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繁體中文
英語原文
Here is, I. The general method that was taken in dividing the land, Jos 14:1-5. II. The demand Caleb made of Hebron, as his by promise, and therefore not to be put into the lot with the rest, Jos 14:6-12. And Joshua's grant of that demand, Jos 14:13-15. This was done at Gilgal, which was as yet their head-quarters.
1-5
The Distribution of Canaan (1444 BC)
繁體中文
迦南地的分配（主前1444年）
¹ 以色列人在迦南地所得的產業，就是祭司以利亞撒和嫩的兒子約書亞，並以色列各支派的族長所分給他們為產業的，記在下面。
² 是照耶和華藉摩西所吩咐的，把產業拈鬮分給九個半支派。
³ 因為摩西在約旦河東已經把產業分給兩個半支派，只是在他們中間沒有把產業分給利未人。
⁴ 因為約瑟的子孫是兩個支派，就是瑪拿西、以法蓮，所以他們沒有給利未人在那地分產業，只給他們一些可居住的城邑，和屬城的郊野，可以牧養他們的牲畜，安置他們的財物。
⁵ 耶和華怎樣吩咐摩西，以色列人就照樣行，把地分了。
史家在前一章記述了約旦河東那些地業的安排之後，現在告訴我們，他們在迦南地的地業是如何處置的。那些地被征服並非為要被撇棄荒涼，成為「野獸的住處和貓頭鷹的院子」（賽34:13）。不是的；以色列人迄今一直緊密地全營聚集，其中大部分人從未經歷過別的生活方式，如今必須分散開來，去充滿這些新征服之地。論到大地，經上說：「神創造它，並非使它空虛；他造它，是要給人居住」（賽45:18）。迦南若不被人居住，征服它便是徒然。然而並不是人人都可以隨意去自己看中的地方定居；正如在法勒的時代，可居住之地曾在挪亞的眾子之間有過有序而規律的劃分（創10:25,32），如今迦南地也在雅各的眾子之間有了這樣的劃分。關於這分配當如何進行，神早已賜給摩西指示，而那些指示在這裡被一絲不苟地遵行了。見民26:53-56等。
I. 這項重大事務的主持者是：行政長官約書亞、大祭司以利亞撒，以及十位首領——即如今要得產業的各支派各出一位，這些人都是神自己在數年前親自指定的（民34:17-29等）。看來他們如今都還健在，並參與了這項服事，使每個支派都有自己的代表，便可以確信分配公正無私，並更能安心接受自己的鬮分。
II. 要在這些支派之間進行分配的，是九個半支派。1. 不包括那兩個半支派，因為他們已經安居了（書13:3）；雖然或許他們如今既看見迦南是何等美地，又看見它被何等徹底地征服，他們當中有些人可能後悔自己的選擇，巴不得如今能與弟兄們一同拈鬮分地；若能如此，他們情願放棄在約旦河東所得的一切。然而這是不能允准的：他們已經作了選擇，且無權反悔，他們的定案就此決定；他們自己既已裁定，就必須堅守自己的選擇。2. 不包括利未支派；這支派要用別的方式供養。神已經把他們從其他支派中分別出來，並高舉他們超過其他支派，所以他們如今不可與其他支派混雜，也不可在其中拈鬮分地，因為這樣會使他們捲入今生的事務，與他們當盡的聖職相衝突。但是，3. 約瑟成了兩個支派，就是瑪拿西和以法蓮，這是照著雅各收養約瑟兩個兒子之舉，於是支派的總數仍維持十二個，雖然利未被取出來了，這一點在此有所暗示（書13:4）：「約瑟的子孫是兩個支派，所以他們沒有給利未人分地」，因為沒有利未人，他們仍是十二個。
III. 他們所依循的法則是拈鬮（書13:2）。「籤放在懷裡，定事由耶和華」（箴16:33）。拈鬮在此用於一項重大、且別無他法能使人人滿意的事務上，並且是在雙方同意之下，以莊重敬虔的方式進行，作為向神的呼求。藉著拈鬮分地，1. 他們把自己交託給神，交託給他的智慧與主權，相信由他來為他們定奪，比自己為自己定奪更為妥當。詩47:4，「他為我們選擇產業。」2. 他們表明願意順從鬮分的判定；因為人人都必須接受自己的分，並在其中善自利用。借用這一點，我們被說成是「在基督裡得著基業」（弗1:11），eklerothemen——「我們已經拈鬮得著」，這字正是此意；因為這是藉著神的命定而得的。我們的約書亞——基督，將永生賜給「凡他所賜給他的人」（約17:2）。
英語原文
The Distribution of Canaan (1444 BC)
¹ And these are the countries which the children of Israel inherited in the land of Canaan, 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 inheritance to them.
