And afterwards the children of Judah went down to fight against the Canaanites, that dwelt in the hill-country, and in the south, and in the lowland.
After Joshua's death, Israel held a land that was theirs by promise but not yet theirs in fact. Here Judah presses south against Canaanites who still held the high ground and the valleys. So why did a people already given a land have to fight for every part of it?
The book of Joshua ends with the land divided among the tribes, but not emptied of enemies. One writer explains why the record can sound like it contradicts itself:
The land was fully divided, but not yet fully conquered. This was so because Israel had to be tested. The God of their fathers put them in possession of the land by His grace, but they were to keep it as a people bound to obedience.
Another writer reads the same pattern as a picture of the believer's life. Title is one thing; enjoyment is another:
As to our title, we are seated in heavenly places in Christ, eating the grain of that land. But then the conflict begins. We hold our ground against the enemy, and we come to know the full sum of our privileges through every attack he makes on us.
The campaign in this chapter began with a question put to God, and God named the tribe. Commentators find meaning in the name itself:
The answer is "Judah shall go up," and God gives the decisive promise that He has delivered the Canaanites into Judah's hand (v. 2). Judah means "praise," and a spirit of praise to God is surely what should lead against any enemy, for it gives God the honour for winning the victory.
Before going down against the mountain, the south and the valley, Judah had asked Simeon to come along. Some writers see the first crack there. The fault was not an alliance with enemies. It was that a plain promise seemed to need help:
Judah seems to mistrust his own strength. Instead of finding his resource in the God of Israel, he seeks it in Simeon, and so he really lacks confidence in Jehovah. True, he does not join with the enemies of God; when his faith fails he turns to his brother Simeon, and only to his brother. Yet under the excuse of pushing forward the work of God, we see, in principle, the dawn of human associations and alliances.
Commentators differ on how far to press this. Another is more careful:
We may not be able to say whether or not the failure of Judah was because he sought the help of his brother Simeon. In certain circumstances it is right and proper to seek the help of our fellow believers, but we should be sure that it is the Lord's mind for us to do so.
The verse names three regions: hill country, south and lowland. The chapter goes on to tell how far Judah got in each:
However, Judah did drive out the people of the hill country, yet could not drive out the people of the lowland, because they had chariots of iron (v. 17). This was a poor excuse, for is God inferior to iron chariots? What Judah needed was the faith of a Caleb.
Another writer traces that limit back to Judah's own trust:
It seemed that chariots of iron stopped almighty power. It often does seem so, and in a sense it is even true. The removal of difficulties often depends on a simple faith, and our faith is, sadly, so seldom simple… Judah has measured the might of Jehovah, and Jehovah measures the strength He puts out for him. So God's ways are even, and Judah loses the fullness of a blessing he cannot grasp.
Judah's next victory was at Hebron, and one man stood behind it:
Caleb's energy, perseverance and faith on this occasion were such that his whole tribe bore the imprint of it… What an honour for Caleb, that Judah should have gained the victory! On the other hand, let us not forget that each one of us may help to imprint weakness on the people of God as a whole.
And what Caleb gained was not merely a hill town. Hebron carries its own meaning:
He therefore took possession of Hebron, typically possessing the communion with God to which every believer is entitled, but which many do not enjoy.
One writer turns this straight on the reader:
It may be that we, like Judah and the other tribes who had their inheritance in the land, have been content to let the enemy rob us of what God meant us to have. It takes spiritual energy to enter into what God has given us in His grace. And He has given us the full armour that makes us victorious over all our foes (Eph. 6:10-18).
- Given — God divided the land before Israel had conquered it, so He could test them in holding what grace had already given.
- Led — God named Judah, the tribe whose name means "praise," to go first, giving Him the honour for the victory.
- Weakened — Judah leaned on Simeon when God's promise needed no help. Commentators differ on whether that choice cost him later.
- Halted — Judah took the mountain but not the valley. The chariots of iron measured Judah's faith, not God's power.
- Possessed — Caleb's faith took Hebron and marked his whole tribe. One person's faith still decides how much of God's gift is enjoyed.
And Judah went against the Canaanites that dwelt in Hebron -- the name of Hebron before was Kirjath-Arba; and they slew Sheshai and Ahiman and Talmai.
Judah's campaign now reaches Hebron, one of the oldest cities in the world. The verse gives the city's older name and names the three giants Judah struck down there.
