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Joshua Capítulo 14
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简体中文
Original em inglês
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)
简体中文
迦南的分地（主前1444年）
¹ 以色列人在迦南地所得为业的产业，就是祭司以利亚撒和嫩的儿子约书亚，并以色列人各支派的族长所分给他们的，记在下面。
² 是照耶和华借摩西所吩咐的，把这产业拈阄分给九个半支派。
³ 因为摩西在约旦河东已经把产业分给那两个半支派；只是在他们中间没有把产业分给利未人。
⁴ 因为约瑟的子孙是两个支派，就是玛拿西和以法莲；所以他们没有把地分给利未人，只给他们城邑居住，以及属城的郊野，可以牧养他们的牲畜、安置他们的财物。
⁵ 耶和华怎样吩咐摩西，以色列人就照样行，把地分了。
史家在前一章记载了约旦河那边诸地的处置之后，如今要告诉我们他们对迦南地的诸地是如何处置的。这些地之被征服并非为了任其荒凉，成为野狗的住处、鸵鸟的院宇（赛34:13）。不，至今紧密列营为一体的以色列人——其中大部分人从未知道别种生活方式——如今必须分散开来，遍满这些新征服之地。论到这地，神创造它并非虚空；他造它是为给人居住（赛45:18）。迦南若不被人居住，便是徒然被征服了。然而并非人人可以随意择地而居；正如似乎在法勒的日子，挪亚众子之间曾对可居之地有过有序而规整的划分（创10:25,32），如今雅各众子之间对迦南地也有这样的划分。神已将这分地的法则指示摩西，此处所记完全遵从了那些指示。见民26:53-56等。
I. 这件大事的主持人是：行政长官约书亚、大祭司以利亚撒，以及十个首领——如今将得产业的各支派各出一位；这些人都是神自己几年前亲自指名的（民34:17-29等）。看来他们如今都还在世，并参与此服侍，使每个支派都有自己的代表，便可知办事公正，更能安心接受自己所掣得的阄分。
II. 接受此分地的支派是九个半。1. 不包括那两个半已安居的支派（书13:3）——虽然或许他们如今既看见了迦南这好地、又见它如此彻底被征服，其中有人或会懊悔当初的选择，巴不得如今能与众弟兄一同掣阄；若如此，他们甘愿放弃在约旦河东所有之地；但这是不能容许的：他们既已作出选择，便无可反悔，他们的命运也必如此；这事既由他们自己定夺，他们就必须坚守所选。2. 不包括利未支派；这支派当以别的方式得供应。神已将他们从其余支派中分别出来，并使他们高于其他支派，他们如今不可与众人混杂，也不可将自己的阄分投在其中——因为那会使他们被今生的事务缠累，与他们当尽的神圣职分不相称。然而，3. 约瑟成了两个支派——玛拿西和以法莲——这是照雅各收养约瑟二子而定；如此，支派的总数仍维持十二个，尽管利未已被取出；此处所暗示的正是此意（书13:4）：约瑟的子孙是两个支派，所以他们没有把地分给利未——因为他们没有利未已是十二支派。
III. 他们所循的法则就是掣签（书13:2）。签放在怀里，定事由耶和华（箴16:33）。在此被用于一件重大、且无法以别的方式使人人满意的事上，且以庄严敬虔的方式、经各方同意，作为向神的申诉而用。在掣签分地中，1. 他们将自己交托于神，交托于他的智慧与主权，深信他比他们自己更能为他们决定。诗47:4：他为我们选择产业。2. 他们表示愿意顺服掣签的决定；因为每个人都当接受自己的阄分，并尽力善用。由此引申，我们被称为在基督里得着基业（弗1:11）——eklerothemen——我们是借掣签得着，这正是那词的意思；因为这基业是借神圣的指定而得。我们的约书亚——基督——将永生赐给凡父所赐给他的人（约17:2）。
Original em inglês
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)
简体中文
