Joshua 13:24–14:15

And their coast was Jazer,.... Their southern coast; of Jazer, see Numbers 21:32; where it is called Jaazer, and is mentioned in Isaiah 16:8; and in Jeremiah 48:32, where it is spoken of as a city of Moab, as it was in the days of those prophets: and all the cities of Gilead; which lay in those parts, for the whole was not given to this tribe, half of Gilead was given to the half tribe of Manasseh, Joshua 13:31, and half the land of the children of Ammon; not what then belonged to them, but what had been taken from them by the Amorites; and which Israel taking from them, had a right to retain, though they were forbid meddling with any of their land in present possession; see Deuteronomy 2:19 Judges 11:13, unto Aroer that is before Rabbath; Aroer was a city of Moab, situated on the river Arnon, Joshua 13:9; and stood over against Rabbath, a city of the Amorites, since called Philadelphia, the same that Joab took, 2 Samuel 12:26; though Reland thinks (n), that according to the situation of these cities another Aroer must be here meant, and which belonged to the Amorites. (n) Palestin. Illustrat. tom. 2. p. 583.

And from Heshbon unto Ramathmizpeh, and Betonim,.... This was their coast from the south to the north, and so describes their eastern border, which reached from Heshbon, given to the tribe of Reuben, Joshua 13:7; to these places mentioned; Ramathmizpeh, the same with Ramothgilead, which Jerom (o) says was a village in his time, and lay two miles from Philadelphia or Rabbath before mentioned, to the east; it should be to the west; of Betonim we nowhere else read, it seems to have been near to Ramath: and from Mahanaim unto the border of Debir; the former of these was the place where the angels met Jacob, and who gave it the name from thence; and in later times a city of this name was built there, and was near the river Jabbok, Genesis 32:2; Debir is different from that in the tribe of Judah, Joshua 15:15; in the Septuagint version here it is called Daibon, perhaps the same with Dibon, the tribe of Gad rebuilt, and is called Dibongad, Numbers 32:34; unless Lidbar here should be the same with Lodebar in Gilead, 2 Samuel 17:27. (o) De loc. Heb. fol. 99. A.

And in the valley, Betharam,.... The same with Bethharan; see Gill on Numbers 32:36, and Bethnimrah; sometimes called Nimrah, Numbers 32:3; near to which were some waters, called the waters of Nimrim, Isaiah 15:6; It was in Jerom's (p) time a large village; it seems to have its name from leopards, which perhaps had their haunts hereabout: and Succoth: the place where Jacob pitched his tent after he had passed over Jabbok; it is called in the Jerusalem Talmud (q) Thaarabah: and Zaphon; which in the same Talmud is Amatho or Amathus, which Jerom says (r) is a village beyond Jordan, twenty one miles from Pella to the south, though he places it in the tribe of Reuben: the rest of the kingdom of Sihon king of Heshbon; which was not given to the tribe of Reuben, Joshua 13:21, Jordan and his border; that is, the cities which were near it, as Kimchi; or that were upon the bank of it, as Jarchi: even unto the edge of the sea of Chinnereth; the same with the lake of Gennesaret, Luke 5:1, on the other side Jordan eastward; the other from that in which the inheritance of Gad lay, which was beyond Jordan, from the land of Canaan. (p) De loc. Heb. fol. 93. I.((q) T. Hieros. Sheviith, fol. 38. 4. (r) De loc. Heb. fol. 88. E.

This is the inheritance of the children of Gad, after their families,.... As described in Joshua 13:27, the cities and their villages; the cities given them, some of which are mentioned by name, and the villages adjacent and belonging to them were included in them.