The verse notes that Hebron once had a different name. The place had a long history before Judah ever arrived:
Hebron was the city and district where Abraham, Isaac, and Jacob lived. It lies about twenty-two miles south of Jerusalem. Sarah died there and was buried in the cave of Machpelah, as were Abraham, Isaac, Jacob, Rebekah, and Leah. The city was built seven years before "Zoan in Egypt" and earlier bore the name Kiriath-arba. It was one of the most ancient cities known in the world. The Canaanites held it until Joshua conquered it. Caleb then received the city, in the portion of Judah.
The name Hebron carries a meaning, and the older name points to a man. One writer takes both, and shows what God does with such men:
Hebron, going by the root of its name, speaks of companionship. It stands all through Scripture as the symbol of communion… Fuerst supposes "Arba" to mean "hero of Baal," and many accept this. But it seems too much like guesswork. The word is the common Hebrew for the numeral four, which more easily carries the sense of "square, four-square," suited to the father of a giant race. Four is also the number of the creature, and of weakness. That is in no way against this reading, but a divine comment on the other side. It is on what is loftiest in nature that God puts the mark of nothingness and brings it down.
Joshua 15 gives this same conquest to Caleb. Here the credit goes to the whole tribe. One writer explains the difference by the weight of one man's faith:
Joshua 15:14-15 credits to Caleb what our chapter credits to Judah. Caleb's energy, perseverance and faith on this occasion were such that his whole tribe carried the mark of it… What an honour for Caleb, that Judah should have gained the victory! On the other hand, let us not forget that each one of us may help to stamp weakness on the people of God as a whole. God grant that the church, though unfaithful, may have many Calebs in her midst today.
Why is the story told twice? One writer answers from God's side:
Here we have the repetition of a story familiar to us, mostly in the same words as before… Scripture is not afraid of a repetition that underlines God's delight in the achievements of His people.
The three men Judah struck down belonged to the Anakim, a giant race. One writer reads their names as pictures of pride, and calls it only a suggestion:
The names of the three children of Anak are not easy to interpret, and one can only venture to suggest their meaning. They were Anakim, "the long-necked," the men of whom it was said, "Who can stand before the sons of Anak?" They may well stand for the different forms of pride of heart. God is far off from such pride, and it is therefore the most terrible hindrance to the believer's possession of Hebron, that is "communion." Sheshai most probably means "white," and may in this way speak of self-righteousness, the pride of personal character. Ahiman, if we may take it with Fausset to mean "who is my brother?", speaks of the pride of position, birth, or worldly standing. Talmai, "my furrows," speaks of the pride of work accomplished, of one's own doings.
Another writer weighs the giants against the God who was with Caleb:
Giants meant no more to Caleb than weak men did, for God was with him. So he took possession of Hebron. This pictures the communion with God that every believer is entitled to, but which many do not enjoy.
- Ancient ground. Hebron, once Kiriath-arba, is where Abraham, Isaac and Jacob lived and where they lie buried. Judah won back old family ground.
- One man's mark. Joshua credits Caleb; Judges credits Judah. One believer's faith can stamp a whole company — and so can one believer's weakness.
- Retold on purpose. Scripture repeats the conquest because God delights to record what His people achieved.
- Named giants. Sheshai, Ahiman and Talmai picture three forms of pride: self-righteousness, position, and achievement. One writer offers this as a suggestion, not a certainty.
- Communion is the prize. Hebron speaks of communion, and pride is what blocks it. Where God is with a man, giants count for nothing.
And from there he went against the inhabitants of Debir; now the name of Debir before was Kirjath-sepher.
Judges 1:11 records one step in Judah's campaign. The army moves from Hebron to a town called Debir, and the verse pauses to note the town's older name, Kiriath-sepher (also written Kirjath-sepher). Commentators find the weight of this short verse in that small note.
The book of Joshua tells this campaign too, and there the credit goes to Caleb, not to the tribe. One writer treats that difference as a compliment to one man's influence.
Joshua 15:14-15 credits Caleb with what our chapter credits to Judah. Caleb's energy, perseverance and faith at this time were so great that his whole tribe carried the mark of it... Individual faith coming to the front shows itself far more clearly in the history of the judges God raised up to deliver Israel. We see it too in the revivals God works in our days. It is encouraging for the individual, but humbling for the rest.
Both names mean something. One commentator sees the change of name as the point of the whole capture.