² By lot was their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe.
³ For Moses had given the inheritance of two tribes and a half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them.
⁴ For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance.
⁵ As the LORD commanded Moses, so the children of Israel did, and they divided the land.
The historian, having in the foregoing chapter given an account of the disposal of the countries on the other side Jordan, now comes to tell us what they did with the countries in the land of Canaan. They were not conquered to be left desert, a habitation for dragons, and a court for owls, Isa 34:13. No, the Israelites that had hitherto been closely encamped in a body, and the greatest part of them such as never knew any other way of living, must now disperse themselves to replenish these new conquests. It is said of the earth, God created it not in vain; he formed it to be inhabited, Isa 45:18. Canaan would have been subdued in vain if it had not been inhabited. Yet every man might not go and settle where he pleased, but as there seems to have been in the days of Peleg an orderly and regular division of the habitable earth among the sons of Noah (Ge 10:25,32), so there was now such a division of the land of Canaan among the sons of Jacob. God had given Moses directions how this distribution should be made, and those directions are here punctually observed. See Nu 26:53-56, etc.
I. The managers of this great affair were Joshua the chief magistrate, Eleazar the chief priest, and ten princes, one of each of the tribes that were now to have their inheritance, whom God himself had nominated (Nu 34:17-29, etc.) some years before; and, it should seem, they were all now in being, and attended this service, that every tribe, having a representative of its own, might be satisfied that there was fair dealing, and might the more contentedly sit down by its lot.
II. The tribes among whom this dividend was to be made were nine and a half. 1. Not the two and a half that were already seated (Jos 13:3), though perhaps now that they saw what a good land Canaan was, and how effectually it was subdued, they might some of them repent their choice, and wish they had now been to have their lot with their brethren, upon which condition they would gladly have given up what they had on the other side Jordan; but it could not be admitted: they had made their election without power of revocation, and so must their doom be; they themselves have decided it, and they must adhere to their choice. 2. Not the tribe of Levi; this was to be otherwise provided for. God had distinguished them from, and dignified them above, the other tribes, and they must not now mingle themselves with them, nor cast in their lot among them, for this would entangle them in the affairs of this life, which would not consist with a due attendance on their sacred function. But, 3. Joseph made two tribes, Manasseh and Ephraim, pursuant to Jacob's adoption of Joseph's two sons, and so the number of the tribes was kept up to twelve, though Levi was taken out, which is intimated here (Jos 13:4): The children of Joseph were two tribes, therefore they gave no part to Levi, they being twelve without them.
III. The rule by which they went was the lot, Jos 13:2. The disposal of that is of the Lord, Pr 16:33. It was here used in an affair of weight, and which could not otherwise be accommodated to universal satisfaction, and it was used in a solemn religious manner as an appeal to God, by consent of parties. In dividing by lot, 1. They referred themselves to God, and to his wisdom and sovereignty, believing him fitter to determine for them than they for themselves. Ps 47:4, He shall choose our inheritance for us. 2. They professed a willingness to abide by the determination of it; for every man must take what is his lot, and make the best of it. In allusion to this we are said to obtain an inheritance in Christ (Eph 1:11), eklerothemen—we have obtained it by lot, so the word signified; for it is obtained by a divine designation. Christ, our Joshua, gives eternal life to as many as were given him, Joh 17:2.
