This was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. As for Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan.
Parallel Translations
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This was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. As for Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan.
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There was also a lot for the tribe of Manasseh; for he was the firstborn of Joseph; to wit, for Machir the firstborn of Manasseh, the father of Gilead: because he was a man of war, therefore he had Gilead and Bashan.
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And this was the lot for the tribe of Manasseh; for he was the first-born of Joseph. As for Machir the first-born of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan.
Cross-references (13)
Passages linked to Joshua 17:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 41:51 Joseph called the name of the firstborn Manasseh, “For”, he said, “God has made me forget all my toil, and all my father’s house.”
- Numbers 26:29 The sons of Manasseh: of Machir, the family of the Machirites; and Machir became the father of Gilead; of Gilead, the family of the Gileadites.
- Genesis 46:20 To Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Potiphera, priest of On, bore to him.
- Genesis 50:23 Joseph saw Ephraim’s children to the third generation. The children also of Machir, the son of Manasseh, were born on Joseph’s knees.
- Genesis 48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”
- Numbers 32:39-40 The children of Machir the son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were therein. Moses gave Gilead to Machir the son of Manasseh; and he lived therein.
- Numbers 27:1 Then the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph came near. These are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.
- Numbers 32:33 Moses gave to them, even to the children of Gad, and to the children of Reuben, and to the half-tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan; the land, according to its cities and borders, even the cities of the surrounding land.
- Deuteronomy 3:13-15 and the rest of Gilead, and all Bashan, the kingdom of Og, I gave to the half-tribe of Manasseh—all the region of Argob, even all Bashan. (The same is called the land of Rephaim. Jair the son of Manasseh took all the region of Argob, to the border of the Geshurites and the Maacathites, and called them, even Bashan, after his own name, Havvoth Jair, to this day.) I gave Gilead to Machir.
- Deuteronomy 21:17 but he shall acknowledge the firstborn, the son of the hated, by giving him a double portion of all that he has; for he is the beginning of his strength. The right of the firstborn is his.
- Judges 5:14 Those whose root is in Amalek came out of Ephraim, after you, Benjamin, among your peoples. Governors come down out of Machir. Those who handle the marshal’s staff came out of Zebulun.
- 1 Chronicles 2:23 Geshur and Aram took the towns of Jair from them, with Kenath, and its villages, even sixty cities. All these were the sons of Machir the father of Gilead.
- 1 Chronicles 7:14-15 The sons of Manasseh: Asriel, whom his concubine the Aramitess bore. She bore Machir the father of Gilead. Machir took a wife of Huppim and Shuppim, whose sister’s name was Maacah. The name of the second was Zelophehad; and Zelophehad had daughters.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain The historian returns to the tribe of Manasseh with…
The historian returns to the tribe of Manasseh with the view of confirming what we formerly saw with regard to the daughters of Selophead. For though it was a novelty for females to succeed indiscriminately with males, yet as five of them had survived their father, they proved it to be equitable that they should be admitted to a portion, lest while he was innocent he should lie under the reproach of having died childless. God had replied to Moses by his oracle, that in regard to succession they should be counted as one head. They now demand that the decision thus given by the mouth of the Lord shall be carried into effect. As to the name of first-born, still given to Manasseh, it must be understood so as not to be at variance with the prophecy of Jacob; or rather his primogeniture is here in a manner buried, and his dignity restricted to the past. Here, however, it is to be observed, that men are so tenacious and so much devoted to their own interests, that it seldom occurs to them to give others their due. The daughters of Selophead had obtained a portion by a heavenly decree; nor had any one dared to utter a word against it; and yet if they had remained silent no regard would have been paid to them. Therefore, lest the delay should prove injurious to them, they apply to Joshua and Eleazar, and insist that they shall not be deprived of their legitimate succession. No delay is interposed by Joshua to prevent their immediately obtaining what is just, nor is there any murmuring on the part of the people. Hence we infer, that all were disposed to act equitably; but every one is occupied with his own interest, and too apt carelessly to overlook that of others.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Jos 17:1 There was also a lot for the…
Jos 17:1 There was also a lot for the tribe of Manasseh; for he [was] the firstborn of Joseph; [to wit], for Machir the firstborn of Manasseh, the father of Gilead: because he was a man of war, therefore he had Gilead and Bashan.
Ver. 1. For he was the firstborn of Joseph.] And so had right to a double portion. {Deu 21:17}
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For Machir the firstborn of Manasseh.] Indeed, his only son. See the like expression in Mat 1:25.
Because he was a man of war.] Machir was: or if he was dead by this time, - as he was, or else he was very old, - by Machir is meant his posterity the Machirites (Num 26:29; compare Jdg 5:14).
Therefore he had Gilead,] i.e., Half Gilead; for Reuben had the other half.
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.
Matthew Poole 1685 · Public Domain He was the first-born of Joseph: the sense is,…
He was the first-born of Joseph: the sense is, though Ephraim was to be more potent and numerous, yet Manasseh was the first-born, and had the privilege of the first-born, which was translated to Joseph, to wit, a double portion; and therefore though this were but half the tribe of Manasseh, yet they are not made inmates to Ephraim, but have a distinct lot of their own, as their brethren or other half tribe had beyond Jordan. Machir; the only son of Manasseh, who therefore is here, and Jdg 5:14, put for the whole tribe. The first-born; so even only sons are sometimes called, as Mat 1:25; see Poole "Exo 4:22".
The father of Gilead; or, and the father, or who was also the father of Gilead; not of the land of Gilead, but of the man Gilead, who was Machir’s son, Num 26:29.
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He was a man of war; he, i.e. Machir, had given great proof of his valour in his generation, (though the particular history be not mentioned,) and his posterity were no degenerate sons, but had his valiant blood still running in their veins. Gilead and Bashan, i.e. part of those countries; for part of them was also given to the Reubenites, and part to the Gadites, as appears from Jos 13:30,31. This may be added as a reason, either,
1. Why he got those places from the Amorites; or,
2. Why they were allotted to him or his posterity, because this was a frontier country, and the outworks to the land of Canaan, and therefore required such valiant persons to defend it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Manasseh was itself but one half of the tribe…
Manasseh was itself but one half of the tribe of Joseph, and yet was divided and subdivided. 1. It was divided into two parts, one already settled on the other side Jordan, consisting of those who were the posterity of Machir, Jos 17:1. This Machir was born to Manasseh in Egypt; there he had signalized himself as a man of war, probably in the contests between the Ephraimites and the men of Gath, Ch1 7:21. His warlike disposition descended to his posterity, and therefore Moses gave them Gileaxdand Bashan, on the other side Jordan, of which before, Jos 13:31. It is here said that the lot came to Manasseh, for he was the first-born of Joseph. Bishop Patrick thinks it should be translated, though he was the first-born of Joseph, and then the meaning is plain, that the second lot was for Manasseh, because, though he was the first-born, yet Jacob had preferred Ephraim before him. See the names of those heads of the families that settled on the other side Jordan, Ch1 5:24. 2. That part on this side Jordan as subdivided into ten families, Jos 17:5. There were six sons of Gilead here named (Jos 17:2), the same that are recorded Num 26:30-32, only that he who is there called Jezeer is here called Abiezer. Five of these sons had each of them their portion; the sixth, which was Hepher, had his male line cut off in his son Zelophehad, who left daughters only, five in number, of whom we have often read, and these five had each of them a portion; though perhaps, they claiming under Hepher, all their five portions were but equal to one of the portions of the five sons. Or if Hepher had other sons besides Zelophehad, in whom the name of his family was kept up, their posterity married to the daughters of Zelophehad the elder brother, and in their right had these portions assigned them. See Num 36:12. Here is, (1.) The claim which the daughters of Zelophehad made, grounded upon the command God gave to Moses concerning them, Jos 17:4. They had themselves, when they were young, pleaded their own cause before Moses, and obtained the grant of an inheritance with their brethren, and now they would not lose the benefit of that grant for want of speaking to Joshua, but seasonably put in their demand themselves, as it should seem, and not their husbands for them. (2.) The assignment of their portions according to their claim. Joshua knew very well what God had ordered in their case, and did not object that they having not served in the wars of Canaan there was no reason why they should share in the possessions of Canaan, but readily gave them as inheritance among the brethren of their father. And now they reaped the benefit of their own pious zeal and prudent forecast in this matter. Thus those who take care in the wilderness of this world to make sure to themselves a place in the inheritance of the saints in light will certainly have the comfort of it in the other world, while those that neglect it now will lose it for ever.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain There was also a lot for the tribe of…
There was also a lot for the tribe of Manasseh,.... As well as for the tribe of Ephraim:
for he was the firstborn of Joseph; and therefore ought to have his part and share in the lot of the children of Joseph, though Ephraim was preferred before him in the blessing of Jacob. Some think this is given as a reason why he had a double portion, one on the other side Jordan, and another in the land of Canaan:
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to wit, for Machir, the firstborn of Manasseh, the father of Gilead; who was the only son of Manasseh, and so through him, and by his son Gilead, the whole tribe sprung from that patriarch: and
because he was a man of war, therefore he had Gilead and Bashan; which were given to his posterity by Moses, and lay on the other side Jordan, see Deu 3:13. This Machir very likely had shown his warlike disposition and courage in Egypt, and had fought under the kings there against the common enemy of that country; for it is highly probable he was dead before the children of Israel came out from thence, but the same warlike spirit continued in his posterity; they had their part assigned them on the other side Jordan, to defend that country, while the tribes of Reuben and Gad attended to the care of their flocks and herds.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The families of Manasseh, ver. 1-6. The country that…
The families of Manasseh, ver. 1-6. The country that fell to their lot, ver. 7-18. Their request for more land, ver. 14-18.
The first born of Joseph - The sense is, though Ephraim was to be more potent and numerous, yet Manasseh was the first-born, and had the privilege of the first-born, which was translated to Joseph, namely, a double portion; and therefore though this was but half the tribe of Manasseh, yet they are not made intimates to Ephraim, but have a distinct lot of their own, as their brethren, or other half tribe had beyond Jordan. For Machir - The only son of Manasseh, who therefore is here, put for the whole tribe. The first-born - So even only sons are sometimes called, as Matt. i, 25. He - That is, Machir, had given great proof of his valour (though the particular history be not mentioned) and his posterity were no degenerate sons, but had his valiant blood still running in their veins. Gilead and Bashan - Part of these countries; for part of them was also given to the Reubenites, and part to the Gadites. This may be added as a reason, either,
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1. why he got those places from the Amorites: or
2. why they were allotted to him or his posterity, because this was a frontier country, and the out-works to the land of Canaan, and therefore required valiant persons to defend it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The lot of the half tribe of Manasseh, 1,…
CHAPTER XVII
The lot of the half tribe of Manasseh, 1, 2.
