"That stern joy which warriors feelIn foemen worthy of their steel."
"That stern joy which warriors feelIn foemen worthy of their steel."
"That stern joy which warriors feel
In foemen worthy of their steel."
In the spiritual warfare, too, we do not want instancesof the same spirit. We recall Captain Allan Gardiner choosing Tierra del Fuego as his mission sphere just because the people were so ferocious, the climate so repulsive, and the work so difficult that no one else was likely to take it up. We think of the second band who went out after Gardiner and his companions had been starved to death; and still more after these were massacred by the natives, of the third detachment who were moved simply by the consideration that the case was seemingly so desperate. Or we think of Livingstone begging the directors of the London Missionary Society, wherever they sent him, to be sure that it was "Forward"; turning aside from all previous mission stations, and the comparative ease they afforded, to grapple with the barbarian where he had never begun to be tamed; his eyes thirsting for unknown scenes and untried dangers, because he scorned to build on the foundation of others, and thirsted for "fresh woods and pastures new." We think of him persevering in his task from year to year in the same lofty spirit; disregarding the misery of protracted pain, the intense longings of his weary heart for home, the repulsive society of savages and cannibals, the vexations, disappointments, and obstacles that seemed to multiply every day, the treachery of so-called friends whom he had helped to raise, the indifference of a careless world, and of a languid Church; but ever girding himself with fresh energy for the task which he had undertaken, and of which the difficulties and trials had never been absent from his thoughts. We think of many a young missionary turning away from the comfortable life which he might lead at home and which many of his companions will lead, that he may go where the need is greatest and the fight is hottest, and so render to hisMaster the greatest possible service. A crowd of noble names comes to our recollection—Williams, and Judson, and Morrison, and Burns, and Patteson, and Keith-Falconer, and Hannington, and Mackay—men for whom even the Anakim had no terrors, but rather an attraction; but who, serving under another Joshua, differed from Caleb in this, that what they desired was not to destroy these ferocious Anakim, but to conquer them by love, and to demonstrate the power of the gospel of Jesus Christ to change the vilest reprobates into sons of God.
And even now there are other Anakim among us for whom the fate of the Canaanite giants ought to be reserved. Anakim within us—greed, selfishness, love of ease, lust, passion, cruelty—all, if we are faithful, to be put to the edge of the sword. And there are Anakim, tremendous Anakim, around us—drunkenness, and all that fosters it, despite the paltry excuses we so often hear; sensuality, that vile murderer of soul and body together; avarice, so cruelly unjust, and content to gather its hoard from the thews and sinews of men and women to whom life has become worse than slavery; luxurious living, that mocks the struggles of thousands to whom one crumb from the table or one rag from the wardrobe would bring such a blessed relief. With giants like these we need to wage incessant war, and for the necessary spirit we need constant supplies of the faith and courage that were so remarkable in Caleb. He followed the Lordfully; believing that if the Lord deserved to be followed at all, He deserved to be followed in full. What was there to gain by following Him one half, and surrendering the other half to the world? Could he count on God helping him if he went with but half his heart into Hisservice, and, like Lot's wife, looked back even when flying from Sodom? "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy might."
The tendency to compromise is one of the besetting sins of the day. In the army or the navy, if one is to serve God at all, one must serve Him wholly. Decision is eminently requisite there, and Christians there are commonly more whole-hearted and consistent than in many circles nominally Christian. Decision is manly, is noble; it brings rest within, and in the end it conciliates the respect of the bitterest foes. Courage is the ornament of Christianity, and the crown of the Christian youth. "Fear not" is one of the brightest gems of the Bible.
Joshuaxv.-xix.
We come now in earnest to the distribution of the land. The two and a half tribes have already got their settlements on the other side of Jordan; but the other side of Jordan, though included in the land of promise, was outside the part specially consecrated as the theatre of Divine manifestation and dealing. From Dan to Beersheba and from Jordan to the sea waspar excellencethe land of Israel; it was here the patriarchs had dwelt; it was here that most of the promises had been given; it was here that Abraham, Isaac, and Jacob had been buried; and here also, though in another tomb, that the bones of Joseph had been laid. This portion was the kernel of the inheritance, surrounded by a wide penumbra of more feeble light and fewer privileges. In due time there arose a holy of holies within this consecrated region, when Jerusalem became the capital, the focus of blessing and holy influence.
Now that the distribution of this part of the country begins, we must give special attention to the operation. The narrative looks very bare, but important principles and lessons underlie it. These lists of unfamiliar names look like thedébrisof a quarry—hard, meaningless,and to us useless. But nothing is inserted in the Bible without a purpose,—a purpose that in some sense bears on the edification of the successive generations and the various races of men. We are not to pass the distribution over because it looks unpromising, but rather to inquire with all the greater care what the bearing of it is on ourselves.