6-15
Caleb's Request (1444 BC)
繁體中文
迦勒的請求（主前1444年）
⁶ 那時，猶大支派的人到吉甲見約書亞，基尼洗族耶孚尼的兒子迦勒對他說：「耶和華的僕人摩西，從加低斯‧巴尼亞打發我窺探這地那時，正題到我的事，你和摩西都知道了。 ⁷ 耶和華的僕人摩西從加低斯‧巴尼亞打發我去窺探那地時，我正四十歲；我回來就把心裏摩西以為可靠的話回報他。 ⁸ 然而，同我上去的眾弟兄使百姓的心消化；但我專心跟從耶和華─我的神。 ⁹ 當日摩西起誓說：『你腳所踏之地定要歸你和你的子孫永遠為業，因為你專心跟從耶和華─我的神。』 ¹⁰ 自從耶和華對摩西說這話的時候，耶和華照他所應許的存留我這活命，直到今日；已有四十五年了，其間以色列人在曠野行走。看哪，現今我八十五歲了。 ¹¹ 我還是強壯，像摩西打發我去的那天一樣；無論是爭戰，是出入，我的力量那時如何，現在還是如何。 ¹² 求你將耶和華那日所應許的這山地給我；因為那日你也聽見了亞衲族人在那裏，並他們的城邑寬大堅固。或者耶和華與我同在，我就能把他們趕出去，正如耶和華所應許的。」 ¹³ 於是約書亞為耶孚尼的兒子迦勒祝福，將希伯崙給他為業。 ¹⁴ 所以希伯崙作了基尼洗族耶孚尼的兒子迦勒的產業，直到今日，因為他專心跟從耶和華─以色列的神。 ¹⁵ 希伯崙從前名叫基列‧亞巴。亞巴是亞衲族中最尊大的人。於是國中太平，沒有爭戰了。
在為各支派拈鬮分地之前，迦勒的那一份先被指定給了他。此時除了約書亞之外，他不僅是以色列中最年長的人，而且比其他人整整年長二十歲，因為當他四十歲時，所有二十歲以上的人都已在曠野中滅亡了。因此，這位他那一個時代絕無僅有的人，在分地的時候理當受到特殊的尊榮。如今，
I. 迦勒在此提出他的請求，或者更確切地說，是提出他的要求，要將希伯崙賜給他為業（他稱之為「這山地」，見 Jos 13:12），而不將那地與其他地業一同拈鬮。為證明他的要求合理，他指出神早已藉著摩西應許賜他那「那山地」；因此神的心意既已在這事上顯明，再藉著拈鬮來求問就是徒然無益的了——拈鬮本是用來在那些無法以其他方式決定的事上向神呼求，而不是用在像這樣已經定案的事上。這裏迦勒被稱為「基尼洗族」，有人認為這是因為他曾取得某次對基尼洗人的著名勝利，正如羅馬人按他們所征服的國家稱呼大將——如阿非利加努斯、日耳曼尼庫斯等。請注意，
1. 為使他的請求更有力，（1）他帶著猶大眾子，也就是那支派的族長和首領一同來呈遞，他們樂意這樣向這位本支派的榮耀表示敬意，並表明他們同意讓他單獨受分，並不以此為對本支派其餘之人的非難。迦勒是神從那支派中所揀選、用以分地的人（Nu 34:19），因此，為免他似乎利用自己作為委員的權柄謀取私利和滿足，他便帶著弟兄同來，放棄自己的權柄，似乎更倚靠他們的情面。（2）他向約書亞本人求助，證明他提出請求所依據的那些理由的真實性：「你知道那事」（Jos 13:6）。（3）他對摩西作了極為尊崇的提及，他知道這對約書亞決不會不悅：稱摩西為「神人」（Jos 13:6），又稱為「耶和華的僕人」（Jos 13:7）。他把摩西所說的話當作是從神自己而來的，因為摩西是神的出口和代理人，因此他有理由既渴望又期待那應許得以成就。還有什麼比神的恩寵之印證更令人切慕的呢？又有什麼比他應許的賞賜更可坦然期待的呢？
2. 在他的請求中，他陳述了
（1）他良心的見證，證明他在那件決定了以色列命運的大事上的正直——就是窺探那地。迦勒是奉差遣去辦那事的十二人之一（Jos 13:7），他如今回想起來滿得安慰，並且提到這事，不是出於驕傲，而是因為這是賜地的依據，必須納入他的申辯之中。[1.] 他「心裏怎樣思想」，就「如此報告」，就是說，他如此尊榮迦南地、如此確信神的能力能使他們得著那地、又如此輕看迦南人甚至亞衲族人所 能作的抵抗，都是出於他真誠的信念，正如我們所見（Nu 13:30, 14:7-9）。他這樣做不是單為討摩西的歡心，或安撫百姓，更不是出於與同僚唱反調的心，而是出於對自己所說之話真實性的完全確信，以及對神應許的堅定相信。[2.] 