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Case of the daughters of Zelophehad, 3-6.
The borders of Manasseh described, 7-11.
The Canaanites dwell among them, but are laid under tribute,
12, 13.
The children of Joseph complain of the scantiness of their lot,
14-16.
Joshua authorizes them to possess the mountainous wood country
of the Perizzites, and gives them encouragement to expel them,
though they were strong and had chariots of iron, 17, 18.
NOTES ON CHAP. XVII
Verse 1. There was also a lot for the tribe of Manasseh] It was necessary to mark this because Jacob, in his blessing, (Ge 48:19-20), did in a certain sense set Ephraim before Manasseh, though the latter was the first-born; but the place here shows that this preference did not affect the rights of primogeniture.
For Machir - because he was a man of war] It is not likely that Machir himself was now alive; if he were, he must have been nearly 200 years old: It is therefore probable that what is spoken here is spoken of his children, who now possessed the lot that was originally designed for their father, who it appears had signalized himself as a man of skill and valour in some of the former wars, though the circumstances are not marked. His descendants, being of a warlike, intrepid spirit, were well qualified to defend a frontier country, which would be naturally exposed to invasion.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jos 17:1. There was also a lot for the…
Jos 17:1. There was also a lot for the tribe of Manasseh — That half of it which had no portion on the other side Jordan. For he was the firstborn of Joseph — The sense of this, as it here stands, is very obscure. But if the particle כי, ki, here rendered for, be translated though, as it often is, and as Bishop Patrick thinks it ought to be here, the meaning is plain, that the second lot was for Manasseh, because, though he was the firstborn of Joseph, yet Jacob had preferred Ephraim before him, Gen 48:19-20. Or the sense may be, though Ephraim was to be more potent and numerous than Manasseh, according to the prophecy of Jacob, yet this should be no prejudice to Manasseh, nor deprive him of any privilege to which he might lay claim as the elder. “Both being sons of Joseph, drew but one lot; and their estates and cities were in some degree mixed together; but after having described the portion of the lot which fell to Ephraim, it was proper in like manner to describe the portion of his brother, as being the first born.” — Dodd. For Machir — The only son of Manasseh, who, therefore, is here put for the whole tribe. The firstborn — So even only sons are sometimes called, as Mat 1:25. Because he was a man of war — That is, had given great proof of his valour, (though the particular history be not mentioned,) and his posterity were no degenerate sons, but had his valiant blood still running in their veins. Gilead and Bashan — Part of those countries; for part of them was given to the Reubenites, and part to the Gadites. This may be added as a reason, either, 1st, Why he got those places from the Amorites. Or, 2d, Why they were allotted to him or his posterity, because this was a frontier country, and the outworks to the land of Canaan, and therefore required valiant persons to defend it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Manasseh, as the “first-born,” was to receive not only…
Manasseh, as the “first-born,” was to receive not only the territory on the east of Jordan won by the valor of the Machirites, but also a portion with the other tribes on the west of Jordan, the holy land of promise strictly so called. Thus, though Ephraim took precedence of Manasseh, according to the prediction of Joseph Gen 48:20, yet Manasseh received “the double portion” which was the special privilege of the first-born Deu 21:17.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Born. Machir was the only son of Manasses. But…
Born. Machir was the only son of Manasses. But the Scripture uses the word first-born for such, as it does for our Saviour, Matthew i. (Menochius) --- If Machir was living when Moses assigned the territory to the half tribe of Manasses, he must have been 180 years old. (Calmet) --- But he probably received the inheritance only in his posterity. (Haydock) --- Galaad did not give his name to the country, as it was called so in the days of Jacob. Perhaps he took his name from the land, as many noblemen do, though he is styled Galaad before the war against Sehon commenced, Numbers xxvi. 29. By giving Ephraim the preference before his elder brother, Jacob did not deprive the latter of his birth-right. (Calmet) --- In effect, Manasses was partly (Haydock) provided for before Ephraim received any portion. (Calmet) --- This, however, was a privilege, and not a right. He had also two allotments, because his numbers required so much land. (Haydock)
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).
Daniel D. Whedon 1874 · Public Domain MANASSEH’S LOT IN WESTERN PALESTINE, Jos_17:1-13.
MANASSEH’S LOT IN WESTERN PALESTINE, Jos_17:1-13.
1. Manasseh, the firstborn of Joseph, and retaining the rights of primogeniture, is put second because of Ephraim’s political superiority. Compare note at the beginning of chap. 16. Thus the prophetic words of their grandfather Jacob are fulfilled: “Ephraim will be greater than Manasseh.” Gen_48:5; Gen_48:14-19. Machir designates not the man but the family. His descendants, Jair and Nobah, conquered Bashan. Num_32:41-42. The portion of the half tribe of Manasseh east of the Jordan is here brought in to give a complete view of the settlement of that tribe. See note on Jos_13:29.
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For he was the firstborn of Manasseh — And therefore was honourably entitled to a share of the good land promised to the fathers.
The father of Gilead — Literally, the father of the Gilead; that is, the country, as designated by the Hebrew article. He had a son by that name. Num_26:29. The term father, when followed by the name of a country, signifies lord or possessor, and is usually applied to the conqueror of the country. The Machirites had already received their portion east of Jordan. See Jos_13:29-33.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Ch. Jos_17:1-6. The Inheritance of Western Manasseh
Ch. Jos_17:1-6. The Inheritance of Western Manasseh
1. There was also a lot for the tribe of Manasseh] Although the tribe of Manasseh had already, as we have seen, obtained an extensive inheritance east of the Jordan, where a portion of the warlike descendants of Machir had left their families, the rest of the tribe now claimed a further grant of land in addition to what they had acquired by force of arms.
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for he was the firstborn of Joseph] Comp. Gen_41:51, “And Joseph called the name of the firstborn Manasseh (a forgetter); for God, said he, hath made me forget all my toil, and all my father’s house.” And again, Gen_48:14, “And Israel stretched out his … left hand, and laid it upon Manasseh’s head, guiding his hands wittingly; for Manasseh was the firstborn.” The birth of this child in Egypt, before the commencement of the famine, was the first alleviation of Joseph’s sorrows since he left his home and his father, who loved him with such passionate affection.
for Machir] The eldest son of the patriarch Manasseh. His mother was an Aramæan or Syrian concubine (1Ch_7:14-15). Her name is not preserved, but her children are commemorated as having been caressed by Joseph before his death; “the children also of Machir, the son of Manasseh, were brought up (borne, marg.) upon Joseph’s knees (Gen_50:23).
the father of Gilead] The word “Gilead” here in the original has the article. This denotes not a person, but the province, or district of Gilead, and the word rendered father = “lord,” or “possessor.” The expression “father of Gilead” therefore = “lord” or “possessor of Gilead.”
therefore he had Gilead and Bashan] Machir is here used for his family, for it was not he himself, but his descendants Jair and Nobah, who conquered the territory east of the Jordan. Jair captured the whole of the tract of Argob (Deu_3:14), and in addition took possession of some nomad villages in Gilead, which he called after his own name, Havoth-Jair (Num_32:41; 1Ch_2:23). Nobah possessed himself of the town of Kenath and the hamlets dependent upon it, and gave them his own name (Num_32:42). For the territory of the half tribe of Manasseh east of the Jordan, see above, ch. Jos_13:29-32. The district called “Gilead” is also sometimes called “Mount Gilead” (Gen_31:25); sometimes “the land of Gilead” (Num_32:1); and sometimes simply “Gilead” (as here, and Gen_37:25; Psa_60:7). The name signifies the physical aspect of the country = a “hard rocky region.” It extended from the parallel of the south end of the Sea of Galilee to that of the north end of the Dead Sea, about 60 miles, and its average breadth scarcely exceeded 20. See Smith’s Bibl. Dict.
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.
The Pulpit Commentary 1880 · Public Domain There was also a lot. The preferable translation is,…
There was also a lot. The preferable translation is, and the lot for the tribe of Manasseh for he was the firstborn of Joseph was (or fell) to Machir the son of Manasseh. That is to say, the proper possession of the tribe of Manasseh fell to Machir and his descendants only, because of their warlike spirit, and possibly on account of their numbers also. They were sufficient to occupy the land of Gilead and Bashan, extensive and powerful though it was, while the rest of the tribe had a share in the inheritance westward of Jordan. (see also Jos_13:29-31) For he was the firstborn of Joseph. There has been much discussion why these words were introduced. It is probable that they are intended as an explanation of the existence of Ephraim and Manasseh as separate tribes; or possibly this is introduced to suggest the reason for mentioning the tribes in this order since Ephraim was not the firstborn. (see Gen_48:5, Gen_48:14) The father of Gilead. There seems no reason to accept Keil"s dictum, that because Gilead here has the article, whereas in other places where it signifies Machir"s son it has not, the country and not the man is meant, and "father" must be taken as equivalent to "lord." The usage is found in Arabic and Ethiopic, but not in Hebrew. The reason why Gilead as the name of the individual has the article here is most likely because he gave his name to the territory mentioned immediately afterwards. Therefore he had. There is no "therefore" in the original, where we find "and he had." We must understand this as spoken of the tribe, not personally of Machir, who had been long dead. (see note on Jos_6:25)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Zelophehad . . . had no sons, but daughters.
Jos_17:1-18
Zelophehad . . . had no sons, but daughters.
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The rights of women
The question decided by their case was the right of females to inherit property in land when there were no heirs male in the family. We find that the young women themselves had to be champions of their own cause. The decision was, that in such cases the women should inherit, but under the condition that they should not marry out of their own tribe, so that the property should not be transferred to another tribe. In point of fact, the five sisters married their cousins, and thus kept the property in the tribe of Manasseh. The incident is interesting, because it shows a larger regard to the rights of women than was usually conceded at the time. Some have, indeed, found fault with the decision as not going far enough. Why, they have asked, was the right of women to inherit land limited to cases in which there were no men in the family? The decision implied that if there had been one brother he would have got all the land; the sisters would have been entitled to nothing. The answer to this objection is, that had the rights of women been recognised to this extent it would have been too great an advance on the public opinion of the time. The benefit of the enactment was that, when propounded, it met with general approval. Certainly it was a considerable advance on the ordinary practice of the nations. It established the principle that woman was not a mere chattel, an inferior creature, subject to the control of the man, with no rights of her own. But it was far from being the first time when this principle obtained recognition. The wives of the patriarchs--Sarah, Rebekah, Rachel--were neither chattels, nor drudges, nor concubines. They were ladies, exerting the influence and enjoying the respect due to cultivated, companionable women. And though the law of succession did not give the females of the family equal rights with the males, it recognised them in another way. While the eldest son succeeded to the family home and a double portion of the land, he was expected to make some provision for his widowed mother and unmarried sisters. (W. G. Blaikie, D. D.)
