Commentary - Joshua 19:32-39

Bird's-eye view

We come now in our survey of Joshua to the allotment for the tribe of Naphtali. As with the other tribal allotments, we are given what might appear to the modern reader to be a tedious list of unpronounceable names and forgotten locations. But we must resist the temptation to treat these portions of God's Word as if they were some dusty appendix in a history book. God does nothing in a slipshod manner, and the meticulous detail here is intended to teach us something profound about His nature and His promises. The God who knows the number of hairs on your head is the same God who knows the precise border of Naphtali, from Heleph to the Jordan.

This passage is a concrete demonstration of God's covenant faithfulness. He promised this land to Abraham centuries before, and now, through Joshua, He is delivering on that promise with geographic precision. Each town and boundary marker is a stone of remembrance, a testament to the fact that God's word does not return to Him void. For Naphtali, and for us, this detailed accounting of their inheritance is a picture of the secure and specific inheritance that is ours in the Lord Jesus Christ. It is not a vague, ethereal hope, but a solid, bounded, and defined reality, purchased by His blood and guaranteed by His Spirit.

Outline

God's Sovereign Geography

One of the central themes running through the book of Joshua is that of inheritance. God is a God who gives gifts, and the chief gift in the old covenant economy was the land. This was not just real estate; it was the training ground for God's people, the stage upon which the drama of redemption would unfold. The assigning of these lots was not a game of chance, but a divinely superintended process. "The lot is cast into the lap, but its every decision is from the LORD" (Prov. 16:33). God is the ultimate surveyor, the one who determines the boundaries of our habitations (Acts 17:26).

This detailed geography serves to ground the history of redemption in the real world. These are not fairytale places. These are towns with dirt and wells and walls. The Son of God would one day walk these very roads in Galilee, which fell within the ancient territory of Naphtali. The specificity of these verses is a bulwark against any attempt to spiritualize away the historicity of God's dealings with His people. He deals with us in time and space, in the nitty-gritty of our lives, just as He dealt with Naphtali by giving them Ziddim, Zer, and Hammath.

Clause-by-Clause Commentary

v. 32 The sixth lot came out for the sons of Naphtali, for the sons of Naphtali according to their families.

The process continues in its orderly fashion. The lots are being cast, and God is the one determining the outcome. This is the sixth lot, and it falls to Naphtali. Notice the repetition: "for the sons of Naphtali, for the sons of Naphtali." This is covenant language. God is dealing with his people as a corporate body, but also as distinct families within that body. The inheritance is for the tribe, but it is to be enjoyed "according to their families." God's grace is both corporate and particular. He saves a people for Himself, but He knows each of His sheep by name. This is a foundational principle of covenant life. We are part of the whole, the body of Christ, but we are also individual members with our own place and function, all assigned by the sovereign God.

v. 33 And their border was from Heleph, from the oak in Zaanannim and Adami-nekeb and Jabneel, as far as Lakkum, and it ended at the Jordan.

Here the divine survey begins. The borders are not vague suggestions; they are delineated by specific, known landmarks. An oak tree. A series of towns. A river. This is how property is defined. God is not giving them a general idea of a place to live; He is giving them a deed with clearly marked boundaries. This is a picture of the clarity of God's promises. Our inheritance in Christ is not a hazy dream; it is a defined reality. We have been given "every spiritual blessing in the heavenly places" (Eph. 1:3). The border here ends at the Jordan, a river of immense theological significance. It was the barrier they had to cross by faith to enter the land, and it now serves as a firm boundary for their inheritance. Our life in Christ is bounded by the realities of His death and resurrection, the ultimate crossing over from death to life.

v. 34 Then the border turned westward to Aznoth-tabor and went out from there to Hukkok; and it reached to Zebulun on the south and reached to Asher on the west and to Judah at the Jordan to the east toward the sunrise.