他在這事上「專心跟從耶和華他的神」，就是說，他緊守自己的本分，真誠地以神的榮耀為目標。他順服神的旨意，仰望神的恩寵。他從神自己那裏得了這見證（Nu 14:24），因此他說這話並不是虛榮，正如那些有「神的靈與他們的靈同證」他們是神兒女的人，謙卑感恩地向別人述說神為他們的靈魂所成就的事以激勵他們，也不是虛榮一樣。當注意：年輕時全心跟從神的人，到老必得著其中的名聲與安慰，並在天上的迦南永遠得著賞賜。[3.] 他這樣做的時候，除了約書亞以外，所有與他同負那使命的弟兄和同伴都不然。他們「使百姓的心消化了」（Jos 13:8），其後果之慘重是眾所周知的。當別人離棄神、從神面前退後時，我們仍堅守神，這就大大增加了跟從神的讚美。迦勒不必特別提及約書亞在這事上的表現；那是人所共知的，他也不願顯得是在奉承；他說「你知道耶和華因我的緣故並你的緣故對摩西所說的話」（Jos 13:6）就夠了。
（2）他從那時直到今日所經歷的神的恩慈。雖然他與眾人一同在曠野飄流，並像他們一樣被阻於迦南之外三十八年——而那罪他非但沒有分，反而盡力阻止——然而他不但沒有抱怨，反倒為榮耀神的緣故提到了神在他身上的兩方面的恩慈：[1.] 他蒙保守在曠野存活，不但免於那段艱辛旅程中常見的危險和勞頓，而且儘管除了他和約書亞之外，那一整代的以色列人都這樣或那樣地被死亡剪除。他是何等存著感恩的心述說神對他的恩慈啊！（Jos 13:10）：「看哪」（看哪，當希奇），「耶和華保全了我的性命這四十五年」，在曠野三十八年經歷各樣災殃，在迦南七年經歷戰爭的危險！當注意：第一，我們活著的時候，是神保全我們的性命；他用他的權能保護我們免於死亡，又用他的豐盛不斷供應我們生活的支持和安慰。他「將我們的性命存留」。第二，我們活得越久，就越當感念神保全我們性命的恩慈——他在看顧我們脆弱的生命，在延長我們已經失去權利存留的生命。他保全我這四十五年的性命嗎？我們是否正值那樣的年紀？或者更長？或者更短？我們有理由說：「是因耶和華的慈愛，我們不致消滅。」我們欠神恩典的債何等深重，我們當獻上甚麼呢？願這被神的護理所保全的生命， devoted to his praise. 第三，周圍許多人的死亡，更當使我們為神存留我們、保全我們的性命而感謝他。千萬人倒在我們右邊和左邊，我們卻得以倖免。這些分別的恩惠將我們置於獨特順服的強烈義務之下。[2.] 他如今在迦南仍能勝任工作。雖然八十五歲了，卻像四十歲時一樣精神飽滿、精力充沛（Jos 13:11）：「那時我的力量怎樣，現在我的力量還是怎樣。」這是應許的果子，甚至超過了所說的話；因為神不但賜下他所應許的，更是賜下更多：憑應許而得的性命，必成為性命、健康、力量，以及一切使那應許的性命成為祝福和安慰的。摩西在他的禱告中曾說（Ps 90:10），到了八十歲，甚至他們的「力量不過是勞苦愁煩」，通常確是如此。但迦勒是這規律的例外；他八十五歲的力量是安穩與喜樂：這是他「專心跟從耶和華」所得的。迦勒在此為榮耀神的緣故提到這事，也作為他請求一份他必須從巨人手中奪取之地的辯護。不要讓約書亞說他「不知道自己所求的是甚麼」；他能得著他所求的嗎？「是的，」他說，「為甚麼不能呢？我現在像從前一樣適合爭戰。」
（3）摩西奉神的名對他所作的應許，就是他必得著「這山地」（Jos 13:9）。這應許是他主要的論據，也是他所倚靠的。如我們所見（Nu 14:24），這應許是籠統的：「他必得著他所去的那地，他的後裔也必得那地為業」；但似乎這應許更為具體，約書亞也知道；雙方都明白迦勒如今所求的這座山就是指這應許。這正是探子們取報告之處，因為他們在這裏遇見了亞衲的子孫（Nu 13:22），那景象在他們心中留下了深刻的印象（Jos 13:3）。我們可以設想，迦勒見他們如何著重於攻取希伯崙——一座由巨人駐守的城——的困難，又如何由此推論征服全地是完全不可能的，便為反駁他們的論調，並為使百姓確信他心裏怎樣想就怎樣說，勇敢地要求將那座他們稱為「不可攻克」的城指派給他為業：「我願承當對付那城，我若不能得它為業，我寧可沒有。」摩西說：「好，那必歸你自己，贏得它，擁有它。」迦勒有如此崇高英勇的靈，又如此渴望激勵他的弟兄，因此他選擇這地只是因為它最難征服。為了表明他的心志和他的身體一樣沒有衰退，如今四十五年之後，他仍堅持他的選擇，心意不變。
