Joshua 15:16

OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)

He that smiteth Kirjath-sepher--This offer was made as an incentive to youthful bravery (see on Sa1 17:25); and the prize was won by Othniel, Caleb's younger brother (Jdg 1:13; Jdg 3:9). This was the occasion of drawing out the latent energies of him who was destined to be the first judge in Israel.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Jos 15:16 And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.

Ver. 16. To him will I give Achsah my daughter.] Yet with her consent, who as she was not to be forced, {Gen 24:51; Gen 24:57} so she might not refuse without reason, and say -

“ Non amo te Sabidi, nec possum dicere quare. ” - Martial.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jos 15:16. Caleb said — Made proclamation throughout the army which he led against Debir. Achsah my daughter to wife — Which is to be understood with some conditions, as, if he were one who could marry her according to God’s law; and if she were willing; for though parents had a great power over their children, they could not force them to marry any person against their own wills. He might otherwise be an unfit and unworthy person; but this was a divine impulse, that Othniel’s valour might be more manifest, and so the way prepared for his future government of the people, Jdg 3:9.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

15:16 Cp. 1 Sam 17:25; 18:27.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 16. Will I give Achsah my daughter] In ancient times fathers assumed an absolute right over their children, especially in disposing of them in marriage; and it was customary for a king or great man to promise his daughter in marriage to him who should take a city, kill an enemy, c. So Saul promised his daughter in marriage to him who should kill Goliath, 1Sa 17:25 and Caleb offers his on this occasion to him who should take Kirjath-sepher. Profane writers furnish many similar examples.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16. to him will I give Achsah my daughter] So Saul promised to the victor over Goliath to “give him his daughter” (1Sa_17:25), and undertook if David was valiant for him to give him to wife his elder daughter Merab (1Sa_18:17).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Caleb said, he that smiteth Kirjathsepher, and taketh it,.... Which he ordered to be proclaimed through the army that was under his command; and which was done not so much on the account of the difficulty of taking the place, through the number of the inhabitants of it, and its fortifications, which it seems had fallen again into the hands of the Canaanites, since it was taken by Joshua; nor through inactivity, diffidence, and timorousness in himself; but that others, who were officers, and men of valour under him, might gather some laurels as well as himself; and chiefly being under a divine impulse, he ordered this declaration to be made, whereby his brother Othniel, who was to be a judge in Israel, might appear a great man, and fit for such an office; and as an encouragement, he promises as follows:

to him will I give Achsah my daughter to wife; and to be married into the family of the chief prince of the tribe of Judah was a very great honour, as well as no doubt a very large dowry might be expected, and was given with her, and very probably the city of Debir was promised that should be taken. This Achsah seems to be a daughter of Caleb by a concubine, Ch1 2:48.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Wife. Parents had full authority to do this. Saul promised his daughter to the person who should overcome Goliah[Goliath]. Something was required by way of dowry for the lady. (Grotius) (1 Kings xvii. 25.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Which is to be understood with some conditions, as, if he were one who could marry her by God’s law; for every promise contrary to that is void; and if she were willing; for though parents had a great power over their children, they could not force them to marry any person against their own wills. He might otherwise be an unfit and unworthy person: but this was no ordinary motion propounded to the imitation of others, but a Divine impulse, that Othniel’s valour might be more manifest, and so the way prepared for his future government of the people, Jdg 3:9.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. Caleb said — The veteran leader finding Debir, perhaps after his previous conquests, a more difficult fortress, arouses his warriors with the promise of a prize.

Smiteth Kirjath-sepher — The old name of the city, as quoting the warrior’s own words.

My daughter to wife — Said in the spirit of the Oriental as well as the Roman rule, by which the parent was absolute lord of his children, and of the Oriental custom of marrying parties without regard to previous affection or even acquaintance. Saul thus promised his daughter to the slayer of Goliath. 1Sa_17:25.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Caleb said. (cf. 1Sa_17:25 1Ch_11:6)

HOMILIES BY J. WAITE Vers. 16-19. Fulness of blessing.

