What is the significance of the land of Gilead in the Bible?

The district on the east of the Jordan, extending from the river Yarmouk, a little south of the Sea of Galilee, to the north corner of the Dead Sea. It fell to the lot of Gad, except its northern part, which, where it joined Bashan, was possessed by Manasseh. It is a mountainous district, which accounts for some part of it being called 'the mount of Gilead' in Gen. 31:21-25. Some of the mountains are 2,000 to 3,500 feet high, but from the west they look much higher because of the depression of the Jordan valley. Pasturage abounds in Gilead, and accounts for Gad and the others choosing it for their cattle. The district is divided into north and south by the river Jabbok (Zerka). The northern part is cultivated and has numerous villages; but the southern is mostly held by nomadic tribes, with but little cultivation, and having but one inhabited town now, called es Salt, 32 2' N, 35 42' E.

In the days of Ahab Ramoth-gilead was in possession of the Syrians, which was followed by all Gilead and Moab falling into their hands. 1 Kings 22:3; 2 Kings 10:32-33. This was followed by Tiglath-pileser conquering the region, and carrying the Israelites into captivity. 2 Kings 15:29; 1 Chr. 5:26. In the restoration of Israel their border eastward will extend to Damascus and Gilead. Ezek. 47:18. This ancient possession will thus be brought into blessing. The Ishmaelites who bought Joseph were travelling with balm and myrrh from Gilead. Gen. 37:25. The balm of Gilead was proverbial for its healing virtues. Jer. 8:22; Jer. 46:11.

A mount occupied by Gideon before he attacked the Midianites and Amalekites. Judges 7:3. Some suppose that 'Gilboa' should be read, but there is no MSS authority for the change. It may be that the tribe of Manasseh on the west had named one of their mountains 'Gilead,' which is not mentioned elsewhere.

Gad possessed a large district from a little above the north corner of the Dead Sea to near the south corner of the Sea of Galilee, then a very fertile plain suitable for their flocks and herds, including the highlands of Gilead. The tribes on the east of the Jordan were the first carried away by the king of Assyria, about B.C. 740; and the Ammonites took possession of the territory of Gad. 1 Chr. 5:25-26; Jer. 49:1. Twelve thousand of this tribe will in a future day be sealed for blessing. Rev. 7:5. Their allotment will be in the extreme south in the restoration of Israel. Ezek. 48:27.

Moses now publicly confirms the way in which he had divided the land already conquered between the two and one half tribes who had desired to remain on the east of Jordan. What had been taken from Sihon king of Heshbon was divided between the Reubenites and Gadites (v.12). The rest of Gilead and all Bashan was given to the half tribe of Manasseh. This area had been called the land of the giants (v.13).

For the Amorite territory east of Jordan was to form part of the inheritance of Israel; of this God told Moses. "Rise ye up, and take your journey, and pass over the river Arnon behold I have given into thine hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle." Again, "Behold I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land" (Deut. 2:24, 31). Thus they possessed the country of Sihon, and that also of Og (Num. 21:24, 35; Deut. 3:12). On both sides of the Jordan then was the land of Israel's inheritance, as predetermined by God, though it does not appear that He intended any of them to dwell on the east of that river. The tribes, however, who asked for their portion there got it. But soon did they discover the drawback of it (Joshua 22:24-28). By-and-by all the tribes will be located west of Jordan (Ezek. 47:15-20; 48), yet they will possess the territory east of it as well, feeding in Bashan and Gilead as in the days of old (Jer. 50:19; Micah 7:14; Zech. 10:10). We must remember then, that on the east of Jordan as well as on the west the inheritance of the people, as designed by God, was to be found; a picture this of the full inheritance of the heavenly saints, which comprises heaven and earth; or to express it in symbolical language, that which is on the east of Jordan, as well as that which is on the west, for Jordan is typical of death.

The inheritance of the two and a half tribes on the east side of Jordan offers matter for sober reflection. Significantly, the tribes of Reuben and his associate, Gad, choose their inheritance on the east side of Jordan. Reuben, as having been displaced from his rights as firstborn, suggests a coming short of the full purposes of God in the calling of His people. Manasseh, "forgetting," may remind us of the same. Half of that tribe also finds its lot eastward. It will be noticed that it is the cattle of the two tribes which keep them thus east of Jordan, on the wilderness side; we might say, bordering closely on the world. How often do business and earthly interests hold the children of God from entering fully and practically into their heavenly calling!