Now, in the first place, there is something to be learned from the maintenance of the distinction of the twelve tribes, and the distribution of the country into portions corresponding to each. In some degree this was in accordance with Oriental usage; for the country had already been occupied by various races, dwelling in a kind of unity—the Canaanites, Amorites, Hittites, Hivites, Jebusites, Perizzites, and Girgashites. What was peculiar to Israel was, that each of the tribes was descended from one of Jacob's sons, and that their relation to each other was conspicuously maintained, though their dwelling-places were apart. It was an arrangement capable of becoming a great benefit under a right spirit, or a great evil under the opposite. As in the case of the separate states of North America, or the separate cantons of Switzerland, it provided for variety in unity; it gave a measure of local freedom and independence, while it maintained united action; it contributed to the life and vigour of the commonwealth, without destroying its oneness of character, or impairing its common purpose and aim. It promoted that picturesque variety often found in little countries, where each district has a dialect, or a pronunciation, or traditions, or a character of its own; as Yorkshire differs from Devon, or Lancashire from Cornwall; Aberdeenshire from Berwick, or Fife from Ayr. As in a garden, variety of species enlivens and enriches theeffect, so in a community, variety of type enriches and enlivens the common life. A regiment of soldiers clothed in the same uniform, measuring the same stature, marching to the same step, may look very well as a contrast to the promiscuous crowd; but when a painter would paint a striking picture it is from the promiscuous crowd in all their variety of costume and stature and attitude that his figures are drawn. In the case of the Hebrew commonwealth, the distinction of tribes became smaller as time went on, and in New Testament times the three great districts Judæa, Samaria, and Galilee showed only the survival of the fittest. A larger individuality and a wider variety would undoubtedly have prevailed if a good spirit had continued to exist among the tribes, and if all of them had shown the energy and the enterprise of some.
But the wrong spirit came in, and came in with a witness, and mischief ensued. For distinctions in race and family are apt to breed rivalry and enmity, and not only to destroy all the good which may come of variety, but to introduce interminable mischief. For many a long day the Scottish clans were like Ishmael, their hand against every man, and every man's hand against them; or at least one clan was at interminable feud with another, and the country was wretched and desolate. Among the twelve tribes of Israel the spirit of rivalry soon showed itself, leading to disastrous consequences. In the time of the judges, the men of Ephraim exhibited their temper by envying Gideon when he subdued the Midianites, and Jephthah when he subdued the Ammonites; and under Jephthah a prodigious slaughter of Ephraimites resulted from their unreasonable spirit. In the time of the kings, a permanent schism was caused by the revolt of the tentribes from the house of David. Thus it is that the sin of man often perverts arrangements designed for good, and so perverts them that they become sources of grievous evil. The family order is a thing of heaven; but let a bad spirit creep into a family, the result is fearful. Let husband and wife become alienated; let father and son begin to quarrel; let brother set himself against brother, and let them begin to scheme not for mutual benefit but for mutual injury, no limits can be set to the resulting mischief and misery.
Many arrangements of our modern civilization that conduce to our comfort when in good order, become sources of unexampled evil when they go wrong. The drainage of houses conduces much to comfort while it works smoothly; but let the drains become choked, and send back into our houses the poisonous gases bred of decomposition, the consequences are appalling. The sanitary inspector must be on the alert to detect mischief in its very beginnings, and apply the remedy before we have well become conscious of the evil. And so a vigilant eye needs ever to be kept on those arrangements of providence that are so beneficial when duly carried out, and so pernicious when thoughtlessly perverted. What a wonderful thing is a little forbearance at the beginning of a threatened strife! What a priceless blessing is the soft answer that turneth away wrath! There is a pithy tract bearing the title "The Oiled Feather." The oiled feather has a remarkable power of smoothing surfaces that would otherwise grate and grind upon each other, and so of averting evil. Among Christians it should be always at hand; for surely, if the forbearance and love that avert quarrels ought to be found anywhere, it is among those who have received the fulness of Divine love andgrace in Jesus Christ. Surely among them there should be no perversion of Divine arrangements; in their homes no quarrels, and in their hearts no rivalry. They ought, instead, to be the peacemakers of the world, not only because they have received the peace that passeth understanding, but because their Master has said, "Blessed are the peacemakers, for they shall be called the children of God."
2. Again, in the allocation of the tribes in their various territories we have an instance of a great natural law, the law of distribution, a law that, on the whole, operates very beneficially throughout the world. In society there is both a centripetal and a centrifugal force; the centripetal chiefly human, the centrifugal chiefly Divine. Men are prone to cluster together; God promotes dispersion. Through the Divine law of marriage, a man leaves his father's house and cleaves to his wife; a new home is established, a new centre of activity, a new source of population. In the early ages they clustered about the plain of Shinar; the confusion of tongues scattered them abroad. And generally, in any fertile and desirable spot, men have been prone to multiply till food has failed them, and either starvation at home or emigration abroad becomes inevitable. And so it is that, in spite of their cohesive tendency, men are now pretty well scattered over the globe. And when once they are settled in new homes, they acquire adaptation to their locality, and begin to love it. The Esquimaux is not only adapted to his icy home, but is fond of it. The naked negro has no quarrel with the burning sun, but enjoys his sunny life. We of the temperate zone can hardly endure the heat of the tropics, and we shiver at the very thought of Lapland. It is a proof of Divine wisdom that aworld that presents such a variety of climates and conditions has, in all parts of it, inhabitants that enjoy their life.