Debir, we find, had a Canaanite name just as Hebron did: it was Kirjath-sepher, the "city of the book". How striking that in Caleb's hands the city of the book becomes the place of a divine oracle! A written word alone gives way to a living Voice — the voice of Him who, when the heart is right with Him, delights to draw near and speak to the heart of the worshipper... For the Christian, of course, the "oracle" is not separated from the "book": it neither replaces nor overrules it. In fact, "the living oracles" is a title of Scripture itself, which faith owns and finds true. God never sets aside His Word. The Spirit of God works with it and gives it power, giving us the full reality of God's presence.
Before it was Debir, the city belonged to the enemy. One writer reads its old name as a picture of everything human learning has piled up without God.
The name of this city means the "city of a book". Without stretching the imagination, we could say it represents all the wisdom and knowledge man has gathered through all the ages of his culture. It is everything he boasts in, everything he has piled up in opposition to God — the libraries are full of this today. But there is nothing there to help the soul, nothing to lead us to God. Indeed, it would all take us away from God.
Judges is a book of victories that did not last. One commentator reads this episode against that background. He says knowledge of God's word makes the difference between gaining ground and keeping it.
From verse nine to verse fifteen you see faith in very bright exercise in Caleb, Othniel and Achsah. It emphasises the supremacy of God's word, the supremacy of truth. If Judah is to gain and keep his victories, it must be by the truth. If the people of God are to go on winning their triumphs, it must be by gaining more and more knowledge of the Word of God... The city of the book brings to mind the Bible we hold in our hands, and it is the Bible we are to conquer — to take possession of it, to take it out of the hands of its enemies, to make it for ourselves a Book of delight, a Book that speaks to us of God. So when Kirjath-sepher was taken, its name was changed to Debir, which means the "Word of God".
The same writer applies the picture to later generations of God's people.
The church did not turn Kirjath-sepher into Debir, a living oracle. Instead it took the book out of the people's hands, put it in the monasteries, and forbade them its use. Instead of giving the people the living oracles of God, it took those oracles away. Nothing but darkness and failure could come of that.
If Debir means a place where God speaks, then taking it has a result: the one who has laid hold of the truth can pass it on.
They continued to Debir (meaning "oracle", but called Kirjath Sepher before, meaning "city of the book"). For if we lay hold of the truth of God in our souls, we shall have grace to speak "as the oracle of God"... How lovely a picture this is of one who takes the Word of God as his own possession and greatly profits by it.
- Repeated — Joshua credits Caleb with this conquest; Judges credits the tribe. Commentators read this as one man's faith marking a whole people.
- Renamed — Kirjath-sepher means "city of the book"; Debir means "oracle". The capture turns a written word into a living voice.
- Recaptured — the old name pictures human wisdom piled up against God. There is nothing in it to help the soul.
- Retained — only the truth keeps a victory; the people of God go on winning as they go on knowing His word.
- Relayed — those who lay hold of the truth get grace to speak it; where the church took the book from people's hands, darkness followed.
And Caleb said, He that smites Kirjath-sepher and takes it, to him will I give Achsah my daughter as wife.
Caleb already held Hebron. Now he offers his own daughter to the man who can take one more city — and the offer raises three questions: what kind of man does faith produce, what does this city stand for, and why does a marriage belong beside a battle?
This offer shows the man as clearly as any battle did.
Here again we may notice that the distinguishing marks of Caleb showed in his private and family life as much as in public. Having no sons, he decides that whoever marries his daughter must prove himself worthy of her and of Hebron. And Othniel proved himself to be just that.
The challenge did more than find an heir. Caleb's faith took hold in his own family.
Caleb was especially blessed in his family circle, since they followed him in his path of faith... The nephew steps worthily into the footprints of the uncle. The object of such priceless value in his eyes is Caleb's daughter, and, set on having her, he enters the conflict. And we — are we set on having Christ at all cost? In Judges 3 Othniel becomes the first judge in Israel. An overcomer for himself, he is raised up to deliver others, and in this new character he perseveres to the end.
One writer reads the two city names together, and turns them into a task for the reader.
If the people of God are to go on winning their triumphs, they must gain more and more knowledge of the Word of God... Hebron means communion, and Kiriath-sepher, the city closely connected with it, means the city of the book. It brings to mind at once this precious book, the Bible, which we hold in our hands. And it is the Bible that we are to conquer. You say, "Conquer the Bible?" Yes — take possession of it, take it out of the hands of its enemies, make it for ourselves a book of delight, a book that speaks to us of God.