The description continues, boxing the compass. The inheritance of Naphtali is not isolated; it is situated in relation to the other tribes. They share a border with Zebulun, Asher, and Judah at the Jordan. This is a crucial point. The people of God are to live in community. Their blessings are interconnected. The security of Naphtali's southern border depended on the faithfulness of Zebulun. The prosperity of their western flank was tied to Asher. This is a picture of the church. We are members one of another. My spiritual inheritance is not mine alone; it bumps up against yours, and we are called to live together in the land God has given us, which is the world. The reference to "Judah at the Jordan" is a bit tricky, as Judah's main territory was far to the south. This likely refers to a colony or an enclave of Judah, but it serves to remind us that the royal tribe, from which the Messiah would come, has a presence even here in the north. Christ is never far from His people.

v. 35 Now the fortified cities were Ziddim, Zer and Hammath, Rakkath and Chinnereth,

The text now moves from boundaries to strongholds. An inheritance is not just land to be farmed, but a place to be defended. God provides "fortified cities." This is a recognition of the reality of the situation. Though the land was given by God, it had to be held against enemies. The Christian life is the same. God has given us a glorious inheritance, but we are in a spiritual war. He does not leave us defenseless. He provides fortified cities, the church, the means of grace, the Scriptures, prayer. These are our strongholds. Chinnereth is another name for the Sea of Galilee, a place that would become the epicenter of Jesus' earthly ministry. The light of the world would shine brightest in the lands of Zebulun and Naphtali (Isa. 9:1-2; Matt. 4:15-16).

v. 36 and Adamah and Ramah and Hazor,

The list continues. Each name was significant to the original readers, and each name is recorded in the mind of God. Hazor is a particularly noteworthy city. It had been a major Canaanite stronghold, the head of a powerful coalition that Joshua defeated earlier in the book (Josh. 11). The fact that this once-great enemy fortress is now listed as an inheritance for Naphtali is a stunning display of the victory God gives His people. The very strongholds of the enemy are captured and repurposed for the glory of God and the good of His saints. This is what Christ does with our sin and our former masters. He conquers them and makes them part of our inheritance, trophies of His grace.

v. 37 and Kedesh and Edrei and En-hazor,

Kedesh is another significant name. This particular Kedesh, "Kedesh in Galilee," was designated as one of the six cities of refuge (Josh. 20:7). It was a place where someone who had accidentally killed another could flee for safety from the avenger of blood. It is profoundly beautiful that within Naphtali's inheritance, God placed a city of refuge. Their inheritance was not just a place of blessing for themselves, but a place of mercy for others. This is a stunning foreshadowing of the gospel. Our inheritance in Christ makes us a city of refuge. We who have found refuge in Him are called to be a place of safety and grace for others who are fleeing the guilt and consequences of their sin.

v. 38 and Yiron and Migdal-el, Horem and Beth-anath and Beth-shemesh; nineteen cities with their villages.

The list concludes with more names, each a real place with real families. The names Beth-anath and Beth-shemesh are instructive. They mean "house of Anath" and "house of Shemesh," respectively, referring to Canaanite deities. It is likely that these cities retained their old names for a time. This points to the ongoing task of sanctification. Taking the land was not just a military act, but a religious one. The Israelites were to cleanse the land of its idolatry. Naming is an act of dominion. Over time, these names would either be changed or their pagan connotations would be stripped away as the knowledge of Yahweh filled the land. In the same way, we are called to take every thought, and every place, captive to the obedience of Christ.

v. 39 This was the inheritance of the tribe of the sons of Naphtali according to their families, the cities with their villages.

The summary statement brings it all to a close. This is it. This is what God, in His sovereign goodness, bestowed upon this tribe. The word is "inheritance." It was not earned through their own righteousness or strength, but was given by grace according to a promise. And it was a complete inheritance, including not just the major fortified cities but also "their villages." God's provision is not limited to the big things; it extends to the smallest details of our lives. He gives us the cities and the villages, the mountains and the valleys. This detailed account of Naphtali's portion should fill us with confidence. The God who so carefully laid out these boundaries and listed these cities has just as carefully laid out the inheritance He has prepared for us in Christ, an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you.