The same law operates in the vegetable world. Everywhere plants seem to discover the localities where they thrive best. Even in the same country you have one flora for the valley and another for the mountain. The lichen spreads itself along the surface of rocks, or the hard bark of ancient trees; the fungus tarries in damp, unventilated corners; the primrose settles on open banks; the fern in shady groves. There is always a place for the plant, and a plant for the place. And it is so with animals too. The elephant in the spreading forest, the rabbit in the sandy down, the beaver beside the stream, the caterpillar in the leafy garden. If we could explore the ocean we should find the law of distribution in full activity there. There is one great order of fishes for fresh water, another for salt; one great class of insects in hot climates, another in temperate; birds of the air, from the eagle to the humming-bird, from the ostrich to the bat, in localities adapted to their habits. We ask not whether this result was due to creation or to evolution. There it is, and its effect is to cover the earth. All its localities, desirable and undesirable, are more or less occupied with inhabitants. Some of the great deserts that our imagination used to create in Africa or elsewhere do not exist. Barren spots there are, and "miry places and marshes given to salt," but they are not many. The earth has been replenished, and the purpose of God so far fulfilled.
And then there is a distribution of talents. We are not all created alike, with equal dividends of the gifts and faculties that minister in some way to the purposes of our life. We depend more or less on one another;women on men, and men on women; the young on the old, and sometimes the old on the young; persons of one talent on those of another talent, those with strong sinews on those with clear heads, and those with clear heads on those with strong sinews; in short, society is so constituted that what each has he has for all, and what all have they have for each. The principle of the division of labour is brought in; and in a well-ordered community the general wealth and well-being of the whole are better promoted by the interchange of offices, than if each person within himself had a little stock of all that he required.
The same law of distribution prevails in the Church of Christ. It was exemplified in an interesting way in the case of our Lord's apostles. No one of these was a duplicate of another. Four of them, taking in Paul, were types of varieties which have been found in all ages of the Church. In a remarkable paper in theContemporary Review, Professor Godet of Neuchâtel, after delineating the characteristics of Peter, James, John, and Paul, remarked what an interesting thing it was, that four men of such various temperaments should all have found supreme satisfaction in Jesus of Nazareth, and should have yielded up to Him the homage and service of their lives. And throughout the history of the Church, the distribution of gifts has been equally marked. Chrysostom and Augustine, Jerome and Ambrose, Bernard and Anselm, were all of the same stock, but not of the same type. At the Reformation men of marked individuality were provided for every country. Germany had Luther and Melancthon; France, Calvin and Coligny; Switzerland, Zwingle and Farel, Viret and Œcolampadius; Poland, À-Lasco; Scotland, Knox; England, Cranmer, Latimer,and Hooper. The missionary field has in like manner been provided for. India has had her Schwartz, her Carey, her Duff, and a host of others; China her Morrison, Burmah her Judson, Polynesia her Williams, Africa her Livingstone. The most unattractive and inhospitable spots have been supplied. Greenland was not too cold for the Moravians, nor the leper-stricken communities of India or Africa too repulsive. And never were Christian men more disposed than to-day to honour that great Christian law of distribution—"Go ye into all the world, and preach the gospel to every creature."
It was a great providential law, therefore, that was recognised in the partition of the land of Canaan among the tribes. Provision was thus made for so scattering the people that they should occupy the whole country, and become adapted to the places where they settled, and to the pursuits proper to them. Even where there seems to us to have been a mere random distribution of places, there may have been underlying adaptations for them, or possibilities of adaptation known only to God; at all events the law of adaptation would take effect, by which a man becomes adapted and attached to the place that not only gives him a home but the means of living, and by which, too, he becomes a greater adept in the methods of work which ensure success.
3. Still further, in the allocation of the tribes in their various territories we have an instance of the way in which God designed the earth to minister most effectually to the wants of man. We do not say that the method now adopted in Canaan was the only plan of distributing land that God ever sanctioned; very probably it was the same method as had prevailed among the Canaanites; but it is beyond doubt that,such as it was, it was sanctioned by God for His chosen people.
It was a system of peasant proprietorship. The whole landed property of the country was divided among the citizens. Each freeborn Israelite was a landowner, possessing his estate by a tenure, which, so long as the constitution was observed, rendered its permanent alienation from his family impossible. At the fiftieth year, the year of jubilee, every inheritance returned, free of all encumbrance, to the representatives of the original proprietor. The arrangement was equally opposed to the accumulation of overgrown properties in the hands of the few, and to the loss of all property on the part of the many. The extremes of wealth and poverty were alike checked and discouraged, and the lot eulogised by Agur—a moderate competency, neither poverty nor riches, became the general condition of the citizens.
It is difficult to tell what extent of land fell to each family. The portion of the land divided by Joshua has been computed at twenty-five million acres.[17]Dividing this by 600,000, the probable number offamiliesat the time of the settlement, we get forty-two acres as the average size of each property. For a Roman citizen, seven acres was counted enough to yield a moderate maintenance, so that even in a country of ordinary productiveness the extent of the Hebrew farms would, before further subdivision became necessary, have been ample. When the population increased the inheritance would of course have to be subdivided. But for several generations this, so far from an inconvenience, would be a positive benefit. It would bringabout a more complete development of the resources of the soil. The great rule of the Divine economy was thus honoured—nothing was lost.
