We shall continue with
the study of the Book of Joshua this week.
The capture of the five kings and their cities enabled Joshua and his people to possess the southern part of the land promised by God. It has come about as a result of the attack on the Gibeonites because of their peace treaty with Israel. The rout was greatly aided by the miracles of hailstones and the standing still of the sun.
(1) In the description of the capture of Libnah, Lachish, Gezer, Eglon, Hebron and Debir, are quite a bit of repetitions. Try to highlight these repetitions. (Repetition is a literary style that often signifies emphasis.)
(2) What are the repetitions that give a sense of totality and completeness? What is the message behind these emphases?
(3) What are the repetitions that point to the reason(s) for their victory?
(4) What are the repetitions that point to the time taken for achieving their victory? What might be the message behind such an emphasis?
(5) While the Israelites appear to have successfully defeated their enemies, they did not actually possess these cities, but retreated back to camp at Gilgal. What might the reason(s) be? What was the significance of Gilgal at the time?
(6) What is the main message to you today that you can apply to your life?
本週我們繼續研讀約書亞記。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
藉著擒拿五王和攻取他們的城邑，約書亞和以色列人成功地佔領了應許地的南地。這戰役始於五王欲懲罰基遍人與以色列立和約而起，卻在神藉著大冰雹和使日頭停住帶來以色列人的勝利。
(1) 這段經文記述以色列人攻取立拿、拉吉、伊磯倫、希伯崙和底璧，內裡用詞多有重複之處。聖經一貫的文體是利用重複的方式來強調主要的信息。試把這些重複之處列出。
(2) 那些重複是強調「徹底」、「完全」的？背後的信息是什麼？
(3) 那些重複指出他們得勝的原因？
(4) 那些重複是強調攻取的速度？背後的信息又是什麼？
(5) 以色列人攻陷了這些城後卻班師回朝(回到吉甲) ，原因何在？
(6) 今日給你主要的提醒是什麼？你會怎樣應用在你的生命中？
I would like to share with you Hess’ insight on the conquest of part of the Promised Land as follows:
“For Christians, this text and the following story of the northern battle symbolize the life of the disciple. Faced with daily pressures and struggles, the decision whether to follow Christ in humility and love forms part of the spiritual warfare described in Ephesians 6. The warrior cannot succeed without divine help, and this is available through constant walking in the will of God as illuminated by a knowledge of God’s Word and as strengthened by prayerful communion with him.” (Excerpt from Richard Hess, Joshua, TOTC, 207)
以色列人攻取應許地實在給予我們新約信徒甚多屬靈的功課。以下是解經家Richard Hess的一點領受：
「對基督徒而言，聖經(約書亞記)的書卷和以下有關北地的戰爭象徵著門徒的生命。面對每日的壓力和掙扎，我們是否能謙卑的在愛中跟從基督，是以弗所書所形容的屬靈爭戰之一部份。若沒有天上來的幫助，戰士就不能得勝；而這幫助是從不斷的行在神的旨意中，和藉著認識神話語而得的光照，並從與祂在禱告中的團契所產生的力量而來的。」
(摘譯自Richard Hess, Joshua, TOTC, 207)
As huge as the battle with the five kings was, compared to the next campaign, it was really nothing.
(1) How wide a territory was covered by this coalition of these enemies?
(2) Apart from their size, in what way(s) were they far superior to the army of Israel? (See v. 4)
(3) Put yourself in the shoes of Joshua and his people. What would you have felt as you saw their “large number of horses and chariots (of which you have none) — a huge army, as numerous as the sand on the seashore”?
(4) In what ways might our Christian experience be similar to the challenge faced by the Israelites?
(5) How did God’s message speak to Joshua and his situation?
(6) In encouraging Joshua, why did God specifically tell him to “hamstring their horses and burn the chariots”?
