---
title: "Clarke"
description: "Verse Joshua 14:1. Eleazar the priest, c. — ELEAZAR, as being the minister of GOD in sacred things is mentioned first. JOSHUA, as having the supreme comma"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/joshua/14"
---

Verse [Joshua 14:1](../../../kjv/joshua/14/1). ***Eleazar the priest, c.*** — ELEAZAR, as being the minister of GOD in *sacred* things is mentioned *first*. JOSHUA, as having the supreme command in all things *civil*, is mentioned *next*. And the HEADS or PRINCES of the twelve tribes, who in all things acted *under* Joshua, are mentioned *last*. These *heads* or *princes* were twelve, Joshua and Eleazar included and the reader may find their names in [Numbers 34:19-28](../../../kjv/numbers/34/19-28). It is worthy of remark that no prince was taken from the tribes of *Reuben* and *Gad*, because these had already received their inheritance on the other side of Jordan, and therefore could not be interested in this division.

Verse [Joshua 14:2](../../../kjv/joshua/14/2). ***By lot was their inheritance*** — Concerning the meaning and use of the lot, see the note on [Numbers 26:55](../../../kjv/numbers/26/55); and concerning the manner of *casting lots* in the case of the *scapegoat*, see the note on [Leviticus 16:8-9](../../../kjv/leviticus/16/8-9).
On this subject Dr. Dodd has selected some good observations from *Calmet* and *Masius*, which I here borrow: "Though God had sufficiently pointed out by the predictions of Jacob when dying, and those of Moses, what portions he designed for each tribe, we readily discern an admirable proof of his wisdom in the orders he gave to decide them by *lot*. By this means the false interpretations which might have been given to the words of Jacob and Moses were prevented; and by striking at the root of whatever might occasion *jealousies* and *disputes* among the tribes, he evidently secured the honesty of those who were to be appointed to distribute to them the conquered countries in the land of Canaan. Besides, the success of this method gave a fresh proof of the Divinity of the Jewish religion, and the truth of its *oracles*. Each tribe finding itself placed *by* lot exactly in the spot which Jacob and Moses had foretold, it was evident that Providence had equally directed both those *predictions* and that *lot*. The event justified the truth of the promises. The more singular it was, the more clearly we discern the finger of God in it. The portion, says *Masius*, fell to each tribe just as Jacob had declared two hundred and fifty years before in the last moments of his life, and Moses, immediately before his death; for to the tribe of JUDAH fell a country abounding in *vineyards* and *pastures*; to ZEBULUN and ISSACHAR, *seacoasts*; in that of ASHER was plenty of *oil, wheat*, and *metals*; that of BENJAMIN, near to the *temple*, was, in a manner, *between the shoulders of the Deity*; EPHRAIM and MANASSEH were distinguished with a territory blessed in a *peculiar* manner by Heaven; the land of NAPHTALI extended from the *west* to the *south* of the tribe of Judah. Since therefore the lot so well corresponded to these predictions, would it not be insolence and stupidity in the highest degree, not to acknowledge the *inspiration* of God in the *word* of Jacob and Moses, the *direction* of his *hand* in the *lot*, and his *providence* in the *event*?"
How the *lot* was cast in this case cannot be particularly determined. It is probable,
1. That the land was geographically divided into ten portions.
2. That each portion was called by a particular name. 3. That the name of each portion was written on a separate slip of parchment, wood, c.
4. That the names of the claimants were also written on so many slips.
5. The names of the portions, and of the tribes, were put into separate vessels.
6. Joshua, for example, put his hand into the vessel containing the names of the tribes, and took out one slip while Eleazar took out one from the other vessel, in which the names of the *portions* were put.
7. The *name* drawn, and the *portion* drawn, being read, it was immediately discerned what the *district* was which God had designed for such a *tribe*. This appears to be the most easy way to determine such a business.

