13:1-6 At this chapter begins the account of the dividing of the land of Canaan among the tribes of Israel by lot; a narrative showing the performance of the promise made to the fathers, that this land should be given to the seed of Jacob. We are not to pass over these chapters of hard names as useless. Where God has a mouth to speak, and a hand to write, we should find an ear to hear, and an eye to read; and may God give us a heart to profit! Joshua is supposed to have been about one hundred years old at this time. It is good for those who are old and stricken in years to be put in remembrance of their being so. God considers the frame of his people, and would not have them burdened with work above their strength. And all people, especially old people, should set to do that quickly which must be done before they die, lest death prevent them, Ec 9:10. God promise that he would make the Israelites masters of all the countries yet unsubdued, through Joshua was old, and not able to do it; old, and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as despised, broken vessels, God will do his own work in his own time. We must work out our salvation, then God will work in us, and work with us; we must resist our spiritual enemies, then God will tread them under our feet; we must go forth to our Christian work and warfare, then God will go forth before us.

Verse 3. - From Sihor. This word, which has the article in Hebrew, is literally the black river. This has been thought to be the Nile, known to both Greeks and Latins by that title. The Greeks called it μέλας. So Virgil says of it, "AEgyptum nigra foecundat arena." The Vulgate has "a fluvio turbido qui irrigat AEgyptum." The LXX. translates by ἀοίκητος. The phrase which is "before" (עַל־פְנֵי) Egypt seems to exclude the idea of the Nile, since the Nile flowed through the centre of Egypt, and it is impossible to make עַל־פְנֵ equivalent to בְּקֶרֶב. As Drusins remarks, moreover, the Nile is always called either יְאֹר or "the river of Egypt." The interpreation which has found most favour of late, therefore, refers this expression to a small river that flows into the sea at the extreme southern border of Palestine. This river was known as the "river of Egypt" (Genesis 15:18), and is now called the Wady-el-Arisch (cf. also Joshua 15:4, 47, as well as Numbers 34:5; 1 Kings 8:65; Isaiah 27:12, where the word is nahal, or winter torrent, a word inapplicable to the Nile). For Sihor, or Shichor, see Isaiah 23:3; Jeremiah 2:18, and especially 1 Chronicles 13:5, which seems decisive against the Nile. Which is counted to the Canaanite. These words are connected by the Masorites with what follows: The five lords of the Philistines are reckoned to the Canaanite. The five lords of the Philistines. The Philistines (Deuteronomy 2:23. Cf. Genesis 10:14, and 1 Chronicles 1:12) are supposed to be of Egyptian origin. Ewald (also Hitzig, 'Geschichte des Volkes Israel,' p. 20) believes Caphtor to be Crete, and supposes the Cherethites and Pelethites who formed David's body-guard (2 Samuel 15:18) to be Cretans and Philistines (see Ezekiel 25:16). But this opinion is disputed by many commentators of note, and is far from probable in itself. They were David's most trusted and faithful troops, and it seems hardly probable that so truly national a monarch would have assigned the post of honour around his person to the hereditary enemies of his race. Ritter, however, believes the Cherethites and Pelethites to be Philistines, and appeals to 1 Samuel 30:14, and still more forcibly to Zephaniah 2:4, 5. It should be remembered, too, that Ittai was a Gittite, or native of Gath (see 2 Samuel 15:21). The term here used, translated lords (satraps, LXX.), is peculiar to the Philistines. It is to be found also in Judges 3:3; 1 Samuel 5:8, etc. In 1 Kings 7:30 the word means an axle, or perhaps the outside plating of the wheel, and in the kindred languages it signifies a wheel. The expression is remarkable in connection with the phrase "circles of the Philistines." The Eshkalalonites. The inhabitants of Ashkelon, as the Gittites are of Gath. Also the Avites. Literally, "and the Avites." There is no "also" in the original, though the Avites or Avim are supposed (see Deuteronomy 2:23, and note on Geshuri in the last verse)to have been aborigines preceding the Canaanites, and dispossessed by the Philistines. Keil, however, disputes this view, and holds that we have no evidence that any but a Canaanitish people dwelt in southwestern Palestine. This Canaanitish tribe, he thinks, was driven out by the Philistines. Some few of the Avites, or rather Avvites, continued to dwell among their conquerors. But the coincidence between Deuteronomy 2:22, 23, and 1 Samuel 27:8, makes strongly for Ewald's view above. And Keil and Delitzsch, in their later joint work, incline to it. See Introduction III. The word Avvim, like Havoth, or Havvoth (see ver. 30), is supposed to mean villages, or inhabited enclosures.

From Sihor, which is before Egypt,.... Which Jarchi and Kimchi interpret of the river Nile, and so that river is called, Jeremiah 2:18; it seems to have this name from the waters of it being black and turbid; and hence it was called by the Greeks "Melas"; and by the Latins "Melo"; though it is thought, that not properly the river itself is here meant, which did not reach to the borders of Palestine, but a branch of it, a rivulet from it, for so a traveller (a) writes,"in a journey of about five days from Gaza towards Egypt, the hithermost arm of the Nile is received by the sea, and is commonly called Carabus?"

even unto the borders of Ekron northward: that is, from the southwest of Palestine, near to which was the river Nile, to the northern part of it, where stood the principality of Ekron, one of the five which belonged to the Philistines:

which is counted to the Canaanite; which was reckoned as belonging to the posterity of Canaan, though the Philistines got possession of it, who descended from Mizraim; and indeed it was only accounted as belonging to Canaan and his sons; of right, and according to the grant of God, it belonged to the seed of Abraham:

five lords of the Philistines; who had not kings, as other countries and cities in the land of Canaan had, and their cities were called lordships, principalities, and not kingdoms, and are as follow:

the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites,

and the Ekronites: so called from Gaza, Ashdod, Ashkelon, Gath, and Ekron, the cities they were in possession of:

also the Avites; it is not certain whether these were a distinct principality from the other five, or a people dispersed among them; which seems most likely, since those were the original inhabitants, but were driven out or destroyed by the Philistines, though it seems some remained and dwelt among them; see Deuteronomy 2:23.

(a) Jodocus a Gistella apud Drusium in loc.

3, 4. also the Avites: From [on] the south—The two clauses are thus connected in the Septuagint and many other versions. On being driven out (De 2:23), they established themselves in the south of Philistia. The second division of the unconquered country comprised

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