(7) How great was this victory, compared to the last one?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
與五王的爭戰雖然厲害，但和這一章與北方的聯盟的爭戰相比，則屬「小兒科」。
(1) 按這裡所形容的，北方的聯軍所佔的版圖有多廣？(請參閱聖經地圖)
(2) 除了版圖之廣，聯軍在那些方面遠勝以色列人？
(3) 若你是約書亞和以色列人，眼見如「海沙」般的敵人、馬匹和車輛(這些都是以色列人沒有的) ，你會懼怕嗎？你以為他們驚懼嗎？
(4) 我們基督徒的生命與以色列人所面對的挑戰有什麼相似之處？
(5) 耶和華在鼓勵約書亞時，為何特別吩咐他要「砍斷他們的馬蹄筋、用火焚燒他們的車輛」？
(6) 這次的勝利與上一次的勝利(即五王之役) 有什麼不同？
(7) 今日給你主要的提醒是什麼？你會怎樣應用在你的生命中？
The battle with the northern coalition was certainly a much greater battle in terms of size. But the coalition also had far superior equipment in horses and chariots which, presumably the Israelites had none of.
As much as Joshua had already been given numerous encouragements and assurances by the Lord before, the Lord felt it necessary to appear to him again, and gave him the reassurance, “Do not be afraid.” (11:6)
I fully agree with Calvin when he points out that “For unless new nourishment is every now and then given to faith, they forthwith faint and fall away (or melt and vanish).” Even Joshua was prone to such forgetfulness. But it also shows how good and understanding our God is of our weaknesses.
However, as much as He is mindful of our weaknesses, He does not slack off in training our faith, or that of Joshua. After His encouragement, He commanded Joshua to do something rather unthinkable. He told him to “hamstring their horses and burn their chariots.” In other words, He commanded him to cut the legs or thighs of the horses, and to burn the chariots. Why would God so command him? Should they not retain the horses and the most-powerful weapon of the time, chariots (these, according to historians and archeologists, would be a fairly new invention of the time)?
The words of the psalmist come to mind, “Some trust in chariots and some in horses, but we trust in the name of the LORD our God.” (Ps. 20:7)
“It was indeed necessary that they should serve as soldiers, and fight strenuously with the enemy, but still they were to depend only on the Lord, to consider themselves strong only in His might, and to recline on Him alone.” Certainly, we should take these words by Calvin to heart as we fight our daily spiritual battle.
以色列人與北方的聯軍的戰事確比以前的戰爭更厲害。北方的聯盟不但人多勢眾，更有當時最先進的馬車，是以色列人肯定缺乏的。
因此，神雖然已多次向約書亞顯現，並多方的鼓勵，但在此時此境，祂不得不再次向約書亞保證：「你不要因他們懼怕，因明日這時，我必將他們交付以色列人全然殺了。」(書11:6)
加爾文就這樣的指出：「信心是需要不時得到新的餵養，否則就會溶化和消失了」。對，連約書亞也會這樣的善忘。但同時，這叫我們看到神的美善，也知道祂真是明白我們的軟弱。
神雖然明白我們的軟弱，但祂仍不斷的操練我們的信心。就好像祂在鼓勵約書亞之餘，祂且吩咐他作出人意外的行動：「你要砍斷他們馬的蹄筋，用火燒他們的車輛」。為何神要如此的吩咐他呢？奪取這聯軍眾多的馬匹和馬車，豈不大大的增強以色列人的軍力嗎？
詩人告訴我們爭戰的秘訣：「有人靠車，有人靠馬，但我們要提到耶和華─我們神的名。」(詩20:7)
加爾文繼續的指出：「作為士兵，他們實應奮勇的與敵人作戰，但同時他們要單單的倚靠神，單看自己因神的能力為堅強，並惟獨的倚賴祂。」這正是我們每天面對屬靈爭戰所當作的。
(1) In the description of Joshua’s victory in vv. 12-15, there is an obvious repetition. What is it? What is the message behind such an emphasis?
(2) Why does the Bible highlight that of all the cities conquered, only Hazor was burnt by the Israelites?
(3) How does the Bible contrast the Hivites living in Gibeon with the rest of the kings in Canaan?
(4) How does such a contrast reveal the heart of God?
(5) The Bible describes the hearts of these kings being hardened by God (just as the heart of Pharaoh in Exod. 4:21 was hardened). How does the comment of Tom Rees that “The same sun that hardens the clay, melts the wax” help us understand this difficult issue?