And their coast was from Mahanaim,.... A place in the tribe of Gad, Joshua 13:26; which was the boundary of the half tribe that way: all Bashan; so famous for its oxen, and for pasturage for them, and for its oaks, called by Josephus Batanea: all the kingdom of Og king of Bashan; which, besides Bashan, took in the kingdom of Argob or Trachonitis, half the land of Gilead, all which was possessed by the half tribe of Manasseh: see Deuteronomy 3:13, and all the towns of, Jair which are in Bashan, threescore cities; of Jair, and his relation to Manasseh, and of his taking these cities, and the number of them, see Numbers 33:41.

And half Gilead,.... The other half not given to the Gadites, who had that half of it which Sihon possessed, and the tribe of Manasseh that half of it which Og possessed, see Deuteronomy 3:12, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan; which are particularly mentioned, because royal cities, Joshua 13:10; see Deuteronomy 1:4, were pertaining unto the children of Machir the son of Manasseh; and who was his only son; however, to his posterity only was this inheritance given, though not to them all: even to one half of the children of Machir, by their families; which seems to confirm it that Manasseh had no other son, since his whole posterity, both the half tribe on the other side, as well as that in the land of Canaan, were denominated from him; though he seems to have had another son, who perhaps died without issue, 1 Chronicles 7:14.

These are the countries which Moses did distribute for inheritance in the plains of Moab,.... Which is particularly described, that each might know their proper portion: on the other side Jordan by Jericho eastward; of the land of Canaan; of Jordan by Jericho; see Gill on Numbers 22:1.

But unto the tribe of Levi Moses gave not any inheritance,.... Neither on the other side Jordan, nor did he order them any in Canaan; but expressly declared they were to have no part in the division of it, though they were his own tribe; which shows him to be a disinterested man, that he faithfully observed the orders and instructions the Lord gave him: the Lord God of Israel was their inheritance, as he said unto them; what was given to the Lord out of the sacrifices, and the tithes, and firstfruits, that were theirs; see Numbers 18:20.

They gave no part unto the Levites, etc It is here repeated for the third time with regard to the Levites, that they were not included in the number, so as to have the portion of a tribe assigned to them; but it is mentioned for a different purpose, for it is immediately after added, that the sons of Joseph were divided into two tribes, and were thus privileged to obtain a double portion. Thus had Jacob prophesied, (Genesis 49) or rather, like an arbiter appointed by God, he had in this matter preferred the sons of Joseph to the others. God therefore assumed the Levites to himself as a peculiar inheritance, and in their stead substituted one of the two families of Joseph.

The children of Joseph were two tribes, Manasseh and Ephraim--As two and a half tribes were settled on the east Jordan, and the Levites had no inheritance assigned them in land, there would have been only eight and a half tribes to provide for. But Ephraim and Manasseh, the two sons of Joseph, had been constituted two tribes (Gen 48:5), and although Levi was excluded, the original number of the tribes of Israel was still preserved.

the children of Israel . . . divided the land--that is, they made the preliminary arrangements for the work. A considerable time was requisite for the survey and measurement.

And these are the countries which the children of Israel inherited in the land of Canaan,.... Of which an exact account is given in the following chapters, particularly in the Joshua 15:1, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for an inheritance unto them; namely, ten princes, one of each tribe, who, with Eleazar and Joshua, were appointed of the Lord by name to do this business, even seven years ago, before their entrance into the land of Canaan, Numbers 34:17.

By lot was their inheritance,.... Every tribe had its part and portion assigned to it, by the casting of lots; which was done to prevent any future quarrels, animosities and strifes among the tribes, the disposition being of the Lord; and to show the exact agreement between the lot and the divine predictions by Jacob and Moses; and to make it appear that the division of the land was not owing to the private combination of the above men, and their private settlement of it; but to the providence of God, the directors of the lot; their chief business was to see that the lot was executed in a faithful manner, and that every tribe had its allotment according to it. In this Canaan was a type of the heavenly inheritance, which the saints obtain by lot, in and through Christ, the antitypical Joshua, Ephesians 1:11, as the Lord commanded by the hand of Moses, Numbers 26:55, for the nine tribes, and for the half tribe; see Joshua 13:7; the reason why this number of them is particularly mentioned follows.