Manasseh could not drive out the inhabitants of those cities.--What with could not in the one, and would not in the other, the enemies of peace and purity were allowed to remain. But why was it, but because of the cowardice and unbelief of could not? for no rebellion and opposition of would not could hold out against the strength of Israels sword. It is not so correctly our cannot as our will not that so many hold a share in our hearts to their annoyance and pollution; for what enemies might not a Christian conquer, what achievements not make, in the spiritual warfare, who goes forth in the strength of the Lord, and in the power of His might? (W. Seaton.)
What hinders
No, as they were then, and as just then they were going on, they could not drive out the Canaanites--that was true enough.
1. Their mood was wrong. They preferred ease to energy. Josephus tells us: After this the Israelites grew effeminate as to fighting any more against their enemies, but applied themselves to the cultivation of the land, which producing them great plenty and riches, they neglected the regular disposition of their settlement, and indulged themselves in luxury and pleasures. The Benjamites, to whom belonged Jerusalem, permitted its inhabitants to pay tribute; the rest of the tribes, imitating Benjamin, did the same; and, contenting themselves with the tributes which were paid them, permitted the Canaanites to live in peace. In such a mood of course they could not.
2. Lapped thus in luxury, and thinking more of their own pleasant ease than of their nobler duty, these Israelites had lost practical and prevailing faith in God. And so, of course, letting the weapon of their faith rust in a bad non-use they could not drive these Canaanites from their strongholds.
3. Lying thus in this enervating ease, and losing thus their practical faith in God, the dangers and difficulties in the way of the extirpating these Canaanites were, to their thought, correspondingly increased. The strongholds, to their fearful ease-loving feeling, grew very strong; the fortresses perched upon the rocky hill-tops seemed very unassailable; the chariots of iron--which, drawn by maddened horses and horrible with long, sharp knives, would come dashing upon their ranks--grew awfully terrible. And thus again, of course, they could not.
4. But think now of these Israelites marshalled and armed for their duty; as ready to obey their Gods command; as determined to put Jehovah to the proof, and to go forth relying on His promise. How plain it is that the could not would have belonged to the Canaanites, and the would would have been the word for these Israelites. Then we had had Scripture of another sort, viz., And the children of Manasseh would drive out the inhabitants of those cities, and the Canaanites could not dwell in that land. (W. Hoyt, D. D.)
Little will, and thus no way
I. Inability in its relation to unbelief. The promises of God had been many, and the warnings urgent (Exo_34:10-17; Num_33:50-56, &c.). They who begin by disbelieving God may well fear to encounter powerful enemies.
II. Inability in its relation to indisposition. The indisposition that comes--
1. Through fear of men.
2. Through love of ease.
3. Through undervaluing the importance of Gods command.
III. The inability of God-aided men presently shown to be a mere pretence and a poor excuse.
1. The revelation which comes through transgressors themselves. When the children of Israel were waxen strong, they put the Canaanites to tribute. Could not is here seen to be would not. That tribute told the entire story in its true colours. Tribute goes on telling secrets still. The tribute of Judas burned into his very soul, till he threw the thirty pieces on the temple floor, and cried over them in agony. The tribute of the craft by which Demetrius had his wealth let out the secret reason of his great love for the despised Diana (Act_19:24-27). The dishonest merchant cannot keep his gains from preaching. Transgressors win their way to success unobserved, and then betray themselves with the very gains they have won.
2. The revelation which comes through those who succeed transgressors. Out of this very section of the tribe of Manasseh arose Gideon, of the family of the Abi-ezrites (verse 2). On this very ground of the half-tribe of Manasseh was fought the great battle which delivered Israel from the Midianites. And how was it fought? By an army from which more than thirty thousand had been sent to their homes; by a small force of three hundred men, who merely brake their pitchers, and held their torches on high, shedding light on a truth afterwards embodied in one of the famous sayings of Israel, The battle is the Lords. It was as though God were purposely reproving the faint-heartedness and idleness of these men who had lived in the days of Joshua. (F. G. Marchant.)
Why hast thou given me but one lot?--
The complaining of Ephraim
A grumbling reference seems to be made here by Ephraim to his brother Manasseh, who had received two lots, one on each side of the Jordan. Alas, how apt is the spirit of discontent still to crop up when we compare our lot with that of others! Were we quite alone, or were there no case for comparison, we might be content enough; it is when we think how much more our brother has than we that we are most liable to murmur. And, bad though murmuring and grieving at the good of our brother may be, it is by no means certain that the evil spirit will stop there. At the very dawn of history we find Cain the murderer of his brother because the one had the favour of God and not the other. What an evil feeling it is that grudges to our brother a larger share of Gods blessing; if at the beginning it be not kept under it may carry us on to deeds that may well make us shudder. Joshua dealt very wisely and fearlessly with the complaint of Ephraim, though it was his own tribe. You say you are a great people--be it so; but if you are a great people, you must be capable of great deeds. Two great undertakings are before you now. There are great woodlands in your lot that have not been cleared--direct your energies to them, and they will afford you more room for settlements. Moreover, the Canaanites are still in possession of s large portion of your lot; up and attack them and drive them out, and you will be furnished with another area for possession. Joshua accepted their estimate of their importance, but gave it a very different practical turn. We have all heard of the dying father who informed his sons that there was a valuable treasure in certain field, and counselled them to set to work to find it. With great care they turned up every morsel of the soil, but no treasure appeared, till, observing in autumn, what a rich crop covered the field, they came to understand that the fruit of persevering labour was the treasure which their father meant, We have heard, too, of a physician who was consulted by a rich man suffering cruelly from gout, and asked if he had any cure for it. Yes, said the doctor, live on sixpence a day, and work for it. The same principle underlay the counsel of Joshua. Of course it gratifies a certain part of our nature to get a mass of wealth without working for it. But this is not the best part of our nature. Probably in no class has the great object of life been so much lost and the habit of indolence and self-indulgence become so predominant as in that of young men born to the possession of a great fortune and never requiring to turn a hand for anything they desired. After all, the necessity of work is a great blessing. It guards from numberless temptations; it promotes a healthy body and a healthy mind; it increases the zest of life; it promotes cheerfulness and flowing spirits; it makes rest and healthy recreation far sweeter when they come, and it gives us affinity to the great Heavenly Worker, by whom, and through whom, and for whom are all things. This great principle of ordinary life has its place, too, in the spiritual economy. It is not the spiritual invalid, who is for ever feeling his pulse and whom every whiff of wind throws into a fever of alarm, that grows up to the full stature of the Christian; but the man who, like Paul, has his hands and his heart for ever full, and whose every spiritual fibre gains strength and vitality from his desires and labours for the good of others. And it is with Churches as with individuals. An idle Church is a stagnant Church, prone to strife, and to all morbid experiences. A Church that throws itself into the work of faith and labour of love is far more in the way to be spiritually healthy and strong. (W. G. Blaikie, D. D.)
Discontentment
I. The easy way to discontentment. Anybody can complain. Everybody is tempted to complain. Most of those who murmur think that they can show good cause for their complaints. No man is rich enough to be out of the reach of discontent. No man is poor enough to be below the possibility or: happiness.
II. The unfailing testimony of discontentment.
1. Complaints furnish no trustworthy evidence about a mans lot. How can they, when so many murmur in every kind of lot which the world knows?
2. Complaints bear unfailing witness against the murmurer himself. Scripture often condemns the man who complains, apart from considering the cause of complaining.
III. The true answer to discontentment.
1. Joshua was too wise to dispute the assumption of greatness (verses 15-17). He who tries to argue a discontented man out of his favourite assumptions does but waste breath.
2. Joshua turned the plea of greatness back on those who used it: If thou be a great people, then--work, fight.
3. Joshua sought to cure the murmuring of the heart through the diligence of the hand. The energy which is absorbed in gloomy thoughts, and poured out in bitter complaints, would generally double the small inheritance, if it were rightly directed. Apart from this industry and courage ever tend to happiness.
4. Joshua encouraged these murmurers to think that to the people of God no difficulties were insuperable. He would have them think of the invincible might which had promised to support their faithful efforts (Deu_20:1-4), and make them victorious. The after history shows us that, a discontented spirit is not easily cured. These people showed the same haughty dissatisfaction again and again after the death of Joshua (Jdg_8:1-3; Jdg_8:12. I-6). He who has cultivated contentment through faith in God is not readily disturbed; while the man who has learned, in whatsoever state he is, to find some fault with his fellows, has given room in his heart for a demon that is not easily expelled. (F. G. Marchant.)
The self-aggrandising spirit
They did not use the power which God gave them for the execution of His commands and for driving out the Canaanites, but they misapplied it to their own self-aggrandisement, and to the indulgence of their own covetousness; and they were not content with the lot they had received, although it was the most fruitful part of Palestine; but in a boastful spirit of self-adulation they said, I am a great people; they claimed a larger portion for themselves, in order that they might be enriched thereby. Here is an example of that self-idolising and self-aggrandising spirit in nations and in Churches which seek to extend themselves by colonisation and conquest, and even by missionary enterprise, not so much that they may gain kingdoms for Christ, and win subjects to Him, but in order that they may have vassals and tributaries to themselves. Is there not here a solemn warning to such nations as England, which publicly and privately derives an immense revenue from her two hundred millions of subjects in India, and yet has done little hitherto to bring them into subjection to Christ? (Bp. Chris. Wordsworth.)
Discontented with our lot
When the last national census was when it would have been an interesting question to have asked just how many people were where they wanted to be. I fear that the really contented souls would have been a very small minority. Contentment with ones spiritual condition is quite too common; and of such low-grade Christians there is not much hope of improvement. But those who are really contented with their present lot, present place of residence, present circumstances or fields of labour, are not in the majority. Take, for example, the ministers of the Gospel and see how many will say: Well, my place of labour has peculiar difficulties; it is a hard field, and I have a great deal to encounter, and if I could get a first-rate call to some better place I would be off in a minute. Very probably you would. But, my good brother, if you will discover any parish on this round globe that has not some peculiar difficulties to encounter, then you wilt have found a people so perfect that they will not need any preaching. Mary Lyons noble advice to her pupils at Mount Holyoke Seminary was: When you choose your field of labour for Christ, go where nobody else is willing to go. Heaven is the only place I have ever heard of where there is no hard work or no difficulties. (T. L. Cuyler.)