迦勒的请求（公元前1444年）
⁶ 那时犹大人来到吉甲见约书亚；基尼洗族耶孚尼的儿子迦勒对他说：耶和华在加低斯巴尼亚指着我与你对摩西神人所说的话，你是知道的。 ⁷ 耶和华的仆人摩西从加低斯巴尼亚打发我窥探那地时，我正四十岁；我按心里所存的诚实向他回报。 ⁸ 然而与我同上去的众弟兄使百姓的心消化；但我专心跟从耶和华我的神。 ⁹ 当日摩西起誓说：你脚所踏之地必归你和你的子孙永远为业，因为你专心跟从耶和华我的神。 ¹⁰ 自从耶和华对摩西说这话的时候，耶和华照祂所说的使我存活这四十五年；就是以色列人在旷野飘流的时候。如今我看哪，我今日正八十五岁了。 ¹¹ 今日我还是强壮，像摩西打发我去的那日一样；无论是争战、是出入，我那时力量怎样，现在力量还是怎样。 ¹² 求你将耶和华那日所应许的这山地给我；因为你那日曾听见这山上有亚衲族人，并城邑宽大坚固。若耶和华与我同在，我必能照耶和华所说的把他们赶出去。 ¹³ 于是约书亚为迦勒祝福，将希伯仑给他耶孚尼的儿子迦勒为业。 ¹⁴ 所以希伯仑作了基尼洗族耶孚尼的儿子迦勒的产业，直到今日，因为他专心跟从耶和华以色列的神。 ¹⁵ 希伯仑从前名叫基列亚巴（亚巴是亚衲族中最尊大的人）。于是国中太平，没有争战了。
在为各支派的份拈阘之先，迦勒那一份特定的产业就已经分给他了。如今他除了约书亚以外，不但是全以色列中最年长的人，而且比其他任何人都年长二十岁；因为当他四十岁时，凡二十岁以上的人都已在旷野中死去。因此这位他那个时代的凤毛麟角之人，在分地之时理当领受若干特别的尊荣。如今，
I. 迦勒在此呈上他的请求，更准确说是他的要求——要把希伯仑赐给他为业（他称之为这山地，书 13:12），不让这地与其他各地的份一同拈阘。为使他的要求合理，他指出：神早已借着摩西应许赐他那座山地；既然神在这事上的旨意已经显明，再借着拈阘来寻求祂的判断便是徒然多余的——拈阘是我们只在那无法借别的方式裁断的事上向神求问，并不适用于这样已经定了的事。此处迦勒被称为基尼洗族，有人认为这是因他击溃基尼洗人获得显赫大胜而得名，正如罗马人按所征服之地给他们的伟大将军加尊号，如"阿非利加努"、"日耳曼尼库"等等。当注意，
1．为加强他的请求，(1.) 他带着犹大子孙——即那支派的领袖和重要人物——一同前来呈递。他们愿意如此向自己支派的这位尊荣者致敬，并表明他们赞同他单独获得供应，并不视此为对其余支派的轻视。迦勒是神从那支派中所选、用以分地的人（民 34:19）；因此，为免他似乎在借分地使臣之权谋取私利，他便带着弟兄同来，放下自己的权柄，看似倚靠他们的情面。(2.) 他以约书亚本人为他申诉依据之真实性的见证人：你是知道那事的（书 13:6）。(3.) 他对摩西作了极尊荣的提及，他知道这在约书亚耳中决非不悦之言：称摩西为神人（书 13:6），又为耶和华的仆人（书 13:7）。他把摩西所说的当作是从神自己所来的，因为摩西是神的出口和代理人；因此他既有理由渴望，也有理由期待这话得以成全。还有什么比神恩典的记号更当切切渴慕的呢？又有什么比祂应许的赐予更可笃信期待的呢？
2．在他的请求中，他陈述了：
(1.) 他良心的见证，证明他在那件决定以色列命运的大事——窥探那地——上所行的是正直的。迦勒是奉差遣执行那任务的十二人之一（书 13:7）；他如今回想此事便觉安慰，并提及它，并非出于骄傲，而是因为这是赐地之依据，故必须纳入申诉之中：[1.] 他按心里所存的回报，就是说他既如此尊荣地论到迦南地，如此笃信神的大能必能使他们得地为业，又如此轻看迦南人（连亚衲族人在内）所能作出的抵挡——正如我们所见他所作的（民 13:30，14:7-9）——他所说的就是他所想的。他这样作并非只为讨摩西欢心，或安抚百姓，更不是出于与同伴相左的争竞之灵，而是出于对他所言之事的真实之完全确信，并对神圣应许的坚定信念。[2.] 他在此事上专心跟从耶和华他的神，意即他谨守本分，真诚地以神的荣耀为目标。他以眼目注视神的恩典来顺服神的旨意。