There is no reason to suppose that the peasant proprietorship of the Israelites induced a stationary and stagnant condition of society, or reduced it to one uniform level—a mere conglomeration of men of uniform wealth, resources, and influence. Though the land was divided equally at first, it could not remain so divided long. In the course of providence, when the direct heirs failed, or when a man married a female proprietor, two or more properties would belong to a single family. Increased capital, skill and industry, or unusual success in driving out the remaining Canaanites, would tend further to the enlargement of properties. Accordingly we meet with "men of great possessions," like Jair the Gileadite, Boaz of Bethlehem, Nabal of Carmel, or Barzillai the Gileadite, even in the earlier periods of Jewish history.[18]There was a sufficient number of men of wealth to give a pleasing variety and healthful impulse to society, without producing the evils of enormous accumulation on the one hand, or frightful indigence on the other.[19]
We in this country, after reaching the extreme on the opposite side, are now trying to get back in the direction of this ancient system. All parties seem now agreed that something of the nature of peasant proprietorship is necessary to solve the agrarian problem in Ireland and in Great Britain too. It is only the fact that in Britain commercial enterprise and emigration afford so many outlets for the energies of our landlesscountrymen that has tolerated the abuses of property so long among us, the laws of entail and primogeniture, the accumulation of property far beyond the power of the proprietor to oversee or to manage, the employment of land agents acting solely for the proprietor, and without that sense of responsibility or that interest in the welfare of the people which is natural to the proprietor himself. It is little wonder that theories of land-possession have risen up which are as impracticable in fact as they are wild and lawless in principle. Such desperate imaginations are the fruit of despair—absolute hopelessness of getting back in any other way to a true land law,—to a state of things in which the land would yield the greatest benefit to the whole nation. Not only ought it to supply food and promote health, but also a familiarity with nature, and a sense of freedom, and thus produce contentment and happiness, and a more kindly feeling among all classes. It seems to us one of the most interesting features of the land law recently brought in for Ireland that it tends towards an arrangement of the land in the direction of God's early designs regarding it. If it be feasible for Ireland, why not have it for England and Scotland? Some may scout such matters as purely secular, and not only unworthy of the interference of religious men, but when advocated by them as fitted to prejudice spiritual religion. It is a narrow view. All that is right is religious; all that is according to the will of God is spiritual. Whatever tends to realize the prayer of Agur is good for rich and poor alike: "Give me neither poverty nor riches; feed me with food convenient for me."
4. Lastly, in the arrangements for the distribution of the land among the twelve tribes we may note aproof of God's interest in the temporal comfort and prosperity of men. It is not God that has created the antithesis of secular and spiritual, as if the two interests were like a see-saw, so that whenever the one went up the other must go down. Things in this world are made to be enjoyed, and the enjoyment of them is agreeable to the will of God, provided we use them as not abusing them. If Scripture condemns indulgence in the pleasures of life, it is when these pleasures are preferred to the higher joys of the Spirit, or when they are allowed to stand in the way of a nobler life and a higher reward. In ordinary circumstances God intends men to be fairly comfortable; He does not desire life to be a perpetual struggle, or a dismal march to the grave. The very words in which Christ counsels us to consider the lilies and the ravens, instead of worrying ourselves about food and clothing, show this; for, under the Divine plan, the ravens are comfortably fed, and the lilies are handsomely clothed.
This is the Divine plan; and if those who enjoy a large share of the comforts of life are often selfish and worldly, it is only another proof how much a wrong spirit may pervert the gifts of God and turn them to evil. The characteristic of a good man, when he enjoys a share of worldly prosperity, is, that he does not let the world become his idol,—it is his servant, it is under his feet; he jealously guards against its becoming his master. His effort is to make a friend of the mammon of unrighteousness, and to turn every portion of it with which he may be entrusted to such a use for the good of others, that when at last he gives in his account, as steward to his Divine Master, he may do so with joy, and not with grief.
Joshuaxv.
Judah was the imperial tribe, and it was fitting that he should be planted in a conspicuous territory. Even if the republic had not been destined to give place to the monarchy, some pre-eminence was due to the tribe which had inherited the patriarchal blessing, and from which He was to come in whom all the families of the earth were to be blessed. Judah and the sons of Joseph seem to have obtained their settlementsnot only before the other tribes, but in a different manner. They did not obtain them by lot, but apparently by their own choice and by early possession. Judah was not planted in the heart of the country. That position was gained by Ephraim and Manasseh, the children of Joseph, while Judah obtained the southern section. In this position his influence was not so commanding at first as it would have been had he occupied the centre. The portion taken possession of by Judah had belonged to the first batch of kings that Joshua subdued,—the kings that came up to take vengeance on the Gibeonites. What was first assigned to Judah was too large, and the tribe of Simeon got accommodation within his lot (chap. xix. 9). Dan also obtained several cities that had first been given to Judah (comp. chaps. xv. 21-62 and xix. 40-46). In point of fact, Judah ere long swallowed up a great part of Simeon and Dan, and Benjamin was so hemmed in between him and Ephraim that, while Jerusalem was situated within the limits of Benjamin, it was, for all practical purposes, a city of Judah.