The city got a new name when it fell.
Debir had, like Hebron, a Canaanite name: it was Kiriath-sepher, the "city of the book." How striking that in Caleb's hands the city of the book becomes the place of a divine oracle! A written word alone gives way to a living Voice — the voice of Him who delights to draw near and speak to the heart of the worshipper, when the heart is right with Him... For the Christian, of course, the "oracle" is not separated from the "book." It neither displaces nor overrides it.
Commentators differ on what the book pictures. One reads the city as man's own wisdom, piled up against God:
It could be suggested that this city represents all the wisdom and knowledge that man has gathered through all the ages of his culture — all the things he boasts in, all the things he has piled up against God. The libraries are full of it today. But there is nothing there to help the soul, nothing to lead us to God.
Othniel's name carries the secret of his victory.
Othniel means the lion of God — the power of God, not the power of man. He is the one who takes this book, which we believe to be the inspired Scriptures, and makes it in practice the word of God. The man who judges Israel stands for the principle that brings God's people to self-judgment: the principle that recognises that in this precious book we have God's word, which searches and tries our hearts.
Why does Scripture record a marriage beside a siege? One writer answers that the two belong together.
Scripture is not afraid of a repetition that shows God's delight in what His people achieve. Achsah's request for the water springs stands beside Othniel's capture of Debir... Othniel, the "lion of God," pictures the heroism of faith. Like the son of Kenaz, that faith finds its strength in Another. It finds its partner in the simplicity that claims and receives the fullness of the Spirit, to make good its portion in the land. These two must come together in the one who lives in Canaan even now... And the rule is still, "Conquer, and work the land." But today there are few Othniels, fewer Achsahs, and fewest of all those in whom the two are united.
- Challenge. Caleb had no sons. He made the capture of a city the test of who deserved his daughter. His standard at home matched his courage in the field.
- City. Kiriath-sepher means "city of the book." Hebron, beside it, means communion. God's people keep their victories only by growing in knowledge of His word.
- Conqueror. Othniel means "lion of God" — strength drawn from Another, not from man. That same courage later made him Israel's first judge and deliverer.
- Change. When the city fell, its name became Debir, "oracle." A written word gave way to a living Voice — and the oracle never displaces the book.
- Consequence. The prize was a marriage, not a monument. Conquer and work the land — and the rarest person of all is the one who does both.
And Othniel the son of Kenaz, Caleb's younger brother, took it; and he gave him Achsah his daughter as wife.
A city falls, a young warrior wins a bride, and a single verse records both. Commentators return to three questions here. Who was Othniel? Why did this city matter? And why is so small an episode told twice?
Was he Caleb's brother or his nephew? The commentators leave the question open.
Caleb himself does not take Debir. Othniel does — either his nephew, or a much younger brother. As promised, he gets Achsah, Caleb's daughter, as his wife. Achsah seems to mean "anklet," just as Othniel is said to be "lion of God."
Othniel's name carried a meaning, and his life matched it.
His name means "lion of God," or "force of God." Whichever meaning you take, we can see that there was strength and power with this man. And as we look at the few details we have of his life, the meaning of his name is fully proved out. First of all, we can see what a favoured young man he was. He belonged to the royal tribe of Judah, the tribe our Lord Jesus Christ came from. Here was a man who was ready to fight to overcome the enemy. He was ready to fight to win a wife for himself.
The city carried two names, and both point to God's word.
They went on to Debir, meaning "oracle." Before that it was called Kirjath Sepher, meaning "city of the book."... Caleb then offers his daughter to the man who would conquer Kirjath Sepher. Caleb's younger brother Othniel accepted the challenge and conquered the city. His courage matched his name. What a lovely picture this is of someone who takes the Word of God as his own possession and profits greatly from it.
Winning ground is one thing. Keeping it is another.
From the ninth verse to the fifteenth you see faith shining brightly in Caleb, Othniel and Achsah. This puts God's word above everything, and truth above everything. If Judah is to gain and keep his victories, it must be by the truth. And if the people of God are to go on winning their triumphs, it must be by gaining more and more knowledge of the Word of God.
Perseverance in one person does not stop there.
Perseverance produces perseverance, or purpose of heart, in others. Caleb was blessed in this way in his own family, for they followed him in his path of faith... The nephew steps worthily in his uncle's footsteps. The prize he values so highly is Caleb's daughter, and, set on winning her, he enters the conflict. And we, are we set upon having Christ at all cost? In Judges 3 Othniel becomes the first judge in Israel. He overcame for himself, and then was raised up to deliver others, and in this new role he perseveres to the end.
