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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)
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迦南地的分配（主前1445年）
¹ 約書亞年紀老邁，耶和華對他說：「你年紀老邁了，還有許多的地得為業。
² 所剩下的地就是這些：非利士人的全境，和基述的全地。
³ 從埃及前的西曷河直到北邊以革倫的交界，算為迦南人的地；非利士人的五個首領：迦薩人、亞實突人、亞實基倫人、迦特人、以革倫人；還有亞衛人。
⁴ 又有南地迦南人的全地，以及屬西頓人的米亞拉，直到亞弗，直到亞摩利人的交界。
⁵ 還有迦巴勒人之地的全黎巴嫩，向日出之地，從黑門山下的巴力迦得，直到哈馬口。
⁶ 從黎巴嫩直到米斯利弗瑪音的山地一切居民，和所有的西頓人，我必在以色列人面前趕出他們去。你只管照我所吩咐的，拈鬮分給以色列人為業。
這裡，I. 神提醒約書亞他的年紀（書13:1）。1. 經上說約書亞「年紀老邁」，他和迦勒是此時以色列千萬人中僅存的兩位老人——除了他們之外，當年在西奈山被數點的人，沒有一個還活著。他從幼年就是戰士（出17:10）；如今他向年邁的軟弱低頭，連最強壯的人要想與之抗爭也是徒然。看來約書亞在晚年沒有摩西那樣的體力與精力；進入老年的人，並非人人都有相同的景況；大體而言，晚年的日子是艱難的日子，其中沒有喜樂，也不能指望有何服事。2. 神親自向他提起這事：「神對他說：你年紀老邁了。」當注意：對於那些「年紀老邁」的人，提醒他們的年歲，是有益的。有人「頭髮斑白，自己卻不覺得」（何7:9）；他們不願去想這事，所以需要別人告訴他們，好叫他們得著激勵，趁有生之年速速做工，並為那正快步逼近的死亡作好預備。但神提到約書亞的年紀和日益加增的軟弱，（1）是作為他如今當放下繼續爭戰之念的理由；他不能指望很快看見爭戰的終結，因為還有許多地（或許比他所想的更多）散佈在彼此相隔甚遠的各處尚待佔領；而在他這樣的年紀，不應當被置於重新發動戰爭、把戰事推進到如此遙遠之地的勞頓之中；不，他已經征服了全地的主體，這就夠了。「讓他帶著榮耀和百姓的感謝，安息而去，因他為他們行了善事；至於邊緣地帶的征服，就留給後來的人吧。」他怎樣進入了摩西的勞苦，照樣也讓別人進入他的勞苦，把那頂石安放上去——這工是為了多年之後的大衛所保留的。當注意，神顧念他百姓的體況，不願讓他們承擔過於他們力量的工作。不能指望老年人像從前那樣為神和國家效力。（2）是作為他當盡快著手分劃所征服之地的理由。那工作必須做，而且要快快地做；這事需要他親自主持，因此他既「年紀老邁」，又不會長久，就讓他把這最後一項服事獻給神和以色列吧。所有的人，尤其是老年人，都當趁著死期未到之前，趕快去做那些必須在死前完成的事，免得死亡先把他們取去（傳9:10）。