(6) Although not described in any of the battles in this or earlier chapters, the Bible specifically mentions the destruction of the Anakites. Do you remember who they were and what might be the significance of highlighting their destruction? (See Num. 13:22)
(7) So, after “a long time”, Joshua took the entire land and God’s promise of giving it to them as an inheritance was fulfilled. Is there any promise that God has given you which remains unfulfilled at this time? What does the conclusion of this chapter teach you in this respect?
(8) “Then the land had rest from war” (11:23). What can you learn from this statement about God’s view on warfare?
(9) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 12-15節的記述中亦有重複之處。請列出並思想其背後的信息。
(2) 為何在眾被攻取的城邑中祇焚夏瑣？
(3) 聖經怎樣把基遍的希未人與諸王相比？
(4) 這樣的比較，怎樣使我們明白神的心？
(5) 這裡說是神的意思要他們的心剛硬(一如出4:21對法老所言的) 。Tom Rees說：「使泥土硬化，和蠟熔化是同一個太陽」。這句話可以怎樣幫助我們理解人心的剛硬是誰之責？
(6) 雖然這兩次的戰役都沒有提到亞衲人，但聖經在此卻特別論到他們的被除滅。亞衲人對以色列人有什麼重要性？(參民13:22, 28)
(7) 經過「許多年日」，約書亞終於奪了「那全地」，神的應許終於得實現了。今日，神給你的應許尚有未實現的嗎？這段經文的結束可給你什麼思想？
(8) 按原文直譯11:23是這樣說的：「於是這地從爭戰中得了安息」(NIV譯本) 。這句話有什麼深一層的意思？
(9) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
“For the Christian, the destruction of Hazor, like that of Jericho, represents a sign of God’s displeasure with resistance to His will. Jesus taught His disciples to pray, ‘Your kingdom come, your will be done on earth’ (Matt. 6:10; Lk. 11:2). The terrible consequences of violating God’s will may not be so apparent to modern readers, but they are there all the same. The wars, famine and disease that continue to plague humanity have their origins in sin and rebellion (Rom. 1-5). Christianity provides not facile solution but it does insist that the extension of God’s kingdom remains the best context in which to address the needs of society.”
(Excerpt from Richard Hess, Joshua, TOTC, 214)
Richard Hess對夏瑣的毀滅作以下的評論：
「對基督徒而言，夏瑣的毀滅，就像耶利哥一樣，代表了神對抗拒祂旨意所顯明的不悅。耶穌教導祂的門徒這樣的禱告：願祢的國降臨，願祢的旨意行在地上，如同行在天上 (馬可6:10；路加11:2) 。對現代的讀者而言，破壞神旨意的後果並不顯得太可怕，但事實確非如此。戰爭、饑荒和瘟疫，都源於人的罪和叛逆(羅馬書1-5) 。基督教所提供的不是簡易的答案，但堅持神國度的存在是社會之需要的答案的基礎。」
(摘譯自Richard Hess, Joshua, TOTC, 214)
Chapter 12 serves as a recap of the conquest of the Promised Land:
(1) You may have noticed that the list of 31 conquered kings contains names and cities not covered in the previous 11 chapters, nor in the book of Numbers. How do such omissions show us the difference between the purpose of Biblical history and that of secular history?
(2) Extensive diggings have taken place in many of these sites covered in this chapter with these results:
a. Some sites like Aroer, Ashtaroth and Edrei bear extrabiblical archaeological or textual evidence of the “Late Bronze Age” (1550-1220 B.C.), which coincides with the historical period of Joshua.
b. Some sites like Beth Jeshimoth and Salecah have no evidence of their destruction in this period.
Skeptics have been using the latter to discredit the validity of Joshua’s account. What is your answer to these critics?
(3) Careful readers will notice that some regions within the Promised Land are not mentioned, indicating that there were lands yet to be conquered or enemies yet to be driven out (see 13:1).
a. Was it a reflection of God’s unfaithfulness?
b. Was it a reflection of the lack of faith or obedience of the Israelites?
c. Was it a reflection of some spiritual truth, normal even in our Christian life?