And Moses had given the inheritance of two tribes, and an half tribe, on the other side Jordan,.... The two tribes of Gad and Reuben, and the half tribe of Manasseh, whose inheritance is described in Joshua 13:8, but unto the Levites he gave none inheritance among them; this is frequently observed, that it might be taken notice of, to show the disinterestedness of Moses in this affair, Levi being his own tribe; and to recommend the care of the Levites to the other tribes, according to the provision God had made for them.

For the children of Joseph were two tribes, Manasseh and Ephraim,.... For the birthright being forfeited by Reuben, was given to Joseph, who had the double portion, the privilege of the firstborn; by which means the number of the twelve tribes was kept up in the division of the land, though that of Levi had no share in it; and which is also a reason why they had none, that Joseph's two sons might be reckoned two tribes: therefore they gave no part unto the Levites in the land; to make way for the sons of Joseph to have the double portion: save cities to dwell in; and that only, for they might not sell them, as other Israelites could theirs: with their suburbs, for their cattle, and for their substance; the Targum is, "for all their beasts, and for their cattle;''that is, for convenient places to put them into, and for pasturage for, them; which Kimchi and Ben Melech interpret of their larger and lesser cattle, their herds and their flocks, their oxen and sheep.

As the Lord commanded Moses, so the children of Israel did,.... Particularly with respect to the division of the land, and making provision for the Levites; this they did by their heads and representatives, the high priest and chief ruler, and the princes of the several tribes: and they divided the land; met about it, and began to take measures in order to do it; they prepared for it, though as yet it was not actually done, and previous to it was the following incident.

Forty years old was I, etc He seems to talk of his own virtue in rather loftier terms than becomes a pious and modest man. But let us remember that, seeing the thing was in itself invidious and liable to many objections, it stood in need of special commendation as a means of suppressing envy. He therefore mentions that he had acted in good faith in bringing back an account of what he had learned concerning the land. For the expression, "As it was in my heart," evidently denotes sincerity, the heart being thus opposed to deceitful words. It is a ridiculous fiction to imagine that he had said it in his heart, because from fear of being killed by his companions he had not ventured to mention anything of the kind by the way. Nothing more is meant than simply this, that he acted honestly according to the command given him, without gloss or dissimulation. He enlarges on the merit of his integrity, because though he was opposed by all his colleagues, with the exception of Joshua, he did not yield to their malice, nor was dispirited by their iniquitous conspiracy, but steadfastly pursued his purpose. The words taken in their most literal sense are, I filled or fulfilled to go after thy God; but the obvious meaning is, that he was not seduced from a faithful discharge of his duty by the wicked machination of ten men, however difficult it was to resist them, because he followed God with inflexible perseverance, feeling perfectly assured that God was the author of the expedition, from which those perfidious men were endeavoring to draw off the people. Let us learn from this passage, first, that unless the last part corresponds to the first, good beginnings vanish away; secondly, that constancy is deserving of praise only when we follow God.

