The children of Joseph spoke to Joshua, saying, “Why have you given me just one lot and one part for an inheritance, since we are a numerous people, because Yahweh has blessed us so far?”
Parallel Translations
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The children of Joseph spoke to Joshua, saying, “Why have you given me just one lot and one part for an inheritance, since we are a numerous people, because Yahweh has blessed us so far?”
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And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the LORD hath blessed me hitherto?
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And the children of Joseph spoke unto Joshua, saying: 'Why hast thou given me but one lot and one part for an inheritance, seeing I am a great people, forasmuch as the LORD hath blessed me thus?'
Cross-references (5)
Passages linked to Joshua 17:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 48:19 His father refused, and said, “I know, my son, I know. He also will become a people, and he also will be great. However, his younger brother will be greater than he, and his offspring will become a multitude of nations.”
- Genesis 48:22 Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow.”
- Numbers 26:34-37 These are the families of Manasseh. Those who were counted of them were fifty-two thousand seven hundred. These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthelahites; of Becher, the family of the Becherites; of Tahan, the family of the Tahanites. These are the sons of Shuthelah: of Eran, the family of the Eranites. These are the families of the sons of Ephraim according to those who were counted of them, thirty-two thousand five hundred. These are the sons of Joseph after their families.
- Genesis 49:22-26 “Joseph is a fruitful vine, a fruitful vine by a spring. His branches run over the wall. The archers have severely grieved him, shot at him, and persecuted him: But his bow remained strong. The arms of his hands were made strong, by the hands of the Mighty One of Jacob, (from there is the shepherd, the stone of Israel), even by the God of your father, who will help you, by the Almighty, who will bless you, with blessings of heaven above, blessings of the deep that lies below, blessings of the breasts, and of the womb. The blessings of your father have prevailed above the blessings of your ancestors, above the boundaries of the ancient hills. They will be on the head of Joseph, on the crown of the head of him who is separated from his brothers.
- Deuteronomy 33:13-17 About Joseph he said, “His land is blessed by Yahweh, for the precious things of the heavens, for the dew, for the deep that couches beneath, for the precious things of the fruits of the sun, for the precious things that the moon can yield, for the best things of the ancient mountains, for the precious things of the everlasting hills, for the precious things of the earth and its fullness, the good will of him who lived in the bush. Let this come on the head of Joseph, on the crown of the head of him who was separated from his brothers. Majesty belongs to the firstborn of his herd. His horns are the horns of the wild ox. With them he will push all the peoples to the ends of the earth. They are the ten thousands of Ephraim. They are the thousands of Manasseh.”
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John Calvin 1540 · Public Domain 14. And the children of Joseph spoke unto Joshua,…
14. And the children of Joseph spoke unto Joshua, etc Although they clothe their complaint with some color of excuse, yet they dishonestly disguise the fact, that more was comprehended in one lot than was proper for one tribe. I know not, however, whether or not the lot was cast indefinitely for the sons of Joseph: it certainly does not seem congruous that it should be so. Joshua and the other dividers were not unaware that Ephraim and Manasseh formed two heads, or two stems: and it has repeatedly been said before that the land was divided into ten tribes, which number was not accurate, unless the tribe of Manasseh was considered distinct from that of Ephraim. It is certain, therefore, that they had not fallen into such a gross blunder as to throw the two names into one lot. Now, to conceal two tribes under the name of Joseph, in order to defraud them of half their right, would have been intolerable injustice. We may add, that the domain of each was distinctly explained and described by its proper boundaries.