(4) What purpose might the listing of the 31 kings serve?
(5) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
第十二章重述得應許之地的握要過程：
(1) 這裡的重述明顯的記載到前十一章沒有提到的城市(亦沒有在民數記提到攻取的城市) 。這樣可以怎樣叫我們曉得聖經的(歷史) 記錄和世界歷史的記錄主要的分別？
(2) 所記載的城市多已有很長期的考古發掘：
a. 像(西宏王的)亞羅珥、(噩王的) 亞斯他錄和以得來等城，在聖經以外的考古和文字的證據，證明它們是後銅器時代(即主前1550-1220年) 的城市，與約書亞記的記載符合。
b. 但像伯耶西末(12:3) 或撒迦(12:5) 之遺蹟則缺乏考古的證明。
不少人以此來質疑約書亞記之可信性。你可以怎樣對這些質疑作出回應？
(3) 這裡雖然詳盡的列出所攻取的應許地，但也明顯的顯示還有甚多的地方尚未把敵人趕出，如13:1所指出。
a. 這是否說神不是信實的？
b. 還是顯出以色列人的失信或失敗？
c. 還更是今日基督徒屬靈生命的寫照？
(4) 你認為詳述31個被征服的王的原因或用意何在？
(5) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
We are often puzzled not so much by archaeological findings, but their interpretations, especially by non-conservative scholars who are critical of the accuracy of the biblical accounts.
Therefore, I was pleasantly surprised to come across the following comment in a publication by National Geographic which is not known for its conservative views on the Bible:
The Evidence of Israelites Settlement
"Whether by conquest, immigration or otherwise, there is no doubt that the Early Iron Age (1200-1000 B.C.E.) saw a remarkable population increase in northern Canaan. In the fall of 1991, archaeologist Adam Zertal concluded a 12-year study of the very region that, according to the Bible, Joshua had allocated to the tribe of Manasseh. This area is bordered by the Jordan on the east, the Valley of Jezreel on the north, and Shechem to the south. Zertal’s survey identified the remains of some 116 Canaanite settlements dating from the Middle Bronze Age IIB (1750-1550 B.C.E.). Excavations show that during the next 300 years this region saw a steep decline in population, leaving only 39 sites still inhabited. But in the years following 1200 B.C.E., the population rose precipitously to a total of 136 sites.
"Even more remarkable was the location of these new settlements. Whereas during the earlier period most communities were located in the fertile valleys and the plains, during the Early Iron Age many of the new settlements had shifted to the mountains areas of the foothills and highlands. Here, the land is covered with terra rossa topsoil, which is far more difficult to cultivate. This shift would have made no sense, were it not for the narrative of Joshua, which admits that in many places, the Israelites were driven from the fertile valleys by the better-armed Canaanite natives.
"Fortunately, for the Israelites, the hardship of dry farming on the stubborn highland soil was alleviated by the advent of farming tools made of iron. The metal only became available in quantity throughout the Near East after 1200 B.C.E. (hence the name Iron Age). With these new implements, which were far more effective in working the hard ground, the Israelites were presumably able to eke out a living, high above the rich alluvial plain below.”
(Excerpt from The Biblical World, by Jean-Pierre Isbouts, National Geographic, pp. 154-5)
Refreshing, isn’t it!