The reward came after the fight, not before it.
This is the whole point of this passage here, that conflict is worthwhile. It is easy to give up when there is a problem in our life, some spiritual matter we need to take up with God in conflict. If we are not finding the blessing, if we are not finding the victory, then it is so easy to say, "What is the use?"... But Othniel said, "I am going to win. I am determined to win"; and he did.
Why give so small an episode this much space?
The place and the repetition of this seemingly small episode make me think it was designed as a picture. Othniel ("Lion of God," of Judah, Christ the Deliverer) captures Kirjath-Sepher, "the city of the book," and wins Achsah, the Bride. She receives from the Father those hidden spiritual blessings, both heavenly and earthly, upper and lower. Without them, every other gift of God's provision is barren and worthless.
- Challenge — Caleb offered his daughter to whoever would take Kirjath-sepher. One man's faith stirred faith in a younger one.
- Courage — Othniel's actions proved his name, "lion of God." Commentators differ on whether he was Caleb's brother or his nephew.
- Conquest — the city of the book became Debir, the oracle: a picture of taking God's Word as your own possession.
- Continuance — truth both wins victories and keeps them. The people of God go forward by knowing His Word more and more.
- Consequence — the conflict was worth it. The man who overcame for himself was later raised up to deliver others. The whole scene is a picture of Christ winning His bride.
And it came to pass as she came, that she urged him to ask of her father the field; and she sprang down from the ass. And Caleb said to her, What wouldest thou?
Achsah, Caleb's daughter, has just been given in marriage to Othniel, and she wants land. She goes after it — first through her husband, then in person before her father — in a scene so small that readers ask why Scripture records it at all.
Scripture tells this small story twice, and sets it down here between battles. One writer takes that repetition as proof that more is going on.
Surely anyone can see that if these are "living oracles," there must be something deeper here. If it were only history, it would not seem very remarkable or worth keeping. Yet it is singled out from among things that seem much more important, and repeated in the book of Judges. What is there so noteworthy in a young woman asking her father for a field and water?
Achsah's first move is to work on her husband. But one writer notices that her father needed no persuading at all.
I think Othniel and Achsah were of one mind about the land of Canaan. When she came to him, she urged him to ask her father for a field. But there was no need for Othniel to ask on her behalf. The father himself loved her, and it was pure joy to him that he had a daughter who loved the land that he loved.
She does not stay on her donkey and call out. She gets down first, and one writer treats that move as more than politeness.
Achsah, Caleb's daughter, is a fresh example of perseverance. Caleb had given her to Othniel, and she moves her husband to ask yet more. She would have a field and, besides, springs of water. So she earnestly asks for a blessing on the field she owns. To get it, she climbs down off her donkey and makes her request. She is an example of perseverance in prayer and pleading.
What she wants is not a prize but ground she can work. One writer finds her character in the meaning of her name.
Achsah means "Anklet." Her name suggests a life and walk that adorn the teaching, which is such a necessary complement to the faith of Othniel, the "lion," or "strength of God." She desires a field, fruitfulness, and for this she knows she must have springs of water.
Caleb opens the door with a question. Achsah still has to walk through it and ask.
Achsah persuaded Othniel to ask her father for a field. In the same way, believers should desire an inheritance they can work. She had to do the asking before she received, for God often waits for us to have concern enough to ask.
The land she is given is dry. She could have stopped there and called it modesty.
If only we were bold enough to add prayer to prayer, making one gift the argument for another, until we had real blessing! Here we may even lose sight of large-hearted Caleb and think of One who surely gives with His "whole heart." Suppose Achsah had argued, "My father has already given me what he wished to give. I must not want too much, or reproach him as if his gift were not good enough." What would she have done then with her south land and no water? And just so God often gives what He knows will need more. He delights in the faith that says, not "It is enough," but "It is not enough."
Everything depends on what she is thirsty for. The same appetite can ruin a person or please God.
Achsah is a thirsty soul, but she thirsts for Canaan's blessings. A Christian who covets the world is in a terrible condition. But God approves of and delights in the one who thirsts for heaven. He satisfies such longings with abundant springs — spiritual blessings that come down on us and flow out from us.
