서론
无标题
英文原文
At this chapter begins the account of the dividing of the land of Canaan among the tribes of Israel by lot, a narrative not so entertaining and instructive as that of the conquest of it, and yet it is thought fit to be inserted in the sacred history, to illustrate the performance of the promise made to the fathers, that this land should be given to the seed of Jacob, to them and not to any other. The preserving of this distribution would be of great use to the Jewish nation, who were obliged by the law to keep up this first distribution, and not to transfer inheritances from tribe to tribe, Nu 36:9. It is likewise of use to us for the explaining of other scriptures: the learned know how much light the geographical description of a country gives to the history of it. And therefore we are not to skip over these chapters of hard names as useless and not to be regarded; where God has a mouth to speak and a hand to write we should find an ear to hear an eye to read; and God give us a heart to profit! In this chapter, I. God informs Joshua what parts of the country that were intended in the grant to Israel yet remained unconquered, and not got in possession, Jos 13:1-6. II. He appoints him, notwithstanding, to make a distribution of what was conquered, Jos 13:7. III. To complete this account, here is a repetition of the distribution Moses had made of the land on the other side Jordan; in general (Jos 13:8-14), in particular, the lot of Reuben (Jos 13:15-23), of Gad (Jos 13:24-28), of the half tribe of Manasseh, Jos 13:29-33.
1-33
The Distribution of Canaan (1445 BC)
迦南的分地（主前1445年）
¹ 约书亚年纪老迈；耶和华对他说：你年纪老迈了，还有许多未得之地。
² 所剩下的地就是：非利士人的全境界，和基述的全地；
³ 从埃及前的西曷河直到北边以革伦的境界，就算为迦南人的地；并有非利士人的五个首领所管之地，就是迦萨人、亚实突人、亚实基伦人、迦特人、以革伦人之地；又有亚卫人之地；
⁴ 又有南方迦南人的全地，并西顿人邻近的米亚拉，直到亚弗，直到亚摩利人的境界；
⁵ 又有迦巴勒人之地，并向日出的全利巴嫩，就是从黑门山下的巴力·迦得，直到哈马口。
⁶ 山地的居民，从利巴嫩直到米斯利弗·玛音，就是所有的西顿人，我必在以色列人面前赶出他们去；你只管照我所吩咐的，将这地拈阄分给以色列人为业。