不少考古學的發現叫人感到迷惘，尤其是考古學者對發掘的結果之解釋，叫人感到紛亂。不少人引用考古的證據來攻擊聖經記載的真確性。故此，當我讀到National Geographic出版的一本相當有份量的書對約書亞記以下的評論時，覺得很有新鮮感：
「以色列人遷移的證據
不管是因戰爭、移民或其他的原因，迦南的北地在早鐵器時代(公元前1200-1000) 有顯著的人口劇增是不容置疑的。1991年之秋，考古學家Adam Zortal完成了他12年研究聖經約書亞記所記載瑪拿西支派所遷移到的地域的工作。這地區被東面的約但河，北面的耶斯列谷和南面的吉甲所圍住。Zortal發掘出在中銅器時代(公元前1750-1550) 那地的116個迦南人的城鎮。但在及後的300年中，這地區的人口有顯著的減少，祇有39個城鎮存在。在公元1200年後，人口卻再一次的大幅增加，他發現這時一共有136個城鎮。
但最希奇的是這些新城鎮所處的地方。早期的移民多是處於肥沃的山谷與平原，但在早鐵器時代，這些新移民卻居住在山區和高原。這些地方的土壤是難於耕種的。若不是約書亞的記載，這現象是不合理的。(原來) 如約書亞所承認，以色列人是被迦南本土有較佳配備的人逐出肥沃的山谷。
可幸的是，那時是鐵器時代之始，新產的耕田器具有助他們開發這些高原的硬土…..以色列人因此能在肥沃的平原之上(的高地) 維持生計。」
(摘譯自The Biblical World by Jean-Pierre Isbout,
National Geographic, pp. 154-5)
(1) Are you surprised by what the Lord said to Joshua? Why?
(2) If this is what God says to you, “You are very old and there are still very large areas of land to be taken over”, what does it mean? How would you feel?
(3) If the Lord is to talk to you about your age and what He has delegated to you, what might He be saying?
(4) After all these years, it appears that because a good part of Canaan had yet to be taken over, Joshua did not bother to go through the hypothetical exercise of partitioning these areas of land. What was the admonishment from the Lord in v. 6?
(5) In this passage, we learn that even in the Transjordan, land allotted and possessed by the 2½ tribes in Moses’ time included people that the Israelites failed to drive out, and thus “they continue to live among the Israelites to this day.” (Jos. 13:13). In what way does it depict our Christian life today?
(6) Consider the people of Levi, compared to the rest of the tribes of Israel:
a. Think of all the practical things that they had given up because of being chosen by God.
b. While they could not share in the inheritance of land, what “practical” things would they have gained at the same time?
c. How special was it that their inheritance was “the offerings made by fire to the Lord”?
(7) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 你對神在13:1對約書亞所說的話感到錯愕嗎？為什麼？
(2) 如果神是這樣對你說：「你年紀老邁了，還有許多未得之地」，你以為神這樣說會是什麼意思？你會有什麼感受？
(3) 今天，若然神向你提到你的年紀和祂已交付你的責任或差事，祂會對你怎樣說？
(4) 經過「許多年日」，既然還有許多未得之地，似乎約書亞不想浪費時間，像是紙上談兵的去分這些「未得之地」。神怎樣鼓勵他？
(5) 這裡亦告訴我們，原來河東的二支派半，雖然蒙摩西所許率先得地，卻沒有趕出敵人，「這些人仍住在以色列人中」。為何會如此？
(6) 試將利未人與其他以色列人相比：
a. 因神的揀選，他們需要放棄了那些物質的利益？
b. 但同時卻得到什麼好處？
c. 「他們的產業乃是獻與耶和華以色列神的火祭」。為何稱這為「產業」？這產業有何特別(寶貴)之處？
(7) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
This is what Calvin has to say about Joshua’s reluctance to divide land that had yet to be taken over:
“Joshua is again admonished, though the Israelites do not yet possess those regions, not to defer the partition, but trust to the promise of God, because it would detract injuriously from His honor if there were any doubt as to the event. It is accordingly said: Only do what is thy duty in the distribution of the land; nor let that which the enemy still hold securely be exempted from the lot; for it will be my care to fulfill what I have promised. Hence let us learn in undertaking any business, so to depend on the lips of God as that no doubt can delay us. It is not ours, indeed, to fabricate vain hopes for ourselves; but when our confidence is founded on the Lord, let us only obey His commands, and there is no reason to fear that the event will disappoint us.”