II. 他向他詳細說明瞭那尚未被征服之地——這地本是為以色列預備的，日後只要他們不給自己設下攔阻，就必在適當的時候成為他們的產業。這裡提到了多處地方：有的在南邊，如非利士人的地，由五個首領管轄，以及朝向埃及的那一帶（書13:2,3）；有的在西邊，如朝向西頓人的那一帶（書13:4）；有的在東邊，如全黎巴嫩（書13:5）；有的在北邊，如哈馬口的那一帶（書13:5）。這些事告訴約書亞，他也讓百姓知道，1. 為要使他們更深的體會神賜他們這美地的恩惠，從而受激勵去愛他、事奉他；因為他們既得的若嫌不夠，神還要「將這樣那樣的東西加給他們」（撒下12:8）。2. 為要使他們不致受試探與這些鄰舍結盟，或與他們結成危險的熟識關係，以至效法他們的行為，倒要對他們存著戒心，因為他們是攔阻自己應得之分的民，是自己有正當理由可與之爭訟的對象。3. 為要使他們保持作戰的姿態，只要還有一寸土地尚待佔領，就不可想著卸下盔甲。照樣，我們也不可卸下屬靈的兵器，不可放鬆警醒，直到我們的勝利在榮耀的國度裡得著完全。
III. 他應許必使以色列人作這一切尚未被制伏之地的主人，縱使約書亞年邁、不能親自去作，年邁、也不一定能活著看見此事成就。無論我們遭遇何事，無論我們可能怎樣被擱置一旁如同被人輕看的破器皿，神都必在他自己的時候，成就他自己的工（書13:6）：「我必將他們趕出去。」原文語氣十分強調：「『是我要作成這事』，是你離世之後我仍能作成的那位，只要以色列人不辜負自己，我必作成。」「我必藉我的道來作」——亞蘭文譯本在此如此譯，正如在許多別處一樣——「藉著永恆的道，就是耶和華軍隊的元帥。」這個他必將他們從以色列人面前趕出去的應許，顯然以一個條件為前提——以色列人必須親自著手去剷除他們，必須上去攻擊他們，否則就不能說他們是在以色列人面前被趕出去的；若日後以色列人因怠惰、或膽怯、或對這些拜偶像之人的眷戀而坐視不理、任憑他們存留，那麼他們若沒有被趕出去，就只能怪自己，不能怪神。我們必須做成我們得救的工夫，然後神才在我們裡面並與我們同工；我們必須抵擋屬靈的仇敵，然後神才將他們踏在我們腳下；我們必須出到我們基督徒的工場和戰場，然後神才在我們前面行。
⁷ 現在你要把這地分給九個支派和瑪拿西半支派為業。
⁸ 流便人、迦得人已經得了產業，就是摩西在約旦河東賜給他們的；
⁹ 是從亞嫩河邊的亞羅珥，和城中的河谷，並米底巴的全平原，直到底本；
¹⁰ 以及在希實本作王的亞摩利王西宏的諸城，直到亞捫人的交界；
¹¹ 又有基列，基述人、瑪迦人的交界，黑門山全山、巴珊全地直到撒迦；
¹² 又有巴珊王噩的全國，他在亞斯他錄和以得臨作王，是利乏音人所剩下的；因為這些是摩西所擊殺所趕出的。
¹³ 只是以色列人沒有趕出基述人、瑪迦人；基述人、瑪迦人仍住在以色列人中，直到今日。
¹⁴ 只是利未支派，摩西沒有把產業分給他們；耶和華以色列神的火祭，就是他們的產業，正如耶和華所應許他們的。
¹⁵ 摩西按著流便人支派的宗族，分給他們產業。
¹⁶ 他們的境界是亞嫩河邊的亞羅珥，和城中的河谷，靠近米底巴的全平原；
¹⁷ 希實本和屬平原的諸城，就是底本、巴末巴力、伯巴力勉、
¹⁸ 雅雜、基底莫、米法押、
¹⁹ 基列亭、西比瑪、以及山谷中山的撒烈沙哈、
²⁰ 伯毗珥、毗斯迦的根坡、伯耶施末、
²¹ 平原的諸城，以及亞摩利王西宏的全國；他在希實本作王，是摩西所擊殺的，還有米甸的首領，就是以未、利金、蘇珥、戶珥、利巴；他們都是西宏的公侯，住在那地。
²² 還有比珥的兒子巴蘭，那術士，以色列人用刀殺了他，與其餘被殺的人同列。
²³ 流便人的交界是約旦河與其交界。這是流便人按著宗族所得的產業，其中的城邑和鄉村。