Restless discontent to be avoided
My first parish was a very discouraging one, and I was just threatening to play Jonah and leave it when the Lord poured out His Spirit on the little flock and we had a revival that taught me more than six months did in a theological seminary. Many years afterwards I was sorely harassed with doubt whether I should remain in a certain pulpit or go to a very inviting one nearly a thousand miles away. I opened Richard Cecils Remains--a volume of most valuable thought--and my eyes fell on these pithy words: Taking new steps in life are very serious dangers, especially if there be in our motives any mixture of selfish ambition. Wherefore gaddest thou about to change thy way? I turned up that text in the book of Jeremiah; it decided me not to gad about or change my field of labour, and I have thanked God for a decision that resulted in my happy thirty years pastorate in Brooklyn. There are un questionably times and circumstances in which a minister or any Christian worker should change his place of labour, but never under the promptings of a restless, discontented, or self-seeking spirit. (T. L. Cuyler.)
The Lord hath blessed me hitherto--
Retrospect
I. A confession: The Lord hath blessed me hitherto. I will not at present speak to those of you upon whom the blessing of God has never rested. Re member, that every man is either under the curse or under the blessing. They that are of the works of the law are under the curse. Faith in Him who was made a curse for us is the only way to the blessing. But I speak to as many as have believed in the Lord Jesus Christ, of whom the Lord saith, Surely, blessing I will bless thee. You can say at this time, God hath blessed me hitherto.
1. He has blessed you with those blessings which are common to all the house of Israel. You and I, who are in Christ, are partakers of all covenant blessings in Christ Jesus. If children, then heirs; and if we are children of God, then we are heirs of all things. Ye are Christs, and Christ is Gods, and therefore all things are yours. Can you not say--The Lord hath blessed me hitherto? Has He ever denied you one of the blessings common to the covenanted family? Has He ever told you that you may not pray, or that you may not trust? Has He forbidden you to cast your burden on the Lord? Has He denied to you fellowship with Himself and communion with His dear Son? Has He laid an embargo on any one of the promises? Has He shut you out from any one of the provisions of His love?
2. But then, besides this, Ephraim and Manasseh had special blessings, the peculiar blessing of Joseph, which did not belong to Judah, or Reuben, or Issachar. Each saint may tell his fellow something that he does not know; and in heaven it will be a part of the riches of glory to hold commerce in those specialities which each one has for himself alone. I shall not be you, neither will you be me; neither shall we train be like another two, or the four of us like any other four, though all of us shall be like our Lord when we shall see Him as He is. I want you each to feel at this hour--The Lord hath blessed me hitherto. Personally, I often sit me down alone, and say, Whence is this to me? I cannot but admire the special goodness of my Lord to me.
3. I think, besides this, that these two tribes which made up the house of Joseph, also meant to say that, not only had God blessed them with the common blessings of Israel, and the special blessing of their tribe, but also with actual blessings. As far as they had gone they had driven out the Canaanites, and taken possession of the country. They had not received all that was promised; but God had blessed them hitherto. Come, we have not driven out all the Canaanites yet, but we have driven out many of them. We are not what we hope to be, but we are not what we used to be. We cannot yet see everything clearly, but we are not blind, as once we were, We have not seen our Lord as He is, but we have seen Him; and the joy of that sight will never be taken from us. Therefore, before the Lord and His assembled people, we joyfully declare that The Lord hath blessed us hitherto.
Let us expand this confession a little, and speak thus:
1. All the blessings that we have received have come from God. Do not let us trace any blessing to ourselves, or to our fellow-men; for though the minister of God may be as a conduit-pipe to bring us refreshing streams, yet all our fresh springs are in God, and not in men. Say, The Lord hath blessed me hitherto.
2. And, mark you, there has been a continuity of this blessing. God has not blessed us, and then paused; but He has blessed us hitherto. One silver thread of blessing extends from the cradle to the grave. There is an unconquerable pertinacity in the love of God: His grace cannot be baffled or turned aside; but His goodness and His mercy follow us all the days of our lives.
3. In addition to that continuity there is a delightful consistency about the Lords dealings. The Lord hath blessed us hitherto. No curse has intervened. He has blessed us, and only blessed us. There has been no yea and nay with Him; no enriching us with spiritual blessings, and then casting us away. He has frowned upon us, truly; but His love has been the same in the frown as in the smile. He has chastened us sorely; but He has never given us over unto death.
4. And, what is more, when my text says, The Lord hath blessed me hitherto, there is a kind of prophecy in it, for hitherto has a window forward as well as backward. You sometimes see a railway carriage or truck, fastened on to what goes before, but there is also a great hook behind. What is that for? Why, to fasten something else behind, and so to lengthen the train. Any one mercy from God is linked on to all the mercy that went before it; but provision is also made for adding future blessing. All the years to come are guaranteed by the ages past.
II. The argument: Forasmuch as the Lord hath blessed me hitherto.
1. This is cause for holy wonder and amazement. Why should the Lord have blessed me?
2. Be full of holy gratitude. Get into the state of that poor man who was so greatly blessed to pious Tauler. He wished the man a good-day. The man replied, Sir, I never had a bad day. Oh, but I wish you good weather. Said he, Sir, it is always good weather. If it rains or if it shines, it is such weather as God pleases, and what pleases God pleases me. Our sorrows lie mainly at the roots of our selfishness, and when our self-hood is dug up, our sorrow to a great extent is gone. Let us, then, utter this text, Forasmuch as the Lord hath blessed me hitherto, with hearty gratitude for His holy will. Summing up gains and losses, joys and griefs, let us say with Job, The Lord gave, and the Lord hath taken away, and blessed be the name of the Lord.
3. Say also, with holy confidence, The Lord hath blessed me hitherto. Speak as you find. If any inquire, What has God been to you? answer, He hath blessed me hitherto. The devil whispers, If thou be the son of God; and he then insinuates, God deals very hardly with you. See what you suffer. See how you are left in the dark! Answer him, Get thee behind me, Satan, for surely goodness and mercy have followed me all the days of my life; and if God takes from me any earthly good, shall I receive good at the hand of the Lord, and shall I not receive evil? He who can stand to this stands on good ground. In all this Job sinned not, nor charged God foolishly. But he that gets away from this drifts I know not where.
4. Furthermore, if this be true, let us resolve to engage in enlarged enterprises. If the Lord has blessed us hitherto, why should He not bless us in something fresh? (C. H. Spurgeon.)
If thou be a great people, then get thee up.
Encroachments not permissible
Encroachments were not to be made upon their brethren, but new inroads upon their enemies, whom it had become their duty utterly to exterminate. This was the work which Providence had assigned to them, both for the enlargement of the portion, and for the exercise of their piety; and therefore the straitness in which they were placed, intended as it was for an excitement to diligence, fortitude, and faith, was no real crook in the lot. What employs mens hearts and hands for God must be a work with a blessing annexed to it, and always attended with its own reward. In the cultivation of Messiahs kingdom, the assigned inheritance of the Church, and extension of its borders in the world there are many wastes of sin to be taken in, many longstanding thickets of corruption to be hewn and cleared away. The straitened boundaries of Immanuels land require many spiritual, never-weary labourers in well-doing. How much ought it to be the grief of every pious mind, and the matter of his most anxious concern, in seeing those vast territories yet the possessions of enemies worse than the Perizzites and giants on the borders of Ephraim. Whatever presses on the view to desist from undertakings to which we have the Lords special call, or the token of His marked approbation, the considerations of His power and promise are quite sufficient to encourage exertions. In a spiritual view all the Lords people are a great people, and having great power are destined to mighty enterprises and achievements. In themselves and outward condition, none are more weak and contemptible; yet in their infinitely glorious Lord and Captain they are both great and powerful, so that through grace strengthening them they can do all things, even cut through the greatest obstructions, and conquer the most formidable enemies. Success was to crown action. Neither the axe nor the sword would be employed in vain; the woodland instrument nor the warlike weapon. Reward, though but in promise, sweetens labour, and the hope of triumph emboldens to conflict; but how much more the assurance of both! The Christian has no less encouragement in all the enterprises assigned him; for whether in works of faith, in labours of love, or in the toils of conflict, this is the invigorating address: Be not weary in well-doing, for in due season ye shall reap if ye faint not. They had only to work and the way would open; to fight, and the enemy would yield to the sword, as the thicket to the axe. The possession was theirs, and needed only to be claimed. Who would not thus have his coast enlarged? for the inheritance that improves, and widens beneath its owners own hand and eye has far more charms, and yields higher satisfaction than the seat of ease obtained by others. Heaven will be but the sweeter, the more welcome and valued, after the labours of this mortal life, and its conquests close in eternal triumphs. (W. Seaton.)
Labour the price of excellence
This is the voice of Gods providence to every soul that has dreamed of greatness, or of the possession of unfolded powers and abilities. By labour show your talent. Express what you are by what you do. Michael Angelo once exhibited a rare specimen of his art, and it was pronounced beautiful and wonderful. Months passed, and visitors saw nothing more in his studio, and when he was asked what he had been doing Angelo answered that he had been at work on the same statue, reducing this feature and developing that; and his visitors said those were but trifles, and he should be engaged on something great. To this he replied, Trifles make perfection, and perfection itself is no trifle. That was a noble answer. Indeed, genius may be defined as that power which best magnifies trifles. It sees the worth of everything, it glorifies the small because of their relation to the great. The most finished actor of our age, on retiring from his profession, and on receiving a public testimonial as having made the best impression on his age in reference to his art, made the memorable remark, Whatever is excellent in art must spring from labour and endurance. That sentiment may well be written on the shield of every aspiring young man. Greatness is from culture, rather than from genius; and if it had a voice for the world, it would sing of The high endeavours and the glad success. There are unquestionably some instances of that original intensity of a mental faculty by which the mind springs, as it were, at a leap, to the results it desires; but it is certain that many of the most remarkable men have attributed to patient labour what the world have attributed, in them, to endowment. That Newton attributed his success to greater patience with the minute is well known, and Sir Joshua Reynolds held that superiority resulted from intense and constant application of the strength of intellect to a specific purpose. Genius, he said, is the art of making repeated efforts. The first effort he made with his pencil was the perspective of a book-case from sheer idleness; but his father saw it, encouraged him, and he went on by labour to success. Benjamin West, when he drew the babes face as he watched it in the cradle, was kissed by his mother for the effort, and was wont to say, That kiss made me a painter. And to every department of artistic, mechanical, and professional life the advice of Sir Joshua Reynolds to his scholars is adapted, where he said, Make no dependence on your own genius. If you have great talents, labour will improve them; if you have poor talents, labour will increase them. Nothing is denied to well-directed labour. Nothing is to be obtained without it. Napoleon well said, when once asked to create a marshal out of a man who belonged to a noble family, but who had no other claim, It is not I that make marshals, but victory. What we attribute to some gift may be traced to the kindling and concentrating power of feeling or passion, as is illustrated in the many instances where the greatest mental effort has sprung from passion. Scorched and stung by a Scottish reviewer, Byron wrote a poem, and he who was deemed but a simple rhymester became a poet, as he himself once said, I went to bed one night, and woke up to find myself famous. So in sharp debates, in violent controversy, the most remarkable things have been uttered; men have gone beyond themselves and have astonished the world. A mighty intensity of thought has burned within them, and they have brought the whole stock of intellectual attainment to bear upon the matter before them. The best things of many men in all departments of effort have been unpremeditated; but this gives no argument against labour, study, and forecast, because these men have been made capable of these great or uncommon efforts, by the wealth of mind stored up. The ripe things of nature fall into hands prepared to receive them; and in a profound sense may the wise mans words be applied beyond religion, where he says, The secret of the Lord is with them that fear Him. Genius, therefore, is really intensity of thought, feeling, emotion, activity. All the faculties of the man are in earnest. The whole man is glorified by the intensity of the determined spirit, and what is done is done with every energy--with a resoluteness that means with persistence of effort to conquer if such a thing can be. Take up any mans life who has risen to real, permanent eminence, and you see there the marks of labour; so that it may be said of many, as was said of Piso, What he withdrew of application he deducted from glory. Goethe said truly, What is genius but the faculty of seeing and turning to advantage everything that strikes us? And so thought the celebrated French landscape painter, Poussin, who, when asked how he was able to give such an effect to his paintings, simply answered, I have neglected nothing. The price of excellence, then, is labour. What most we need is to intensify our love of God and His gospel--to make faith more a fire--a fire that rouses up to action every inmate of the house, and shows what wonders can be wrought. A fire that demands more and more fuel, when it is rightly confined to its place, and that bids us go out of our Mount Ephraim, into the land of the giants, and cut wood. (Henry Bacon.)