（4）他對自己必能得著那地的盼望，儘管亞衲的子孫佔據了那地（Jos 13:12）：「或者耶和華與我同在，我就能把他們趕出去。」希伯崙城約書亞已經攻取了（Jos 10:37），但屬於那城、為亞衲子孫所居住的山地還未被征服；因為雖然從希伯崙剪除亞衲族人的事在 Jos 11:21 有提及——因為史家要將所有軍事行動一併記述——但似乎這地直到他們開始分地之後才被征服。請注意：他將趕出亞衲子孫的盼望建立在神與他同在之上。他沒有說：「因為我現在像四十歲時一樣強壯善戰，所以我必趕出他們」，倚靠自己的勇力；他也沒有倚靠好戰的猶大支派的勢力——那支派如今隨他來呈遞請求，無疑會協助他；他也沒有尋求約書亞的幫助，也沒有以此為憑：「你若與我同在，我必成功。」乃是：「或者耶和華與我同在。」在這裏，[1.] 他似乎對神是否與他同在說得遲疑，這不是出於對神的良善或信實有任何不信任。他從前論到神與以色列同在時，曾毫不猶豫地說過（Nu 14:9）：「耶和華與我們同在。」但對他自己，他出於對自己不配得這恩典的謙卑意識，選擇這樣表達：「或者耶和華與我同在。」亞蘭文意譯本如此讀：「若主的道幫助我」——那道就是神，在時候滿足時成了肉身，是我們救恩的元帥。[2.] 但他對「神若與他同在，他就能趕出亞衲的子孫」這一點毫無疑惑地表明了他的確信。「神若與我們同在，神若幫助我們，誰能敵擋我們而得勝呢？」這也暗示，神若不與他同在，即使以色列全軍都來幫助，他也不能成功。我們無論承擔甚麼，神與我們同在的恩寵是我們成功的全部關鍵；因此我們當懇切祈求，並藉著保守自己常在神的愛中來確保這一點；我們也當倚靠這一點，並由此得著面對最大困難的鼓勵。
3. 綜觀全事，迦勒的請求是（Jos 13:12）：「求你將這山地給我。」（1）因為這是從前神應許的，他要讓以色列人知道他多麼寶貴這應許，堅持「耶和華那日所題到的這山地」為最可羨慕的，儘管他若與其餘的人一同拈鬮，也許能得著一樣好的分。憑信心活著的人，看重憑應許所賜的，遠超過僅憑護理所賜的。（2）因為這地如今在亞衲族人手中，他要讓以色列人知道他多麼不怕仇敵，並要以自己的榜樣激勵他們繼續推進征服。在這事上迦勒不負其名，這名意思是「全心」。
II. 約書亞應允了他的請求（Jos 13:13）：「約書亞為他祝福」，稱讚他的英勇，嘉許他的請求，並將他所求的賜給他。他也為他禱告，為他將要對亞衲子孫發動的行動得著成功而禱告。約書亞既是君王又是先知，因此給迦勒祝福是合宜的，因為「從來位分大的給位分小的祝福」。希伯崙就此分給迦勒和他的後裔（Jos 13:14），「因為他專心跟從耶和華─以色列的神」。我們若跟從他，也是有福的。當注意：獨特的敬虔必以獨特的恩惠為冠冕。如今，1. 我們在此被告知希伯崙從前是甚麼：是亞巴城，亞巴是亞衲族中的大人（Jos 13:15）；我們見這城被稱為「基列‧亞巴」（Ge 23:2），正是撒拉死的地方。亞伯拉罕、以撒、雅各在迦南時大部分時間住在這一帶，離此不遠就是麥比拉洞，他們葬在那裏，這也許是引導迦勒來此的原因——當他去窺探那地時，這使他渴望得著這地過於其他任何地為業。2. 我們隨後被告知希伯崙後來如何：（1）它是屬祭司的城邑之一（Jos 21:13），也是一座「逃城」（Jos 20:7）。迦勒得了那地之後，他只取了周圍的鄉村，並樂意將那城給了祭司——耶和華的僕人——認為再沒有比這更好的用途了，即使給他自己的兒女也不過如此，也不因為這樣獻給神就少了自己的分。（2）它是一座王城，在大衛登基之初，是猶大國的京城；百姓投奔他到那裏，他在那裏作王七年。迦勒的城如此大得尊榮；可惜他的家族在很久以後出了拿八這樣的敗類，他是「迦勒家的人」（1Sa 25:3）。但最好的人也不能將美德遺傳給後代。
英語原文
Caleb's Request (1444 BC)
⁶ Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadeshbarnea.