The close of the Book of Ezekiel describes a fresh division of the land among the twelve tribes of Israel (Ezek. 47:13 - 48:35). In the millennial kingdom, the tribal inheritances will be arranged in parallel strips of territory extending eastward from the Mediterranean Sea to the River Jordan. The whole land from north to south will consist of twelve belt-like portions, divided in the neighborhood of Jerusalem by Jehovah's portion, called the holy oblation or heave-offering which will be for the prince, the priests and the Levites, the sanctuary being in the midst (Ezek. 48:8-22). In the allotment of the land among the tribes, Jehovah said, "Joseph shall have two portions" (Ezek. 47:13), that is, one for Manasseh and one for Ephraim. Levi is not included with the twelve, but has his share in the sacred heave-offering, of land devoted to Jehovah's service (Ezek. 48:13-14). The land of Gilead and Bashan to the east of the Jordan, originally occupied by the Reubenites, the Gadites, and half the tribe of Manasseh (Joshua 22) is not included by Jehovah. These tribes made a mistake originally in seeking a premature settlement outside the Holy Land. Their error will be rectified when the millennial kingdom is established.

The countries are now specified whence Israel is to be brought — viz., Egypt and Assyria (see Isa. 11:10-16) — and then it is said, "I will bring them into the land of Gilead and Lebanon and Place shall not be found for them." (v. 10) The land of Gilead, the reader may recall, was on the cast of the Jordan, and was within the territory of the two and a half tribes — Reuben, Gad, and half the tribe of Manasseh. Lebanon was on the cast, and is here used to designate the territory occupied by the remainder of the ten tribes, so that the promise is, they should be settled again in their old habitations. And when there, place should not be found for them, owing to their increase in number and prosperity as before promised. (v. 8; compare Isaiah 49:20.)

Now best known for the Golan Heights, it is a large district on the east of the Jordan, having Gilead on the south and extending northward to Mount Hermon; westward to the Jordan valley, and eastward nearly as far as 37 E. It is sometimes called the "land of Bashan," and it was the kingdom of Og the Amorite. It was conquered by Moses, and became, with part of Gilead, the portion of the half-tribe of Manasseh. Its principal cities were Ashtaroth (or Beeshterah) given to the Levites, Golan a 'city of refuge,' Edrei, and Salcah on its border. It was ravaged by Hazael in the time of Jehu, and is not often alluded to in the later history of the kings of Judah and Israel. Joshua 13:30-31; Joshua 21:27; 2 Kings 10:33; 1 Chr. 5:11.

Fortified city on the east of the Jordan and south of the Jabbok, in the tribe of Gad. It was one of Solomon's strongholds, but it afterwards fell into the hands of the Syrians. Ahab lost his life in trying to recover it. Joram was successful in taking it, but was wounded by the Syrians. We do not read of it later. 1 Kings 4:13; 1 Kings 22:4-29; 2 Kings 8:28; 2 Kings 9:1-14; 2 Chr. 18:2-28; 2 Chr. 22:5. See RAMAH No. 5 and MIZPAH No. 1. It is called RAMOTH IN GILEAD, a Levitical city and a city of refuge. Deut. 4:43; Joshua 20:8; Joshua 21:38; 1 Kings 22:3; 1 Chr. 6:80. Identified by some with es Salt, 32 2' N, 35 43' E. Others prefer Reimun, 32 16' N, 35 49' E.

The region of Gilead, which was across the Jordan, is next specified. No city of the name is known: if none, the name is given by a bold figure to their corporate union in corruption and violence. "Gilead is a city of them that work iniquity, and is polluted with blood." Nor is this the worst: for the priests banded privily to waylay and destroy. "And as troops of robbers wait for a man, so the company of priests murder in the way by consent." Those that ought to have been a city of refuge and active intercessors for the needy were themselves the ringleaders in evil, and on every ground the most guilty of all. They "murder in the way of consent (or "toward Shechem"): for they commit deliberate crime." This was the heart-breaking sorrow. Had it been among the heathen, it were not so surprising. But "I have seen a horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled." The chapter closes with the assurance of sovereign mercy on His part who must judge iniquity according to the holiness of His nature. "Also, O Judah, he has set an harvest for thee, when I returned [or rather return] the captivity of my people." It is impossible fairly to apply this to the return from the captivity in Babylon; for it is striking to observe that the post-captivity prophets never speak of the Jews who returned as "my people," save in predictions of future blessedness under their Messiah reigning in glory and power over the earth. The return of the Jews by the decree of Cyrus was an unparalleled event, contrary to the policy of the East, and only to be accounted for by the power which wrought in the conscience of Babylon's conqueror through the divine word, and (it may be) the personal weight of Daniel. But those who returned were never called "my people." It awaits another and very different day when the Jews shall look on Him whom they pierced. Compare chapters 1, 2, 3. For that day awaits the real fulfilment of Ps. 126:1, 5, when the harvest of joy shall come after many and long sorrows.