the confidence of the proud; and thus if we resist the devil, that roaring lion, though he fall not, yet he will flee.
II. How he encouraged the valour of those about him in the conquest of Debir, v. 15, &c. It seems, though Joshua had once made himself master of Debir, ch. 10. 39. yet the Canaanites had regained the possession in the absence of the army, so that the work was to be done a second time; and when Caleb had completed the reduction of Hebron, which was for himself and his own family, to show his zeal for the public good, as much as for his own private interest, he pushes on his conquest to Debir, and will not lay down his arms till he sees that city also effectually reduced, which lay but ten miles southward from Hebron, though he had not any particular concern in it, but the reducing of it would be to the general advantage of his tribe. Let us learn hence, not to seek and mind our own things only, but to concern and engage ourselves for the welfare of the community we are members of; we are not born for ourselves, nor must we live to ourselves.
1. Notice is taken of the name of this city. It had been called Kirjath-sepher, the city of a book, and Kirjath-sanha, v. 40. which some translate the city of learning; so the LXX, Πόλις γραμμάτων, whence some conjecture that it had been an university among the Canaanites, like Athens in Greece, in which their youth were educated; or perhaps the books of their chronicles or records on the antiquities of the nation, were laid up there; and, it may be, this was it that made Caleb so desirous to see Israel master of this city, that they might get acquainted with the ancient learning of the Canaanites.
2. The proffer that Caleb made of his daughter, and a good portion with her, to any one that would undertake to reduce that city, and to command the forces that should be employed in that service, v. 15. Thus Saul promised a daughter to him that would kill Goliath, 1 Sam. 17. 25. neither of them intending to force their daughter to marry such as they could not love, but both of them presuming upon their daughter's obedience, and submission to their father's will though it might perhaps be contrary to their own humour or inclination. Caleb's family was not only honourable and wealthy, but religious; he that himself followed the Lord fully, no doubt, taught his children to do so, and therefore it could not but be a desirable match to any young gentleman. Caleb, in making the proposal, aims, (1.) To do service to his country by the reducing of that important place: And, (2.) To marry a daughter well, to a man of learning, that would have a particular affection for the city of books, and a man of war, that would be likely to serve his country and do worthily in his generation. Could he but marry his child to a man of such a character, he would think her well bestowed, whether the share in the lot of his tribe were more or less.
3. The place was bravely taken by Othniel, a nephew of Caleb's, whom, probably, Caleb had thoughts of when he made the proffer, v. 17. This Othniel, who thus signalized himself when he was young, long after, in his advanced years, was led by the Spirit to be both a deliverer and a judge in Israel, the first single person that presided in their affairs after Joshua's death; it is good for those who are setting out in the world, to begin betimes with that which is great and good; that, excelling in service when they are young, they may excel in honour when they grow old.
4. Hereupon (all parties being agreed) Othniel married his cousin-german, Achsah, Caleb's daughter. It is probable that he had a kindness for her before, which put him upon this bold undertaking to obtain her. Love to his country, an ambition of honour, and a desire to find favour with the princes of his people, might not have engaged him in this great action, but his affection for Achsah did, that made it intolerable to him to think that any one else should do more to win her favour than he would, and so inspired him with this generous fire. Thus is love strong as death, and jealousy cruel as the grave.
5. Because the historian is now upon the dividing of the land, he gives us an account of Achsah's portion, which was in land, as more valuable, because enjoyed by virtue of the divine promise, though we may suppose the conquerors of Canaan, who had had the spoil of so many rich cities, were full of money too. (1.) Some land she obtained by Caleb's free grant, which was allowed while she married within her own tribe and family, as Zelophehad's daughter did. He gave her a south land, v. 19. Land indeed, but a south land, dry, and apt to be parched. (2.) She obtained more upon her request; she would have had her husband to ask for a field, probably, some particular field, or champaign ground, which belonged to Caleb's lot, and joined to that south land which he had settled upon his daughter at marriage. She thought her husband had the best interest in her father, who, no doubt, was extremely pleased with his late glorious achievement, but he thought it was more proper for her to ask, and she would be more likely to prevail; accordingly she did, submitting to her husband's judgment, though contrary to her own; and she managed the undertaking with great address. [1.] She took the opportunity when her father brought her home to the house of her husband, when the satisfaction of having disposed of his daughter so well, would make him think nothing too much to do for her. [2.] She lighted off her ass, in token of respect and reverence to her father, whom she would honour still, as much as before her marriage. She cried or sighed, from off her ass, so the LXX. and the vulgar Latin read it, she expressed some grief and concern, that she might give her father occasion to ask her what she wanted. [3.] She calls it a blessing, because it would add much to the comfort of her settlement; and she was sure, that since she married, not only with her father's consent, but in obedience to his command, he would not deny her his blessing. [4.] She asks only for the water, without which the ground she had would be of little use, either for tillage or pasture, but she means the field in which the springs of water were; the modesty and reasonableness of her request gave it a great advantage. Earth without water would be like a tree without sap, or the body of an animal without blood; therefore when God gathered the waters into one place, he wisely and graciously left some in every place, that the earth might be enriched for the service of man. See Ps. 104. 10, &c. Well, Achsah gained her point, her father gave her what she asked, and perhaps more, for he gave her the upper springs and the nether springs. Two fields, so called from the springs that were in them; as we commonly distinguish between the higher field and the lower field. Those who understand it but of one field, watered both with the rain of heaven and the springs that issued out of the bowels of the earth, gave countenance to the allusion we commonly make to this, when we pray for spiritual and heavenly blessings which relate to our souls, as blessings of the upper springs, and those which relate to the body and the life that now is, as blessings of the nether springs.
From this story, we learn, First, That it is no breach of the tenth commandment, moderately to desire those comforts and conveniences of this life, which we see attainable in a fair and regular way.