此处，I. 神提醒约书亚已届老年（书13:1）。1. 经上说约书亚年纪老迈；那时他和迦勒是以色列千万人中仅存的两位老人——除了他们，当初在西奈山被数点的人无一存活。他从幼年便作战士（出17:10）；如今他向老年的衰弱低头——再强壮的人想要与此相争都是徒然。看来约书亚在老年并没有摩西那样的体力与精力；并非所有步入老年的人都觉得老年同样好过；大体而言，老年的日子是患难的日子，其中没有喜乐，也无从事奉的指望。2. 神顾念这事，对他说：神对他说：你老了。请注意：对那些年纪老迈的人，提醒他们已是如此，是好的。有人头发斑白却毫不觉得（何7:9）；他们不愿去想，因此需要被告知，好被激发去做生命的工作，并为快将临到他们的死亡作预备。但神提到约书亚的年纪和日益加增的衰弱，(1.) 作为他如今当放下继续争战之念的理由；他不能指望很快见到战争了结，因为还有许多地——也许比他所想的更多——分散在彼此相距甚远的各处尚待攻取；在他这年纪，再受重开战事、将战争带到如此遥远之地的劳顿，并不相宜；不，对他而言，能征服这地的主体已经够了。"让他带着荣誉和百姓对他所行善事的感谢，安然归休；征服边境的工作留给后来的人吧。"正如他曾进入摩西的劳碌，照样让别人进入他的劳碌，把顶石安上——这事久后大卫才成（很久之后……）。
II. 神详细告诉他尚未被征服之地——这地原是为以色列预备的，他们若不自设障碍，到了时候必作它的主人。此处提及多处地方：有的在南，如非利士人之地（由五个首领管辖），以及靠近埃及的那片地（书13:2,3）；有的在西，如靠近西顿人的那片地（书13:4）；有的在东，如全利巴嫩（书13:5）；有的在北，如哈马口那一片（书13:5）。约书亚被告知此事，他也让百姓知道，1. 好叫他们更深感受神赐他们这美地的恩惠，并由此被激励爱他、事奉他；因为他们所有的若以为不足，神还要将这许多加给他们（撒下12:8）。2. 好叫他们不至被引诱与这些邻舍立约，或与他们结成危险的交情以致效法他们的道；倒要警觉他们，视之为阻挡自己权利、当与之理论的一族。3. 好叫他们保持战备的姿态，只要还有未得之地，就不要卸下甲胄。我们也不可卸下属灵的军装，也不可放松警醒，直到我们的胜利在荣耀的国度中圆满成就。
III. 神应许必使以色列人成为这一切尚未制服之地的主人——尽管约书亚已老迈无力，已老迈不能指望看见这事成就。无论我们遭遇何事，无论我们如何被搁置一旁如被人藐视的破器皿，神必在他自己的时候成就他自己的工（书13:6）：*我必赶出他们。*原文语气着重："是我要做这事——是你去世之后我也能做，且只要以色列不自误，我也必做。""我借我的道而行"——此处的迦勒底文译本如此说，正如其他多处一样——"借那永恒的道、万军之耶和华的元帅而行。"这应许他必将他们从以色列人面前赶出去，明明假定此应许的条件是：以色列人自己必须动手去剿灭他们，必须上去攻打，否则不能说他们是从以色列人面前被赶出去的；若日后以色列因怠惰、怯懦或对这些偶像之民的偏爱而袖手不管，他们不得被赶出，当自负其责，不可怪神。我们必须做成得救的工夫，然后神必在我们心里运行、与我们同工；我们必须抵挡属灵的仇敌，然后神必将他们踏在我们脚下；我们必须出发从事属灵的工作与争战，然后神必在我们前头行。
⁷ 现在你要把这地分给九个支派和玛拿西半支派为业。
⁸ 玛拿西半支派所得的、流便人、迦得人已经得了，就是耶和华的仆人摩西在约旦河东向日出之地赐给他们的；
⁹ 是从亚嫩河边的亚罗珥起，和谷中的城，以及米底巴的全平原直到底本；
¹⁰ 并在希实本作王的亚摩利王西宏的诸城，直到亚扪人的境界；
¹¹ 又有基列，基述人、玛迦人的境界，并黑门山全山、全巴珊直到撒迦；
¹² 又有巴珊王噩的全国——他在亚斯他录和以得来作王，是利乏音人所剩下存活的；因为摩西击杀了他们，把他们赶出去。
¹³ 以色列人却没有赶出基述人、玛迦人；这些基述人、玛迦人仍住在以色列人中，直到今日。
¹⁴ 只是利未支派，摩西没有把产业分给他们；耶和华以色列神的火祭就是他们的产业，正如耶和华所应许他们的。
¹⁵ 摩西按着流便人支派的家族，把产业分给他们。
¹⁶ 他们的境界是亚嫩河边的亚罗珥，和谷中的城，以及靠近米底巴的全平原；
¹⁷ 希实本和属平原的诸城；底本、巴末·巴力、伯·巴力·免，
¹⁸ 雅杂、基列莫、米法押，
¹⁹ 基列亭、西比玛、谷中山的撒烈·沙哈，
²⁰ 伯·毗珥、毗斯迦山根、伯·耶西末，
²¹ 平原的诸城，并亚摩利王西宏的全国——他在希实本作王，摩西与米甸的首领以未、利金、苏珥、户利、利巴一同击杀了他；这些人都是西宏的侯伯，住在那地。
²² 那时以色列人用刀杀了比珥的儿子巴兰——那术士——在所杀的人中。
²³ 流便人的境界就是约旦河与那境界。这就是流便人按着家族所得的产业——这些城邑和属城的村庄。
²⁴ 摩西把产业分给迦得支派，就是按着迦得人的家族。
²⁵ 他们的境界是雅谢和基列的诸城，并亚扪人地的一半，直到拉巴前的亚罗珥；
²⁶ 从希实本到拉抹·米斯巴、伯多尼；又从玛哈念到底璧的境界；