⁷ Forty years old was I when Moses the servant of the LORD sent me from Kadeshbarnea to espy out the land; and I brought him word again as it was in mine heart.
⁸ Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God.
⁹ And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed the LORD my God.
¹⁰ And now, behold, the LORD hath kept me alive, as he said, these forty and five years, even since the LORD spake this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old.
¹¹ As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in.
¹² Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said.
¹³ And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance.
¹⁴ Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day, because that he wholly followed the LORD God of Israel.
¹⁵ And the name of Hebron before was Kirjatharba; which Arba was a great man among the Anakims. And the land had rest from war.
Before the lot was cast into the lap for the determining of the portions of the respective tribes, the particular portion of Caleb was assigned to him. He was now, except Joshua, not only the oldest man in all Israel, but was twenty years older than any of them, for all that were above twenty years old when he was forty were dead in the wilderness; it was fit therefore that this phoenix of his age should have some particular marks of honour put upon him in the dividing of the land. Now,
I. Caleb here presents his petition, or rather makes his demand, to have Hebron given him for a possession (this mountain he calls it, Jos 13:12), and not to have that put into the lot with the other parts of the country. To justify his demand, he shows that God had long since, by Moses, promised him that very mountain; so that God's mind being already made known in this matter it would be a vain and needless thing to consult it any further by casting lots, by which we are to appeal to God in those cases only which cannot otherwise be decided, not in those which, like this, are already determined. Caleb is here called the Kenezite, some think from some remarkable victory obtained by him over the Kenezites, as the Romans gave their great generals titles from the countries they conquered, as Africanus, Germanicus, etc. Observe,
1. To enforce his petition, (1.) He brings the children of Judah, that is, the heads and great men of that tribe, along with him, to present it, who were willing thus to pay their respects to that ornament of their tribe, and to testify their consent that he should be provided for by himself, and that they would not take it as any reflection upon the rest of this tribe. Caleb was the person whom God had chosen out of that tribe to be employed in dividing the land (Nu 34:19), and therefore, lest he should seem to improve his authority as a commissioner for his own private advantage and satisfaction, he brings his brethren along with him, and waiving his own power, seems rather to rely upon their interest. (2.) He appeals to Joshua himself concerning the truth of the allegations upon which he grounded his petition: Thou knowest the thing, Jos 13:6. (3.) He makes a very honourable mention of Moses, which he knew would not be at all unpleasing to Joshua: Moses the man of God (Jos 13:6), and the servant of the Lord, Jos 13:7. What Moses said he took as from God himself, because Moses was his mouth and his agent, and therefore he had reason both to desire and expect that it should be made good. What can be more earnestly desired than the tokens of God's favour? And what more confidently expected than the grants of his promise?
2. In his petition he sets forth,
(1.) The testimony of his conscience concerning his integrity in the management of that great affair on which it proved the fare of Israel turned, the spying out of the land. Caleb was one of the twelve that were sent out on that errand (Jos 13:7), and he now reflected upon it with comfort, and mentioned it, not in pride, but as that which, being the consideration of the grant, was necessary to be inserted in the plea, [1.] That he made his report as it was in his heart, that is, he spoke as he thought when he spoke so honourably of the land of Canaan, so confidently of the power of God to put them in possession of it, and so contemptibly of the opposition that the Canaanites, even the Anakim themselves, could make against them, as we find he did, Nu 13:30,14:7-9. He did not do it merely to please Moses, or to keep the people quiet, much less from a spirit of contradiction to his fellows, but from a full conviction of the truth of what he said and a firm belief of the divine promise. [2.] That herein he wholly followed the Lord his God, that is, he kept close to his duty, and sincerely aimed at the glory of God in it. He conformed himself to the divine will with an eye to the divine favour. He had obtained this testimony from God himself (Nu 14:24), and therefore it was not vain-glory in him to speak of it, any more than it is for those who have God's Spirit witnessing with their spirits that they are the children of God humbly and thankfully to tell others for their encouragement what God has done for their souls. Note, Those that follow God fully when they are young shall have both the credit and comfort of it when they are old, and the reward of it for ever in the heavenly Canaan. [3.] That he did this when all his brethren and companions in that service, except Joshua, did otherwise. They made the heart of the people melt (Jos 13:8), and how pernicious the consequences of it were was very well known. It adds much to the praise of following God if we adhere to him when others desert and decline from him. Caleb needed not to mention particularly Joshua's conduct in this matter; it was sufficiently known, and he would not seem to flatter him; it was enough to say (Jos 13:6), Thou knowest what the Lord spoke concerning me and thee.