The territory of Judah was not pre-eminently fruitful; it was not equal in this respect to that of Ephraim and Manasseh. It had some fertile tracts, but a considerable part of it was mountainous and barren. It was of four descriptions—the hill country, the valley or low country, the south, and the wilderness. "The hill country," says Dean Stanley, "is the part of Palestine which best exemplifies its characteristic scenery; the rounded hills, the broad valleys, the scanty vegetation, the villages and fortresses sometimes standing, more frequently in ruins, on the hill tops; the wells in every valley, the vestiges of terraces whether for corn or wine." Here the lion of the tribe of Judah entrenched himself,to guard the southern frontier of the Chosen Land, with Simeon, Dan, and Benjamin nestled around him. Well might he be so named in this wild country, more than half a wilderness, the lair of savage beasts, of which the traces gradually disappear as we advance into the interior. Fixed there, and never dislodged, except by the ruin of the whole nation, "he lay down, he couched as a lion, and as an old lion; who shall rouse him up?"
Many parts of Judah were adapted for the growth of corn: witness Bethlehem, "the house of bread." But the cultivation of the vine was pre-eminently the feature of the tribe. "Here more than elsewhere in Palestine are to be seen on the sides of the hills the vineyards, marked by their watch-towers and walls, seated on their ancient terraces, the earliest and latest symbol of Judah. The elevation of the hills and table-lands of Judah is the true climate of the vine. He 'bound his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes.' It was from the Judæan valley of Eshcol, 'the torrent of the cluster,' that the spies cut down the gigantic cluster of grapes. 'A vineyard on a "hill of olives"' with the 'fence,' and 'the stones gathered out,' and the tower in 'the midst of it,' is the natural figure which both in the prophetical and evangelical records represents the kingdom of Judah. The 'vine' was the emblem of the nation on the coins of the Maccabees, and in the colossal cluster of golden grapes which overhung the porch of the second Temple; and the grapes of Judah still mark the tombstones of the Hebrew race in the oldest of their European cemeteries at Prague."[21]
The chapter now before us has a particularly barren look; but if we examine it with care we shall find it not deficient in elements of interest.
1. First, we have an elaborate delineation of the boundaries of the territory allotted to Judah. It is not difficult to follow the boundary line in the main, though some of the names cannot be identified now. The southern border began at the wilderness of Zin, where the host had been encamped more than forty years before, when the twelve spies returned with their report of the land. The line moved in a south-westerly course till it reached "the river of Egypt" and the sea shore. What this "river of Egypt" was is far from clear. Naturally one thinks of the Nile, the only stream that seems to be entitled to such an appellation. On the other hand, the term translated "river" is commonly though not always, applied to brooks or shallow torrents, and hence it has been thought to denote a brook, now called El Arish, about midway in the desert between Gaza and the Pelusiac mouth of the Nile. While we incline to the former view, we own that practically the question is of little consequence; the only difference being that if the boundary reached to the Nile, it included a larger share of the desert than if it had a more northerly limit. The Dead Sea was the chief part of the eastern frontier. The northern boundary began near Gilgal, and stretched westwards to the Mediterranean by a line that passed just south of Jerusalem.
The position of Judah was peculiar, in respect of the enemies by whom he was surrounded. On his eastern frontier, close to the Dead Sea, he was in contact with Moab, and on the south with Edom, the descendants of Esau. On the south-west were the Amalekites ofthe desert; and on the west the Philistines, and pre-eminent among them, until Caleb subdued them, the sons of Anak, the giants. On his extreme north, but within the tribe of Benjamin, was the great fortress of the Jebusites. It was no bed of roses that was thus prepared for the lion of the tribe of Judah. If he should rule at all, he must rule in the midst of his enemies. Hemmed in by fierce foes on every side, he needed to show his prowess if he was to prevail against them. It was the necessity of contending with these and other enemies that developed the military genius of David (1 Sam. xvii. 50, xviii. 5, 17, 27, xxvii. 8), and made him the fitting type of the heavenly warrior who goes forth "conquering and to conquer." The vigilance that was needed to keep these enemies at bay was one means of preserving the vigour and independence of the tribe. Living thus in the very heart of foes, Judah was the better fitted to symbolize the Church of Christ, as she is usually found when faithful to her high calling. "Behold, I send you forth as sheep in the midst of wolves." "We wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." As long as the Church is militant, it cannot be otherwise; and it little becomes her either to complain on the one hand, or be despondent on the other, however strong and bitter the opposition or even the persecution of her foes.