Verse [Joshua 14:4](../../../kjv/joshua/14/4). ***The children of Joseph were two tribes*** — This was ascertained by the prophetic declaration of their grandfather Jacob, [Genesis 48:5-6](../../../kjv/genesis/48/5-6); and as *Levi* was taken out of the tribes for the service of the sanctuary, one of these sons of Joseph came in his place, and Joseph was treated as the first-born of Jacob, in the place of Reuben, who forfeited his right of primogeniture.
***With their suburbs for their cattle*** — For the meaning of this passage the reader is referred to *Clarke's note on "*[Numbers 35:6](../../../kjv/numbers/35/6)*"*.

Verse [Joshua 14:5](../../../kjv/joshua/14/5). ***They divided the land.*** — This work was begun some time before at *Gilgal*, and was finished some time after at *Shiloh*. It must have required a very considerable time to make all the geographical arrangements that were necessary for this purpose.

Verse [Joshua 14:6](../../../kjv/joshua/14/6). ***Caleb the son of Jephunneh the Kenezite*** — In the note on the parallel place, [Numbers 32:12](../../../kjv/numbers/32/12), it is said Kenaz was probably the *father* of Jephunneh, and that Jephunneh not Caleb, was the Kenezite; but still, allowing this to be perfectly correct, Caleb might also be called the *Kenezite*, as it appears to have been a *family* name, for *Othniel*, his nephew and son-in-law, is called the son of *Kenaz*, [Joshua 15:17](../../../kjv/joshua/15/17); [Judges 1:13](../../../kjv/judges/1/13), and [1 Chronicles 4:13](../../../kjv/1-chronicles/4/13); and a grandson of Caleb is also called the son of *Kenaz*, [1 Chronicles 4:15](../../../kjv/1-chronicles/4/15). In [1 Chronicles 2:18](../../../kjv/1-chronicles/2/18), Caleb is called the son of *Hezron*, but this is only to be understood of his having Hezron for one of his *ancestors*; and *son* here may be considered the same as *descendant*; for Hezron, of the tribe of Judah, having come into Egypt one hundred and seventy-six years before the birth of Caleb, it is not at all likely that he could be called his *father* in the proper sense of the term. Besides, the supposition above makes a very good sense, and is consistent with the use of the terms *father, son*, and *brother*, in different parts of the sacred writings.
***Thou knowest the thing that the Lord said*** — In the place to which Caleb seems to refer, viz., [Numbers 14:24](../../../kjv/numbers/14/24), there is not a word concerning a promise of *Hebron* to him and his posterity; nor in the place ([Deuteronomy 1:36](../../../kjv/deuteronomy/1/36)) where Moses repeats what had been done at *Kadesh-barnea*: but it may be *included* in what is there spoken. God promises, *because he had another spirit within him*, and had *followed God fully*, therefore he should enter into the land whereinto he came, and his seed should possess it. Probably this relates to *Hebron*, and was so understood by all parties at that time. This seems tolerably evident from the pointed reference made by Caleb to this transaction.

Verse [Joshua 14:7](../../../kjv/joshua/14/7). ***As it was in mine heart.*** — Neither *fear* nor *favour* influenced him on the occasion; he told what he believed to be the truth, the whole truth, and nothing but the truth.

Verse [Joshua 14:9](../../../kjv/joshua/14/9). ***The land whereon thy feet have trodden*** — This probably refers to *Hebron*, which was no doubt mentioned on this occasion.

Verse [Joshua 14:10](../../../kjv/joshua/14/10). ***These forty and five years*** — [Joshua 13:1](../../../kjv/joshua/13/1).

Verse [Joshua 14:11](../../../kjv/joshua/14/11). ***Even so is my strength now*** — I do not ask this place because I wish to sit down now, and take my ease; on the contrary, I know I must fight, to drive out the Anakim, and I am as able and willing to do it as I was forty-five years ago, when Moses sent me to spy out the land.

Verse [Joshua 14:12](../../../kjv/joshua/14/12). ***I shall be able to drive them out*** — He cannot mean *Hebron* merely, for that had been taken before by Joshua; but in the request of Caleb doubtless all the *circumjacent country* was comprised, in many parts of which the Anakim were still in considerable force. It has been conjectured that Hebron itself had again fallen under the power of its former possessors, who, taking the advantage of the absence of the Israelitish army, who were employed in other parts of the country, re-entered the city, and restored their ancient domination. But the first opinion seems best founded.

