The long lists of place names, which constituted landmarks on the borders of the territories assigned to the tribes of Israel, are bookended by the report of land allocation to the two heroes, Caleb and Joshua, of the first reconnoiter. Caleb received his inheritance first, while Joshua received his last. Up to this point, Joshua allocated the land to the tribes of Israel; now it is time for the people of Israel to give Joshua his inheritance.
Read Joshua 19:49–51. What are the implications of the fact that the great leader of Israel who apportioned the land receives his inheritance last?
The city that Joshua receives is Timnath-serah, a name composed of two words. The first, Timnath, derives from a verb (manah) whose meaning is to count or to assign, and it means portion or territory. The second word can be derived from a Hebrew verb (seracḥ), and it means excess or leftover (compare with Exod. 26:12). The name of Joshua’s city can be translated as the leftover portion or the remaining territory.
The name of the city that Joshua has chosen from what was left testifies to the noble character of Israel’s second leader. First of all, he waited until all the people received their portion. Then, Joshua did not choose one of the densely populated territories of the land or the most impressive cities as his inheritance but a modest city, or perhaps the ruins of it, in order to rebuild it with arduous work (compare with Josh. 19:50).
Moreover, Timnath-serah was located near Shiloh, in the vicinity of the sanctuary, which shows where Joshua’s priorities lay and where his heart was bound. Certainly, after the newly born nation of Israel had been led into the Promised Land, and, with God’s help, secured the inheritance of each tribe and family, it would not have objected to Joshua’s demand for a more impressive inheritance. Yet, Joshua was content to live a simple life with a focus on what is most important, thus embodying the prayer expressed later by David: “One thing I have desired of the Lord, that will I seek: That I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple” (Ps. 27:4, NKJV).
What lessons can you draw for yourself regarding Joshua’s attitude? How might you apply it to yourself now?
Supplemental EGW Notes
The wars of conquest ended, Joshua had withdrawn to the peaceful retirement of his home at Timnath-serah. . . . The Lord had impressed His faithful servant to do as Moses had done before him—to recapitulate the history of the people, and call to mind the terms that the Lord had made with them when He gave them His vineyard.
Several years had passed since the people had settled in their possessions, and already could be seen cropping out the same evils that had heretofore brought judgments upon Israel. As Joshua felt the infirmities of age stealing upon him, he was filled with anxiety for the future of his people. It was with more than a father’s interest that he addressed them, as they gathered once more about him. . . . Although the Canaanites had been subdued, they still possessed a considerable portion of the land promised to Israel, and Joshua exhorted the people not to settle down at ease and forget the Lord’s commands to utterly dispossess these idolatrous nations. . . .
Joshua appealed to the people themselves as witnesses that, so far as they had complied with the conditions, God had faithfully fulfilled His promises to them. . . . Satan deceives many with the plausible theory that since God’s love for His people is so great, He will excuse sin in them; that while the threatenings of God’s Word are to serve a certain purpose in His moral government, they are never to be literally fulfilled. But in His dealings with His creatures, God has maintained the principles of righteousness by revealing sin in its true character—by demonstrating that its sure result is misery and death. The unconditional pardon of sin never has been and never will be. Such pardon would show the abandonment of the principles of righteousness that are the very foundation of the government of God. . . .
God has faithfully pointed out the results of sin, and if these warnings are not true, how can we be sure that His promises will be fulfilled? That so-called benevolence, which would set aside justice, is not benevolence, but weakness. . . .
After presenting the goodness of God toward Israel, Joshua called upon the people, in the name of Jehovah, to choose whom they would serve. . . . Joshua desired to lead them to serve God, not by compulsion, but willingly. Love to God is the very foundation of religion. To engage in His service merely from the hope of reward or the fear of punishment would avail nothing. Open apostasy would not be more offensive to God than hypocrisy and mere formal worship.—Christ Triumphant, p. 139.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.