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 thereby secured as an inheritance to their seed after them, and that God kept his mercy for thousands.
3. That Joshua must divide it, not 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, Prov. 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 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 of the tribe of Manasseh, which 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 the land, which would give him some aim in distributing this, and from thence he might take his measures; 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 their's; and God, their common Father, would not have such a difference made between his children.
(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, v. 8. The repetition implies a ratification of the grant by Joshua, Moses settled that 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, v. 9, &c. 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, v. 13. They had not leisure to reduce all the remote and obscure corners of the country in Moses's time, and afterward 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 particular account of the inheritance of these two tribes and a half; how they were separated from each other, and what cities, 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, [1.] 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. [2.] That the limits of each 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.
First, 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. 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, Numb. 23. 21, &c. 2. Of the princes of Midian, who were slain afterward in another war, Numb. 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 their's 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, Numb. 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 Micah 6.5.
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, Judg. 5. 15, 16. In this tribe lay Heshbon and Sibmah, famed for their fruitful fields and vineyards. See Isa. 16. 8, 9. Jer. 48. 32. This tribe, with that
