Author: Charlie Garrett

Joshua 16:1-10 (The Inheritance of Joseph – Ephraim)

Charlie Garrett Joshua (Written)

Artwork by Douglas Kallerson.

Joshua 16:1-10
The Inheritance of Joseph – Ephraim

In the weeks before typing this sermon, a new technology was introduced. It is so important information-wise that it is believed to be as big of a leap forward as it was from flipping through the Yellow Pages to doing an online search.

What’s more, it isn’t limited to simply searching out information, but developing new ways to produce information. In other words, we may have an idea that we would like to express and this program is capable of producing it. For instance, I’d like it to search out acrostics in the Bible.

In the past, that was limited to doing a personal word-by-word check of each letter in an entire text. That is a long, tedious, and laborious task, even for a very short passage. That was shortened immeasurably some years ago by a code that was written to have a computer do the exact same thing in a few hours.

With this new technology, it may be possible to first write a code that could not only do this almost instantaneously, but it may be able to go beyond that to a code that compiles those acrostics into meaningful sentences with little or no human involvement.

Sergio and I thought of this same thing at basically the same time. Maybe it is something that can be put together. If so, it would speed up the process of uncovering the Bible’s mysteries in a way that was once unfathomable.

Text Verse: “Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, 16 do not cease to give thanks for you, making mention of you in my prayers: 17 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, 18 the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power 20 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21 far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.” Ephesians 1:15-21

The text verse today is like a short explanation of what is being seen in the ten verses set before us. If you come back and read these words again after the sermon, I think you will agree. The thing about it is that I was able to do all of this research in a bit under eleven hours.

I never had to get up from the desk to find a book to help me with the Hebrew. I didn’t need to flip through a book by Abarim explaining the meaning of names in the Bible. No map of Israel needed to be unfolded and poured over. All of these resources were at the tip of my fingers.

But these things were necessary just a few years ago. The same work would have not been possible for me to do in this manner in order to present the same sermon on it. Instead of eleven hours, I doubt it could have been done in eleven days of eleven hours each.

I had a hot pad on my back, a heater by my feet (it was a cold day), and some gummy bears to eat instead of being hunched over a pile of books with a wood fire to tend to. We live in an amazing time, at least from an information perspective. And information is what I have for you today.

There is an analysis of the verses, an explanation of the meaning of the words, and then a presentation of what they are telling us about the coming of the Messiah.

Great things such as these are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Borders of the Tribe of Joseph (verses 1-4)

Chapter 15 dealt with the borders of the land of Judah, the inheritance of Caleb within those borders but separate from them as a personal inheritance, and then the cities contained within those borders.

With that complete, the account now turns to the inheritance of the great house of Joseph, the favored son of Israel. His name means He Shall Add, with a secondary meaning of Take Away.

It is he who received the right of the firstborn, the double portion. This is specifically noted in 1 Chronicles 5:2, where it says, “yet Judah prevailed over his brothers, and from him came a ruler, although the birthright was Joseph’s.”

Joseph’s two eldest sons, Ephraim and Manasseh, were adopted by Jacob/Israel as described in Genesis 48. Their inheritance in Canaan includes both Ephraim and the half-tribe of Manasseh. The first task is to decide the borders of Joseph’s inheritance inclusive of both sons. That begins with…

The lot fell to the children of Joseph

va’yetse ha’goral livne yoseph– “And went out the lot sons Joseph.” The word yatsa signifies to go or come out. As such, it is likely that the lots are either in a pot and dropped out, or they are cast out of the hand. From there, the lots were read as to how they wound up.

Another possible meaning is that the words “went out” are speaking of the actual borders to be described. They “went out” to the children of Joseph from one point to another. This, however, is unlikely based on the other uses of the word. Either way, the lot went out to indicate the border.

1 (con’t) from the Jordan, by Jericho, to the waters of Jericho on the east,

mi’yarden yerikho l’me yerikho mizrakhah – “from Jordan, Jericho to waters Jericho eastward.” Jordan means Descender. Jericho means Place of Fragrance. As for this southern border itself, it is not the northern border of Judah as one might expect. Rather, it will be the northern border of Benjamin that will be between Judah and Ephraim.

Hence, even though Benjamin’s lot will come out later, it will be in the highly favored position which includes the area of Jerusalem on Judah’s northern border.

