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Commentary on Joshua 17 verses 14–18
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?
It also says drive away, or rather, "purge the Rephaites from you." We find Rephaites to be interpreted "slack mothers." According to that which is said in a mystery concerning the soul as though concerning a woman, there is a certain power in our soul that brings forth perceptions and is, so to speak, the mother of those perceptions or understandings that proceed from us; "and she will be saved through the begetting of children, if they have persevered in the faith and in truth." Therefore, those mothers, that is, that power of the soul, begets sound and powerful perceptions among those in whom it is strong, sound and robust. These cannot be overcome by someone contradicting them. In others, that power indicated by perceptions is indeed slack and languid when certain weak and absurd points possessing no strength are put forth. Therefore, this is indicated under the name Rephaites, so that we may purge ourselves of these languid mothers, who bear weak and useless thoughts. And this name adequately preserves the peculiar nature of the spiritual understanding, for it did not say that the Rephaites must be destroyed but purged. For we are not enjoined to demolish and to destroy the natural impulses of the soul, but to purge, that is, to purify and to drive away the filth and uncleanness that reached them from our negligence. Then the natural vigor of its own innate strength may shine forth.
Thus if we too are a numerous people and the Lord blesses us, we hear from Jesus, "You are a numerous people; go up into the forest, and clear and prepare a place for yourself in the land. Purge the Perizzites and Rephaites." Therefore, we must cast out the Perizzites. Moreover, we find the Perizzites to mean "fructification." But just as we have already often said concerning other names, the meaning in this one is also twofold, for there is a good fructification and a bad one, as it is pointed out in the Gospels, "A good tree produces good fruit, and a bad tree produces bad fruit." Therefore, it is fitting for us to expel everything that does not bear fruit properly and to cut away the fruit of sin and to purge the fruit of unrighteousness.
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SUMMARY
Joshua 17:15 presents Joshua's astute and challenging reply to the Josephite tribes (Ephraim and Manasseh), who voiced discontent over their land allotment, claiming it was too small for their burgeoning population. Rather than acquiescing to their demand for more territory, Joshua strategically redirects their focus to the extensive, uncleared "wood country" within their existing inheritance. He challenges them to validate their asserted "greatness" not by seeking additional land, but by actively conquering and clearing the formidable, forested regions still occupied by the Perizzites and remnants of the ancient giants (Rephaim), thereby fully possessing the land that God had already generously provided.
CONTEXT
Literary Context: This verse serves as Joshua's direct and pivotal response to the complaint articulated by the Josephite tribes in Joshua 17:14. The preceding chapters detail the meticulous distribution of land among the Israelite tribes, with Joshua 15 outlining Judah's inheritance and Joshua 16 and Joshua 17:1-13 specifying the boundaries for Ephraim and Manasseh, respectively. Despite receiving a substantial and strategically important portion of central Canaan, the Josephites expressed dissatisfaction, citing their large numbers and the challenging terrain, particularly the presence of formidable Canaanite inhabitants equipped with iron chariots, as noted in Joshua 17:16. Joshua's reply, further elaborated in Joshua 17:17-18, highlights a crucial tension within the conquest narrative: the interplay between divine provision and human responsibility. It underscores that while God had sovereignly granted the land, its full possession and utilization necessitated diligent effort, courage, and unwavering faith from the Israelites.
Historical & Cultural Context: The period depicted in the book of Joshua marks a transformative era for Israel, transitioning from a nomadic people to a settled nation in the Promised Land. While major Canaanite strongholds had been subdued, significant pockets of resistance persisted, particularly in the forested highlands and valleys where the Canaanites leveraged advanced military technology, such as iron chariots, to their advantage. The "Perizzites" were one of the indigenous Canaanite groups frequently listed among the pre-Israelite inhabitants of the land (e.g., Genesis 15:20). The "giants" (Hebrew: Rephaim) refer to remnants of a formidable, often large-statured pre-Israelite population, whose presence is attested in various biblical and extrabiblical texts (e.g., Deuteronomy 2:10-11). The directive to "cut down" the "wood country" reflects the agricultural and settlement practices of the era, where dense forests required immense labor to clear for cultivation and habitation. This physically demanding task symbolized the arduous effort required to truly settle and claim the land as their own.