(2.) The experience he had had of God's goodness to him ever since to this day. Though he had wandered with the rest in the wilderness, and had been kept thirty-eight years out of Canaan as they were, for that sin which he was so far from having a hand in that he had done his utmost to prevent it, yet, instead of complaining of this, he mentioned, to the glory of God, his mercy to him in two things:—[1.] That he was kept alive in the wilderness, not only notwithstanding the common perils and fatigues of that tedious march, but though all that generation of Israelites, except himself and Joshua, were one way or other cut off by death. With what a grateful sense of God's goodness to him does he speak it! (Jos 13:10). Now behold (behold and wonder) the Lord hath kept me alive these forty and five years, thirty-eight years in the wilderness, through the plagues of the desert, and seven years in Canaan through the perils of war! Note, First, While we live, it is God that keeps us alive; by his power he protects us from death, and by his bounty supplies us continually with the supports and comforts of life. He holdeth our soul in life. Secondly, The longer we live the more sensible we should be of God's goodness to us in keeping us alive, his care in prolonging our frail lives, his patience in prolonging our forfeited lives. Has he kept me alive these forty-five years? Is it about that time of life with us? Or is it more? Or is it less? We have reason to say, It is of the Lord's mercies that we are not consumed. How much are we indebted to the favour of God, and what shall we render? Let the life thus kept by the providence of God be devoted to his praise. Thirdly, The death of many others round about us should make us the more thankful to God for sparing us and keeping us alive. Thousands falling on our right hand and our left and yet ourselves spared. These distinguishing favours impose on us strong obligations to singular obedience. [2.] That he was fit for business, now that he was in Canaan. Though eighty-five years old, yet as hearty and lively as when he was forty (Jos 13:11): As my strength was then, so is it now. This was the fruit of the promise, and out-did what was said; for God not only gives what he promises, but he gives more: life by promise shall be life, and health, and strength, and all that which will make the promised life a blessing and comfort. Moses had said in his prayer (Ps 90:10) that at eighty years old even their strength is labour and sorrow, and so it is most commonly. But Caleb was an exception to the rule; his strength at eighty-five was ease and joy: this he got by following the Lord fully. Caleb here takes notice of this to the glory of God, and as an excuse for his asking a portion which he must fetch out of the giants' hands. Let not Joshua tell him he knew not what he asked; could he get the possession of that which he begged for a title to? "Yes," says he, "why not? I am as fit for war now as ever I was."
(3.) The promise Moses had made him in God's name that he should have this mountain, Jos 13:9. This promise is his chief plea, and that on which he relies. As we find it (Nu 14:24) it is general, him will I bring into the land whereunto he went, and his seed shall possess it; but it seems it was more particular, and Joshua knew it; both sides understood this mountain for which Caleb was now a suitor to be intended. This was the place from which, more than any other, the spies took their report, for here they met with the sons of Anak (Nu 13:22), the sight of whom made such an impression upon them, Jos 13:3. We may suppose that Caleb, observing what stress they laid upon the difficulty of conquering Hebron, a city garrisoned by the giants, and how thence they inferred that the conquest of the whole land was utterly impracticable, in opposition to their suggestions, and to convince the people that he spoke as he thought, bravely desired to have that city which they called invincible assigned to himself for his own portion: "I will undertake to deal with that, and, if I cannot get it for my inheritance, I will be without." "Well," said Moses, "it shall be thy own then, win it and wear it." Such a noble heroic spirit Caleb had, and so desirous was he to inspire his brethren with it, that he chose this place only because it was the most difficult to be conquered. And, to show that his soul did not decay any more than his body, now forty-five years after he adheres to his choice and is still of the same mind.