²⁴ 摩西分產業給迦得支派，就是迦得的子孫，按著他們的宗族。
²⁵ 他們的境界是雅謝和基列的諸城，以及亞捫人地的一半，直到拉巴前的亞羅珥；
²⁶ 又從希實本到拉抹米斯帕，並伯多尼；又從瑪哈念到底璧交界；
²⁷ 並谷中的伯亞蘭、伯寧拉、疏割、撒分，就是希實本王西宏國的餘地；約旦河與其交界，直到基尼烈海的邊緣，在約旦河東。
²⁸ 這是迦得人按著宗族所得的產業，其中的城邑和鄉村。
²⁹ 摩西分產業給瑪拿西半支派；瑪拿西半支派按著宗族所得的地業是這些。
³⁰ 他們的境界是從瑪哈念起，包括巴珊全地、巴珊王噩的全國，以及雅珥在巴珊的六十座城邑。
³¹ 基列的一半，以及亞斯他錄、以得臨，就是巴珊王噩國中的城邑，都是按著宗族歸給瑪拿西的兒子瑪吉的一半子孫。
³² 這些是摩西在約旦河東、耶利哥對面的摩押平原，所分給為業的地。
³³ 只是利未支派，摩西沒有把產業分給他們；耶和華以色列神是他們的產業，正如耶和華所應許他們的。
這裡，I. 吩咐約書亞把這地的份地分給各支派，包括那尚未被征服的——那些地也要歸入拈鬮之列，憑信心確信當以色列人增多、需要用到它時，必能征服（書13:7）：「現在你要把這地分給……」約書亞以為必須先全部征服，然後才能開始分地。「不，」神說，「已經征服的，足夠你們當下使用；先把這些分了，好好利用，其餘的日後再說。」當注意：我們當享受已有的福分，儘管我們不能達成一切所願。當注意：
1. 地必須分給各支派，他們不可像如今這樣長久共有。無論藉著何種公正途徑取得正當的產權，這是那位把地賜給世人之神的旨意——應當有這樣的事，人人都當知道自己的所有，不可侵犯別人的。世界當以公理而非武力來治理，以公平之法而非刀劍之法來治理。
2. 這地必須當作產業來分，儘管他們是藉著征服得來的。（1）對這地的應許是作為產業從他們的列祖而來的；應許之地屬於應許之子，他們因列祖的緣故被愛，也是為要向列祖履行聖約。（2）這地的擁有權當由他們當作產業傳給子孫。憑武力奪來的，往往很快又失去；但以色列人既因神的賜予對這地有無可爭辯的權利，便可以藉此看見它作為產業穩穩地留給他們的後裔，並知道神為千代人存留這慈愛。
3. 約書亞不可憑己意分地。他雖是極有智慧、公正、良善的人，卻不可任憑己意，隨心所欲地分給各支派；他必須拈鬮而行，這把事情完全交託給神和他的定奪，因為是他定了我們居住的疆界，每人的判斷都當從他而出。但約書亞必須主持這事，管理這項向神護理的莊嚴呼求，確保鬮分公平無欺地抽出，並使每個支派都順服於它。拈鬮確能「止息紛爭」（箴18:18）。但若在這鬮分上發生任何爭議，約書亞就要憑他的智慧和權柄來裁決，防止一切不良後果。約書亞必須享有分地的尊榮，（1）因為他承擔了征服的辛勞；這樣，當各支派經他的手接受自己的份地時，便會更深地體會自己對他的虧欠。對約書亞這樣滿有公心的人而言，看見自己所親愛的百姓享用他親手勞碌的果子，是何等的喜樂！（2）為要在此成為基督的預表——基督不僅為我們征服了陰間的門，更為我們開了天堂的門，既為所有信徒買贖了永遠的基業，也必在適當的時候使他們全都得著。
II. 這裡記述了約旦河東那地分給流便人、迦得人和瑪拿西半支派的情形。當注意：