The responsibility of greatness
1. It is not a brave and wholesome thing to be too eager for favours and for help from others. There are men of this class in every community. They want to rise in the world, but they would rise on the exertions and sacrifices of others--not their own. We find the same in spiritual life. There are those who sigh for holiness and beauty of character, but they are not willing to pay the price. They would make prayer a substitute for effort, for struggle, for the crucifying of self. They want a larger spiritual inheritance, but they have no thought of taking it in primeval forests which their own hands must cut down. The truth is, however, that God gives us our inheritance just as He gave Josephs lot to him. Our promised land has to be won, every inch of it. You must train your own faith. You must cultivate your own heart-life. You must learn patience, gentleness, and all the lessons of love yourself. No one can give you any Christian grace.
2. True friendship ofttimes declines to do for men what they can do for themselves. If you can wake up a young man, arouse his sleeping or undiscovered powers, so that he will win a fortune with his own hands and brain, that is an infinitely better thing to do for him than if you were to give him a fortune as a present. In the former case, in getting his fortune, he has gotten also trained powers, energy, strength, self-reliance, disciplined character and all the elements that belong to strong manhood. In the other case he gets nothing but the money. A little poem tells the story of two friends. One brought a crystal goblet full of water which he had dipped from flowing streams on far-off mountain heights. The hills were his, and his the bright, sweet water. But the water did not refresh his friend. The other looked upon him kindly, saw his need, and gave him--nothing. With a face severe he bade him seek his own hard quarry, hew out the way for the imprisoned waters, and find drink for himself. He obeyed, and the water gave him satisfaction. That is Gods way with us. He does not make life easy for us. Surely it is a wiser love that puts new strength into your heart and arm, so that you can go on with your hard duty, your heavy responsibility, your weight of care, without fainting, than would be the love which should take all the load away and leave you free from any burden.
3. True greatness should show itself, not in demanding favours or privileges, but in achieving great things. The way a commander honours the best regiment on the field of battle is, not by assigning it to some easy post, to some duty away from danger. He hot, ours it by giving it the most perilous post, the duty requiring the most splendid courage. So it is in all life--the place of honour is always the hardest place, where the most delicate and difficult duty must be done, where the heaviest burden of responsibility must be borne. It is never a real honour to be given an easy place. Instead of demanding a place of honour as a favour of friendship, which gets no seat of real greatness upon our brow, we should win our place of honour by worthy deeds and services. The truth is far-reaching in its applications. It should sweep out of our thought for ever all feeling that others owe us favours; all that spirit which shows itself in self-seeking, in claims for place or precedence over others. The law of love is that with whatsoever we have we must serve our fellow-men. The most highly dowered life that this world ever saw was that of Jesus Christ. Yet He demanded no recognition of men. He claimed no rank. He never said His lowly place was too small, too narrow, for the exercise of His great abilities. He used His greatness in doing good, in blessing the world. He was the greatest among men, and He was the servant of all. This is the true mission of greatness. There is no other true and worthy way of using whatever gifts God has bestowed upon us. Instead of claiming place, distinction, rank, position, and attention, because of our gifts, abilities, wisdom, or name, we must use all we have to bless the world and honour God. (J. R. Millar, D. D.)
The proof of greatness
Petty jealousies are harder to deal with than anything else. Joshua had not only to conquer but also to divide the country. It was divided into several parts. Jealousy was aroused. Some said, You have not considered my greatness as you did that of Ephraim. In the present day a worker for God has need to pray for tact to deal with others. Our text is very suggestive, and may be applied in many ways. Prove thy greatness by clearing the forest. Pretension proved by achievement; thus prove thy strength by thy actions.
1. If great, why not clear the forest? Great power demands corresponding enterprise! Some financially are great; if so, let your contributions be beyond others who are not in such a position. If possessed of a superior education, prove it by your exertions to benefit others. Some are great in position as standard-bearers in Gods army; prove it by your faith; show what faith will do; go up and clear the forest by your zeal and consecration--the more advantages we claim the more obligations we contract.
2. If cramped for room, why not clear the ground you have? Some are always asking for more scope, from the village to the town, from the town to the city, forgetting that in their own sphere they have not done all they could do. When this is done God will open up a larger sphere. Do thoroughly all that in which you are engaged. The man who looks after the ones and twos God will bless with other larger spheres for usefulness. Greatness does not lie in pretensions but in actions. (A. G. Brown.)
Cure for complaining
This, then, is the cure for our complainings--the memory of the Lords promises of help; and then the brave going forth against the causes of the complainings, and thus the curing of them.
1. Apply this cure for complainings to the winning of culture. How often we complain, in our circumstances, with our limitations, with our business, &c., no chance for culture. And we settle to the newspaper or fill up the chance moments with a hurried reading of the last novel--not the last best; too often the last worst. But the cure for such complainings is, with Gods help, to go forth and seize culture. Take up the Chautauqua scheme for reading, for example. Take it up, go through with it, put the energy into doing your work and not into complaining, and you will grow in culture surprisingly.
2. Apply this cure for complainings to the maintaining a consistent Christian profession. Think of the saints in Caesars household. By Gods help determine to be a saint, whatever your circumstances.
3. Apply this cure for complainings to the duty of becoming Christian. What Canaanites and Perrizzites of objections men are apt to make--e.g., do not understand whole Bible; it is a hard thing to serve God; it is gloomy to be Christian; I am afraid God will not receive me; so many hypocrites among professing Christians; I dont know that I am one of the elect; I have not time; I am not fit; I will meet a good deal of opposition; I dont feel; I am afraid if I do become a Christian I will not hold out; I cannot believe; I am willing to be a secret Christian, &c., illimitably. But stop complainingly conjuring such objections. Go forth in the promised help of Christ to Christ, any way. So at once get cure for your complainings and surely find the forgiveness and peace of Christ. (W. Hoyt, D. D.)
Thou shalt drive out the Canaanites.--
Driving out the Canaanites and their iron chariots
I. We must drive them out. Every sin has to be slaughtered. Not a single sin is to be tolerated.
1. They must all be driven out, for every sin is our enemy. Any pretence of friendship with iniquity is mischievous.
2. Sin is our Lords most cruel enemy. Saved by Jesus, will you not hate sin as He did? Would any person here lay up in his drawer as a treasure the knife with which his father was murdered? Our sins were the daggers that slew the Saviour. Can we bear to think of them?
3. Remember, also, that a man cannot be free from sin if he is the servant of even one sin. Here is a man who has a long chain on his leg--a chain of fifty links. Now, suppose that I come in as a liberator, and take away forty-nine links, but still leave the iron fastened to the pillar, and his leg in the one link which is within the iron ring, what benefit have I brought him? How much good have I done? The man is still a captive.
II. They can be driven out. I do not say that we can drive them out, but I say that they can be driven out. It will be a great miracle, but let us believe in it; for other great wonders have been wrought.
1. Note first that you and I have been raised from the dead. Is it not so? You hath He quickened, who were dead in trespasses and sins. If a dead man has been raised, then anything can be done with the man who is now made alive.
2. You have also by Divine power been led to believe in the Lord Jesus Christ. If you have believed in the Lord Jesus Christ as the result of Divine grace within your heart, what is there that you cannot do? If you have been enabled to believe, you can be enabled to be holy. He that led you to exert faith, can lead you, by faith, to overcome any and every iniquity.
3. You have already conquered many sins. He that has helped you so far can surely help you even to the conclusion of the fight. Do not doubt that the almighty power of Divine grace, which has achieved so much, can achieve yet more. Be strong and very courageous, for the Lord of hosts Himself is at your side.
4. Have you not seen other Christians conquer? Oh, let your memory charge you now with brethren and sisters in whom you saw great infirmities and sins at the commencement of their spiritual career; but how they have grown! How they have vanquished inbred sin! What God has done for them He can do for you.
III. They shall be driven out.
1. This is what Christ died for, to save His people, not from some of their sins, but from all their sins.
2. This is what Christ lives for. Christ in heaven is the pattern of what we shall be, and He will not fail to mould us after His own model. We shall one day be perfectly conformed to His image, and then we shall be with Him in glory. Our Lords honour is bound up with the presentation of all His saints in spotless purity to Himself in the day of His glorious marriage.
3. This is what the Holy Spirit is given for. He is not given to come into our hearts, and comfort us in our sins, but to deliver us from all evil, and to comfort us in Christ Jesus. He quickens, He directs, He helps, He illuminates; He does a thousand things; but, chiefly, He sanctifies us. He comes into the heart to drive out every other power that seeks to have dominion there. (C. H. Spurgeon.)