(Excerpt from John Calvin, Joshua, Calvin’s Commentary, Vol. IV, p. 185)
對約書亞沒有立刻為以色列人分地，加爾文有以下的評論：
「雖然以色列人沒有攻取了這些土地，但神提醒約書亞要相信祂的應許，因為他們的懷疑會叫神的名受到極大的損害。因此我們讀到神這樣的吩咐：要盡你的本份來分地，不要略去仍穩在敵人手中的土地，因為我自會實現我所應許的。
故此，無論何事，要信靠神口出之言，不要讓疑惑所躭延。如果是出於己意，空想是無謂的。但若我們的信心是基於神，我們祇要聽從祂的命令，絕對不用擔心後果會叫我們失望。」
(摘譯自John Calvin, Joshua, Calvin’s Commentary, Vol. IV, p.185)
Here, the territories of the 2½ tribes east of Jordan were mentioned in detail.
(1) What purpose might the precise details of their territories serve at this juncture of partitioning of the Promised Land?
(2) What sins did Balaam commit? (See Num. 22-25; in particular, Num. 31:16)
(3) How does the incident of Balaam offer a glimpse of the wickedness of the slain people of the land?
(4) And, how does it also show the spiritual danger these people might have on the Israelites?
(5) The tribe of Levi is mentioned again, and this time, the emphasis is on the Lord being their inheritance. What does it mean? How significant is such a blessing?
(6) What does the Lord being your inheritance mean to you?
(7) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這段詳述二支派半在河東所得之地：
(1) 在其他支派尚未分地之前，在此詳述二支派半所得之地有何特別意義？
(2) 這裡亦特別提到巴蘭。這人所犯何罪？(參民22-25, 特別看看民31:16)
(3) 藉著提到巴蘭的罪，這裡如何刻劃迦南的敗壞？
(4) 也如何刻劃迦南人對以色列人所存在的影響？
(5) 利未人在此再被提論，這次的重點為「耶和華以色列的神是他們的產業」。這是什麼意思？
(6) 耶和華神是你的產業嗎？這對你有什麼重大意義？
(7) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
Repeatedly, as Joshua was allotting land to the various tribes, the Bible says that the tribe of Levi was not given any inheritance, and in Joshua 13:33, it says, because “the Lord, the God of Israel is their inheritance, as He (meaning God, not Moses) promised them.”
Instead of being a deprivation, the Bible makes it a special blessing in these ways:
(1) God is theirs: This promise is basically something spiritual and invisible. The Levites have to take this promise by faith. The preciousness of this blessing lies in the fact that not only do they belong to God, but God belongs to them. This is the meaning of inheritance — a possession. They possess God as their inheritance.
(2) God provides: The reality that they possess God is evidenced by the fact that they share in the offerings made to the Lord, including tithes and sacrifices:
“But to the Levi he gave no inheritance, since the offerings made by fire to the Lord, the God of Israel, are their inheritance…” (Jos. 13:14)
“I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the tent of meeting.” (Num. 18:21)
Therefore, every time they share in the tithes and sacrifices, it is not only a reminder that God will provide for all their needs, but that the Lord is theirs.
(3) They also share in Israel’s inheritance:
“Command the Israelites to give the Levites towns to live in from the inheritance the Israelites will possess. And give them pasturelands around the towns. Then they will have towns to live in and pasturelands for the cattle they own and all their other animals.” (Numbers 35:2-3)
In essence, the Levites have the best of both worlds, if you like. Yes, they do not “own” any land, but they have “use” of the land, just the same. When you think about it, no one really “owns” anything, we are really given its use, at best during our life-time. This reminds me of one monastic saint who wrote on her Bible, not “This is the property of so and so”, but “This is for the use of so and so.”
As for Christians, we know that we are all priests before God (1 Pet. 2:9) and thus, we share in all the blessings of the Levites — the Lord is ours (His joy, His peace and His Spirit who dwells within each of us); the Lord provides all we need (“He who did not spare His own Son, but gave Him up for us all—how will He not also, along with Him graciously give us all things?” Rom. 8:32); and thus we should live as though we own nothing, and in fact, we do not.