We are therefore led to conclude, that when the lots were cast for the two tribes, the admirable counsel of God arranged that the brothers, who had a common father, should be contiguous and neighbors to each other. It is unworthy in them, therefore, to complain and plead that only one inheritance had been given to them, because Joshua had neither such heartlessness nor so much malice as to defraud them of a clear right either through thoughtlessness or envy. But herein lay the falsehood of their complaint concerning narrow boundaries, that they counted all that was yet to be acquired by warlike prowess as nothing; as if the lot had assigned portions to the other tribes only in subjugated territory. Joshua, accordingly, in a single sentence, refutes and disposes of their plea, and retorts upon them a charge by which they were trying to throw obloquy upon him. If your resources and your numbers are so great, why, he asks, do you not make an inroad on the enemy, whose country has been given to you? Nor will the event disappoint you, if, trusting to the promise of God, you boldly proceed to the inheritance which he has bestowed upon you. We see how, although proper provision had been made for them, they were so blinded by sloth as to complain that they were straitened for room, because they were unwilling to move their finger to seek the full possession of their inheritance. Wherefore, this passage teaches us, that if at any time we think less is performed for us than is due, we ought carefully to shake off all delays, and not rashly throw upon others the blame which is inherent in ourselves.
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.
Geneva Bible translators 1599 · Public Domain According to my father Jacob’s prophecy, Gen. 48:19.
According to my father Jacob’s prophecy, Gen. 48:19.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jos 17:14 And the children of Joseph spake unto…
Jos 17:14 And the children of Joseph spake unto Joshua, saying, Why hast thou given me [but] one lot and one portion to inherit, seeing I [am] a great people, forasmuch as the LORD hath blessed me hitherto?
Ver. 14. And the children of Joseph spake unto Joshua.] Presuming, it may be, on his nearness unto them in blood and kindred, as being of the same tribe. But this did nothing sway him from a course of justice: the sun might sooner be turned out of his track, as it was once said of Fabricius. Joshua will not be partial, or gratify his kinsmen by scanting others, but putteth them upon labour.
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Why hast thou given me but one lot?] Two they had, but they reckon it but for one, through discontent. The world is full of such μεμψιμοιροι, who know not when they are pleased, but are ready to complain both full and fasting.
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 The children of Joseph, i.e. of Ephraim and Manasseh,…
The children of Joseph, i.e. of Ephraim and Manasseh, as is manifest, partly from Jos 17:17, where it is so explained; and partly because they mention it as an unreasonable thing, that they, being two, should have out one lot.
Spake unto Joshua, i.e. expostulated with him, when they went and saw that portion which was allotted to them, and found it much short of their expectation.
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One lot, and one portion; either,
1. Because they really had but one lot, which was afterwards divided by the arbitrators between them. Or,
2. Because the land severally allotted to them was no more than was little enough for one of them.
A great people, or numerous; for so the Hebrew word oft signifies.
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 Here, I. The children of Joseph quarrel with their…
Here, I. The children of Joseph quarrel with their lot; if they had had any just cause to quarrel with it, we have reason to think Joshua would have relieved them, by adding to it, or altering it, which it does not appear he did. It is probable, because Joshua was himself of the tribe of Ephraim, they promised themselves that they should have some particular favour shown them, and should not be confined to the decision of the lot so closely as the other tribes; but Joshua makes them know that in the discharge of his office, as a public person, he had no more regard to his own tribe than to any other, but would administer impartially, without favour or affection, wherein he has left an excellent example to all in public trusts. It was a very competent provision that was made for them, as much, for aught that appears, as they were able to manage, and yet they call it in disdain but one lot, as if that which was assigned to them both was scarcely sufficient for one. The word for complainers (Jde 1:16) is mempsimoiroi, blamers of their lot: - 1. That they were very numerous, through the blessing of God upon them (Jos 17:14): I am a great people, for the Lord has blessed me; and we have reason to hope that he that hath sent mouths will send meat. "I am a great people, and in so small a lot shall not have room to thrive." Yet observe, when they speak thankfully of their present increase, they do not speak confidently of the continuance of it. "The Lord has blessed me hitherto, however he may see fit to deal with me for the future." The uncertainty of what may be must not make us unthankful for what has been and is done in kindness to us. 2. That a good part of that country which had now fallen to their lot was in the hands of the Canaanites, and that they were formidable enemies, who brought into the field of battle chariots of iron (Jos 17:16), that is, chariots with long scythes fastened to the sides of them, or the axle-tree, which made great destruction of all that came in their way, mowing them down like corn. They urge that though they had a good portion assigned them, yet it was in bad hands, and they could not come to the possession of it, wishing to have their lot in those countries that were more thoroughly reduced than this was.