²⁷ 谷中有伯·亚兰、伯·宁拉、疏割、撒分；就是希实本王西宏国中其余的地；约旦河与其境界，直到约旦河东基尼烈海的边上。
²⁸ 这就是迦得人按着家族所得的产业——这些城邑和属城的村庄。
²⁹ 摩西把产业分给玛拿西半支派；这就是玛拿西半支派按着家族所得的产业。
³⁰ 他们的境界是从玛哈念起，包括全巴珊、巴珊王噩的全国，并巴珊的睚珥诸镇六十座城；
³¹ 基列的一半，并亚斯他录、以得来——就是巴珊国噩的诸城——是属于玛拿西的儿子玛吉的子孙；就是玛吉子孙中那一半的家族。
³² 这些是摩西在约旦河东、耶利哥对面的摩押平原，所分给为业的诸地。
³³ 只是利未支派，摩西没有把产业分给他们；耶和华以色列的神就是他们的产业，正如耶和华所应许他们的。
此处我们看见：I. 吩咐约书亚将这片地——包括尚未制服的部分——分给各支派作产业；那尚未制服的也要纳入掣签之中，凭着信心确信当以色列人增多、需要扩展时必能征服（书13:7）：现在你要把这地分给。约书亚原以为必须先全部征服，才能开始分地。"不，"神说，"如今所征服的已足你们现时之用；先分这块，尽力善用它，其余的日后再等候得着。"请注意：我们当享用我们所有的安慰，即使不能尽获我们所愿。请观察：
1. 这地必须分给各支派，他们不可如现今一般永远公用。无论正当的产业以何种方式获得，那位将地赐给世人之神的心意，正是应当有这样的事，每个人都当知道自己的产业，不可侵犯别人的。世界当以公正、以公平之法而非以武力、以刀兵之法治理。
2. 这地虽是借征服而得，却要作为产业来分。(1.) 此地的应许临到他们，正如从先祖承继的产业；应许之地属于应许之子——他们如此蒙爱，是为他们先祖的缘故，并为成就与他们所立的圣约。(2.) 此地的占有要由他们传给子孙，如同产业。往往凭武力所得很快又失；但以色列借神的赐予对此地有无可争辩的所有权，便可借此看见它作为产业被稳妥地保留给他们后代，又看见神将这怜悯守到千代。
3. 约书亚不可凭己意分地。他虽是极有智慧、公正、良善的人，也不可随意将所喜的赐给各支派；他必须借掣签而行——这将此事完全交托给神，由他决定，因为定我们居住疆界的乃是他，每个人的判语都当从他而出。但约书亚必须主持此事，必须管理这向神旨意的庄严申诉，确保掣签公正无欺，各支派都甘心顺服。掣签能止息纷争（箴18:18）。但若在此签上发生什么争议，约书亚当以其智慧和权柄裁定，防备任何不良后果。约书亚当得着分地的尊荣，(1.) 因为他曾为征服此地而劳苦；各支派借他之手领受自己的分，便因此更觉自己对他的亏欠。对一个如约书亚这样心怀公众的人来说，看见他所深爱的百姓享用他亲手劳碌的果实，是何等的喜乐！(2.) 使他在此作基督的预表——基督不仅为我们征服了阴间的门，更为我们开了天堂的门，并为一切信徒买得了永远的产业，到了时候必将他们都带入其中。
II. 此处记载了约旦河那边流便人、迦得人和玛拿西半支派之间的分地。请观察：
1. 这段记载如何引出。它是(1.) 作为约旦河西之地只分给九个支派半的理由——因为那两个半支派已经有所分。(2.) 作为约书亚目前当行之工的榜样。他曾见过摩西分那地，这对他分此地有所助益，他也可从中取法；只是此地要借掣签而分，而看来摩西是凭所赐给他的智慧亲自分了那地。(3.) 作为促使约书亚赶紧分此地的诱因——使九个支派半不再有不必要的耽延，因为他们的弟兄那两个半支派既已安居于自己的分中；他们共同的天父不愿在他的儿女之间造成这样的差别。
2. 此记载的细节。
(1.) 此处概括描述了赐给那两个半支派的地——就是摩西赐给他们的，正如摩西赐给他们（书13:8）。重复意味着约书亚对此赐予以的认可。摩西既定此事，便照摩西所定的存留；约书亚决不以任何借口加以更改。其所以不愿，也有理由暗示：因摩西是耶和华的仆人，在这事上是凭他暗中指示而行，且作为仆人尽忠。此处有：[1.] 此地四界的划定——借此将他们与邻邦分开（书13:9-12等）。以色列当知道自己的地并守在其中，不可借口自己是神特选的子民而侵夺邻舍，侵犯他们的权利和产业——那些产业虽不像以色列的产业那样凭应许而得，却是凭护理有良好坚固的所有权。[2.] 此地中有一部分虽在他们的授予之内，却未归以色列占有——即基述人和玛迦人之地（书13:13）。在摩西时代他们无暇攻取那地一切偏远隐僻的角落，后来又因安于已有而无心去取。如此，那些在神的应许上不受局限的人，却常在自己的信心、祷告和努力上自缚手脚。
(2.) 极详细地记载了这两个半支派的产业——他们彼此如何分开，各支派所属的有哪些城邑，以及公认被视为附属的乡镇、村落、田地。这一切极其完备、精确地记录下来，目的是叫后世读这历史时，因看见神赐他们先祖如此广大肥美之地、如此众多著名的城邑，便更受感动（神的赐予在细节中更显其美）；也是叫各支派的界限在这权威记录中确切写明，便可避免纠纷，防止支派间因边界未定、此事未有定论而常有的争端。我们有理由相信此处所立、所颁布的各支派阄分的记录，对日后的以色列大有用途，常被援引，常被默认，作为判定我的和你的之准绳。