And Moses swear on that day, etc Here, then, is one fruit of the embassy honestly and faithfully performed -- to gain possession of an inheritance of which the whole people is deprived. For although long life is justly accounted one of the mercies of God, the end proposed by it is here added, viz., that Caleb may obtain the inheritance which is denied to others. This was no ordinary privilege. He next extols the faithfulness of God in having prolonged his life, and not only so, but supplied vigor and strength, so that though he was now above eighty years of age, he was not a whit feebler than when in the flower of his youth. Others, too, had a green old age, but they were few in number, and then in their case there was not added to the even tenor of their days a manly vigor, remaining wholly unimpaired up to their eighty-fifth year. For he lays claim not only to the skill and valor of a leader, but also to the physical strength of a soldier. He next adds the other offices and actions of his life. For to go out and in is equivalent in Hebrew to the observance and execution of all parts of our duty. And this Caleb confirms by fact, when he demands it as his task to assail and expel the giants. He is not, however, elated by stolid pride to a confident assurance of victory, but hopes for a prosperous event from the assistance of God. There seems, indeed, to be an incongruous expression of doubt in the word Perhaps, as if he were begirding himself fortuitously for the fight. [141] Those expositors who think that he is distrusting himself from a feeling of modesty and considering his own weakness, say something to the point, but do not say the whole. They certainly omit what is of principal import, viz., that this Perhaps refers to the common feelings which men would entertain on taking a view of the actual state of matters. The first thing necessary is duly to consider what his design is. Had he asked the gift of a mountain, which he could have seized without any great exertion, it would have been more difficult to obtain it. But now when the difficulty of the task is plainly set forth, he gains the favor of Joshua and the princes, because in assenting to his prayer, they grant him nothing but the certainty of an arduous, doubtful, and perilous contest. Knowing, then, that the children of Israel trembled and were in terror at the very name of the giants, he speaks according to their opinion as of a matter attended with doubt and uncertainty. As regards himself, the words clearly demonstrate how far he was from viewing that which had been said to him with a dubious or vacillating mind. I shall drive them out, he says, as the Lord has declared. Shall we say that when he utters the declaration of God, he is in doubt whether or not God will do what he promised? It is quite plain that he only reminded them how dangerous the business was, in order that he might the more easily obtain their assent. Although it is not uncommon in Hebrew to employ this term to denote difficulty merely, without meaning to imply that the mind is agitated by distrust or disquietude. How very difficult it was to drive out the giants from that fastness, [142] may be inferred from the fact that the death of Joshua took place before Caleb ventured to attack them.

And Joshua blessed him, etc He prayed thus earnestly to show the delight he felt. For it was expedient by way of example to extol his valor, by which others might be incited to surmount all their fears. For it was just as if he had gained an eminence from which he could look down upon the giants. The blessing of Caleb, therefore, includes in it praise which may have the effect of an exhortation to the people. In the end of the chapter it is said, that the name of Hebron was Ciriath-Arba, (Kirjath-Arba.) Here it is to be observed, that it is not the mountain itself that is meant, but the principal city, of which there is frequent mention in Scripture. It is said to have received the surname from a giant famous for his stature. And this refutes the imagination of those expositors who insist that it was so called from having been the burial-place of four patriarchs -- Adam, Abraham, Isaac, and Jacob. It is plain that Caleb, in making the request, had not been looking to present ease or private advantage, since he does not aspire to the place that had been given him till many years after. Wherefore it was no less the interest of the whole people than of one private family, that that which as yet depended on the incomprehensible grace of God, and was treasured up merely in hope, should be bestowed as a special favor. A grant which could not take effect without a wonderful manifestation of divine agency could scarcely be invidious. A question, however, arises. Since Hebron not only became the portion of the Levites, but was one of the cities of refuge, how could the grant stand good? If we say that Caleb was contented with other towns, and resigned his right to the Levites, it is obvious that the difficulty is not solved, because Caleb is distinctly appointed owner of that city. But if we reflect that the right of dwelling in the cities was all that was granted to the Levites, there will be no inconsistency. Meanwhile, no small praise is due to the moderation of Caleb, who, in a locality made his own by extraordinary privilege, did not refuse an hospitable reception to the Levites. [143] Footnotes: [141] French, "Il est vrai que ce mot Peut estre, qui est une marque ordinaire de doute, semble estre estrange et ne convenir point, comme s'il se preparoit au combat a l'adventure;" "It is true, indeed, that this word Perhaps, which is an ordinary mark of doubt, seems strange and unsuitable, as if he were preparing himself for the combat at hap-hazard." -- Ed. [142] Latin, "Ea munitione." French, "Cette forteresse si bien munie;" "That stronghold so well fortified." -- Ed. [143] According to the explanation here given, the Levites held Hebron only by a kind of precarious tenure, dependent on the good will of Caleb, who gave them an hospitable reception, but might have declined it. It would seem, however, from other passages, and more particularly from Joshua 20:7, and Joshua 21:9-13, that their right to Hebron was as complete and absolute as that which they possessed to any of their other cities. Moreover, as these cities were allocated by lot, or in other words, by divine arrangement, no injustice was done to Caleb, and it would have been strangely inconsistent with all that we have previously learned of his conduct and character, had he on this occasion offered any remonstrance. -- Ed.

CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15) Then the children of Judah came unto Joshua in Gilgal: and Caleb . . . said--This incident is recorded here because it occurred while the preparations were being made for casting the lots, which, it appears, were begun in Gilgal. The claim of Caleb to the mountains of Hebron as his personal and family possessions was founded on a solemn promise of Moses, forty-five years before (Num 14:24; Deu 1:36; Jos 14:10), to give him that land on account of his fidelity. Being one of the nominees appointed to preside over the division of the country, he might have been charged with using his powers as a commissioner to his own advantage, had he urged his request in private; and therefore he took some of his brethren along with him as witness of the justice and propriety of his conduct.

give me this mountain, whereof the Lord spake in that day--this highland region. for thou heardest in that day how the Anakims were there--The report of the spies, who tried to kindle the flame of sedition and discontent, related chiefly to the people and condition of this mountain district, and hence it was promised as the reward of Caleb's truth, piety, and faithfulness.

Joshua blessed him, and gave unto Caleb Hebron for an inheritance--Joshua, who was fully cognizant of all the circumstances, not only admitted the claim, but in a public and earnest manner prayed for the divine blessing to succor the efforts of Caleb in driving out the idolatrous occupiers.

Kirjath-arba--that is, the city of Arba, a warrior among the native race remarkable for strength and stature. the land had rest from war--Most of the kings having been slain and the natives dispirited, there was no general or systematic attempt to resist the progress and settlement of the Israelites. Next: Joshua Chapter 15

Then the children of Judah came unto Joshua in Gilgal,.... Whither he was returned after the conquest of the kings and their kingdoms; these were not the whole tribe of Judah, but some of the chief men of it who accompanied Caleb, for the honour of him, as Ben Gersom observes, he being their prince; and to second his petition, and to show their consent unto, and an approbation of such an assignment to him as he desired: and Caleb, the son of Jephunneh the Kenezite, said unto him; whether Caleb or Jephunneh called the Kenezite, and what the reason of the name, are not very material; and of which See Gill on Numbers 32:12; and as Caleb was personally and singly concerned in the following affair, he alone dressed Joshua, attended with some principal men of his tribe: thou knowest the thing the Lord said unto Moses the man of God, concerning thee and me, in Kadeshbarnea; the place from whence the spies were sent, and whither they returned to Moses there, of whom Caleb speaks with great respect and veneration, which he knew would be very pleasing and endearing to Joshua, who could not but remember what had been said by him concerning himself and Caleb, though it was now forty five years ago; it being so very striking and memorable, that only two of that generation then present should enter into the land of Canaan; the fulfilment of which, in all its circumstances, they had lived to see.

Forty years old was I when Moses the servant of the Lord sent me from Kadeshbarnea to espy out the land,.... Not he alone, but eleven more with him, one out of every tribe; his age he mentions, and of which, or near it, it is highly probable the rest of the spies were, to show that he and they were in the prime of their days, both as to bodily strength and intellectual capacity, which were requisite for such service as to spy out the land, of what quality that and its inhabitants were; and Moses he calls the servant of the Lord, because it was by the order and appointment of God, signified to Moses, that this was done; and the place from whence they were sent forth is named, which ascertains what that Kadesh was, where Israel was encamped when the spies were sent, Numbers 13:26, and I brought him word again, as it was in mine heart; that is, he gave to Moses upon his return a sincere, honest and faithful representation of the land, and its inhabitants, as it appeared to him.