II. Joshua endeavours to reconcile them to their lot. He owns they were a great people, and being two tribes ought to have more than one lot only (Jos 17:17), but tells them that what had fallen to their share would be a sufficient lot for them both, if they would but work and fight. They desired a lot in which they might indulge themselves in ease and luxury. "No," says Joshua, "you must not count upon that; in the sweat of thy face shalt thou eat bread is a sentence in force even in Canaan itself." He retorts their own argument, that they were a great people. "If so, you are the better able to help yourselves, and have the less reason to expect help from others. If thou hast many mouths to be filled, thou hast twice as many hands to be employed; earn, and then eat." 1. He bids them work for more (Jos 17:15): "Get thee up to the wood-country, which is within thy own border, and let all hands be set to work to cut down the trees, rid the rough lands, and make them, with art and industry, good arable ground." Note, Many wish for larger possessions who do not cultivate and make the best of what they have, think they should have more talents given them who do not trade with those with which they are entrusted. Most people's poverty is the effect of their idleness; would they dig, they need not beg. 2. He bids them fight for more (Jos 17:17, Jos 17:18), when they pleaded that they could not come at the wood-lands he spoke of because in the valley between them and it were Canaanites whom they durst not enter the lists with. "Never fear them," said Joshua, "thou hast God on thy side, and thou shalt drive out the Canaanites, if thou wilt set about it in good earnest, though they have iron chariots." We straiten ourselves by apprehending the difficulties in the way of our enlargement to be greater than really they are. What can be insuperable to faith and holy resolution?
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 And the children of Joseph spake unto Joshua,.... Which…
And the children of Joseph spake unto Joshua,.... Which some understand of the children of Manasseh only; and, indeed, the complaint and arguments used, as well as some circumstances in the account, best agree with them; yet certain it is, that the children of Ephraim accompanied the children of Manasseh, and were present at this interview, as appears from Jos 17:17; and if they did not join with them in the request and complaint expressly, they countenanced and encouraged the same by their presence:
saying, why hast thou given me but one lot and one portion to inherit: this seems to suit better with one than both; for there was a lot for the tribe of Manasseh also, as well as for Ephraim, Jos 17:1; by which it should seem that there were two, and if both made this expostulation, it was not fact; but it may be, that the inheritance which came to them by lot was not as yet divided, and so they called it one lot and one portion, and then it might with propriety be said by them both; and their sense be, that the lot or portion assigned them was only sufficient for one of them, and not for both:
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seeing I am a great people; as especially both tribes put together were:
forasmuch as the Lord hath blessed me hitherto? this best agrees with the tribe of Manasseh, which, since their coming out of Egypt, was increased twenty thousand five hundred, whereas the tribe of Ephraim was decreased; compare Num 1:33 with Num 26:34. Now it might have been expected by them, that as Joshua was of the tribe of Ephraim, that he would have favoured their cause on that account, and that they should have obtained the grant of an addition by that means; but Joshua was impartial in his administration, and showed no favour and affection on that score, as appears by what follows.
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 Children of Joseph - That is, of Ephraim and…
Children of Joseph - That is, of Ephraim and Manasseh. Spake unto Joshua - That is, expostulated with him, when they went and saw that portion which was allotted them, and found it much short of their expectation. One portion - Either,
1. because they really had but one lot, which was afterwards divided by the arbitrators between them. Or,
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2. because the land severally allotted to them, was but little enough for one of them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Jos 17:14. Children of Joseph — That is, of…
Jos 17:14. Children of Joseph — That is, of Ephraim and Manasseh. Spake unto Joshua — That is, expostulated with him, when they went and saw that portion which was allotted them, and found it much short of their expectation. One portion — Either, 1st, Because they had but one lot, which was afterward divided by the arbitrators between them; or, 2d, Because the land severally allotted to them was but little enough for one of them.