2. Next, a little episode comes into our narrative (vv. 13-19), in connection with a special allocation of territory within the tribe. The incident of Caleb is rehearsed, as an introduction to the narrative that follows. Caleb, on the strength of his promise to driveout the Anakim, had got Hebron for his inheritance, and a portion of the country around. Near to Hebron, but on a site now unknown, stood Debir, or Kirjath-sepher, apparently a stronghold of the Anakim. We do not know the circumstances that induced Caleb to put this place up, as it were, to public competition. Whoever should capture it was promised his daughter Achsah in marriage. Othniel, who is called his younger brother, which may perhaps mean his brother's son, took the place, and, according to the bargain, got Achsah for his wife. The capture of Debir is recorded twice, here and in Judges i. 14, 15, and in the latter case with the addition of an incident that followed the marriage, as if in both cases it had been copied from an older record. Achsah was evidently a woman who could look well after her interests. She was not satisfied with the portion of land that fell to Othniel. There was a certain field besides, on which she had set her affection, and which she induced her husband to ask of Caleb. This he appears to have obtained. Then she herself turned supplicant, and having gone to Caleb and lighted down from off her ass,[22]and Caleb having said to her, "What wouldest thou?" she said unto her father, "Give me a blessing; for thou hast given me a south land; give me also springs of water." ["And she said, Give me a blessing (margin, present); for thou hast set me in the land of the south; give me also springs of water," R.V.] Her request wasgranted:—"he gave her the upper springs and the nether springs."
The incident, though picturesque, is somewhat strange, and we naturally ask, why should it have a place in the dry narrative of the settlement? Possibly for the very reason that what concerns the settlement was very dry, and that an incident like this gave it something of living interest. Those who lived at the time must have had a special interest in the matter, for in Judges i. 14 it is said that Achsah moved Othniel to ask of her father "thefield" (Heb.), implying that it was a particular field, well known to the public. The moral interest of the narrative is the light it throws on the generosity of Caleb. His son-in-law asked of him a field, a field apparently of special value; he got it: his daughter asked springs of water, and she too gained her request. We contrast Caleb with Saul, as we afterwards read of him. In no such fashion was David treated by his father-in-law, after his brilliant victories over the Philistines. So far was he from acquiring field or fountain, that he did not even acquire his wife:—"It came to pass at the time when Merab, Saul's daughter, should have been given to David, that she was given unto Adriel the Meholathite to wife" (1 Sam. xviii. 19). Caleb had another spirit with him. He had the heart of a father, he had a genuine interest in his daughter and son-in-law, and desired to see them comfortable and happy. Kindly and large-hearted, he at once transferred to them valuable possessions that a greedier man would have kept for himself. Evidently he was one of those godlike men that enjoy giving, that have more pleasure in making others happy than in multiplying their own store. "The liberal man deviseth liberal things, and by liberal things shall hestand." "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, and it tendeth to poverty."
It is no great wonder that an incident which reveals the flowing generosity of a godlike heart, should sometimes be turned to account as a symbol of the liberality of God. All human generosity is but a drop from the ocean of the Divine bounty, a faint shadow of the inexhaustible substance. "If ye that are evil know how to give good gifts to your children, how much more shall your Father in heaven give good things to them that ask Him?" If in the earthly father's bosom there be that interest in the welfare of his children which is eager to help them where help is needed and it is in his power to give it, how much more in the bosom of the Father in heaven? Why should any be backward to apply to Him—to say to Him, like Achsah, "Give me a blessing"? It pleases Him to see His children reposing trust in Him, believing in His infinite love. All that He asks of us is to come to Him through Jesus Christ, acknowledging our unworthiness, and pleading the merit of His sacrifice and intercession, as our only ground of acceptance in His sight. After His revelation of His grace in Christ our requests cannot be restricted to mere temporal things; when we ask a blessing it must be one of higher scope and quality. Yet such is His bounty that nothing can be withheld that is really for our good. "No good thing will the Lord withhold from them that walk uprightly." "Prove me now herewith, saith the Lord; if I will not open to you the windows of heaven, and pour you out a blessing that there shall not be room enough to receive it."
3. We leave this picturesque incident to re-enterthe wilderness of unfamiliar names. We find a list of no fewer than a hundred and fifteen cities which lay within the confines of the tribe of Judah (vv. 21-32). They fall into four divisions. First, twenty-nine cities belonged to "the south"—the "Negeb" of the Hebrews, the part of the country which bordered on the desert, and to some degree partook of its character. Cities they are called, but few of them were more than villages, and hardly any were important enough to leave their mark on the history. There are two, however, having memorable associations with men of mark, the one carrying us back to a glorious past, the other forward to a disgraceful future. Strange association—Abraham and Judas Iscariot! With Beersheba the name of Abraham is imperishably associated, as well as the name of Isaac. And to this day the very name Beersheba seems to emit a holy fragrance. With Kerioth (ver. 25) we connect the traitor Judas—the Is-cariot of the New Testament being equivalent to Ish-Kerioth, a man of Kerioth, of the Old. Our heart fills with a sense of nausea as we recall the association. The traitor was doubly connected with the tribe of Judah,—by his name and by his birthplace. What mockery of a noble name! "Judah, thou art he whom thy brethren shall praise." What contrast could be greater than that between the Judah who surrendered himself to slavery to set his brother free, and the Judah who sold his Lord for thirty pieces of silver! What extremes of character may we find under the same name, and often in the same family! Strange that so few are drawn by the example of the noble, and so many follow the course of the vile!