Nevertheless, my brethren that went up with me,.... Meaning the rest of the spies, excepting Joshua, that went up with him into the land of Canaan to spy it, which they might be properly said to do, since they went up a hill or mountain, in order to go into it, Numbers 13:17, made the heart of the people melt; discouraged them, filled them with fears, sunk their spirits, that their hearts flowed, and became as weak as water, having no strength left in them, or hope of possessing the land; being told what stout and gigantic men the inhabitants of it were, and how strongly fortified were their cities: but I wholly followed the Lord my God; and did not join with them in an ill report of the good land; but having the fear of God before his eyes, walked after that, and delivered in his report faithfully, according to the dictates of his conscience, and the real sentiments of his mind; of this phrase; see Gill on Numbers 14:24.

And Moses sware on that day, saying,.... Or declared the oath of the Lord, for it was the Lord that sware to what follows; see Deuteronomy 1:34, surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever: not the whole land of Canaan, nor all the parts of it Caleb travelled through, but particularly Hebron; which though not expressly mentioned in the aforesaid oath, yet was understood and known to be the meaning of it, and which Joshua by the following grant owned, and it is elsewhere expressly affirmed, Judges 1:20; and it is remarked, that it is not said "they", but "he" came to Hebron, Numbers 13:22; that is Caleb, so that it was literally true that his feet had trodden there: now the reason of this oath, and the inheritance assured by it to Caleb, was: because thou hast wholly followed the Lord thy God; in all his ways, and with full purpose of heart, and particularly had acted the upright and faithful part in the report he made of the good land; See Gill on Numbers 14:24.

And now, behold, the Lord hath kept me alive, as he said,.... Had upheld him in life, and preserved him from many dangers in the wilderness; and had continued him not only in life, but in health to that day, according to his promise to him, that he would bring him into the land of Canaan, and that he should see and possess it, Numbers 14:24 Deuteronomy 1:36, these forty and five years, even since the Lord spake this word unto Moses, and while the children of Israel wandered in the wilderness; not that the children of Israel were wandering in the wilderness forty five years, but it was while they were in the wilderness this word or promise, concerning Caleb, was spoken by the Lord to Moses; and it was in the second year of their coming out of Egypt, after which they wandered in the wilderness thirty eight years, so that they had now been in the land of Canaan seven years; and from hence the Jewish chronologers (s) gather, that the land was seven years in subduing, and which their commentators in general take notice of. Maimonides (t) seems to be displeased with the Arabs for calling the wilderness, through which the Israelites travelled, "the desert of wandering"; but it appears from hence to be a very proper epithet of it; and Kadesh the place where they were first threatened, that they should be wanderers in the wilderness for such a time, had the additional name of Barnea, which signifies the son of a wanderer: and now, lo, I am this day fourscore and five years old; being forty years of age when sent a spy into the land, Joshua 14:7; thirty eight years he was with Israel in the wilderness, and seven years more since they entered into the land, in all eighty five; there is no necessity of understanding it that this was his precise birth day, but that about this time, or that he was now completely of such an age, which was more by fifteen years than the age of man in common at that time, see Psalm 90:10. (s) Seder Olam Rabba, c. 11. p. 31. (t) Moreh Nevochim, par. 3. c. 50. p. 512.

As yet I am as strong this day as I was in the day that Moses sent me,.... To spy the land, forty five years ago; suggesting that he was as sound in his mind, understanding, judgment and memory, and as hale, strong, and robust in his body now, as he had been so long ago; which was a wonderful instance of the care of divine Providence over him in upholding him in life, and continuing him in vigour and health at such an age, when the carcasses of so many thousands had pined away and fell in the wilderness: as my strength was then, even so is my strength now for war; he had the same strength of body and courage of mind to engage in warlike enterprises as he had so many years ago; and this he the rather mentions, to prevent any objection Joshua might make to the giving of Hebron to him, since being inhabited by giants, it required a large share of strength and courage to attempt the conquest of it: but Caleb had strength both to go out, and to come in; to do any civil business, to preside over his tribe, or to govern any city, and its appendages, that should be put into his hands.