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 Seeing I am a great people - The assertion…
Seeing I am a great people - The assertion can hardly have been warranted by facts, for at the census Num. 26 the two tribes of Manasseh and Ephraim together were not greatly more numerous than the single tribe of Judah; and now that half the Manassites were provided for on the eastern side of Jordan, the remaining children of Joseph could hardly be stronger than the Danites or the Issacharites. The children of Joseph seem therefore to exhibit here that arrogant and jealous spirit which elsewhere characterises their conduct (Jdg 8:1; Jdg 12:1; 2Sa 19:41; 2Ch 28:7 etc.). A glance at the map shows that their complaint was in itself unreasonable. Their territory, which measured about 55 miles by 70 miles, was at least as large in proportion to their numbers as that of any other tribe, and moreover comprehended some of the most fertile of the whole promised land.
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 Spoke. Septuagint, "contradicted Josue." In effect, they spoke with…
Spoke. Septuagint, "contradicted Josue." In effect, they spoke with a good deal of emotion. --- Portion. Hebrew, "cord." (Calmet) --- They addressed themselves to the general, before their territory was divided. (Masius) --- Or they insinuate that the portion allotted to them both, would scarcely suffice for one tribe, and there was but little room for them to enlarge their dominion by subduing the Chanaanites, as the rest might do. Manasses was most concerned, as his numbers had increased 20,500 since he left Egypt, while his brother had diminished, Numbers xxvi. 34. (Calmet) --- But then he had an extensive country on the other side of the Jordan. (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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos…
THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
the children of Joseph spake unto Joshua--The two tribes join in laying a complaint before the leader, as to the narrow boundaries of their allotment and its insufficiency to be the residence of tribes so vastly increased. But Joshua's answer was full of wisdom as well as patriotism. Knowing their character, he treated them accordingly, and sarcastically turned all their arguments against themselves. Thus he rebuked their unbelief and cowardice.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain COMPLAINT OF THE CHILDREN OF JOSEPH, Jos_17:14-18.
COMPLAINT OF THE CHILDREN OF JOSEPH, Jos_17:14-18.
[According to Ewald, this passage is “one of the most remarkable relics of the oldest historical composition. The narration almost stammers, as if it had yet to learn an easy flow. Its prose is as rough and hard as a stone.” The event described probably occurred some time after the Josephites had received their portion, and when Joshua was dwelling in Timnath-serah. Jos_19:50.]
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14. The children of Joseph — Both tribes selfishly combine to bring to bear upon Joshua, a fellow-tribesman, the pressure of their influence to secure an addition to their portion.
One lot — The intimation is, that while Joshua professes to treat them as two independent tribes, he has really given them a lot only sufficient for one.
The Lord hath blessed me hitherto — A reference to their tribal supremacy. See note introductory to chap. 16.
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 14–18. Complaint of the Children of Joseph
14–18. Complaint of the Children of Joseph
14. And the children of Joseph] The descendants of Joseph, i.e. the patriarchs of the tribes of Ephraim and Manasseh, were not satisfied with the portion which Joshua had assigned them. The preponderating tribe from the earliest times, and since the Egyptian period the dominant one, they did not deem it sufficient that they had been divided into two, and so obtained a double voice in the national assembly, they claimed more than “one lot and one portion to inherit.”
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seeing I am a great people] At the census in the wilderness of Sinai (Num_1:32-33; Num_2:19) the numbers of Ephraim were 40,500, which placed it at the head of the children of Rachel. The number of Manasseh was 32,200. But forty years later, on the eve of the conquest, while Ephraim had decreased to 32,500, Manasseh had advanced to 52,700. How much they subsequently increased, we can form some estimate by comparing the number of warriors they sent to the coronation of David at Hebron.
forasmuch as the Lord hath blessed me hitherto] Comp. the words of the dying Jacob, “And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh” (Gen_48:20); and again (Gen_49:25-26; with which comp. Deu_33:13-17),
“The Almighty, who shall bless thee
With blessings of heaven above,
Blessings of the deep that lieth under,
Blessings of the breasts, and of the womb;
The blessings of thy father have prevailed above the blessings of my progenitors
Unto the utmost bound of the everlasting hills:
They shall be on the head of Joseph,
And on the crown of the head of him that was separate from his brethren.”