The next division, "the valley," the lowland, or Shephelah, embraced three subdivisions—the north-easternShephelah with her fourteen towns (vv. 33-36), the middle, with sixteen (vv. 37-41), and the southern, with nine (vv. 42-44); to which are added three of the cities of the Philistines,—Ekron, Ashdod, and Gaza (vv. 45-47). Many of the places in this list became famous in the history. Eshtaol and Zorah were of note in the history of Samson, but in his time they were Danite settlements. Jarmuth, Lachish, Eglon, and Makkedah had been conspicuous in Joshua's great battle of Bethhoron. Adullam and Keilah figured afterwards in David's outlaw history, and Ashdod and Ekron were two of the Philistine cities to which the ark was taken after the battle of Ebenezer and Aphek (1 Sam. iv. 1, v. 1, 10). In later years Lachish and Libnah were among the places attacked by Sennacherib, King of Assyria, in his great raid upon the country (Isa. xxxvii. 8).
The third great group of cities were those of "the mountain," or highlands. These were mostly in the central part of the territory, on the plateau or ridge that runs along it, rising up from the valley of the Dead Sea on the east, and the Shephelah, or "valley," on the west. Here there were four groups of cities: eleven on the south-west (vv. 48-51), nine farther north (vv. 52-54), ten to the east (vv. 55-57), and six to the north (vv. 58, 59), along with Kirjath-baal and Rabbah in the same neighbourhood. This group included Hebron, of which we hear so much; also Carmel, Maon, and Ziph, conspicuous in the outlaw life of David. It is remarkable that there is no mention of Bethlehem, which lay in "the mountain": it probably had not yet attained to the rank of a town. But its very omission may be regarded as a proof of the contemporaneous date of the book; for soon after Bethlehem was a well-known place (Ruth i.-iv.), andif the Book of Joshua had been written at the late date sometimes assigned to it, that city could not have failed to have a place in the enumeration.
A fourth group of cities were in "the wilderness" or Migdar. This was a wild rocky region extending between the Dead Sea and the mountains of Hebron. "It is a plateau of white chalk, terminated on the east by cliffs which rise vertically from the Dead Sea shore to a height of about two thousand feet. The scenery is barren and wild beyond all description. The chalky ridges are scored by innumerable torrents, and their narrow crests are separated by broad, flat valleys. Peaks and knolls of fantastic forms rise suddenly from the swelling downs, and magnificent precipices of rugged limestone stand up like fortress walls above the sea. Not a tree nor a spring is visible in the waste; and only the desert partridge and the ibex are found ranging the solitude."[23]This district was in large measure the scene of David's wanderings, and well might he call it "a dry and thirsty land where there is no water" (Psalm lxiii. 1). It was also the scene of the preaching of John the Baptist, at least at the beginning (Matt. iii. 1); for when the administration of baptism became common, it was necessary for him to remove to a better-watered region (John iii. 23). There is some reason to believe that it was also the scene of our Lord's temptation (Matt. iv. 1), the more especially because one of the Evangelists has said that "He was there with the wild beasts" (Mark i. 12).
Only six cities are enumerated as "in the wilderness" (vv. 61, 62), so that its population must have been very small. And of those mentioned some are wholly unknown. The most interesting of the six isEngedi, which derived its name from a celebrated fountain, meaning "fountain of the kid." It is noted as one of the hiding-places of David; Saul pursued him to it, and it was there that David spared his life when he found him in a cave (1 Sam. xxiv.). Solomon extols its vineyards and its camphire (Song of Solomon i. 14) [henna-flowers, R.V.], Josephus its balsam (Ant., ix. 1, § 2), and Pliny its palms (v. 17). In ancient times it was the site of a town, and in the fourth century, in Jerome's time, there was still a considerable village; now, however, there is no trace of anything of the kind. Sir Walter Scott, in the "Talisman," makes it the abode of a Christian hermit—Theodoric of Engaddi. It is situated near the middle of the western shore of the Dead Sea. A rich plain, half a mile square, slopes gently from the base of the mountains to the sea; and about a mile up the western acclivity, four hundred feet above the plain, is the fountain of Ain Jiddy, from which the place gets its name.
Such, then, was the distribution of the cities of Judah over the four sections of the territory, the south, the Shephelah, the highlands, and the wilderness. It was an ample and varied domain, and after Caleb expelled the Anakim, there seems to have been little or no opposition to the occupation of the whole by the tribe. But "the crook in the lot" was not wanting. The great Jebusite fortress, Jerusalem, was on the very edge of the northern boundary of Judah. Nominally, as we have said, Jerusalem was in the territory of Benjamin, but really it was a city of Judah. For it is said (ver. 63), "As for the Jebusites, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem unto thisday."[24]For some reason Joshua had omitted to take possession of this stronghold after the battle of Bethhoron. The stream of pursuit had gone westward, and the opportunity of taking Jerusalem when the king had been slain and his army cut to pieces, was lost. And just as in modern history, when the opportunity of taking Sebastopol was lost after the battle of the Alma, and a long, harassing and most disastrous siege had to be resorted to, so it was with Jerusalem; the Jebusites, recovering their spirits after the defeat, were able to hold it, and to defy the tribe of Judah, and all the tribes, for many a long year. While the fortress was held by the Jebusites, Jew and Jebusite dwelt together in the city, leading no doubt a comfortless life, neither the one nor the other feeling truly at home.
