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6. Then the children of Judah came, etc Here the account which had been begun as to the partition of the land is broken off to make way for the insertion of a narrative, namely, that Caleb requested Mount Hebron to be given to him as he had been promised by Moses. This happened a long time before the people had ceased from making war, and it became necessary to cast lots. It is stated to be the fifth year since their entrance into the land, and he does not ask for a locality to be given up to him which was already subdued and cleared of the enemy, but in the midst of the noise and heat of warfare, he asks to be permitted to acquire it by routing and slaying its giants. He only seeks to provide, that when his valor has subdued the giants, he is not to be defrauded of the reward of his labor. The method of so providing, is to prevent its being included in the common lot of a tribe. Accordingly, he does not put forth the claim by himself alone, but the members of his tribe, the sons of Judah also concur with him, because the effect of conferring this extraordinary benefit on one family was so far to make an addition to all. Hence though Caleb alone speaks, all the tribe whose interest it was that his request should be granted were present.

I am not clear why the surname of Kenite was given to Caleb. He is so called also in Numbers 32. I am not unaware of the conjecture of some expositors, that he was so surnamed from Kenas, because either he himself or some one of his ancestors dwelt among the Kenites. But I see no solid foundation for this. What if he gained this title by some illustrious deed, just as victors sometimes assume a surname from the nations they have subdued? As the promise had not been inserted into any public record, and Joshua was the only witness now surviving, he makes his application to him. And it is probable that when the ten spies made mention of the names of the Anakim, with the view of terrifying the people, Caleb, to refute their dishonesty, answered with truth, that when he beheld them on Mount Hebron, they were so far from being terrible, that he would attack them at his own hand, provided that on their expulsion he should succeed to their lands; and that on these conditions Moses ceded to him a habitation in that locality which he should have acquired by his own prowess.

7. Forty years old was I, etc He seems to talk of his own virtue in rather loftier terms than becomes a pious and modest man. But let us remember that, seeing the thing was in itself invidious and liable to many objections, it stood in need of special commendation as a means of suppressing envy. He therefore mentions that he had acted in good faith in bringing back an account of what he had learned concerning the land. For the expression, “As it was in my heart,” evidently denotes sincerity, the heart being thus opposed to deceitful words. It is a ridiculous fiction to imagine that he had said it in his heart, because from fear of being killed by his companions he had not ventured to mention anything of the kind by the way. Nothing more is meant than simply this, that he acted honestly according to the command given him, without gloss or dissimulation. He enlarges on the merit of his integrity, because though he was opposed by all his colleagues, with the exception of Joshua, he did not yield to their malice, nor was dispirited by their iniquitous conspiracy, but steadfastly pursued his purpose. The words taken in their most literal sense are, I filled or fulfilled to go after thy God; but the obvious meaning is, that he was not seduced from a faithful discharge of his duty by the wicked machination of ten men, however difficult it was to resist them, because he followed God with inflexible perseverance, feeling perfectly assured that God was the author of the expedition, from which those perfidious men were endeavoring to draw off the people.

Let us learn from this passage, first, that unless the last part corresponds to the first, good beginnings vanish away; secondly, that constancy is deserving of praise only when we follow God.

9. And Moses swear on that day, etc Here, then, is one fruit of the embassy honestly and faithfully performed — to gain possession of an inheritance of which the whole people is deprived. For although long life is justly accounted one of the mercies of God, the end proposed by it is here added, viz., that Caleb may obtain the inheritance which is denied to others. This was no ordinary privilege. He next extols the faithfulness of God in having prolonged his life, and not only so, but supplied vigor and strength, so that though he was now above eighty years of age, he was not a whit feebler than when in the flower of his youth. Others, too, had a green old age, but they were few in number, and then in their case there was not added to the even tenor of their days a manly vigor, remaining wholly unimpaired up to their eighty-fifth year. For he lays claim not only to the skill and valor of a leader, but also to the physical strength of a soldier.