- Desire. Achsah and Othniel are of one mind about the land. She wants the inheritance her father loved, and that desire starts everything.
- Ask. She urged her husband to ask, then asked for herself. Asking comes before receiving, because God often waits until we care enough to ask.
- Dismount. She got down off her donkey to ask face to face. That is what persistent prayer looks like.
- More. Her field was dry, so she had to ask again. God delights in the faith that says "it is not enough."
- Welcome. Caleb's "What do you want?" meets a thirst for Canaan's blessings, not for the world. God welcomes that thirst and fills it with springs.
And she said to him, Give me a blessing; for thou hast given me a southern land; give me also springs of water. And Caleb gave her the upper springs and the lower springs.
Caleb has given his daughter Achsah to Othniel in marriage, along with a field in the dry south of Canaan. Now she asks for a second gift — water for that land, which the ESV calls "the land of the Negeb" and the writers below call the "south land."
The land was already hers. But dry ground grows nothing without water, and she names what is missing.
The south land sloping towards the sun's rays was not necessarily pleasant and fruitful. The hot Eastern sun beating on it might turn it into a dry and thirsty land. So Achsah asks for springs of water. Streams and springs turn wilderness into gardens. Such is the inheritance of the saints, but what gives character to the inheritance is that it is "well-watered." ... Water in cisterns and pools tends to be muddy and impure. Human delights are like that water, and in the end it dries up. Sparkling spring water leaps up and refreshes without a break.
She treats the first gift as her reason to ask for a second, not as a reason to stop.
Would that we had her eagerness for a good portion, with everything needed for its enjoyment! Would that we might be bold also to add prayer to prayer, making one gift the argument for another, until we had blessing indeed! ... Suppose Achsah had argued, "My father has already given me what he wished to give. I must not want too much, nor reproach him as if his gift were not good enough" — what would she have done with her south land and no water? And just so God often gives what He knows will create the need for more. He delights in the faith that says, not "It is enough," but "It is not enough."
She asked for springs. Caleb gave two sets of them. One writer imagines how the request looked to the father:
Do you think he was annoyed at the boldness of her request, "Give me a blessing; for you have given me a south land; give me also springs of water"? Did he reply, "I have given you a south land already; is that not enough? Why should I give you any more?" No, no. Achsah was a daughter after his own heart. She valued the land of Canaan, and she wanted some of the springs of Canaan. He gave her double as much as she asked for! That is just like our own Lord! "I have also given you what you have not asked." (1 Kings 3:13)
Caleb did not give one spring but two. One writer takes the pair as a picture of two sides of Christian truth:
The upper springs remind us of truth of the higher, most exalted character, such as Ephesians gives about our blessings and position in heavenly places in Christ. The lower springs supply refreshment for a consistent, devoted walk on earth. How good it is if we can be well balanced in valuing both of these sides of the truth.
The springs did not farm the field for her. The gift still called for work, and one writer applies that to how we handle the Bible:
Our portion is workable land: it calls for diligence, for labour on it; and it will repay labour richly too. Would that the people of God realised this more! ... And so the precious Word of God, by which alone our portion is made our own — how we should search it, dig into it.
She got down off her donkey to ask. One writer sees perseverance in that small detail, and turns it into a question for the reader.
She asks a blessing on the field she owns. To get it, she climbs down off her donkey to make her request — an example of perseverance in prayer and pleading. ... When we take the Word of God in our hands, do we earnestly ask God for springs to water it? To many Christians this living Word is like a parched midday land in which their souls find no food. If that is your case, have you, like Achsah, taken the place of the one who asks? Have you sought from God the spiritual help that alone can make it fruitful for your soul?
One writer explains what a well-watered portion does to the heart that has it.
It is God's way in these bright days of grace to work by the law of attraction. He would draw us away from what is evil by the mighty magnetism of His goodness and love. He would drive the world out of our hearts by the expelling power of something better. This better thing is the south land with its upper and lower springs.
- Lack. A sunny south land with no water grows nothing. An inheritance shows its true character only when it is well-watered.
- Ask. Achsah makes one gift her reason for asking the next. God delights in the faith that says not "It is enough," but "It is not enough."
- Receive. Caleb gives double what she asked — a faint picture of the Lord who gives even what we have not asked for.
- Both springs. Upper and lower together: truth about our place in heavenly places, and refreshment for a steady walk on earth.
- Work. The watered field still needs working, and so does the Word by which our portion becomes our own. Search it; dig into it.