1. 這段記述是如何引出的。（1）作為約旦河內這地只分給九個半支派的理由，因為另外兩個半支派已經得了供應。（2）作為約書亞當前工作的範本。他曾見摩西分劃那地，這對他如今分劃此地有所助益，他也可由此取法；只是這裡要拈鬮而行，而摩西看來是憑所得的智慧親自處理的。（3）作為促使約書亞速速分劃此地的動因，免得九個半支派長久停留在自己的份地之外，而兩個半支派的弟兄卻已安居在自己的份地之中；他們共同的天父不願在他的兒女之間造成這樣的差別。
2. 這段記述的細節。
（1）這裡有賜給兩個半支派之地的概括描述——「就是摩西所賜給他們的，正如摩西所賜給他們的」（書13:8）。這重複意味著約書亞對這賜地的確認。摩西既已定規這事，摩西怎樣定規，就當怎樣存立；約書亞無論以何種藉口，都不會去更改它。為何不更改，這裡也暗示了理由：因為摩西是耶和華的僕人，在這事上是憑他暗中的指示而行，且作為僕人是忠心的。這裡我們有：[1] 這地邊界的劃定，藉此把他們與鄰國分開（書13:9-12等）。以色列當認清自己的地業並持守它，不可打著自己是神特別子民的旗號去侵佔鄰舍，侵犯他們的權利和產業——鄰舍對這些權利有著憑護理而來的良好而穩固的權利，儘管不像以色列那樣有憑應許而來的權利。[2] 這地中有一處例外，未歸以色列人所有，儘管在他們的賜地之內——就是基述人和瑪迦人（書13:13）。在摩西的時代，他們沒有工夫去收復這國中所有偏遠隱蔽的角落，後來也無心去作，因為已有的已經使他們滿足。照樣，那些在神的應許上不受限制的人，卻在自己的信心、禱告和努力上受到限制。
（2）這兩個半支派產業的詳細記述——它們彼此如何分開，以及哪些城邑連同附屬於它們、通常被視為其附屬物的鄉村和田野歸於各支派。這些都極其詳盡而精確地記錄下來，為要使後世讀這段歷史時，當發現神把他們的列祖置於何等遼闊肥美之地，置於何等眾多的大而著名的城邑之中，便更深地體會神對他們列祖的恩惠（神的賜予當我們細究其中的細節時才最為美好）；同時，每個支派的界限既在這份權威的記錄中精確記下，便能防止爭端，避免那種因邊界未經測定、此事尚未定案而常見的支派之間的爭訟。我們有理由認為，此處所頒布、公布的各支派鬮分登記，對日後的以色列大有用途，常被援引，也總被順服，作為判定「我的」和「你的」的依據。
[1] 這裡有流便支派的鬮分——他是雅各的長子。他雖然失去了屬乎長子名分的尊榮和權力，然而看來仍有最先得地的優勢。或許那支派的人之所以想要定居在約旦河那一側，正是有見於此：既不能指望最好的鬮分，便願意爭取頭一份的聲譽。當注意：第一，在這支派的鬮分記述中，提到了幾樁殺戮：1. 亞摩利王西宏，他在這地作王，本可保住這地和自己的性命，只要他肯友善相待，容以色列人從他的疆界經過，但他試圖抵擋他們，便公正地為自己招來了毀滅（民21:21-25等）。2. 米甸的首領，他們是在後來另一場戰爭中被殺的（民31:8），然而在此被稱為「西宏的公侯」，並被說成是「與他一同被殺」，因為他們要麼是他的附庸，要麼在他抵擋以色列人的事上與他結盟，且與他同心；他的傾覆不久便為他們的傾覆鋪了路。3. 特別提到巴蘭，他若能，便要咒詛以色列，不久便「按他所作的惡」得了報應（詩28:4），因為他與那些指使他的人一同傾覆。這事先前已記載（民31:8），此處重複，是因為挫敗巴蘭咒詛以色列的企圖，正是把那咒詛變為祝福，是神大能與美善的一個明證，理當永遠記念。見彌6:5。第二，這支派的鬮分之內，有那座毗斯迦山——摩西曾從其上觀看地上的迦南，並由此飛升屬天的迦南。不遠處，以利亞被火車接升天時，也正在那一帶。這支派因約旦河之隔與其餘支派分離，正是底波拉所悲嘆的；他們把私利置於公益之上，也是她所責備的（士5:15,16）。這支派境內有希實本和西比瑪，以肥沃的田地和葡萄園聞名。見賽16:8,9，耶47:32。這支派與迦得支派一同被亞蘭王哈薛大大震撼（王下10:33），後來被擄遷徙，比十個支派被亞述王普遍擄掠早了二十年（代上5:26）。