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 And the children of Joseph. The attitude of the…
And the children of Joseph. The attitude of the children of Joseph throughout the history of the twelve tribes is in precise accordance with the hint given here. They were proud of their numerical preponderance over the remaining tribes. Thus they, and they only, ventured to remonstrate with Joshua about the inadequacy of the portion allotted to them. Such a sensitiveness was likely to degenerate into insolence when the authority of the great leader was removed. And the history of Gideon (Jud 8:1-3) and of Jephthah (Jud_1:12:6) shows that this was actually the case. Here, again, we have a sign of that deep undercurrent of consistency which underlies our history, and is a guarantee of its authenticity. Seeing I am a great people. The tribe of Joseph, at the census described in Numbers 1., outnumbered every tribe but that of Judah. At the census in the plains of Moab (Nu 26) the tribe of Joseph outnumbered them all, though the relative proportions of Ephraim and Manasseh were altered, the latter being now considerably the larger of the two tribes. The whole number of the fighting men of Israel underwent a slight diminution during the passage through the wilderness. But the demand of the tribe of Joseph seems to have been a little unbecoming, since Joseph had obtained two lots and two portions, since half the tribe of Manasseh had settled on the east of Jordan. Hence no doubt the covert sarcasm of Joshua"s reply, for, as Delitzsch shows, Judah, and even Dan, considerably outnumbered Ephraim and the half tribe of Manasseh. Part, however, of their complaint was no doubt caused by the idea that Joshua, as one of themselves, ought to have taken more care of the interests of his own tribe. Joshua, however, as a true servant of God ought to be, was above such petty considerations, though many who live under a higher dispensation find it impossible to emancipate themselves from such bondage. Forasmuch as the Lord hath blessed me hitherto. Or, hath blessed me to this extent. (but see Exo_7:16) There is doubtless here an allusion to Jacob"s blessing, (Gen_48:20 Gen_44:22-26) the fulfilment of which would naturally make a deep impression on the minds of the children of Joseph. Blessing was the word reiterated over and over again by the dying patriarch as he gazed upon the children of his best-beloved son. Here, again, we have one of those delicate touches, impossible to a writer of fiction, which show that we have here an authentic record of facts. No doubt the consciousness of the enthusiastic language of Jacob, reiterated upon an almost equally solemn occasion by Moses, (Deu_33:13-17) coupled with the obvious fulfilment of these predictions, led the tribe of Joseph to demand as a right the leadership in Israel, and no doubt predisposed the other tribes to concede it. The rivalry of Judah, to which reference has already been made, and which culminated in the sovereignty of David, was calculated to produce a beach which it required the utmost tact to heal. Pity it was that the Ephraimites and Manassites forgot the fact that the blessing was conditional, and neglected to lay to heart the terrible warnings in De 28. But it is too often so with men. They expect the fulfilment of prophecies which predict their aggrandisement, and too often strive themselves to hasten the hand of God, while the warnings of God"s Word, since they are less pleasant to the natural man, are permitted to pass by unheeded (see vers. 12, 13, which was the first step on the downward road).
Vers. 14, 15. Greed and grumbling.