約書亞給各支派分地時，聖經不斷的說他沒有把產業分給利未支派。13:33就更指出，原因是「耶和華以色列的神是他們的產業，正如耶和華所應許他們的。」
換言之，利未支派不能得地土為產業，不是損失，乃是祝福。原因是：
(1) 神是他們的：神這應許，當然是屬靈並非物資的應許，故此，不一定是眼見的。利未人是要憑信心去支取的。這應許寶貴之處乃在乎他們不但是屬於神，更在乎神是屬於他們的，是他們所擁有的，這正是產業的意思。
(2) 神供應他們一切：這非眼見的應許卻有可見的憑據，就是藉著承受百姓給神所獻的祭物和奉獻上表明出來:
“只是利未支派，摩西沒有把產業分給他們。他們的產業，乃是獻與耶和華以色列神的火祭，正如耶和華所應許他們的。”( 書13:14)
“凡以色列中出產的十分之一，我已賜給利未的子孫為業……”(民18:21)
每當他們承受這些本屬神的貢物時，利未人不但知道神沒有虧待他們，更知道神確是他們的產業。
(3) 他們其實也分受了地的產業：
“你吩咐以色列人，要從所得為業的地中，把些城給利未人居住，也要把這城四圍的郊野給利未人。這城邑要歸他們居住，城邑的郊野，可以牧養他們的牛羊，和各樣的牲畜，又可以安置他們的財物。” (民35:2, 3)
其實利未人可說是樣樣都有。他們雖然不是「擁有」地土，但卻能如其他支派一樣「享用」地土。其實那有人能「擁有」什麼呢！我們極其量是在有生之年去「享用」地上所謂的「擁有」。這叫我想起一位古時的先賢，在自己的聖經上寫的不是「這是某某人的聖經」，而是「為某某人所享用的聖經」！對基督徒而言，我們真正的擁有，就像利未人一樣，是耶和華神。
“Vv. 1-5 form the heading and introduction to the account of the division of the land among the nine tribes and a half, which reaches to ch. 19 and is brought to a close by the concluding formula in ch. 19:51.” (Kiel & Delitzsch, 105)
(1) What was the significance in mentioning that the allotment of land to each tribe was made not only by Joshua, but also by Eleazer the priest and the heads of the tribal clans?
(2) Now, before the rest of the land was partitioned by lot to the 9½ tribes, Caleb came forward to claim his portion based on the promise sworn by Moses (though not explicitly recorded in Num. 14:20ff, nor in Deut. 1:35-36). Let’s reflect on the following:
a. How old was Caleb now? (Remember that his other companion of spying, Joshua, is described as “very old” now in 13:1.)
b. Since he could claim that he was still strong and vigorous after 45 years, what can we learn from him?
c. He was claiming Mount Hebron which was still inhabited by the gigantic Anakites (with their large and fortified cities) that the people once feared. Hebron was also a city that he and his family would have to share with the Levites (21:11). Since he was so respected and honored among the people (obviously), why did he not claim another place?
d. Caleb and the other spies basically saw the same land and the same people. What was their difference according to Caleb’s own account? How may you learn from him?
(3) In allotting land to the tribes, this was the only time Joshua “blessed” the recipient of land (ch. 22 was the other occasion but it did not concern actual allotment). Do you think Joshua gave Caleb special treatment? Should he deserve special treatment?
(Note: As this chapter ends with the same statement as in 11:23 — “Then the land had rest from war”, which was mentioned also after the Anakites were dealt with completely, Hess believes that, “The account of Caleb is intended as a detailed development of the campaign in chapter 11".)
(4) What is the main message to you today and how might you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
第1-5節是記載餘下九支派半分地的主題和引言，這記載持續至19:51才結束。
(1) 這裡特別提到分地的事不是單由約書亞來做，祭司以利亞撒和各支派的族長也有份。這有何重要性？
(2) 在九支派半得分地之先，迦勒率先前來要求得摩西一早應允他的產業(雖然民14:20ff，和申1:35-36並沒有清楚指出所應許的地域) ：
a. 這時迦勒有多大年紀了？(試與13:1 對約書亞的形容作比較)
b. 事隔45年，迦勒怎樣形容自己的狀況？
c. 你又可以怎樣與45年前相比？
d. 迦勒所要求的是希伯崙。你曉得希伯崙原是什麼地方嗎？現在又是什麼地方？你曉得迦勒家是不能獨享希伯崙的，而是要分給利未人的嗎？既是如此，他為何仍堅持要這地呢？
e. 迦勒重提窺探希伯崙的事蹟。按他所言，他與其他的探子有何分別？
(3) 在給各支派分地時，約書亞祇在此處給得地者「祝福」。他是否對迦勒有特別的厚待？原因何在？
(4) 今日對你主要的提醒是什麼？你會怎樣應用在你的生命中？
[註：這一章，像第11章一樣，原文都以：「於是這地從爭戰中得了安息」作結束。故此Richard Hess認為這裡有關迦勒得地的記述，是第十一章的詳細複述。]
Yes, the entire Book of Joshua is full of battles. You can even say that it is a book of wars. We even feel extremely uncomfortable with God’s command to basically annihilate everything that breathes.