He next adds the other offices and actions of his life. For to go out and in is equivalent in Hebrew to the observance and execution of all parts of our duty. And this Caleb confirms by fact, when he demands it as his task to assail and expel the giants. He is not, however, elated by stolid pride to a confident assurance of victory, but hopes for a prosperous event from the assistance of God. There seems, indeed, to be an incongruous expression of doubt in the word Perhaps, as if he were begirding himself fortuitously for the fight. ¹⁴¹¹⁴¹     French, “Il est vrai que ce mot Peut estre, qui est une marque ordinaire de doute, semble estre estrange et ne convenir point, comme s’il se preparoit au combat a l’adventure;” “It is true, indeed, that this word Perhaps, which is an ordinary mark of doubt, seems strange and unsuitable, as if he were preparing himself for the combat at hap-hazard.” — Ed. Those expositors who think that he is distrusting himself from a feeling of modesty and considering his own weakness, say something to the point, but do not say the whole. They certainly omit what is of principal import, viz., that this Perhaps refers to the common feelings which men would entertain on taking a view of the actual state of matters.

The first thing necessary is duly to consider what his design is. Had he asked the gift of a mountain, which he could have seized without any great exertion, it would have been more difficult to obtain it. But now when the difficulty of the task is plainly set forth, he gains the favor of Joshua and the princes, because in assenting to his prayer, they grant him nothing but the certainty of an arduous, doubtful, and perilous contest. Knowing, then, that the children of Israel trembled and were in terror at the very name of the giants, he speaks according to their opinion as of a matter attended with doubt and uncertainty. As regards himself, the words clearly demonstrate how far he was from viewing that which had been said to him with a dubious or vacillating mind. I shall drive them out, he says, as the Lord has declared. Shall we say that when he utters the declaration of God, he is in doubt whether or not God will do what he promised? It is quite plain that he only reminded them how dangerous the business was, in order that he might the more easily obtain their assent. Although it is not uncommon in Hebrew to employ this term to denote difficulty merely, without meaning to imply that the mind is agitated by distrust or disquietude. How very difficult it was to drive out the giants from that fastness, ¹⁴²¹⁴²     Latin, “Ea munitione.” French, “Cette forteresse si bien munie;” “That stronghold so well fortified.” — Ed. may be inferred from the fact that the death of Joshua took place before Caleb ventured to attack them.

13. And Joshua blessed him, etc He prayed thus earnestly to show the delight he felt. For it was expedient by way of example to extol his valor, by which others might be incited to surmount all their fears. For it was just as if he had gained an eminence from which he could look down upon the giants. The blessing of Caleb, therefore, includes in it praise which may have the effect of an exhortation to the people. In the end of the chapter it is said, that the name of Hebron was Ciriath-Arba, (Kirjath-Arba.) Here it is to be observed, that it is not the mountain itself that is meant, but the principal city, of which there is frequent mention in Scripture. It is said to have received the surname from a giant famous for his stature. And this refutes the imagination of those expositors who insist that it was so called from having been the burial-place of four patriarchs — Adam, Abraham, Isaac, and Jacob.

It is plain that Caleb, in making the request, had not been looking to present ease or private advantage, since he does not aspire to the place that had been given him till many years after. Wherefore it was no less the interest of the whole people than of one private family, that that which as yet depended on the incomprehensible grace of God, and was treasured up merely in hope, should be bestowed as a special favor. A grant which could not take effect without a wonderful manifestation of divine agency could scarcely be invidious.

A question, however, arises. Since Hebron not only became the portion of the Levites, but was one of the cities of refuge, how could the grant stand good? If we say that Caleb was contented with other towns, and resigned his right to the Levites, it is obvious that the difficulty is not solved, because Caleb is distinctly appointed owner of that city. But if we reflect that the right of dwelling in the cities was all that was granted to the Levites, there will be no inconsistency. Meanwhile, no small praise is due to the moderation of Caleb, who, in a locality made his own by extraordinary privilege, did not refuse an hospitable reception to the Levites. ¹⁴³¹⁴³     According to the explanation here given, the Levites held Hebron only by a kind of precarious tenure, dependent on the good will of Caleb, who gave them an hospitable reception, but might have declined it. It would seem, however, from other passages, and more particularly from Joshua 20:7, and Joshua 21:9-13, that their right to Hebron was as complete and absolute as that which they possessed to any of their other cities. Moreover, as these cities were allocated by lot, or in other words, by divine arrangement, no injustice was done to Caleb, and it would have been strangely inconsistent with all that we have previously learned of his conduct and character, had he on this occasion offered any remonstrance. — Ed.