(4.) The hopes he had of being master of it, though the sons of Anak were in possession of it (Jos 13:12): If the Lord will be with me, then I shall be able to drive them out. The city of Hebron Joshua had already reduced (Jos 10:37), but the mountain which belonged to it, and which was inhabited by the sons of Anak, was yet unconquered; for though the cutting off of the Anakim from Hebron was mentioned Jos 11:21, because the historian would relate all the military actions together, yet it seems it was not conquered till after they had begun to divide the land. Observe, He builds his hopes of driving out the sons of Anak upon the presence of God with him. He does not say, "Because I am now as strong for war as I was at forty, therefore I shall drive them out," depending upon his personal valour; nor does he depend upon his interest in the warlike tribe of Judah, who attended him now in making this address, and no doubt would assist him; nor does he court Joshua's aid, or put it upon that, "If thou wilt be with me I shall gain my point." But, If the Lord will be with me. Here, [1.] He seems to speak doubtfully of God's being with him, not from any distrust of his goodness or faithfulness. He had spoken without the least hesitation of God's presence with Israel in general (Nu 14:9); the Lord is with us. But for himself, from a humble sense of his own unworthiness of such a favour, he chooses to express himself thus, If the Lord will be with me. The Chaldee paraphrase reads it, If the Word of the Lord be my helper, that Word which is God, and in the fulness of time was made flesh, and is the captain of our salvation. [2.] But he expresses without the least doubt his assurance that if God were with him he should be able to dispossess the sons of Anak. "If God be with us, If God be for us, who can be against us, so as to prevail?" It is also intimated that if God were not with him, though all the forces of Israel should come in to his assistance, he should not be able to gain his point. Whatever we undertake, God's favourable presence with us is all in all to our success; this therefore we must earnestly pray for, and carefully make sure of, by keeping ourselves in the love of God; and on this we must depend, and from this take our encouragement against the greatest difficulties.
3. Upon the whole matter, Caleb's request is (Jos 13:12), Give me this mountain, (1.) Because it was formerly in God's promise, and he would let Israel know how much he valued the promise, insisting upon this mountain, whereof the Lord spake in that day, as most desirable, though perhaps as good a portion might have fallen to him by lot in common with the rest. Those that live by faith value that which is given by promise far above that which is given by providence only. (2.) Because it was now in the Anakim's possession, and he would let Israel know how little he feared the enemy, and would by his example animate them to push on their conquests. Herein Caleb answered his name, which signifies all heart.
II. Joshua grants his petition (Jos 13:13): Joshua blessed him, commended his bravery, applauded his request, and gave him what he asked. He also prayed for him, and for his good success in his intended undertaking against the sons of Anak. Joshua was both a prince and a prophet, and upon both accounts it was proper for him to give Caleb his blessing, for the less is blessed of the better. Hebron was settled on Caleb and his heirs (Jos 13:14), because he wholly followed the Lord God of Israel. And happy are we if we follow him. Note, Singular piety shall be crowned with singular favours. Now, 1. We are here told what Hebron had been, the city of Arba, a great man among the Anakim (Jos 13:15); we find it called Kirjath-arba (Ge 23:2), as the place where Sarah died. Hereabouts Abraham, Isaac, and Jacob lived most of their time in Canaan, and near to it was the cave of Machpelah, where they were buried, which perhaps had led Caleb hither when he went to spy out the land, and had made him covet this rather than any other part for his inheritance. 2. We are afterwards told what Hebron was. (1.) It was one of the cities belonging to priests (Jos 21:13), and a city of refuge, Jos 20:7. When Caleb had it, he contented himself with the country about it, and cheerfully gave the city to the priests, the Lord's ministers, thinking it could not be better bestowed, no, not upon his own children, nor that it was the less his own for being thus devoted to God. (2.) It was a royal city, and, in the beginning of David's reign, the metropolis of the kingdom of Judah; thither the people resorted to him, and there he reigned seven years. Thus highly was Caleb's city honoured; it is a pity there should have been such a blemish upon his family long after as Nabal was, who was of the house of Caleb, 1Sa 25:3. But the best men cannot entail their virtues.
本章記有：一、分地時所採用的一般方法（Jos 14:1-5）。二、迦勒要求得希伯崙為業，因這是憑應許歸他的，所以不該與其餘的地一同拈鬮（Jos 14:6-12）；以及約書亞對這要求的允准（Jos 14:13-15）。這事是在吉甲辦理的，吉甲當時仍是他們的大本營。