Key Themes: This verse powerfully encapsulates several foundational themes central to the book of Joshua and the broader Old Testament narrative. Firstly, it prominently features the theme of Divine Provision and Human Responsibility. God had faithfully provided the land as promised to Abraham (Genesis 12:7) and commanded its possession (Numbers 33:53), yet Israel was unequivocally responsible for actively dispossessing its inhabitants and developing the territory. Secondly, it directly addresses the theme of Overcoming Obstacles and Demonstrating Faith. The continued presence of the Perizzites and the formidable "giants" represented significant, fear-inducing challenges. Joshua's challenge to "get thee up to the wood country" and "cut down for thyself" serves as a potent exhortation to courage, perseverance, and proactive engagement, echoing God's earlier charge to Joshua himself to "be strong and courageous" (Joshua 1:9). Finally, the verse subtly explores the Nature of True "Greatness." Joshua's ironic use of "If thou be a great people" implies that genuine greatness is not merely numerical superiority or perceived status, but rather the willingness to undertake difficult tasks, confront and overcome challenges, and faithfully fulfill one's God-given mandate through diligent effort and unwavering trust.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 17:15 is rich with Irony, as Joshua masterfully employs the Josephites' own claim of being a "great people" to challenge their apparent lack of initiative and courage. He subtly implies that true greatness is not measured by numerical strength or perceived status, but by the willingness to undertake arduous tasks and demonstrate perseverance in the face of obstacles. The "wood country" and the "giants" function as potent Metaphors for the significant challenges, untamed aspects, or formidable adversaries in life or faith that require diligent effort, courage, and spiritual fortitude to conquer and transform. The entire statement can be interpreted as a form of Rhetorical Question, implicitly probing whether the Josephites' complaint genuinely stems from a lack of physical space or from a deeper lack of will and faith to possess what God has already abundantly provided. This astute rhetorical strategy serves to expose their underlying reluctance and to spur them to decisive action, shifting the responsibility for their perceived limitations from their inheritance to their own resolve and commitment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 17:15 profoundly illustrates the dynamic interplay between divine provision and human responsibility in the unfolding of God's covenant promises. God had faithfully granted the land to Israel as an inheritance, a direct testament to His unwavering promises to Abraham (Genesis 12:7). Yet, the full realization and enjoyment of this inheritance demanded active participation, unwavering faith, and diligent effort from the Israelites. The Josephites' complaint reveals a common human tendency to perceive limitations and desire an easier path, rather than embracing the challenges inherent in possessing God's blessings. Joshua's response serves as a foundational theological lesson: God provides the means, the promise, and the power, but His people must step out in faith, confront the "giants" (obstacles), and "cut down" (diligently work) to fully inhabit their inheritance. This principle transcends the physical land, pointing to the spiritual inheritance and battles believers face in every generation.
REFLECTION AND APPLICATION
Joshua 17:15 offers a timeless and profound spiritual lesson for believers today. We frequently find ourselves in situations where we perceive our resources, opportunities, or personal capacities as "too narrow" or insufficient for the tasks or divine callings placed before us. Like the Josephites, we might be tempted to complain about our circumstances, wishing for an easier path or a different "allotment" in life. However, this verse issues a direct challenge: to look within our existing "inheritance"—our unique gifts, our current sphere of influence, the opportunities God has already graciously provided—and to honestly ask if we have truly exerted the necessary faith, courage, and diligent effort to fully possess and develop it. Are there "wooded countries" in our lives—areas requiring significant spiritual growth, challenging relationships, demanding ministries, or difficult personal disciplines—that we have strategically avoided because they necessitate hard work, courage, or confronting our own internal "giants" of fear, doubt, or spiritual complacency? The call to "cut down for thyself" is a powerful summons to diligent, proactive, and self-initiated engagement. It serves as a vital reminder that God's abundant provision often comes with the expectation of our active participation, transforming potential into tangible reality. True spiritual "greatness" is not found in avoiding difficulty or seeking the path of least resistance, but in faithfully engaging with the challenges God places before us, trusting implicitly in His strength to overcome every obstacle and fully inhabit the abundant life and divine purposes He has called us to.