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Josephi.e. , Ephraim and Manasseh wants a larger lot. He pleads his numbers, as giving him a right to more. There is, perhaps, in his discontent a modicum of justice. They were very numerous, and part of the land allotted them was that valley of Jezreel, which, though the richest part of Palestine, from its being good for cavalry, had been as yet retained by the enemy. There was, however, more of discontent than of hardship. One half of Manasseh had already had a large part of Gilead assigned them. The shares allotted to Ephraim and the other half were ample in fact, probably double as large in proportion to their numbers as some of the adjoining tribes. But Ephraim, descended from Joseph, the saviour of Israel, the tribe of Joshua, its great captain, wanted to take the lead as the governing tribe. They feel, accordingly, that while their wants are met their dignity is not sufficiently endowed. "They are a great people," therefore Joshua should have allowed them a larger portion. It is not unusual for those conscious legitimately or otherwise of greatness to make somewhat loud complaints and large demands. But Joshua the embodiment of justice cannot be unfair, even when his own tribe solicit him. He meets their claim in a fine spirit. He admits their greatness, but argues otherwise from it. They are so many? Why, then, not clear the mountain of its forests and find thus an easy and unselfish enlargement? It is true the Canaanites hold Jezreel, and they are not yet in possession of the fertile plain. But Joshua argues that that is a reason for fighting their enemies with courage, and not for filching from their brethren, with meanness. "Thou shalt drive out the Canaanites, though they be strong," he says, with a fine, genial, bracing blending of irony and encouragement. We have thus a fine example of a question with two sides; a necessity with two ways of meeting it; a fact with two conclusions. "I am numerous. There are foes on my land," says Joseph; "therefore give me a slice off what has fallen to Judah." "Thou art numerous, and enemies are still on thy land," says Joshua; "therefore clear the mountain of its forests and the plains of thine enemies." The example of Manasseh and Ephraim here, and the reply of Joshua to them, has much in it suggestive. Observe first
I A LITTLE HEART SOMETIMES SPOILS GREAT POWERS. The complaint from which Ephraim was suffering was this: his heart was too little for his body; poor circulation of the vital elements. These tribes had plenty of power, plenty of stalwart men to clear the waste or to conquer their enemies; but they had not moral force to match. They were short of enterprise, resource, courage. What they could easily have won by work or war they prefer that others should give them. The breath they should have kept for conflict they waste in grumbling. They want to be the dominating tribe, without paying the price of lordship in daring and willingness to encounter difficulty and hardship. There are many Ephraims in the world who have it in their power to make for themselves any lot they like, who, instead of improving, merely lament their lot. Many keep troubling friends to do for them what it is quite within their power to do for themselves. Some are merely indolent capable of work, but disinclined to do it. Some suffer from a feebleness which exists only in their imagination, but which prevents their working more than actual frailty would. Some are merely proud, and think they have a right to something more in the world than they have got. So some grumble for want of earthly comforts they are too dull to get for themselves. So some go about expecting to get by "interest" and "favour" what they would be wiser to seek by self reliance and energy. So some in the realm of religion go to God and complain they have not larger delights and richer usefulness and more power, when, as a matter of fact, all these things are within their reach if they would only put forth the powers they already have. This is a very general ailment. Few have the energy, the earnestness, the faith to do with their powers anything like the whole of what is possible to them. We are engines, built to work up to 30 lbs. pressure on the square inch, and we only work up to seven and a half. Seek not so much greater powers as the heart to use the powers you have. Observe secondly
II TRUE KINDNESS OFTEN DECLINES TO DO FOR MEN WHAT THEY CAN DO FOR THEMSELVES. When Ephraim has the power to win as much land as he needs, it is better that he be set to win it for himself. Men can rarely keep well any more than they can win bravely. To give Ephraim what he wants would be only to increase his indolence, his arrogance, and his weakness. To set Ephraim to get what he wants by his own prowess, increases his enterprise, his brotherliness, his courage, his diligence, his self respect. We learn best what we learn ourselves. We profit most by our own experience. It is no kindness to grant the requests of indolence and greed. The true kindness is Joshua"s to point out how much is within the reach of the aspiring, and set them to conquer it for themselves. Lastly observe
III GREATNESS SHOULD DWELL UPON ITS DUTIES RATHER THAN ON ITS CLAIMS. "I am a great people... give me," is the tone which a great multitude, besides Ephraim, assume. "I am a great people... therefore ought to work and fight," is the tone they ought to use. True greatness speaks in the latter, bastard greatness in the former tone. Sometimes it is an aristocracy that declares itself to be the most important class in a country, and with something of Ephraim"s pitiable lament presents its claims for more consideration and influence. Sometimes a priestly order will, on the score of its greatness and importance, claim more authority than the people are disposed to grant it. Sometimes an ignorant class, puffed up with ambition, will desire more power than it has got. It is well to remember greatness is not given us to constitute a claim on others" services, but as a power to serve them and ourselves together. He is greatest who is servant of all, and he is chief who ministers to all. If you and Ephraim are so great and worthy, use your greatness and power for the good of yourselves and others, and none will grudge you what in this way you win. G.
HOMILIES BY W.F. ADENEY Vers. 14-18. Self-help.
