reported the boldness of the faith of Caleb in claiming what had been promised him. Now he is again given by God a place of prominence, for God delights to honor that faith that honors Him. God gives a similar honor to Joshua (ch.19:49-51). Thus the faithfulness of Caleb and Joshua (in contrast to the other ten spies) was well rewarded. Caleb was given a share in the land of Judah (v.13), which seems to indicate that he did not have this right by natural birth, so that he must have been a Gentile brought into Israel as a proselyte.
Verse 14 tells us that in conquering Kirjath Arba (or Hebron) Caleb drove our Sheshai, Ahiman and Talmai, the sons of Anak. Giants meant no more to Caleb than did weak men, for God was with him. He therefore took possession of Hebron, typically possessing the communion with God to which every believer is entitled, but which many do not enjoy.
Having taken Hebron, Caleb went up to Kirjath Sepher ("city of the book"), but its name changed to Debir, which means "oracle." For if we are once enjoying communion with God, we shall then be concerned about speaking for Him. However, Caleb gives opportunity to others to capture this city, promising his daughter to the man who took Debir (vs.15-16). Surely this tells us that if we are in communion with God, we shall be glad to encourage others in God's service. Nor does Caleb speak in vain, for his nephew, Othniel, responded to the challenge. Othniel means "lion of God," speaking of the courage to act for God, so that it appears he did not delay to accomplish this victory over Debir (v.17). He did not only gain Debir, the oracle, picturing the honor of speaking for God, but also the daughter of Caleb, Achsah, meaning "anklet," whose faith is very soon after emphasized beautifully, so that she must have been an excellent wife for Othniel. Achsah persuaded Othniel to ask her father for a field, just as believers should desire a workable inheritance. She had the exercise of asking before receiving, for God often waits for us to have concern enough to ask. Caleb responded positively to this request, giving her a land in the south. But the south was a warm, dry land, good land but requiring moisture if it was to yield produce. Therefore Achsah asked for springs of water also, and Caleb gave her both the upper and lower springs. If we have the simple concern to ask of God in faith, not doubting, we shall find Him indeed a liberal giver, as James 1:5-6 assures us. The upper springs speak of the refreshment of enjoying our inheritance in heavenly places, and the lower springs furnish us with grace to walk through the world in devoted obedience to God. How good if we are well balanced enough that we do not neglect either.
THE CITIES OF JUDAH
(vs.20-63)
The list of all the cities of Judah is intended to hold true spiritual instruction, as F.W.Grant shows in his Numerical Bible in considering this chapter, for both the numbers and the meaning of the names furnish the clues for understanding its spiritual significance. But we pass over this except to mention that Judah could not drive out the Jebusites from Jerusalem (v.63). This was the chief city, the city God had purposed to place His name, but it has been over all the centuries claimed by both the Jews and their enemies. David conquered Jerusalem from the Jebusites (2 Samuel 5:6-7), so that it is called "the City of David" and the kings of Judah reigned there for many years, but since the time of the kings it has suffered through constant contention from Israel's enemies, and will do so until the Lord Jesus finally subdues the whole world under His authority. Then indeed Jerusalem, called Zion, will be "the city of our God, in His holy mountain. Beautiful in elevation, the joy of the whole earth, is Mount Zion on the sides of the north, the city of the great King" (Psalms 48:1-2).