[2] 迦得支派的鬮分（書13:24-28）。這地在流便鬮分的北邊；基列之地就在這支派之內，那地以乳香聞名，以致「基列沒有乳香」竟被視為奇事；還有我們在聖經中常讀到的雅比基列和拉末基列等城。我們在基甸故事中讀到的疏割和毗努伊勒也在這支派之內；還有那座被稱為「以法蓮樹林」的森林（得名於耶弗他在那裡對以法蓮人的屠殺），押沙龍叛軍在那裡被打敗——當時他父親大衛正駐紮在瑪哈念，這是該支派的一座邊城（書13:26）。以玫瑰聞名的沙侖也在這支派之內。在這支派的疆界之內，住著那些愛自己的豬勝過愛救主的格拉森人，他們被稱為「革迦撒人」倒是比稱為「以色列人」更貼切。
[3] 瑪拿西半支派的鬮分（書13:29-31）。噩的王國巴珊就在這份地之內，那地以最好的木材聞名——巴珊的橡樹可為明證；也以最好的牲畜品種聞名——巴珊的公牛和公羊可為明證。這支派在迦得之北，延伸到黑蒙山，境內有一部分基列。米斯巴在這半支派之內，耶弗他是其中的一個榮耀；以利亞也是——因為這支派境內有提斯比，故他被稱為提斯比人；雅珥是另一位。在這支派的邊緣有哥拉汛，曾因基督奇妙的作為而蒙恩，卻因不珍惜這些作為而被他公義的災禍所毀。
[4] 本章兩次提到，利未支派「摩西沒有把產業分給他們」（書13:14,33），因為神早已如此定規（民18:20）。若要為他們單獨指定一個完整的鬮分，摩西必會最先為他們服務，不是因為那是他自己的支派，而是因為那是神的支派；但他們必須以別的方式被供養——他們的居所要散佈在各支派之中，他們的供養要從各支派取出，而神自己既是他們產業的份，也是他們杯中的份（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.
從本章開始，記述迦南地在以色列各支派之間拈鬮分地的經過。這段敘述雖然不如征服迦南的記載那樣引人入勝、富有教益，卻仍被收入聖史之中，為要彰顯神對列祖所應許之事的成就——這地必賜給雅各的後裔，賜給他們而不賜給別人。保留這一分地記錄對猶太民族極為有用，因為律法要求他們持守這最初的分配，不可將產業從一支派轉到另一支派（Nu 36:9）。這對我們解釋其他經文也大有助益；學者們深知，一國的地理描述對其歷史能提供多大的亮光。因此，我們不可把這些滿是生僻名字的章節當作無用而草草跳過；神既開口說話、親手書寫，我們就當側耳而聽、留心而讀；願神賜我們一顆能得益處的心！本章記有：一、神告知約書亞，在應許賜給以色列人的那地之中，還有哪些地方尚未被征服、尚未得為業（Jos 13:1-6）。二、縱然如此，神仍指派他將已經征服的地業分給百姓（Jos 13:7）。三、為使這記述完整，此處重述摩西先前在約旦河東岸分地的經過：先是概括（Jos 13:8-14），再逐一記載流便的產業（Jos 13:15-23）、迦得的產業（Jos 13:24-28）、以及瑪拿西半支派的產業（Jos 13:29-33）。