But as chapter 11 concludes that “Joshua took the entire land”, it ends with these words, “Then the land had rest from war.”
Then, after giving further details of the destruction of the most feared enemies, the Anakites, who were indirectly responsible for the 40-years of wandering in the desert, chapter 14, again, ends with these words, “Then the land had rest from war.”
This repetition highlights the ultimate desire of God who delivered His people from slavery into the Promised Land. The ultimate goal is for them to enter into rest, His rest.
The possession of the Promised Land is symbolic of such a rest. And to be able to possess the Promised Land, unfortunately, the path was to engage in battles, but the ultimate goal of victory was that no war would be waged again.
This
ultimate desire of God is repeated by Isaiah,
“He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore.” (2:4)
As we know, this “rest from war” in Joshua only lasted for a short while, not only because of the sins of God’s people, but that of the nations. But these words in Joshua are significant, because they look forward to the coming of the second Joshua, whose name is Jesus. It is He, who has brought this ultimate desire of God to completion — with His death, He has atoned for the sins of both Israel and the nations; with His blood, He has cleansed the sins of the world, i.e. the sins of those who would believe in Him. And, upon His return, He will judge the world as Isaiah has prophesied, and bring about peace, lasting peace. Until then, the world will not have real peace, real rest.
For Christians, real peace and thus, real rest is ours to possess, but the path is still through warfare. Not the warfare against the nations, but the warfare against our own sins. It is only through victory over sin that we can really enter into the rest of God — the ultimate desire as well of God for us.
約書亞記基本上可以說是一本有關戰爭的書，同時裡面不斷提及耶和華吩咐以色列人要滅盡迦南本地一切有氣息的人。第11章按原文是以：「於是這地從爭戰中得了安息」作結束的。第14章也是一樣，當記述迦勒得了以色列因懼怕以致流蕩曠野四十年的亞衲族人的領土後，同時的說：：「於是這地從爭戰中得了安息」。
這樣的重複是叫我們曉得神至終的心意，不單是要把祂的百姓從為奴之地領到應許地，更是要領他們得安息—進入祂的安息。
以色列人得進應許地是進入神的安息的預表。他們之能進入應許地，惟一的途徑是要經過爭戰，爭戰的勝利就能使那「地從爭戰中得了安息」。以賽亞同樣告訴我們神對全地至終的心意：「祂必在列國中施行審判，為許多國民斷定是非。他們要將刀打成犁頭，把槍打成鐮刀。這國不舉刀攻擊那國；他們也不再學習戰事。」(賽2:4)
我們都知道約書亞記所說那地的安息甚為短暫，不但是因為以色列人的原故，也因列國的罪之故。但約書亞記這重複的話卻是重要的，因為這是預表第二個將來的約書亞—耶穌基督要帶來永遠的安息(約書亞就是救主的意思) 。耶穌基督藉著祂的死亡來買贖以色列和列國的罪。祂的寶血要洗淨世人的罪—就是一切相信祂的。祂要再來，應驗以賽亞上面的預言，帶來真正、永遠的平安和安息。
對基督徒而言，這個真正的安息是我們今天可以享受的，但爭戰卻是得這安息必經的途徑。這不是與列國的爭戰，乃是與我們的罪的爭戰。我們惟有勝過罪，滅盡我們內心的敵人，才能進入神的安息—這是基督耶穌拯救我們最終的心意。