I IT IS FOOLISH TO COMPLAIN OF OUR LOT UNTIL WE HAVE MADE THE BEST USE OF IT. The Ephraimites had not cleared their forest, yet they complained of the narrowness of their possession. We do not know the extent of our advantages till we try them. In murmuring at the privations of life we spoil the enjoyment of its blessings. Hardships which we ascribe to the arrangements of Providence may often be traced to our own indolence. The one talent is buried because it is not five. We have no excuse for complaints before we have made the full use of what we possess. This may be applied to
(1) abilities,
(2) opportunities of service,
(3) means of self improvement, and
(4) sources of enjoyment.
II OUR LOT IN LIFE WILL IMPROVE AS IT IS USED WELL. Joshua showed to the complaining Ephraimites that if they cleared their forest and so recovered the waste land, their lot would thereby be doubled. The neglected inheritance runs to weeds and becomes worthless. The cultivated possession improves with cultivation. Exercise strengthens the weak. If we make a good use of what opportunities for service we now possess, these will develop new and better opportunities. If we use well what powers God has given us, these will grow more effective. The talent that is not neglected produces other talents.
III GREAT CLAIMS SHOULD BE SUSTAINED BY GREAT ACHIEVEMENTS. The Ephraimites claim to be great, and therefore deserving of a great inheritance. Joshua replies, "If thou be a great people, then get thee up to the wood country and cut down for thyself there," etc. High rank should justify itself by high service, large wealth by large beneficence, titles of honour by deeds of sacrifice. Duty is proportionate to faculty. The more advantages we claim the more obligations shall we contract.
IV THE BEST RIGHT TO A POSSESSION IS TO HAVE OBTAINED IT THROUGH THE EXERTION OF OUR OWN ENERGIES. Joshua bids the Ephraimites increase their lot, by the exercise of their valour in exterminating the Canaanites, and of their industry in felling the forest.
(1) It is unworthy to look to personal favour to secure us a position in the world not earned by merit or work. Joshua belonged to the tribe of Ephraim, and the Ephraimites seem to have expected favours on this account, but in vain.
(2) It is weak to depend on the paternal interference of the State when our own industry should obtain our rights.
(3) It is wrong to wait idly for a providential interposition on our behalf. God will give us our inheritance, but we must conquer it and cultivate it. He helps us when we do our best, but never so as to justify our indolence. W.F.A.
HOMILIES BY E. DE PRESSENSE Vers. 14-18. The Division of the Land
Let us make some further observations on the division of the land of Canaan among the tribes of Israel. The descendants of Joseph receive but a small lot. They complain bitterly of this, saying, We are a great people. Joshua replies that, just because they are a great people, they may be contented with the share assigned them, for they will have the opportunity of perpetually extending their borders. "The mountain shall be thine; for thou shalt drive out the Canaanites, though they have iron chariots and though they be strong" (ver. 18). In this passage of their history there is a beautiful SYMBOL OF THE POSITION OF THE CHURCH IN THE WORLD. Manasseh and Ephraim have no assured possession. In order to retain what they have and to acquire sufficient territory, they must be ever fighting. Ever fresh conquests are the necessary conditions of their retaining that which they already possess. If they do not strengthen their position and enlarge their borders, they will be at once invaded by their enemies. Such is the position of the Church in the world.
(1) For the Church too, conquest is the condition of security. Pressed on every hand by a hostile world, it must be ever in an attitude of active self defence: it must ever have in its hand the sword of the Spirit. As soon as it falls asleep, in a supposed peaceful security, it finds itself assailed, and the enemy is in its midst before it is aware. Nothing is more easy, nothing of more frequent occurrence, than this intrusion of the world into the Church. Therefore the Church is bound to be ever armed with all the panoply of God, and ready for the fight. "We wrestle not," says the apostle, "against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places". (Eph_6:12) This defensive warfare is also in a manner aggressive; for every new generation born within the outward precincts of the Church needs to be won afresh for Jesus Christ. No one is born a Christian, though it may be a great advantage to be born in a land of historic Christianity. It is necessary, therefore, constantly to reconquer from the world and from the merely natural life, the posterity of Christians. In this primary sense the Church cannot hold its own without ever fresh conquests.