All sins to be conquered
They must all be conquered, every one. Not one single sin must be allowed to occupy the love of our heart and the throne of our nature. There are certain sins that, when we begin to war with them, we very soon overcome. These Israelites, when they were up in the mountains, and in the woods, soon got at the hill-country Canaanites and destroyed them; but down in the plain, where was plenty of room for horses and chariots, the Israelites were puzzled what to do; for some of these Canaanites had chariots of iron, which had scythes fixed to the axles, and when they drove into the ranks of an army, they mowed down the people as a reaping machine cuts down the standing corn. For a while this seems to have staggered the Israelites altogether; it was a terrible business to think about, and fear exaggerated the power of the dreadful chariots. Dread made them powerless, till they plucked up courage, and when they once plucked up courage, they found that these chariots were not nearly so terrible as they were supposed to be. There were ways of managing and mastering them, if Israel would but trust in God, and play the man. When a man is converted by Divine grace, certain sins are readily overcome: they fly away home at once, never to return. Swearing is a kind of Canaanite that is soon settled off--driven out and slain. So it is with many other forms of evil. We get our sword at their throats quickly, and by Gods grace we are clean rid of all temptation to return to them. Such sins, though once powerful, are left dead on the field of battle. I know that some of you could bear testimony that your favoured sins became so disgusting to you that you have never had a temptation to wander in that direction; and if a desire towards them has crossed your mind, you have revolted against it, and cast it away from you with indignation. But certain other sins are much tougher to deal with. They mean fight, and some of them seem to have as many lives as a cat. There is no killing them. When you think that you have slain them, they are up and at you again. They may be said to have chariots of iron.
1. These sins are sometimes those which have gained their power--their chariots of iron-through long habit. Can the Ethiopian change his skin, or the leopard his spots? No, he never shall, but the grace of God can work the change.
2. Some sins get their chariots of iron from being congenial to our constitution. Certain brethren and sisters are sadly quick-tempered; and as long as ever they live, they will have to be on their guard against growing suddenly angry, and speaking unadvisedly with their lips. They are quick and sensitive, and this might not in itself be a serious evil; but when sin wields that quickness and sensitiveness, evil comes of it. How many a sincere child of God has had to go for years groaning, as with broken bones, because of the quickness of his temper! As for these constitutional sins, you must not excuse them. Everything that is of nature--ay, and of your fallen nature when it is at its best--has to be put under the feet of Christ, that grace may reign over every form of evil.
3. Frequently the chariot of iron derives its force from the fact that a certain sin comes rushing upon you on a sudden, and so takes you at a disadvantage. Yet we must not say, because of this, I cannot help it, for we ought to be all the more watchful, and live all the nearer to God in prayer.
4. Sometimes these sins get power from the fact that, if we do not yield to them, we may incur ridicule on account of them. I would not, if I could, prevent any of you from being persecuted in your measure. Should not soldiers fight? I would stay the persecution for the sake of the persecutor; but for the sake of you who have to bear it, I would hardly lift a finger to screen you, because the trial is an education of the utmost value.
5. Perhaps one of the things that is worst of all to a Christian is, that certain sins are supposed to be irresistible. It is a popular error, and a very pernicious one. (C. H. Spurgeon.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Jos_17:1. A lot for the tribe of Manasseh] The…
Jos_17:1. A lot for the tribe of Manasseh] The families of the tribe as a whole are here taken into account, the notice of them extending to the close of the sixth verse. Machir] Cf. on chap. Jos_13:31. The father of Gilead] “The ruler or possessor of the land of Gilead.” “This is apparent from the fact that ‘Machir’ does not stand for any individual in this passage, but for an entire family, and also from the use of the article before ‘Gilead,’ which always denotes the province (cf. Num_32:40; Deu_3:10, sqq.; Jos_13:11; Jos_13:31; Jos_17:1; Jos_17:5); whereas Machir’s son or grandson of that name is invariably called; Gilead’ (without the article), as in Num_26:29; Jos_17:3; 1Ch_7:17.” [Keil.]
Jos_17:2. The rest of the children of Manasseh] Cf. passages indicated in margin,
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Jos_17:3. No sons, but daughters] The case of the daughters of Zelophehad not only caused this provision to be made for them, but supplied an opportunity for special regulations for all similar cases (cf. Num_27:1-11, Num. 27:36.).
Jos_17:5-6. Ten portions, etc.] On account of the daughters of Zelophehad inheriting their father’s estate, the lot of the half-tribe of Manasseh. west of the Jordan, had first to be divided into six portions, according to the number of the families. Then the Hepherite inheritance for the five daughters had again to be divided into five portions, one for each daughter, thus making ten portions.
Jos_17:7-10. From Asher to Michmethah, etc.] It is generally agreed that “Asher” must be read as the name of a town, and not as indicating the territory of the tribe of that name, but so little is known of the places mentioned in this and the following verses, that it has been found impossible to trace the border with any assurance of correctness.
Jos_17:10. They met together in Asher] Heb., “they touched upon Asher,” etc. The pl. pronoun, of course, refers to the children of Manasseh, and not to the two tribes previously named; i.e., “the Manassites touched upon Asher,” the people being put for their territory.
Jos_17:11. Manasseh had in Issachar and in Asher, etc.] To which the clause of Jos_17:10, just noticed, refers. As the children of Ephraim had separate cities in the lot of Manasseh (chap. Jos_16:9), so the children of Manapseh had separate cities within the borders of Issachar and Asher. Bethshean] Also “Bethshean” in Jdg_1:27; but later on, oftener Bethshan (1Sa_31:10; 2Sa_21:12). It is frequently named in connection with the Maccabees, where it is also called Scythopolis (2Ma_12:29). It is now Beisân, lying in the Jordan valley between the river and Mount Gilboa. Ibleam] Where Ahaziah was mortally wounded, and near “the ascent to Gur” (2Ki_9:27). Dor] Now Tantûra. It was formerly a royal city of the Canaanites (chap. Jos_11:2, Jos_12:23), and was subsequently the local centre where, as one of his twelve officers, or purveyors, Solomon stationed his son-in-law Abinadab (1Ki_4:11). In the time of the Maccabees, Dor was besieged by Antiochus Sidetes (1 Mace. Jos_15:11-14). Endor] Lit., Ain-Dor, the “eye” or “spring of Dor,” but in no way connected with the Dor just noticed. Eusebius placed it four miles south of Tabor. It was long famous as the scene of the victory over Sisera and Jabin (Psa_83:10), and for Saul’s interview with “the witch” (1Sa_28:7). Taanach … Megiddo] Cf. on; chap. Jos_12:21. Three countries] Heb., “three heights.” “What is intended is the three cities lying on hills: Endor, Taanach, and Megiddo, a Tripolis of mountain cities, in distinction from the places on the plain: Bethshean, Ibleam, and Dor.” [Fay]
Jos_17:14. One lot and one portion] As stated also in chap. Jos_16:1, on which see note. The single drawing, however, did not necessarily limit the portion. Referring to their conduct as stated in Jdg_8:1; Jdg_12:1. Crosby remarks that “the Ephraimites were probably the principal complainers.” This is the more likely when we remember that they may have presumed on their relation to Joshua, who was of their tribe (Num_13:8). The complainers did not come to Eleazar, like the daughters of Zelophehad (Jos_17:4), although the high priest stood first in the matter of directing the lots (cf. chap. Jos_14:1); but, as though they counted on his interest, they brought their case, craftily stated, to Joshua.
Jos_17:15. The wood country] Heb., “forest.” “The mountain range (Jos_17:18), then covered with timber trees, to which Joshua (like the prophet Amo_2:9), compares the tall Canaanites. This view seems more probable than that of Stanley (Sinai and Pal., p. 518) and others, who locate this forest on the other side of Jordan, and make it identical with ‘the wood of Ephraim,’ where Absalom met his fate (2Sa_18:6). It is true that the Rephaim or giants, were once in that locality, but they were settled in many other places, and we do not read of Perizzites east of Jordan.” [Groser.] Keil’s remark, however, on the places named in the next verse, disposes of any doubt which might remain: “This clearly proves that ‘hayydar’ (‘the forest’) refers to the mountains of Gilboa, which were bounded on the east by Bethshean, and on the west by the plain of Jezreel.”
Jos_17:16. The hill is not enough] Or, “the mountain,” as it is again called in Jos_17:18. Probably the children of Joseph alluded to the hill-land generally, including the Gilboa region, or forest-land which Joshua had just offered them. Chariots of iron] Cf. on chap. Jos_11:4.
Jos_17:17. And Joshua spake, etc.] He repeated, still in ironical reproof of their covetousuess and fear, what he had previously said. He uses their own talk about their greatness as the greatest possible argument against the spirit which they manifest.
Jos_17:3-4.—THE INHERITANCE OF THE DAUGHTERS OF ZELOPHEHAD
“Men are so much devoted to their own interests, that it seldom occurs to them to give others their due. The daughters of Zelophehad had obtained a portion by a heavenly decree, nor had any one dared to utter a word against it; and yet, if they had remained silent, no regard would have been paid to them. Therefore, lest the delay should prove injurious to them, they apply to Joshua and Eleazar, and insist that they shall not be deprived of their legitimate succession. No delay is interposed by Joshua to prevent their immediately obtaining what is just, nor is there any murmuring on the part of the people. Hence we infer that all were disposed to act equitably; but every one was occupied by his own interest, and too apt carelessly to overlook that of others.” [Calvin.]
THE INFLUENCE OF SELF IN OUR FORGETFULNESS OR REMEMBRANCE OF THE DIVINE COMMANDMENTS
The remarks quoted above, coupled with the history in Num_27:1-7, suggest some important considerations on the way in which men read the Scriptures. Men insensibly teach the Bible from their own standpoint. Self is a much more important factor in the practical results of our reading the Bible than most of us are aware of, or would be ready to admit. What seems not to bless us we are continually overlooking; that which promises us something we see very readily indeed; and that which is obscure, and can be construed to our personal advantage, seldom finds us troubled with the obscurity or in the least doubtful about the meaning.
I. The words of the Lord utterly forgotten through self-seeking. The Israelites seem to have been caring each for the things that were his own. God’s words, apparently, had simply passed out of mind. Some of the people may have been guilty intentionally, but probably most of them transgressed unconsciously. There is a great deal of the book of God forgotten like this every day now. Many who learned whole chapters under their mothers’ teaching, or in Sunday-schools, have been so eagerly pursuing their own things in the world, that they have not remembered for years any single verse which would tend to diminish their inheritance and increase that of their neighbours. Many have remembered such words, but they have kept them secret. They have hidden them even from their own hearts.