[1.] 此处记有流便支派的阄分——他是雅各的长子；他虽失去了属于长子名分的尊荣和权柄，看来却得了先受供应的好处。或许该支派的人正是着眼于此才要求住在约旦河那边：既然不能指望得着最好的阄分，便要争取头一份的荣誉。请注意，第一，记载此支派的阄分时提及了杀戮之事：1. 亚摩利王西宏——他在此地作王，本可保其国其命，只要他以邻舍之礼待以色列，容他们经过境内；但他妄图阻挡，便公正地招灾于己身（民21:21-25等）。2. 米甸的诸首领——他们是在另一场战争中后来被杀的（民31:8），此处却被称为西宏的侯伯，说是与他一同被杀；因他们或是他的属臣，或在他抵挡以色列时与他联盟、与他同心，他的覆亡不久便为他们的覆亡开了路。3. 特别提及巴兰——他若能必会咒诅以色列，不久便照他所行的恶得了报应（诗28:4），因他与那些差他的人一同仆倒。这事前已记过（民31:8），此处重提，因为挫败巴兰咒诅以色列的企图，正是将那咒诅转为祝福，乃是神大能和良善的一个典范，当永远记念。见弥6:5。第二，在此支派的阄分之内，有那座毗斯迦山——摩西曾从其顶眺望地上的迦南，又由此飞升天上的迦南。离那地不远，以利亚被接升天时也正住在那附近。这一支派被约旦河与其余支派隔开，正是底波拉所悲叹的；他们对自己的私利优先考虑……
[2.] 迦得支派的阄分（书13:24-28）。此地在流便阄分之北；基列之地属于此支派——其香膏闻名遐迩，以至于基列若没有香膏便令人惊异；我们常在圣经中读到的雅比斯·基列和拉末·基列也都属此支派。我们在基甸的故事中所见的疏割和毗努伊勒，也在其中；那片称为以法莲树林的丛林（因耶弗他在此杀戮以法莲人），以及押沙龙叛军被打败之处的丛林——那时他父亲大卫正住在玛哈念——也是此支派的边境城邑之一（书13:26）。以玫瑰闻名的沙仑也属此支派。在此支派的境界内住着那些加大拉人——他们爱自己的猪胜过爱救主，与其称为以色列人，不如称为革迦撒人更恰当。
[3.] 玛拿西半支派的阄分（书13:29-31）。噩的国巴珊在此分中——以最好的木材闻名，巴珊的橡树可证；又以最好的牲畜品种闻名，巴珊的公牛和公羊可证。此支派位于迦得之北，直到黑门山，其中包括基列的一部。米斯巴属此半支派，耶弗他为其装饰之一；以利亚也是如此，因为此支派中有提斯比——他因此被称为提斯比人；睚珥又是一位。在此支派的边缘有哥拉汛——曾因基督奇妙的作为而得尊荣，却因不珍惜这些作为而被他公义的灾祸所灭。
[4.] 本章两次提到摩西没有把产业分给利未支派（书13:14,33），因为神已如此命定（民18:20）。他们若被指定独得一份阄分，摩西必先服事他们——不是因那是他自己的支派，而是因那是神的支派；但他们必须以另一种方式得供应：他们的居所要散布在各支派中，他们的供养要从各支派而出；而神自己既是他们产业的分，也是他们杯中的分（申10:9，18:2）。
英文原文
The Distribution of Canaan (1445 BC)
¹ Now Joshua was old and stricken in years; and the LORD said unto him, Thou art old and stricken in years, and there remaineth yet very much land to be possessed.
² This is the land that yet remaineth: all the borders of the Philistines, and all Geshuri,
³ From Sihor, which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite: five lords of the Philistines; the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites; also the Avites:
⁴ From the south, all the land of the Canaanites, and Mearah that is beside the Sidonians, unto Aphek, to the borders of the Amorites:
⁵ And the land of the Giblites, and all Lebanon, toward the sunrising, from Baalgad under mount Hermon unto the entering into Hamath.