The moral is not far to seek. There is a crisis in some men's lives, when they come under the power of religion, and feel the obligation to live to God. If they had decision and courage enough at this crisis to break off all sinful habits and connections, to renounce all unchristian ways of life, to declare with Joshua, "As for me and my house, we will serve the Lord,"—they would no doubt experience a sharp opposition, but it would pass over, and peace would come. But often they hesitate, and shrink, and cower; they cannot endure opposition and ridicule; they retain religion enough to appease their consciences, but not to give them satisfaction and joy. It is another case of the men of Judah dwelling with the Jebusites, and with the same result; they are not happy, they are not at rest; they bring little or no honour to their Master, and they have little influence on the world for good.
Joshuaxvi., xvii.
Next to Judah, the most important tribe was Joseph; that is, the double tribe to which his two sons gave names, Ephraim and Manasseh. In perpetual acknowledgment of the service rendered by Joseph to the family, by keeping them alive in the famine, it was ordained by Jacob that his two sons should rank with their uncles as founders of tribes (Gen. xlviii. 5). It was also prophetically ordained by Jacob that Ephraim, the younger son, should take rank before Manasseh (Gen. xlviii. 19). The privilege of the double portion, however, remained to Manasseh as the elder son. Hence, in addition to his lot in Gilead and Bashan, he had also a portion in Western Palestine. But Ephraim was otherwise the more important tribe; and when the separation of the two kingdoms took place, Ephraim often gave his name to the larger division. And in the beautiful prophetic vision of Ezekiel, when the coming re-union of the nation is symbolized, it is on this wise: "Son of man, take thou one stick and write upon it, For Judah, and for the children of Israel his companions; then take another stick and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions, and join them for theeone to another into one stick, that they may become one in thine hand" (xxxvii. 16, 17). The superiority allotted to Ephraim was not followed by very happy results; it raised an arrogant spirit in that tribe, of which we find some indications in the present chapter, but more pronounced and mischievous manifestations further on.
The delimitation of the tribes of Ephraim and Manasseh is not easy to follow, particularly in the Authorized Version, which not only does not translate very accurately, but uses some English expressions of uncertain meaning. The Revised Version is much more helpful, correcting both classes of defects in its predecessor. Yet even the Revised Version sometimes leaves us at a loss. It has been supposed, indeed, that some words have dropped out of the text. Moreover, it has not been found possible to ascertain the position of all the places mentioned. Uncertainty as to the precise boundaries cannot but prevail, and differences of opinion among commentators. But the uncertainty applies only to the minuter features of the description, it bears chiefly on the points at which one tribe adjoined another. The portion of the land occupied by Ephraim and Manasseh is, on the whole, very clearly known, just as their influence on the history of the country is very distinctly marked.
In point of fact, the lot of Joseph in Western Palestine was, in many respects, the most desirable of any. It was a fertile and beautiful district. It embraced the valley of Shechem, the first place of Abraham's sojourn, and reckoned by travellers to be one of the most beautiful spots, some say the most beautiful spot, in Palestine. Samaria, at the head of another valley celebrated for its "glorious beauty," and for its "fatness" or fertility (Isa. xxviii. 1), was at no great distance. Tirzah, a symbol of beauty, in theSong of Solomon (vi. 4) was another of its cities, as was also Jezreel, "a lovely position for a capital city" (Tristram). On the other hand, this portion of the country laboured under the disadvantage of not having been well cleared of its original inhabitants. The men of Ephraim did not exert themselves as much as the men of Judah. This is apparent from what is said in chap. xvi. 10, "They drove not out the Canaanites that dwelt in Gezer"; and also from Joshua's answer to the request of Ephraim for more land (xvii. 15-18).
As we have said already, we have no information regarding Joshua's conquest of this part of the country. It seems to have been run over more superficially than the north and the south. Consequently the ancient inhabitants were still very numerous, and they were formidable likewise, because they had chariots of iron.
In the definition of boundaries we have first a notice applicable to Joseph as a whole, then specifications applicable to Ephraim and Manasseh respectively. The southern border is delineated twice with considerable minuteness, and its general course, extending from near the Jordan at Jericho, past Bethel and Luz, and down the pass of Bethhoron to the Mediterranean, is clear enough. The border between Ephraim and Manasseh is not so clear, nor the northern border of Manasseh. It is further to be remarked that, while we have an elaborate statement of boundaries, we have no list of towns in Ephraim and Manasseh such as we have for the tribe of Judah. This gives countenance to the supposition that part of the ancient record has somehow dropped out. We find, however, another statement about towns which is of no small significance. At chap. xvi. 9 we find that several cities were appropriated to Ephraim that were situated in the territoryof Manasseh. And in like manner several cities were given to Manasseh which were situated in the tribes of Issachar and Asher. Of these last the names are given. They were Bethshean, Ibleam, Dor, Endor, Taanach, and Megiddo. Some of them were famous in after history. Bethshean was the city to whose wall the bodies of Saul and his sons were fixed after the fatal battle of Gilboa; Ibleam was in the neighbourhood of Naboth's vineyard (2 Kings ix. 25, 27); Endor was the place of abode of the woman with a familiar spirit whom Saul went to consult; Taanach was the battle-field of the kings of Canaan whom Barak defeated, and of whom Deborah sung,—