Questions for Reflection
FAQ
What was the specific complaint of the Josephites that prompted Joshua's response?
Answer: The Josephites, representing the large and populous tribes of Ephraim and Manasseh, complained that their allotted territory, despite its size, was insufficient for their numerous population. They explicitly stated that the mountainous region of Ephraim was "too narrow" for them and, crucially, highlighted that the Canaanites residing in the valley, particularly in areas like Beth Shean and Jezreel, possessed formidable iron chariots, making them exceedingly difficult to dispossess (Joshua 17:14 and Joshua 17:16). Their complaint was essentially a request for either more land or an easier, less challenging conquest.
Who were the Perizzites and the "giants" mentioned in this verse?
Answer: The Perizzites were one of the indigenous Canaanite peoples who inhabited the land of Canaan before and during the Israelite conquest. They are consistently listed among the nations that Israel was commanded to dispossess (e.g., Genesis 15:20, Exodus 3:8). The "giants" refer to the Rephaim (Hebrew: רְפָאִים), an ancient, often large-statured race that predated the Israelites in Canaan. Remnants of these formidable people were found in various parts of the land, including the territory allotted to the Josephites. Their presence underscored the formidable nature of the task of fully possessing the land, requiring significant military effort, courage, and faith.
What does "cut down for thyself" imply beyond literal deforestation?
Answer: While literally referring to the arduous task of clearing dense forests for agriculture and settlement, "cut down for thyself" carries profound deeper implications of diligent, self-initiated effort, and persistent perseverance. It suggests that the Josephites needed to actively and personally work to transform their inheritance from a wild, challenging territory into a productive and fully possessed land. Metaphorically, it implies confronting and overcoming obstacles, whether physical, spiritual, psychological, or relational, through hard work, determination, and personal responsibility, rather than expecting an easy path or waiting for someone else to do the necessary work. It is a powerful call to take ownership and responsibility for one's God-given inheritance, calling, and potential.
CHRIST-CENTERED FULFILLMENT
Joshua's challenging directive to the Josephites to "cut down for thyself" and confront the "giants" within their inheritance finds its profound and ultimate Christ-centered fulfillment in the New Covenant. The earthly promised land, with its inherent challenges and the required conquest, serves as a powerful type or shadow of the spiritual inheritance believers receive in Christ. We are no longer called to conquer physical territories, but rather to possess a spiritual kingdom and overcome spiritual adversaries. Jesus Christ is the ultimate Conqueror who has already decisively defeated the true "giants"—sin, death, and the devil (Colossians 2:15, Hebrews 2:14). Through His finished work on the cross, He has cleared the way for us to enter into a vast, immeasurable, and eternal spiritual inheritance, which encompasses complete forgiveness, new life, the indwelling Holy Spirit, and eternal communion with God (Ephesians 1:3-14). Our "greatness" in Christ is not measured by our physical strength or numerical size, but by our spiritual identity as beloved children of God and co-heirs with Christ (Romans 8:17). While Christ has secured our ultimate victory, we are still called to actively "cut down" spiritual "wood country" in our lives—to put off the old self, mortify sinful desires, and diligently live out our new identity in Him, empowered by the Holy Spirit (Ephesians 4:22-24, Romans 6:11-14). The ongoing spiritual battle against the "principalities and powers" (Ephesians 6:12) is fought not in our own strength, but by standing firm in the victory Christ has already won, actively walking in faith and obedience to fully possess the abundant life and spiritual freedom He has graciously provided.