Achsah had something of her father"s spirit in her ambitious, vigorous, resolute, quick to seize the present opportunity. Having so lately won his own suit Caleb could scarcely deny her heir"s. Through the simple, Oriental form of this narrative we see the working of deep and universal principles of human life. Let us regard it as suggestive of that restless craving of our nature which can find satisfaction only in the realisation of the higher good.

I NATURE"S CRAVING. Achsah covets a prize that is as yet beyond her reach. "Give me a blessing. Thou hast given me a south (dry, barren) land; give me also springs of water." How expressive is this of that yearning of the heart by virtue of which it cannot rest content with present possessions, but is ever reaching forth towards something more, a richer inheritance, a completer blessing, the perfect filling up of its capacity, the sense of absolute blessedness.

1. There is an appetite in the soul of man which is not only insatiable but often becomes more intense the more it is fed with finite gratifications. What is the meaning of life"s restless toil and endeavour, and the perpetual craving for some new form of excitement in the giddy round and dance of pleasure? It simply shows what power there is in earthly good to awaken hopes and longings that it cannot gratify, to quicken an appetite that it cannot appease. It is not enlargement of possession, the conquering of fair kingdoms either of knowledge, or wealth, or social distinction, or means of enjoyment, that can bring contentment to the soul. This will only feed its discontent unless other conditions are supplied. Man has that within him which spurns all his attempts to satisfy it thus. It is the mark of his essential greatness that he is conscious of a hunger which no earth-grown food can satisfy, a thirst which earthly streams cannot slake, "an aching void the world can never fill." Study the facts of your own consciousness. The day dreams of your imagination and your heart have never been realised. Many a pleasant prospect has proved like the mirage of the desert. Many a fondly cherished purpose has been like a river that loses itself in the sand. Many a stay in which you trusted has been but as a reed that breaks and wounds the hand that leans upon it. The world has not satisfied you. Your fellow creatures have not satisfied you. You have least of all been satisfied from yourself. Amid the happiest arrangement of circumstances you dream of one that is better. Rich as your earthly inheritance may be, there are times when it seems dry and barren to you, and, like Achsah, you crave for something more,

2. When this appetite lifts itself up consciously to the higher level, fixes itself upon the spiritual good, it,is the evidence of a new Divine life in the soul. We come here to an altogether peculiar and distinctive element of feeling. The mere experience of the unsatisfactoriness of all other kinds of good does not of itself prepare men to seek after the joys of faith. God said to His sense bound people in the prophetic age, "Thou art wearied in the greatness of thy way, yet saidst thou not. There is no hope". (Isa_57:10) Their vain carnal life disappointed them, but they did not repent of it. They were wearied in it, disgusted with it, and still they clung to it. They hoped on notwithstanding the blighting and withering of all their hopes. How true to human nature and human experience in every age! The carnal appetite will never resolve itself into the spiritual. They are essentially different things, and point to essentially different causes. The long series of life"s disappointments may be gathered up at last into one sad, deep sigh of conscious emptiness and weariness is vanity," etc. But does it necessarily assume the form and tone of an upward yearning for "the things that are above"? Nay, there is no saving virtue in the mere groans of a discontented heart. One dare not place much confidence even in deathbed confessions of the vanity of the world. The attraction earthwards may have ceased, but perhaps there is no attraction heavenwards to take its place. The lights of earth may be growing dim, but there is no soul-captivating view of brightening lights that shine along the eternal shore; natural desire fails, but there is no longing for the pure satisfactions of a higher and a better sphere. So that it is a momentous revolution in the spiritual history of a man, happen when it will, when he first begins distinctly to reach forth towards the heavenly and Divine. He becomes a "new creature" when there is thus awakened within him the aspiration of a pure and holy life that he has never known before. The appetite of his being has taken a new direction, assumed an altogether new character. He hungers for the "bread of life," and thirsts for the "river of the water of life after righteousness," and "thirsts for the living God.