⁶ All the inhabitants of the hill country from Lebanon unto Misrephothmaim, and all the Sidonians, them will I drive out from before the children of Israel: only divide thou it by lot unto the Israelites for an inheritance, as I have commanded thee.
Here, I. God puts Joshua in mind of his old age, Jos 13:1. 1. It is said that Joshua was old and stricken in years, and he and Caleb were at this time the only old men among the thousands of Israel, none except them of all those who were numbered at Mount Sinai being now alive. He had been a man of war from his youth (Ex 17:10); but now he yielded to the infirmities of age, with which it is in vain for the stoutest to think of contesting. It should seem Joshua had not the same strength and vigour in his old age that Moses had; all that come to old age do not find it alike good; generally, the days of old age are evil days, and such as there is no pleasure in, nor expectation of service from. 2. God takes notice of it to him: God said to him, Thou art old. Note, It is good for those who are old and stricken in years to be put in remembrance of their being so. Some have gray hairs here and there upon them, and perceive it not (Ho 7:9); they do not care to think of it, and therefore need to be told of it, that they may be quickened to do the work of life, and make preparation for death, which is coming towards them apace. But God mentions Joshua's age and growing infirmities, (1.) As a reason why he should now lay by the thoughts of pursuing the war; he cannot expect to see an end of it quickly, for there remained much land, more perhaps than he thought, to be possessed, in several parts remote from each other: and it was not fit that at his age he should be put upon the fatigue of renewing the war, and carrying it to such distant places; no, it was enough for him that he had reduced the body of the country. "Let him be gathered to rest with honour and the thanks of his people for the good services he had done them, and let the conquering of the skirts of the country be left for those that shall come after." As he had entered into the labours of Moses, so let others enter into his, and bring forth the top-stone, the doing of which was reserved for David long after. Observe, God considers the frame of his people, and would not have them burdened with work above their strength. It cannot be expected that old people should do as they have done for God and their country. (2.) As a reason why he should speedily apply himself to the dividing of that which he had conquered. That work must be done, and done quickly; it was necessary that he should preside in the doing of it, and therefore, he being old and stricken in years, and not likely to continue long, let him make this his concluding piece of service to God and Israel. All people, but especially old people, should set themselves to do that quickly which must be done before they die, lest death prevent them, Ec 9:10.
II. He gives him a particular account of the land that yet remained unconquered, which was intended for Israel, and which, in due time, they should be masters of if they did not put a bar in their own door. Divers places are here mentioned, some in the south, as the country of the Philistines, governed by five lords, and the land that lay towards Egypt (Jos 13:2,3), some westward, as that which lay towards the Sidonians (Jos 13:4), some eastward, as all Lebanon (Jos 13:5), some towards the north, as that in the entering in of Hamath, Jos 13:5. Joshua is told this, and he made the people acquainted with it, 1. That they might be the more affected with God's goodness to them in giving them this good land, and might thereby be engaged to love and serve him; for, if this which they had was too little, God would moreover give them such and such things, 2Sa 12:8. 2. That they might not be tempted to make any league, or contract any dangerous familiarity with these their neighbours so as to learn their way, but might rather be jealous of them, as a people that kept them from their right and that they had just cause of quarrel with. 3. That they might keep themselves in a posture for war, and not think of putting off the harness so long as there remained any land to be possessed. Nor must we lay aside our spiritual armour, nor be off our watch, till our victory be completed in the kingdom of glory.
III. He promises that he would make the Israelites masters of all those countries that were yet unsubdued, though Joshua was old and not able to do it, old and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as despised broken vessels, God will do his own work in his own time (Jos 13:6): I will drive them out. The original is emphatic: "It is I that will do it, I that can do it when thou are dead and gone, and will do it if Israel be not wanting to themselves." "I will do it by my Word," so the Chaldee here, as in many other places, "by the eternal Word, the captain of the hosts of the Lord." This promise that he would drive them out from before the children of Israel plainly supposes it as the condition of the promise that the children of Israel must themselves attempt their extirpation, must go up against them, else they could not be said to be driven out before them; if afterwards Israel, through sloth, or cowardice, or affection to these idolaters, sit still and let them alone, they must blame themselves, and not God, if they be not driven out. We must work out our salvation, and then God will work in us and work with us; we must resist our spiritual enemies, and then God will tread them under our feet; we must go forth to our Christian work and warfare, and then God will go forth before us.