(2) Nor is this enough. Antichrist, under the form of paganism, or of simple infidelity, is still a formidable power on every hand. He who said to His disciples, "Go and teach all nations," opened before them a limitless field of conquest. The mission of the Christian Church is the fulfilment of the command of Joshua to Ephraim and Manasseh: "Thou art a great people and hast great power; get thee up to the wood country, and cut down for thyself there in the land of the giants" (ver. 15). The might which is in the Church, though invisible, is greater than that of the giants of antichrist, for it is the strength of Him who said, "Lo, I am with you alway, even unto the end of the world". (Mat_28:20) E. DE P.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Joshua’s Advice to the Children of Joseph
Joshua’s Advice to the Children of Joseph
v. 14. And the children of Joseph, the tribes of Ephraim and Manasseh, spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, for the two tribes had been treated as one in the division of the land west of Jordan, seeing I am a great people, forasmuch as the Lord hath blessed me hitherto? So great had been Jehovah’s blessing, that is their contention, up to this time, that they had become a numerous people and needed more room. But their objection was not well taken, for not only were the two tribes together less numerous than either Judah or Dan, but the territory assigned to them was also immensely fertile, the plateaus and valleys of this section of Canaan being unsurpassed in this respect.
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v. 15. And Joshua answered them, in a well-deserved reproof, If thou be a great people, then get thee up to the wood country, the wooded range of hills, either to the northeast toward Mount Gilboa, or to the northwest toward Mount Carmel, and cut down for thyself there, clear the forest, in the land of the Perizzites and of the giants, of the Rephaim, who were still in possession of that country, if Mount Ephraim be too narrow for thee. If they would but drive out the heathen who still occupied parts of the territory allotted to them, especially the Plain of Jezreel, or Esdraelon, in the north, they would have room enough.
v. 16. And the children of Joseph said, The hill, Mount Ephraim with its tributary ranges, is not enough for us; and all the Canaanites that dwell in the land of the valley have chariots of iron, built of wood, but covered with iron, and with heavy iron tires, both they who are of Beth-shean and her towns, and they who are of the Valley of Jezreel. Here the real reason for the request appears, namely, the unwillingness to undertake the conflict, although Jehovah had promised His assistance.
v. 17. And Joshua spake unto the house of Joseph, denying their request, even to Ephraim and to Manasseh, saying, Thou art a great people and hast great power; thou shall not have one lot only;
v. 18. but the mountain shall be thine, by clearing the forested highlands throughout the territory allotted to them they would, as it were, obtain a second lot or portion; for it is a wood, and thou shall cut it down; and the outgoings of it shall be thine, the fields and plains adjoining the forests; for thou shall drive out the Canaanites, though they have iron chariots, and though they be strong. He wanted to direct their thoughts to the promise of God’s assistance and encourage them in the task assigned to them. He who desired the blessings of the Promised Land did not dare to give up the battle. He who refuses to fight on the Lord’s side virtually surrenders to the enemy and loses the eternal blessings.
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 the descendants of Joseph
the descendants of Joseph
This refers to the tribes of Ephraim and Manasseh. (See: Assumed Knowledge and Implicit Information)
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Why have you given us only one ... Yahweh has blessed us?
The people of the tribes of Ephraim and Manasseh ask this question to emphasize that Joshua should have assigned to them more land. AT: "You should have given us more than one ... Yahweh has blessed us." (See: Rhetorical Question)
one assignment of land and one portion for an inheritance
These two phrases mean basically the same thing. In the second, the land is spoken of as if it were an inheritance that the people received as a permanent possession. AT: "one assignment of land as our inheritance" (See: Doublet and Metaphor)
portion
part
people great in number
"many people"
If you are a people great in number
"Since you are a people great in number"
Rephaim
This is the name of a people group. (See: How to Translate Names)
translationWords
descend
Joseph (OT)
inherit
people group
bless
Perizzite
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 17:14 Joseph’s one portion is described in 16:1-4. The…
17:14 Joseph’s one portion is described in 16:1-4. The descendants of Ephraim and Manasseh received portions that, when combined, were larger than the allotment of any other tribe.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.