Verse [Joshua 14:13](../../../kjv/joshua/14/13). ***Joshua blessed him*** — As the word *bless* often signifies to *speak good* or *well of* or *to* any person, ([Genesis 2:3](../../../kjv/genesis/2/3)), here it may mean the *praise* bestowed on Caleb's intrepidity and faithfulness by Joshua, as well as a *prayer* to God that he might have prosperity in all things; and especially that the Lord might be *with him*, as himself had expressed in the preceding verse.

Verse [Joshua 14:14](../../../kjv/joshua/14/14). ***Hebron therefore became the inheritance of Caleb*** — Joshua admitted his claim, recognized his right, and made a full conveyance of Hebron and its dependencies to Caleb and his posterity; and this being done in the sight of all the elders of Israel, the right was publicly acknowledged, and consequently this portion was excepted from the general determination by lot; God having long before made the cession of this place to him and to his descendants.

Verse [Joshua 14:15](../../../kjv/joshua/14/15). ***And the name of Hebron before*****was*****Kirjath-arba*** — That is, *the city of Arba*, or rather, *the city of the four*, for thus קרית ארבע *kiryath arba* may be literally translated. It is very likely that this city had its name from *four* Anakim, gigantic or powerful men, probably *brothers*, who built or conquered it. This conjecture receives considerable strength from [Joshua 15:14](../../../kjv/joshua/15/14), where it is said that Caleb drove from *Hebron* the *three sons of Anak,* *Sheshai, Ahiman*, and *Talmai*: now it is quite possible that Hebron had its former name, *Kirjath-arba*, the *city of the four*, from these *three sons* and their *father*, who, being men of uncommon stature or abilities, had rendered themselves famous by acts proportioned to their strength and influence in the country. It appears however from [Joshua 15:13](../../../kjv/joshua/15/13) that *Arba* was a proper name, as there he is called the *father of* *Anak*. The Septuagint call Hebron *the metropolis of the Enakim*, μητροπολις των Ενακιμ. It was probably the seat of government, being the *residence* of the above chiefs, from whose *conjoint* authority and power it might have been called חברון *chebron*; as the word חבר *chabar* literally signifies to *associate*, to *join in* *fellowship*, and appears to be used, [Job 41:6](../../../kjv/job/41/6), for "*associated merchants*, or *merchants' companions*, who travelled in the same caravan." Both these names are expressive, and serve to confirm the above conjecture. No notice need be taken of the tradition that this city was called *the city of the four* because it was the burial-place of *Adam, Abraham, Isaac*, and *Jacob*. Such traditions confute themselves.
***The land had rest from war.*** — There were no more *general* wars; the inhabitants of Canaan collectively could make no longer any head, and when their confederacy was broken by the conquests of Joshua, he thought proper to divide the land, and let each tribe expel the ancient inhabitants that might still remain in its own territories. Hence the wars after this time were *particular* wars; there were no more general campaigns, as it was no longer necessary for the *whole* Israelitish body to act against an enemy now *disjointed* and *broken*. This appears to be the most rational meaning of the words, *The land had rest from war*.
THE Jewish economy furnishes, not only a history of God's revelations to man, but also a history of his providence, and an ample, most luminous, and glorious comment on that providence. Is it possible that any man can seriously and considerately sit down to the reading even of this book, without rising up a wiser and a better man? This is the true history which everywhere exhibits God as the *first mover* and *prime agent*, and men only as subordinate actors. What a miracle of God's power, wisdom, grace, justice, and providence are the people of Israel in every period of their history, and in every land of their dispersions! If their *fall* occasioned the *salvation* of the Gentile world, what shall their *restoration* produce! Their future *inheritance* is not left to what men would call the *fortuitous* decision of a *lot*; like Caleb's possession it is confirmed by the oath of the Lord; and when the end shall be, this people shall stand in their lot at the end of the days, and shall again be great to the ends of the earth.

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