⁷ Now therefore divide this land for an inheritance unto the nine tribes, and the half tribe of Manasseh,
⁸ With whom the Reubenites and the Gadites have received their inheritance, which Moses gave them, beyond Jordan eastward, even as Moses the servant of the LORD gave them;
⁹ From Aroer, that is upon the bank of the river Arnon, and the city that is in the midst of the river, and all the plain of Medeba unto Dibon;
¹⁰ And all the cities of Sihon king of the Amorites, which reigned in Heshbon, unto the border of the children of Ammon;
¹¹ And Gilead, and the border of the Geshurites and Maachathites, and all mount Hermon, and all Bashan unto Salcah;
¹² All the kingdom of Og in Bashan, which reigned in Ashtaroth and in Edrei, who remained of the remnant of the giants: for these did Moses smite, and cast them out.
¹³ Nevertheless the children of Israel expelled not the Geshurites, nor the Maachathites: but the Geshurites and the Maachathites dwell among the Israelites until this day.
¹⁴ Only unto the tribe of Levi he gave none inheritance; the sacrifices of the LORD God of Israel made by fire are their inheritance, as he said unto them.
¹⁵ And Moses gave unto the tribe of the children of Reuben inheritance according to their families.
¹⁶ And their coast was from Aroer, that is on the bank of the river Arnon, and the city that is in the midst of the river, and all the plain by Medeba;
¹⁷ Heshbon, and all her cities that are in the plain; Dibon, and Bamothbaal, and Bethbaalmeon,
¹⁸ And Jahazah, and Kedemoth, and Mephaath,
¹⁹ And Kirjathaim, and Sibmah, and Zarethshahar in the mount of the valley,
²⁰ And Bethpeor, and Ashdothpisgah, and Bethjeshimoth,
²¹ And all the cities of the plain, and all the kingdom of Sihon king of the Amorites, which reigned in Heshbon, whom Moses smote with the princes of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, which were dukes of Sihon, dwelling in the country.
²² Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them.
²³ And the border of the children of Reuben was Jordan, and the border thereof. This was the inheritance of the children of Reuben after their families, the cities and the villages thereof.
²⁴ And Moses gave inheritance unto the tribe of Gad, even unto the children of Gad according to their families.
²⁵ And their coast was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, unto Aroer that is before Rabbah;
²⁶ And from Heshbon unto Ramathmizpeh, and Betonim; and from Mahanaim unto the border of Debir;
²⁷ And in the valley, Betharam, and Bethnimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, Jordan and his border, even unto the edge of the sea of Chinnereth on the other side Jordan eastward.
²⁸ This is the inheritance of the children of Gad after their families, the cities, and their villages.
²⁹ And Moses gave inheritance unto the half tribe of Manasseh: and this was the possession of the half tribe of the children of Manasseh by their families.
³⁰ And their coast was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, threescore cities:
³¹ And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir the son of Manasseh, even to the one half of the children of Machir by their families.
³² These are the countries which Moses did distribute for inheritance in the plains of Moab, on the other side Jordan, by Jericho, eastward.
³³ But unto the tribe of Levi Moses gave not any inheritance: the LORD God of Israel was their inheritance, as he said unto them.
Here we have, I. Orders given to Joshua to assign to each tribe its portion of this land, including that which was yet unsubdued, which must be brought into the lot, in a believing confidence that it should be conquered when Israel was multiplied so as to have occasion for it (Jos 13:7): Now divide this land. Joshua thought all must be conquered before any must be divided. "No," said, God, "there is as much conquered as will serve your turn for the present; divide this, and make your best of it, and wait for the remainder hereafter." Note, We must take the comfort of what we have, though we cannot compass all we would have. Observe,
1. The land must be divided among the several tribes, and they must not always live in common, as now they did. Which way soever a just property is acquired, it is the will of that God who has given the earth to the children of men that there should be such a thing, and that every man should know his own, and not invade that which is another's. The world must be governed, not by force, but right, by the law of equity, not of arms.
2. That it must be divided for an inheritance, though they got it by conquest. (1.) The promise of it came to them as an inheritance from their fathers; the land of promise pertained to the children of promise, who were thus beloved for their fathers' sakes, and in performance of the covenant with them. (2.) The possession of it was to be transmitted by them, as an inheritance to their children. Frequently, what is got by force is soon lost again; but Israel, having an incontestable title to this land by the divine grant, might see it hereby secured as an inheritance to their seed after them, and that God kept this mercy for thousands.