他已经从神自己得了这见证（民 14:24）；因此他述说这事并非虚荣，正如那些有神的灵与他们的灵同证他们是神儿女的人，谦卑感恩地把神为他们灵魂所行的事告诉别人以鼓励他们，也并非虚荣。当注意，年少时专心跟从神的人，到了年老必享其名声与安慰，并在天上迦南永受其赏。[3.] 他作这事时，除约书亚以外，与他同在那项事工中的一切弟兄和同伴都另作别论。他们使百姓的心消化（书 13:8），其后果之危害是众所共知的。若我们在别人离弃退缩之时仍依附神，便大大增添了跟从神的赞美。迦勒无需特别提及约书亚在这事上的行为；那是众所周知的，他也不愿显得阿谀；只说（书 13:6）耶和华指着我与你所说的话，你是知道的，便已足够。
(2.) 自那日直到如今，他对神向他所施恩惠的经历。他虽与其余的人一同在旷野飘流，并像他们一样被拒于迦南之外三十八年——因那罪他不但无分，反而竭力阻止——然而他非但不埋怨，反而为荣耀神之故，提及神在两件事上向他所施的怜悯：—[1.] 他在旷野得蒙存活，不仅无视那冗长行程的寻常危险和疲乏，而且尽管那一代以色列人除了他和约书亚以外，都这样那样被死亡剪除，他仍活着。他以何等感恩之心述说神向他施的恩！（书 13:10）。如今你看（请看且惊奇）耶和华使我存活这四十五年——在旷野三十八年经过旷野的灾瘟，在迦南七年经过争战的危险！当注意，第一， 我们活着的时候，是神保守我们存活；祂以大能护庇我们免死，又以丰盛不断供给我们生命的支持与安慰。祂使我们的性命存活。第二， 我们活得越久，就越当体会神保守我们存活之恩，体会祂顾惜我们脆弱性命之细心，体会祂宽容我们本应丧失之性命的忍耐。祂保守我存活这四十五年吗？我们到了人生的这个阶段吗？是更久？还是更短？我们都有理由说：是因耶和华的慈爱我们不致消灭。我们亏负神的恩惠何其多，当献上什么呢？愿那这样被神护理所保守的性命，专心归给祂的赞美。第三， 我们周围许多人之死，更当使我们为神存留我们存活而感恩。千万人仆倒在我们左右，我们却得蒙 spared（存留）。这些分别而来的恩惠，将我们置于独特顺服的强力义务之下。[2.] 他如今在迦南，仍能办事。他虽已八十五岁，却仍如四十岁时那般健壮活泼（书 13:11）：我那时的力量怎样，现在的力量还是怎样。这是应许的果子，且超乎所言；因为神不但赐下祂所应许的，更赐下更多：凭应许而得的生命，必是生命，加上健康、力量，以及一切使那应许之生命成为福气与安慰的事物。摩西在他的祈祷中曾说（诗 90:10），到了八十岁，他们的力量不过是劳苦愁烦，情形通常诚然如此。但迦勒是这通则的例外；他八十五岁的力量是安逸与喜乐：这是他专心跟从耶和华所得的福分。迦勒在此提及这事，是为荣耀神，也是为他要从巨人手中夺取一份产业作辩解。不要让约书亚告诉他说，他不晓得自己所求的是什么；他能取得他所请求享有名分的占有吗？"能，"他说，"为何不能？我如今仍如往昔一样宜于争战。"
(3.) 摩西奉神的名向他应许，他必得这山地（书 13:9）。这应许是他主要的依据，也是他所仰赖的。如我们所见（民 14:24），这应许是概括的：他必得进他所去的那地，他的后裔也必得那地为业；但看来这应许另有更具体的内容，是约书亚知道的；双方都明白迦勒如今所求的这座山正是所指之地。这正是探子取报告之处，胜过其他任何地方，因为他们正是在这里遇见亚衲的子孙（民 13:22），那景象在他们心中留下了如此深刻的印象（书 13:3）。我们可以设想，迦勒观察到他们何等强调攻克希伯仑——一座由巨人驻守的城——之艰难，又如何据此推断征服全地完全不可行；为反对他们的说法，并为使百姓确信他所说的是出于真心，便勇敢地要求把那座他们称为不可攻克的城分给他为业："我愿承担对付那城的责任；我若不能以此为业，我就甘愿一无所有。""好，"摩西说，"那就归你为业吧，攻取它，拥有它。"迦勒就是怀有这般高尚豪迈之灵，也如此渴望以此激励弟兄；他之所以拣选这地，单单因为它最难攻克。为表明他的心灵和他的身体一样不见衰残，过了四十五年，他仍持守他的拣选，心意依然不变。
