Now it’s worth asking at this point what the secret of this man’s greatness was. In fact, it was no great secret. Caleb had total faith in God, and he gave himself to God utterly. It’s not hard to see his faith. That comes out very simply in this matter of the spies’ initial report.
The second thing that we see in Joshua 14 comes out in this word, “wholeheartedly,” which is repeated there three times (vv. 8, 9, 14). That’s the same idea that is involved in Deuteronomy 6:5, which Jesus quoted when He was asked what was the first and greatest of all the commandments. He said, “It’s that you love the Lord your God with all your heart, soul, and mind.” Because Caleb loved the Lord his God with all his heart, he served him with all his heart. And he did it through a long, long lifetime. And here at the end, he’s still doing it.
There’s a great contrast here in this story, and I’m sure it’s why it’s told at this point, right in the middle of this account of the division of the land. It’s the contrast between Caleb, who followed the Lord wholeheartedly to the very end and took the land that he’d been promised so many years before, and the people who, for the most part, failed to fully possess these possessions. Oh, they had the land. They were there. The power of the Canaanites was broken during the seven years of military conquest. All of the great cities had been overthrown. But when the land was divided up, they were to go into their individual portions of the land, subdue it, and drive the inhabitants out. And we’re told again and again in these chapters that they didn’t quite do it. They settled down, and instead enjoyed the conquest without carrying it through to completion.
And yet, there were special cities even among all these other cities. They’re described in Joshua 20 and 21. Chapter 21 tells about the towns that were given to the Levites. The Levites, the priests, didn’t have any land of their own; they were not given a tribal territory. Instead, God scattered the priests throughout Israel as a blessing to the whole people. And they were given these priestly cities in which they lived. There were 48 of them, and chapter 21 lists them. And then at the very end, there’s a summation, which says, “The towns of the Levites and the territory held by the Israelites were 48 in all, together with their pasture lands.”
This is where these cities of refuge came in. God appointed in the law that these six cities should be set up throughout the land, equally spaced, so whenever anything like this happened, a person who had unintentionally and accidentally killed another person would have a place to flee to. As soon as the accident happened, this man would get to one of these cities as fast as he could and upon arrival, stand in the gate. He was to present his case to the elders of the city, who were the Levitical priests, and explain what had happened. It says explicitly in these texts that if his case is just, they were to hear it. It was not a device by which a murderer could escape justice; but if his cause was just, if this really was an accidental killing, then they were not to turn him away.
Yesterday we talked about the first important thing from the creation of these cities of refuge, which was the great value on human life, rooted in God’s revealed law. The second thing about them is also quite interesting, and it’s based on what’s mentioned here in Joshua 20:9 about who was welcome to flee to those cities: “Any of the Israelites or any alien living among them who killed someone accidentally could flee to these designated cities.”
Now, let me say that there is an obligation upon us as Christian people who know the way to the refuge that is found in Jesus Christ to make that way plain. If I can use the imagery of these cities, we are to build roads so that people may get to Jesus Christ easily. We are to construct bridges over any chasms in their thinking or that our society might put in the way. We are to erect signs that point to Him. And what is more, we are to stand at the crossroads. We are to point people to Jesus, and we are to say, “Look, this is the way. There is safety. Flee to Him.”
A third parallel about these cities is that they were open to aliens as well as to Jews. It’s easy to apply that. The way to salvation—the way to life through Christ—is open to anyone. It’s open to you, no matter who you may be. You may say, “Well, I’m too old. I’ve lived a whole life and I’m now firmly fixed in my own pattern of behavior.” But why should you die and suffer in hell because of an earlier pattern of behavior? That pattern can be undone. The Apostle Paul was in a rigorous pattern of behavior, but the Lord Jesus Christ reached him on the road to Damascus and turned him around radically. Why shouldn’t He do the same for you?
We’re drawing quite near the end of our study of this great Old Testament book. It’s an appropriate time to look back over it a bit in terms of the outline and see how far we have come and how we have yet to go. Joshua falls into four main parts.
Now, we stand at the very end of the third portion, after all the land has been divided up among the tribes. In addition, in chapters 20 and 21 we find a portion that deals with the establishing of certain special cities. There were 48 cities throughout Israel that were given to the priests, who came from the tribe of Levi. One category of these cities, the cities of refuge, we looked at last week. There were six of these cities, strategically spread out around the country, to which a person who had unintentionally killed another person could flee for refuge lest the avenger of blood should overtake him in accordance with the customs of that period.
Now in chapter 21, we find out more about these Levitical cities. Six of the 48 cities were for refuge; but there were still the other 42 cities that were scattered all throughout the land. Joshua 21 spells it out in great detail city by city, telling us exactly where these cities of the Levites were. This involves a very interesting story. To understand why the cities of the Levites were so important and why they were such a blessing, not only to the people but to the Levites themselves, you have to go back to Genesis 34.
At the end of Genesis, in chapter 49, Jacob gives a great prophecy that concerns the future of each of his sons and the people who should come from them. And when he gets to Simeon and Levi, it is this incident from Genesis 34 that he remembers. Here are his words: “Simeon and Levi are brothers—their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel” (vv. 5-7a). You see, even all those many years after that event, the horror of it still stuck in Jacob’s mind. And then he pronounced this prophecy: “I will scatter them in Jacob and disperse them in Israel” (v. 7b).
You see how important this is? When we talk about God’s judgment on sin, as we must if we’re faithful to the teaching of the Word of God, we stress that God cannot tolerate sin. And God will not tolerate sin in His people. Sometimes we can preach or talk about judgment as if God is almost anxious to pour it out when sins are committed. But it’s not the case. God is a gracious God. Even when God judges His people, as He will do if you persist in sin, none of us has ever received in full what we deserve. And God is always ready, if we draw close to Him, to transmute that judgment into blessing.
Canadian Committee of The Bible Study Hour
PO Box 24087, RPO Josephine
North Bay, ON, P1B 0C7