3. That Joshua must not divide it by his own will. Though he was a very wise, just, and good man, it must not be left to him to give what he pleased to each tribe; but he must do it by lot, which referred the matter wholly to God, and to his determination, for he it is that appoints the bounds of our habitation, and every man's judgment must proceed from him. But Joshua must preside in this affair, must manage this solemn appeal to Providence, and see that the lot was drawn fairly and without fraud, and that every tribe did acquiesce in it. The lot indeed causeth contention to cease, Pr 18:18. But, if upon this lot any controversy should arise, Joshua by his wisdom and authority must determine it, and prevent any ill consequences of it. Joshua must have the honour of dividing the land, (1.) Because he had undergone the fatigue of conquering it: and when, through his hand, each tribe received its allotment, they would thereby be made the more sensible of their obligations to him. And what a pleasure must it needs be to a man of such a public spirit as Joshua was to see the people that were so dear to him eating of the labour of his hands! (2.) That he might be herein a type of Christ, who has not only conquered for us the gates of hell, but has opened to us the gates of heaven, and, having purchased the eternal inheritance for all believers, will in due time put them all in possession of it.
II. An account is here given of the distribution of the land on the other side Jordan among the Reubenites, and Gadites, and half the tribe of Manasseh. Observe,
1. How this account is introduced. It comes in, (1.) As the reason why this land within Jordan must be divided only to the nine tribes and a half, because the other two and a half were already provided for. (2.) As a pattern to Joshua in the work he had now to do. He had seen Moses distribute that land, which would give him some aid in distributing this, and thence he might take his measure; only this was to be done by lot, but it should seem Moses did that himself, according to the wisdom given unto him. (3.) As an inducement to Joshua to hasten the dividing of this land, that the nine tribes and a half might not be kept any longer than was necessary out of their possession, since their brethren of the two tribes and a half were so well settled in theirs; and God their common Father would not have such a difference made between his children.
2. The particulars of this account.
(1.) Here is a general description of the country that was given to the two tribes and a half, which Moses gave them, even as Moses gave them, Jos 13:8. The repetition implies a ratification of the grant by Joshua. Moses settled this matter, and, as Moses settled it, so shall it rest; Joshua will not, under any pretence whatsoever, go about to alter it. And a reason is intimated why he would not, because Moses was the servant of the Lord, and acted in this matter by secret direction from him and was faithful as a servant. Here we have, [1.] The fixing of the boundaries of this country, by which they were divided from the neighbouring nations, Jos 13:9-12, etc. Israel must know their own and keep to it, and may not, under pretence of their being God's peculiar people, encroach upon their neighbours, and invade their rights and properties, to which they had a good and firm title by providence, though not, as Israel, a title by promise. [2.] An exception of one part of this country from Israel's possession, though it was in their grant, namely, the Geshurites and the Maachathites, Jos 13:13. They had not leisure to reduce all the remote and obscure corners of the country in Moses's time, and afterwards they had no mind to it, being easy with what they had. Thus those who are not straitened in God's promises are yet straitened in their own faith, and prayers, and endeavours.
(2.) A very particular account of the inheritances of these two tribes and a half, how they were separated from each other, and what cites, with the towns, villages, and fields, commonly known and reputed to be appurtenances to them, belonged to each tribe. This is very fully and exactly set down in order that posterity might, in reading this history, be the more affected with the goodness of God to their ancestors, when they found what a large and fruitful country, and what abundance of great and famous cities, he put them in possession of (God's grants look best when we descend to the particulars); and also that the limits of every tribe being punctually set down in this authentic record disputes might be prevented, and such contests between the tribes as commonly happen where boundaries have not been adjusted nor this matter brought to a certainty. And we have reason to think that the register here prescribed and published of the lot of each tribe was of great use to Israel in after-ages, was often appealed to, and always acquiesced in, for the determining of meum and tuum—mine and thine.