II ITS TRUE SATISFACTION. Achsah"s request is immediately granted. She receives from her father a completed "blessing the richer land added to the poorer to supplement its deficiency.

1. God is ever ready to respond to every pure aspiration of our nature. He who "opens His hand and satisfies the wants of every living thing" will never disregard the cry of His suppliant children. Every true spiritual desire of which we are conscious contains in itself the pledge of its own fulfilment.

2. Christ is God"s answer to the soul"s deepest craving. In Him is the fulness of all satisfying good. "Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life". (Joh_4:14) In Him we find the rest of absolute contentment.

3. The joy of the higher, life that Christ gives deepens and purifies every natural joy. As the "upper springs" feed the "nether," so when He has conferred on us the Diviner good we discern a richer meaning and worth in the inferior good. "Our heart is at the secret source Of every precious thing.

All that is naturally fair and pleasant upon earth becomes invested with a new charm, and in that which before seemed barren and profitless there are opened to us unexpected fountains of delight. "We thirst for springs of heavenly life, And here all day they rise. W.

HOMILIES BY W.F. ADENEY Vers. 16-19. The story of Achsah.

I LOVE IS THE STRONGEST MOTIVE OF CONDUCT. AS Othniel was nephew to Caleb, and therefore must have known Achsah, it is probable that he accepted the challenge to seize Kirjath-sepher from motives of real affection for the daughter of Caleb. God has providentially arranged that human love should serve as a help for the performance of difficult tasks. Christianity appropriates and consecrates the emotion of love by directing it to Christ. Love is worthless when it will not encounter danger and attempt hard tasks. The highest human affection is shown not in mere pleasing emotions, but in sacrifice and toil

II HUSBANDS AND WIVES SHOULD EXERCISE MUTUAL CONFIDENCE. Achsah first consults her husband and then proffers her request to her father. Though husbands and wives have separate spheres of duty, each should be interested in that of the other. There should be no secrets between them. They should learn to act as one in important questions. True sympathy will be shown in questions of conduct and choice, not merely in circumstances of trouble.

III THE DESIRE OF EARTHLY CONVENIENCES IS NOT IN ITSELF WRONG. Achsah cannot be accused of covetousness. Her request was reasonable. If we do not put earth in the place of heaven, nor grasp for ourselves what is due to others, nor forget duty and generosity in greed and self seeking, the attempt to improve our condition in the world is natural and right.

IV CHILDREN SHOULD COMBINE CONFIDENCE WITH SUBMISSION IN THEIR CONDUCT TO THEIR PARENTS. Achsah is an example of this combination. She shows confidence in making her request. She shows submission in alighting off her ass and asking the favour from her father as a "blessing." Reverence and humility are always becoming, but slavish fear is a proof either of the tyrannous character of the parent, or of the mean nature of the child. Confidence joined to submission constitutes the right attitude of Christians in approaching their heavenly Father. (Rom_8:15)

V NO EARTHLY BLESSING IS PERFECT IN ITSELF. The southland is of little use without the springs of water. In every condition of life we feel the need of something more to give us satisfaction. Wealth generates the hunger for greater wealth. As the field is barren without the Waters of heaven, so any earthly inheritance is profitless to us unless there are added the showers of spiritual blessings. W.F.A. (1Ti_4:8)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To wife - Which is to be understood with some conditions, as, if he were one who could marry her by God's law; and if she were willing; for though parents had a great power over their children, they could not force them to marry any person against their own wills. He might otherwise be an unfit and unworthy person; but this was a divine impulse, that Othniel's valour might be more manifest, and so the way prepared for his future government of the people, Judg. iii, 9.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Kiriath Sepher

This is the name of a place. (See: How to Translate Names)

Aksah

This is a woman's name. (See: How to Translate Names)

Othniel ... Kenaz

These are men's names. (See: How to Translate Names)

translationWords

Caleb

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.