(4.) 他对取得这地的盼望，尽管当时是亚衲的子孙占据其中（书 13:12）：若耶和华与我同在，我必能赶出他们。希伯仑城约书亚早已攻取（书 10:37），但属那城、为亚衲子孙所住的山地，尚未被征服；因为虽然从希伯仑剪除亚衲族人之事在书 11:21 已被提及（因史家要把一切军事行动一并叙述），但看来这地是直到他们开始分地之后才被攻克的。当注意，他把从亚衲子孙手中取得这地的盼望，建立在神与他同在之上。他不是说："因我如今争战之力仍如四十岁时，所以我必赶出他们"，倚仗他个人的勇武；他也不倚仗如今陪同他前来陈词的善战之犹大支派的助力——他们无疑会协助他；他也不去讨约书亚的助，或把这事建立在"你若与我同在，我必得成"之上。而是：若耶和华与我同在。在此，[1.] 他似乎对神是否与他同在说得犹豫，并非因对神的良善或信实有何怀疑。他论到神与以色列整体的同在时曾毫无迟疑地说过（民 14:9）：耶和华与我们同在。但论到自己，他因深感自己不配蒙此恩惠，便宁可这样表达：若耶和华与我同在。迦勒底意译本读作：若耶和华的道帮助我——那道就是神，及至时候满足便成了肉身，且是我们救恩的元帅。[2.] 但他毫无怀疑地表明他的确信：神若与他同在，他必能驱逐亚衲的子孙。"神若与我们同在，神若帮助我们，谁能敌挡我们而能得胜呢？"这也暗示，神若不与他同在，即使以色列全军前来相助，他也无法成事。无论我们承担什么事业，神恩眷的同在是我们成功的一切一切；因此我们必须恳切祈求，并谨慎地借着保守自己在神的爱中来确保之；我们必须倚靠它，并由此在最艰难的困境中得着鼓励。
3．综观全事，迦勒的请求是（书 13:12）：求你将这山地给我，(1.) 因它从前在神的应许中，他愿叫以色列人知道他何等看重应许，坚持要耶和华那日所讲论的这山地，看为至可羡慕，虽然借拈阘与众民同分，他或许也能得着同样好的产业。凭信心而活的人，重视那凭应许而赐的，远胜那单凭护理而赐的。(2.) 因它如今在亚衲子孙的占有之下，他愿叫以色列人知道他何等不怕仇敌，并愿以自己的榜样激励他们继续推进征服。迦勒此名恰与其行为相符，这名字的意思是全心。
II. 约书亚允准了他的请求（书 13:13）：约书亚为他祝福，称赞他的英勇，赞许他的请求，并把他所求的赐给他。他也为他祷告，求神使他在他要向亚衲子孙发动的事业中亨通顺利。约书亚既是君王，又是先知；按这两层身份，他都当给迦勒祝福，因为从来位分大的给位分小的祝福。希伯仑被定为迦勒和他后嗣的产业（书 13:14），因为他专心跟从耶和华以色列的神。我们若跟从祂，也是有福的。当注意，独特的敬虔必以独特的恩惠为冠冕。如今，1．我们在此被告知希伯仑从前是什么：是亚巴之城，亚巴是亚衲族中的一个伟人（书 13:15）；我们见它被称为基列亚巴（创 23:2），是撒拉去世之处。亚伯拉罕、以撒、雅各在迦南大部分时日都住在这一带，离此不远的麦比拉洞——他们的安葬之地——就在附近；这或许正是迦勒前去窥探那地时被引到此处的原因，也是他宁可贪求这一处过于任何别处作为产业的原因。2．我们在后文被告知希伯仑后来如何。(1.) 它是属祭司的城邑之一（书 21:13），又是逃城（书 20:7）。迦勒既得此地，便以满足于其周围的乡野为足，并甘心乐意地把这城给了祭司——耶和华的仆人；他以为这城再无可更好安置之处，甚至胜于安置自己的儿女，也以为这城既如此献给神，并不减损其为己有。(2.) 它是王城，在大卫王朝初期，是犹大国的京都；百姓聚集到他那里，他在那里作王七年。迦勒的城如此大得尊荣；可惜他的家谱许久之后竟出了拿八这样一个污点——拿八正是属迦勒家族的人（撒上 25:3）。然而最好的善人也不能将其美德传留后世。
Original em inglês
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.
约书亚记第十四章
此处记载：I. 分地时所循的总体方法，书 14:1-5。II. 迦勒要求得希伯仑为业，因那是按应许当归他的，故不应与其余之地一并拈阄，书 14:6-12。以及约书亚对他的要求的允准，书 14:13-15。这事是在吉甲行的，那时吉甲仍是他们的大本营。