[1.] We have here the lot of the tribe of Reuben, Jacob's first-born, who, though he had lost the dignity and power which pertained to the birthright, yet, it seems, had the advantage of being first served. Perhaps those of that tribe had an eye to this in desiring to be seated on that side Jordan, that, since they could not expect the benefit of the best lot, they might have the credit of the first. Observe, First, In the account of the lot of this tribe mention is made of the slaughter, 1. Of Sihon, king of the Amorites, who reigned in this country, and might have kept it and his life if he would have been neighbourly, and have suffered Israel to pass through his territories, but, by attempting to oppose them, justly brought ruin upon himself, Nu 21:21-25, etc. 2. Of the princes of Midian, who were slain afterwards in another war (Nu 31:8), and yet are here called dukes of Sihon, and are said to be smitten with him, because they were either tributaries to him, or, in his opposition to Israel, confederates with him, and hearty in his interests, and his fall made way for theirs not long after. 3. Of Balaam particularly, that would, if he could, have cursed Israel, and was soon after recompensed according to the wickedness of his endeavour (Ps 28:4), for he fell with those that set him on. This was recorded before (Nu 31:8), and is here repeated, because the defeating of Balaam's purpose to curse Israel was the turning of that curse into a blessing, and was such an instance of the power and goodness of God as was fit to be had in everlasting remembrance. See Mic 6:5. Secondly, Within the lot of this tribe was that Mount Pisgah from the top of which Moses took his view of the earthly Canaan and his flight to the heavenly. And not far off thence Elijah was when he was fetched up to heaven in a chariot of fire. The separation of this tribe from the rest, by the river Jordan, was that which Deborah lamented; and the preference they gave to their private interests above the public was what she censured, Jdg 5:15,16. In this tribe lay Heshbon and Sibmah, famed for their fruitful fields and vineyards. See Isa 16:8,9, Jer 47:32. This tribe, with that of Gad, was sorely shaken by Hazael king of Syria (2Ki 10:33), and afterwards dislodged and carried into captivity, twenty years before the general captivity of the ten tribes by the king of Assyria, 1Ch 5:26.
[2.] The lot of the tribe of Gad, Jos 13:24-28. This lay north of Reuben's lot; the country of Gilead lay in this tribe, so famous for its balm that it is thought strange indeed if there be no balm in Gilead, and the cities of Jabesh-Gilead and Ramoth-Gilead which we often read of in scripture. Succoth and Penuel, which we read of in the story of Gideon, were in this tribe; and that forest which is called the wood of Ephraim (from the slaughter Jephthah made there of the Ephraimites), in which Absalom's rebellious army was beaten, while his father David lay at Mahanaim, one of the frontier-cities of this tribe, Jos 13:26. Sharon, famous for roses, was in this tribe. And within the limits of this tribe lived those Gadarenes that loved their swine better than their Saviour, fitter to be called Girgashites than Israelites.
[3.] The lot of the half-tribe of Manasseh, Jos 13:29-31. Bashan, the kingdom of Og, was in this allotment, famous for the best timber, witness the oaks of Bashan—and the best breed of cattle, witness the bulls and rams of Bashan. This tribe lay north of Gad, reached to Mount Hermon, and had in it part of Gilead. Mispeh was in this half-tribe, and Jephthah was one of its ornaments; so was Elijah, for in this tribe was Thisbe, whence he is called the Tishbite; and Jair was another. In the edge of the tribe stood Chorazin, honoured with Christ's wondrous works, but ruined by his righteous woe for not improving them.
[4.] Twice in this chapter it is taken notice of that to the tribe of Levi Moses gave no inheritance (Jos 13:14,33), for so God had appointed, Nu 18:20. If they had been appointed to a lot entire by themselves, Moses would have served them first, not because it was his own tribe, but because it was God's; but they must be provided for in another manner; their habitations must be scattered in all the tribes, and their maintenance brought out of all the tribes, and God himself was the portion both of their inheritance and of their cup, De 10:9,18:2.
约书亚记第十三章
本章开始记述以色列各支派拈阄分得迦南地的事。这段记载虽不如征服迦南的历史那般引人入胜、富于教益，然而它被收载于圣史之中，仍是合宜的，为要显明神对列祖所应许的已经成就——这地要赐给雅各的子孙，赐给他们而非别人。保存这一分地的记录，对犹太民族有极大的用处，因他们按律法有责任维持这初次分地的格局，不可将产业从一个支派转移到另一个支派，民 36:9。对我们而言，它在解释其他经文时也同样有用：学者们都知道，一国的地理描述对其历史的阐明能带来何等大的亮光。因此，我们不可将这些满是难读人名的章节当作无用的而一笔跳过、不加理会；神既有口可言、有手可书，我们就当有耳可听、有目可读；愿神赐给我们一颗能受益的心！在本章中，I. 神告诉约书亚，在赐给以色列的应许之地中，尚有哪些地方仍未被征服、未得为业，书 13:1-6。II. 尽管如此，祂仍命他分配那已经征服之地，书 13:7。III. 为使这记述完整，此处重述了摩西在约旦河彼岸所行的分地之事；概括地记述（书 13:8-14），具体地记述：流便的份（书 13:15-23），迦得的份（书 13:24-28），玛拿西半支派的份，书 13:29-33。