Now therefore give me this mountain, whereof the Lord spake in that day,.... The mountainous part of the country, the hill country of Judea, in which Hebron, Debir, and other cities were; for it was not one particular city only that Caleb requested, but a large tract of ground: for thou heardest in that day how the Anakims were there, and that the cities were great and fenced; that the giants, called Anakims, dwelt in the mountainous country, and their cities, Hebron, Debir, and Anab, were very large, and well fortified; this Joshua heard at the time the spies were sent into the land, he being one of them; and this he heard, not from the report of the spies, but from the people of the country, and therefore must know that to conquer these men, and subdue their cities, was an arduous undertaking; but since he had strength and courage, he hoped his request would be granted: if so be the Lord will be with me; which he spake not as doubting of his presence and power to be with him, and assist him, but as placing his confidence therein, and, distrusting his own power and ability, having no dependence or that, but believing that the Lord, or, as the Targum, the Word of the Lord, would be with him for his help: then, says Caleb: I shall be able to drive them out, as the Lord said; that is, to drive the Anakims out of their cities, or out of the mountains, the caves and dens there, to which they betook themselves, since the taking of Hebron, Debir, and Anab, by Joshua, Joshua 11:22; and he relied upon the promise of God to enable him to do this, and not upon his natural strength and courage, or the number and prowess of the warlike tribe of Judah, of which he was prince.

And Joshua blessed him,.... By granting him his request, congratulating him upon it, and praying for and wishing him success in his attempt to drive out the giants, and possess their country: and gave unto Caleb, the son of Jephunneh, Hebron for an inheritance; being satisfied of the justness of his suit, of its being the will of God, and the order of Moses, that he should have this for an inheritance, which he had heard himself, had knowledge of, and well remembered: this is to be understood not of the city of Hebron itself, for that was given to the Levites, and was a city of refuge, but the country round about in the fields and villages annexed to it, as appears from Joshua 21:12.

Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day,.... The time of the writing of this book: because he wholly followed the Lord God of Israel; as in Joshua 14:8; Hebron signifies fellowship or communion; and this in a spiritual sense is very desirable by all the people of God, as Hebron was by Caleb, even communion with God, Father, Son and Spirit, with angels and saints, both now and hereafter; and they are willing to engage with their spiritual enemies in the name and strength of Christ, though ever so potent, may they but enjoy this blessing, and which is more or less granted, to all the hearty, sincere, and faithful followers of Christ; see John 14:21.

And the name of Hebron before was Kirjatharba,.... According to Jerom (u), it had its name of Hebron from a son or grandson of Caleb of that name, 1 Chronicles 2:42; and if so, then it is here, and in some other places, so called by anticipation: Kirjatharba may be rendered "the city of the four"; and had its name, as some think, from the four couple buried there, or near it, Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah; or from four eminent persons, who formerly dwelt there, Aner, Eshcol, Mamre, and Abraham; or rather from four persons that more lately dwelt there, Anak and his three sons, Sheshai, Ahiman, and Talmai; or Arba is the name of some great man, to whom this city belonged, and so was called the city of Arba, which is the sense of our version, as appears by the following supplement: which Arba was a great man among the Anakims; both in stature and in dignity, and in authority, which some take to be Anak himself, the father of the Anakims; so Jarchi and Kimchi: and the land had rest from war; as is observed in Joshua 11:23; after Joshua had finished his conquest; and here again it is remarked just before the division of the land, as being now a proper time for it. (u) De loc. Heb. fol. 87. F.