II. The words of the Lord neglected under the pressure of temporal cares. Many good men, who would have reminded the leaders of Israel of this promise, had been so busy that it had not occurred to them. Eleazar had forgotten the words, and Joshua had forgotten them: Caleb, whose way it had been for many years to follow the Lord fully, had thought of his own inheritance a great deal, but not anything about the inheritance of these fatherless and brotherless women. The whole tribe of the disinterested Levites appear to have forgotten the words also. Just then, life was so hurried; there had been so much for men to think about, and so much to do. How much Bible is there forgotten in our great cities every day from like causes? How much is forgotten “on ‘Change”? How much in merchants’ offices, in busy manufactories, in shops, and in homes? How much Scripture is forgotten, under pressure of work, by the farmer in his fields? how much by the labourer who toils for him?
III. The words of the Lord remembered and pleaded under the influence of personal interest. Although the Israelites, by hundreds of thousands, had forgotten the command of God, these daughters of Zelophehad had not forgotten. How readily we all remember such words of Scripture as tend to our personal benefit! Men remember words which support their individual claims. They remember words which seem to exonerate themselves. They remember words which reflect on others. What is remembered through personal interest is generally pleaded with readiness and urgency. Our very faculties tend to partiality. Memory and eloquence are quickened by nothing so much as by individual interest. Only let there be something to inherit, and forthwith the meanest capabilities become efficient.
Jos_17:12-13.—LITTLE WILL, AND THUS NO WAY.
I. Inability in its relation to unbelief. The promises of God had been many, and the warnings urgent (Exo_34:10-17; Num_33:50-56, etc.). They who begin by disbelieving God may well fear to encounter powerful enemies.
II. Inability in its relation to indisposition. The indisposition that comes
(1) through fear of men,
(2) through love of ease,
(3) through undervaluing the importance of God’s command.
III. The inability of God-aided men presently shewn to be a mere pretence and a poor excuse.
1. The revelation which comes through transgressors themselves. “When the children of Israel were waxen strong, they put the Canaanites to tribute.” “Could not” is here seen to be “would not.” That “tribute” told the entire story in its true colours. It was a history in a word. Tribute goes on telling secrets still. Probably nothing else in this world tells so many. The tribute of Judas burned into his very soul, till he threw the thirty pieces on the temple floor, and cried over them in agony, “I have betrayed innocent blood.” The tribute of the young ruler’s great possessions became a text from which Christ preached, “How hardly shall they that have riches,” etc. The tribute of the craft by which Demetrius had his wealth, let out the secret reason of his great love for the despised Diana (Act_19:24-27). The tribute of the world betrayed the reason why Demas forsook Paul. It is ever thus. The robber’s biggest trouble is with his spoil. The ambitious man mounts the pedestal which he has long been striving to climb, and then tells his secret on the top. The dishonest merchant cannot keep his gains from preaching. Transgressors win their way to success unobserved, and then betray themselves with the very gains they have won.
2. The revelation which comes through those who succeed transgressors. Out of this very section of the tribe of Manasseh arose Gideon, of the family of the Abi-ezrites (cf. Jos_17:2). On this very ground of the half-tribe of Manasseh was fought the great battle which delivered Israel from the Midianites. And how was it fought? By an army from which more than thirty thousand had been sent to their homes; by a small force of three hundred men, who merely brake their pitchers, and held their torches on high, shedding light on a truth afterwards embodied in one of the famous sayings of Israel, “The battle is the Lord’s.” It was as though God was purposely reproving the faintheartedness and idleness of these men who had lived in the days of Joshua. He who says to us by His apostle, “Prove all things,” will not fail to establish the truth of His own word. It was not God’s promises which had proved weak when “the children of Manasseh could not conquer those cities” in their new lot; it was the children of Manasseh themselves who were weak. God revealed this in the taking of the tribute, and still more fully in the victory of the reduced army which only began to fight when the battle was won. Probably the future will declare, no less fully, that all our failures have been in no measure God’s, but entirely ours.
Jos_17:14-18.—DIVINE METHODS OF INHERITING.
The tribe of Ephraim and the half-tribe of Manasseh appear to have had the position of their inheritances indicated by a single lot. According to the principles regulating the division of the land, this would in no measure have restricted the extent of their possessions (cf. Num_26:54). Thus this tribe and a half of the descendants of Joseph, in saying, “Why hast thou given us but one lot?” were endeavouring to make capital by an equivocal representation. In view of that wrong spirit, Joshua answered them. He treated their request with the rejection which it deserved. In taking this course we feel at once that Joshua followed the mind and will of God.
I. In the Divine plan there is little room for inheriting by what men suppose to be their own inherent merits. “I am a great people.’ Many people feel that they are the same. They think that their greatness ought to be recognised both by Providence and by men. They are quite sure that they ought to stand higher up in life. If a man had his deserts, there would be few above him! God’s answer, through His servants, and through all the inspired voices of life, is: “Prove your greatness. Do something with it. Level the woods; clear the mountains; make the giants give place before you; thus you will assert your greatness in a way beyond contradiction, and men will recognise it.” Our greatness is not to consist in pride. It is not to be established by advertisements. No tongue is eloquent enough to proclaim its owner’s worth. In the advocacy of our personal merits only actions can be allowed to speak. The tongue has never been elected to this parliament.
II. In the Divine plan of inheriting, past blessing gives no immunity from present or future labours. “The Lord hath blessed me hitherto.” True; God had blessed Joseph through his father, Jacob, through Moses, and through the actual multiplication of his children. And the good people found this kind of thing very comfortable. It was very nice to be blessed. Why should they not be blessed always? Because an opportunity had now come for work; and if they wanted to utilise even past blessings, they must do so through work. Some people are always remembering how they used to be favoured. God blesses us gratis when we are children. God blesses us for nothing when we are in the desert, and have little opportunity for service. When the field for service is before us, then, lest our very blessings should turn into curses, the Lord ever says by some voice or other: “If you would be blessed any more, you must work. Henceforth your labour shall be the channel through which my mercies shall run to refresh your life.” If we stop up the channel, we must not wonder if the streams of Divine favour are turned in some other direction. No man can afford to live on his past.
III. In the Divine plan there is no room for selfishness, and no place for unfair patronage. “And Joshua answered,” etc. They had come, not to Eleazar, like the daughters of Zelophehad (Jos_17:3-4), but to Joshua, who was their relative (Num_13:8), thinking, probably, that the leader of Israel would be disposed to favour his own tribe. To increase the greatness of Ephraim would be to act kindly by his own people; to increase the greatness of Ephraim would be to add to his own greatness. Put plainly, that seems to have been their real argument. Joshua rejects the pleadings, both the manifest pleadings and the hidden. The recognition of adventitious circumstances is not God’s way of inheriting. A man’s greatness must be within him, not upon him.
IV. In the Divine plan the way to a larger inheritance is ever through the expulsion of enemies. “If thou be a great people, then,” etc. (Jos_17:15-18).
1. Our increase of inheritance is not to come through robbing our brethren of some of theirs. To straiten the lot of Benjamin and Issachar, in order to increase the territory of Ephraim and Manasseh, is not the way of the God of Israel. It is not by robbing another that a man can increase his own. The robber always loses more manhood than he gets land.
2. Our increase of inheritance is to be through conflict with the foes of God and truth. The relation of Israel to the Canaanites was special, and the like can never occur between man and man now. But we have spiritual foes against whom we are each bidden to contend (cf. Eph_6:10-18). We have error to oppose, and new territory to win for the occupation of truth.
V. The Divine plan may have many difficulties, but it also reveals great encouragements. “Thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.”
1. Error may be tenacious, but so is truth. The idolatry of the land of Canaan could only be removed by the removal of the idolaters. Error holds as strongly to the human heart as ever. But truth is not less strong. Every man who fairly lodges a new and holy truth in the heart of his fellow has planted what can never be wholly removed again. He who has sown new truths abroad in the world has sown for immortality. “Every plant which your heavenly Father hath not planted shall be rooted up,” said the Saviour. Surely what He has planted cannot be uprooted. Some one has said:
“The truth once uttered, and ‘tis like
A star new-born, that drops into its place,
And which once circling in its placid round,
Not all the tumult of the earth can shake.”
The labour of getting truth to take the place of error is arduous, but the results are abiding.
2. Enemies may be strong, but God is greater than them all. These men of Ephraim and Manasseh were alarmed at the Perizzites and the Rephaim; but Joshua, who knew the sufficiency of the help of the Lord, could say unhesitatingly, “Thou shalt drive them out.” The Christian man who has only learned the strength of his enemies may well be sad; he who has proved the arm of Jehovah will need to contemplate nothing but victory.
DISCONTENTMENT
I. The easy way to discontentment. Anybody can complain. Everybody is tempted to complain. Most of those who murmur think that they can shew good cause for their complaints. No man is rich enough to be out of the reach of discontent. No man is poor enough to be below the possibility of happiness. “Poor and content is rich, and rich enough.” It was from a life very great in its experience of suffering that there came forth to the world that ever memorable utterance, “I have learned, in whatsoever state I am, therewith to be content.”
II. The unfailing testimony of discontentment.
1. Complaints furnish no trustworthy evidence about a man’s lot. How can they, when so many murmur in every kind of lot which the world knows?
2. Complaints bear unfailing witness against the murmurer himself. Scripture often condemns the man who complains, apart from considering the cause of complaining. The words “murmur,” “impatience,” “covetous,” “envy,” are always treated as so many synonyms for sin, quite irrespective of the circumstances which men treat as justifying such states of mind. Shakspeare wrote:
“My crown is in my heart, not on my head;
Not decked with diamonds and Indian stones,
Nor to be seen: my crown is called content;
A crown it is that seldom kings enjoy.”
The owner of the humblest inheritance may say that; every Christian should say it. It was He who said, “The Son of man hath not where to lay His head,” who presently added, “Peace I leave with you, my peace I give unto you.” This world’s great legacy of joy came to it from the Man of sorrows.
III. The true answer to discontentment.
1. Joshua was too wise to dispute the assumption of greatness (Jos_17:15; Jos_17:17). He who tries to argue a discontented man out of his favourite assumptions does but waste breath.
2. Joshua turned the plea of greatness back on those who used it: “If thou be a great people, then”—work, fight.
3. Joshua sought to cure the murmuring of the heart through the diligence of the hand. The energy which is absorbed in gloomy thoughts, and poured out in bitter complaints, would generally double the small inheritance, if it were rightly directed. Apart from this, industry and courage ever tend to happiness.
4. Joshua encouraged these murmurers to think that to the people of God no difficulties were insuperable. He would have them think of the invincible might which had promised to support their faithful efforts (cf. Deu_20:1-4), and make them victorious.
The after history shews us that a discontented spirit is not easily cured. These people shewed the same haughty dissatisfaction again and again after the death of Joshua (cf. Jdg_8:1-8; Jdg_12:1-6). He who has cultivated contentment through faith in God is not readily disturbed; while the man who has learned, in whatsoever state he is, to find some fault with his fellows, has given room in his heart for a demon that is not easily expelled. “This kind goeth not out but by prayer and fasting.”
IDLENESS, COVETOUSNESS, etc. “So it goes also with many an insincere combatant in the kingdom of God, that they would fain have many spiritual gifts, but without a strife.” [Lange.]
“Many wish for larger possessions, who do not cultivate and make the best of what they have. They think they should have more talents given them, and do not trade with those with which they are intrusted. Most people’s poverty is the effect of their idleness; would they dig, they need not beg.” [Henry.]
“That is the way with the covetous man, that the more he has, the more he desires to have, and cannot but grudge his neighbour what belongs to him. One should be content with that which God gives. Those who are appointed to the duty of distributing goods and lands, however faithfully they may perform the service, yet commonly get no great thanks therefor.” [Starke.]
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Lot of Joseph (continued)
The Lot of Joseph (continued)
Inheritance of Western Manasseh. The Complaint of the children of Joseph, and Joshua's Reply.
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1-6. The inheritance of Manasseh especially (Jos_17:2) of the Western half-tribe.
1. The father of Gilead] The expression is rather geographical than strictly genealogical, according to Oriental usage. Cp. the table of the generations of the sons of Noah in Genesis 10.
3f The daughters of Zelophehad] Their case comes up for judgment before Moses in Num_27:1-7 and again in Num_36:1-12. Their contention was recognised as just (Num_36:4).
7-13. The frontiers of Western Manasseh. See on Joshua 16.
8, 9. Belonged to the children of Ephraim] cp. Jos_16:8, Jos_16:9.
11-13. The Canaanites still held a chain of fortified cities in the N. from Beth-shean on the E. to Accho on the coast.
13. Put the Canaanites to tribute] RV 'to task-work': cp. Jos_16:10. The remark indicates that the conquest proved exceedingly difficult in some parts of the country, and that the Canaanites long held their own.
14-18. This passage, which is from the Primitive source, supports the testimony of Judges (see on Jos_18:13) that much of the final settlement was left to individual tribal effort. It also throws light on the character of the children of Joseph. The spirit of self-aggrandisement and self-importance here displayed made Ephraim the great rival of Judah throughout history. It shows itself still more vehemently in the period of the Judges, both in their 'chiding' of their kinsman Gideon the Manassite (Judges 8), and their quarrel with Jephthah (Judges 12). Joseph and Judah are alike prominent in the patriarchal blessing (Gen_49:8, Gen_49:22), and are alike in their growth during the period of wanderings. Joseph increased from 72,000 to 85,200, and Judah from 74,600 to 76,500 while the total for all Israel was lower at the second census by nearly 2,000 (cp. Numbers 1 and Numbers 26). After Othniel's time until the rise of David, Judah sinks into unimportance; while Ephraim, as the tribe of Joshua, and the home of the national sanctuary (Gilgal, Shechem and Shiloh), takes a foremost place. And it was no doubt the jealous memories of past glories in which Joseph had been supplanted by David's tribe, that made Ephraim take so prominent a part in the revolt of the northern tribes under Jeroboam.
15. If thou be a great people] Joshua shows tact and firmness in dealing with his own tribesmen as with all the rest. There is a mixture of encouragement with salutary rebuke in his reply, and also practical common-sense. 'Persevere and have confidence in yourselves: ultimately you will prevail over the Canaanites, better equipped though they are for warfare in the plains. Meanwhile you can at least make yourselves clearings in the forest highlands formerly occupied by the pre-Canaanite Rephaim.' Mount Ephraim] covers all the later Samaria (cp. Jer_31:5-6) including Ramah and Beth-el (Jdg_4:5) and Shechem (Jos_20:7). The name seems to have spread from the hill-country immediately N. of Benjamin.
18. The outgoings of Mt. Ephraim are valleys, broad, fertile, and of easy gradients.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 5. The Portion of Manasseh
5. The Portion of Manasseh
CHAPTER 17
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1. Their names (Jos 17:1-6)
2. Their border (Jos 17:7-13)
3. The complaint and the answer (Jos 17:14-18)
Half of the tribe of Manasseh had their inheritance on the other side of Jordan, having joined themselves to Reuben and Gad. The rest of Manasseh are now named according to their families. These are: Abiezer, Helek, Asriel, Shechem, Hepher and Shemida, The son of Hepher, Zelophehad, had no sons (see Num 27:1-11); the names of the five daughters are given here again. They claim now the inheritance which the Lord had given to them. They, too, exhibit the courage of faith. May we also claim in faith that inheritance which belongs to us through the grace of God.
The complaint of the children of Joseph shows dissatisfaction with their lot; it was selfishness. Joshua takes them by their word. His answer reminds us of the divine command given in chapter 13. “Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.” Yonder were the stately forests, the wooded hills and mountains, inhabited still by the Perizzites and the giants. All they needed to do was to go there and drive them out and they would possess a larger portion. But this answer but brings out their unbelief and failure. They plead weakness; it was nothing less than unbelief, for they looked to the iron chariots the Canaanites possessed, instead of looking to the Lord and trusting His power. They refused to meet the enemy and have their borders enlarged under these conditions. What a contrast with bold and humble Caleb! And yet Joshua encourages them. He urges them to go forward and possess the forest and cut it down. It was his challenge to their faith. Faith does not reckon with chariots, with difficulties.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Boundaries and Cities
The Boundaries and Cities
v. 1. There was also a lot for the tribe of Manasseh, namely, that east of Jordan, which has already been described several times; for he was the first-born of Joseph; to wit, for Machir, the first-born of Manasseh, the father of Gilead; because he was a man of war, therefore he had Gilead and Bashan. Deu 3:15. Since Manasseh was the first-born of Joseph, therefore his descendants, in whom the rights of Joseph were vested, received not only a portion in the conquered territory of Og, but also a lot in Canaan proper.
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v. 2. There was also a lot for the rest of the children of Manasseh by their families, not only for the descendants of Machir: for the children. of Abiezer, and for the children of Heiek, and for the children of Asriel, and for the children of Shechem, and for the children of Hepher, and for the children of Shemida, Num 26:30-32; these were the male children of Manasseh, the son of Joseph, by their families, the distinction being expressly made in this instance on account of the next statement.
v. 3. But Zeiophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters, Num 26:33; Num 27:1; Num 36:2; and these are the names of his daughters, Mahlah, and Noah, Hoglah, Milcah, and Tirzah. According to the precept which was formulated at the request of the daughters of Zeiophehad at that time, women in a similar position were known as heir-daughters.
v. 4. And they came near before Eleazar, the priest, and before Joshua, the son of Nun, and before the princes, the official representatives of the people, saying, The Lord commanded Moses to give us an inheritance among our brethren, Num 27:2-11. Since the land was now being divided, they claimed their right. Therefore, according to the commandment of the Lord, he, Joshua, gave them an inheritance among the brethren of their father.
v. 5. And there fell ten portions to Manasseh, in the country west of Jordan, beside the land of Gilead and Bashan, which were on the other side Jordan,
v. 6. because the daughters of Manasseh had an inheritance among his sons; and the rest of Manasseh’s sons, those of the line of Machir, had the land of Gilead. The statement concerning the ten portions allotted to the Manassites is to be understood as follows: "According to this the inheritance coming to the Manassites had to be divided into ten parts, since the male posterity fell into five families, and so received five parts, while the sixth family, that of Hepher, was divided again into five families, through his granddaughters, the five daughters of Zelophehad, who married men of the other families of their paternal tribe and received each her special share of the land. " (Keil. )
v. 7. And the coast of Manasseh was from Asher, a city some sixteen miles northeast of Shechem, to Michmethah, that lieth before Shechem, Jos 16:5; and the border went along on the right hand, probably on the south side, unto the inhabitants, that is, the territory, of En-tappuah, the whole region being mentioned in this case on account of the following statement.
v. 8. Now, Manasseh had the land of Tappuah, the entire country which had formerly been a Canaanitish city-state; but Tappuah, on the border of Manasseh, belonged to the children of Ephraim, for it is the south boundary of Manasseh which is here described;
v. 9. and the coast descended unto the river Kanah (reed-brook), southward of the river, the brook being the boundary, Jos 16:8. These cities of Ephraim. are among the cities of Manasseh, that is, the territory on the south side of the brook really belonged to Manasseh, but the cities on the south side of the brook were Ephraim’s. The coast of Manasseh also was on the north side of the river, and the outgoings of it were at the sea.
v. 10. Southward it was Ephraim’s, and northward it was Manasseh’s, and the sea, the Mediterranean Sea, is his (western) border; and they met together in Asher on the north and in Issachar on the east. Their territory bounded that of the tribe of Asher north of them, and that of the tribe of Issachar east of them, or to the northeast. The description makes it doubtful whether the portions of Ephraim and Manasseh were intended to be effectually separated. Cf Jos 16:1-4.
v. 11. And Manasseh, in addition to the territory as now described, had in Issachar and in Asher, in the territories of these two tribes, Bethshean and her towns, on the edge of the Jordan Valley, east of Mount Gilboa, and Ibleam and her towns, and the inhabitants of Dor and her towns, and the inhabitants of Endor and her towns, 1Sa 28:9; Psa 83:11, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns, even three countries, three heights; for three of the cities, Endor, Taanach, and Megiddo, were situated on hills, and the last-named cities were in the territory of Asher, on the southwest border of the Plain of Esdraelon.
v. 12. Yet the children of Manasseh could not drive out the inhabitants of those cities, they made no real effort to exterminate the heathen; but the Canaanites would dwell in that land, in the cities allotted to Manasseh.
v. 13. Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out. They were content with making the heathen tributary servants, lacking the spirit which was needed to exterminate them according to the word of the Lord. To become indifferent in the Lord’s battle is often equivalent to a surrender to the enemy’s forces.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 firstborn and who himself was
firstborn and who himself was
Here "himself" emphasizes that the same person—Makir—was the firstborn of Manasseh and was also the father of Gilead. AT: "firstborn; he was also" (See: Reflexive Pronouns)
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Makir ... Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida
These are men's names. (See: How to Translate Names)
Makir's descendants were assigned the land of Gilead and Bashan
This can be stated in active form. AT: "Joshua assigned the land of Gilead and Bashan to Makir's descendants" (See: Active or Passive)
Land was assigned ... given to their clans
This can be stated in active form. AT: "Joshua assigned land ... and gave them to their clans" (See: Active or Passive)
translationWords
assign
tribe
Manasseh
firstborn
Joseph (OT)
Gilead
descend
Bashan
clan
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 17:1 See 13:29-33 and study note.
17:1 See 13:29-33 and study note.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.