As for the words “to waters of Jericho,” that means to the stream which is in the area of Jericho which comes up at the fountain now known as Ain es Sultan. It is the waters that are healed in the account of Elisha in 2 Kings 2. From there, it flows into the Jordan. Next, the description says…

1 (con’t) to the wilderness that goes up from Jericho through the mountains to Bethel,

The translation is wrong. The word “to” is not in the Hebrew ha’midbar oleh mirikho ba’har beit el – “the wilderness, ascending from Jericho in the mountain Bethel.” With the clauses taken together, the error in translation becomes evident –

“…from Jordan, Jericho to waters Jericho eastward, the wilderness, ascending from Jericho in the mountain Bethel.” Thus, the words “the wilderness” are given to describe the condition of this portion of the lot, not to define the border. This is evident from the words of Joshua 18:12 when referring to Benjamin’s northern border –

“And the border is to them at the north side from the Jordan, and the border hath gone up unto the side of Jericho on the north, and gone up through the hill-country westward, and its outgoings have been at the wilderness of Beth-Aven.” Joshua 18:12 (YLT)

Bethel means House of God. With this initial border defined, it…

2 then went out from Bethel to Luz,

The seemingly simple words are actually very complicated: va’yatsa mi’beith el luzah – “And went out from Bethel unto Luz-ward.” The problem is that elsewhere, Luz and Bethel are noted as the same place, such as –

“And he called the name of that place Bethel; but the name of that city had been Luz previously.” Genesis 28:19

&

“So Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him.” Genesis 35:6

Without being dogmatic, Adam Clarke may be right, saying –

“It is very likely that the place where Jacob had the vision was not in Luz, but in some place within a small distance of that city or village, … and that sometimes the whole place was called Beth-el, at other times Luz, and sometimes, as in the case above, the two places were distinguished. As we find the term London comprises, not only London, but also the city of Westminster and the borough of Southwark; though at other times all three are distinctly mentioned.” Adam Clarke

Luz means Almond, but it comes from the verb, luz, meaning to turn aside, often in a negative way. Here are examples of both –

“My son, let them not depart [luz] from your eyes—
Keep sound wisdom and discretion;
22 So they will be life to your soul
And grace to your neck.” Proverbs 3:21, 22

“Because you despise this word,
And trust in oppression and perversity [luz],
And rely on them,
13 Therefore this iniquity shall be to you
Like a breach ready to fall,
A bulge in a high wall,
Whose breaking comes suddenly, in an instant.” Isaiah 30:12, 13

Hence, it can mean Departure, but it also means Twisted or Perverse. From there the border…

2 (con’t) passed along to the border of the Archites at Ataroth,

v’avar el gebul ha’arki Ataroth – “and passed over unto border the Archite, Ataroth.” Ataroth means Crowns. Archite comes from arak, to be long or to prolong. Thus, it means Long or Prolonging. This would be the home of Hushai the Archite noted as David’s friend and a wise counselor in 2 Samuel 15. Next…

3 and went down westward to the boundary of the Japhletites,

v’yarad yamah el gevul ha’yaphleti – “And went down westward unto border the Japhletite.” From a northerly and then a southwesterly movement, the border now heads westward. The name Japhleth comes from palat, to escape or deliver. Hence, it means He (God) Will Deliver. Next…

3 (con’t) as far as the boundary of Lower Beth Horon to Gezer; and it ended at the sea.

ad gevul beith horon takhton v’ad gazer v’hayu tos’oto yamah – “unto border Beth Horon, Lower, and unto Gezer, and its outgoings seaward.” Beth Horon means House of the Hollow and also House of Freedom. Gezer means Part or Portion.

4 So the children of Joseph, Manasseh and Ephraim, took their inheritance.

v’yinkhalu bene yoseph menasheh v’ephrayim – “And inherit, sons Joseph, Manasseh and Ephraim.” It is a concluding statement concerning the land granted to Joseph which includes both sons, remembering that Manasseh has land on both sides of the Jordan. But this is specifically the land allotted within the borders of Canaan.

Ephraim means both Twice Fruitful and Ashes. Manasseh means both He Shall Forget and From a Debt.

Of this parcel, Cambridge says, “The territory assigned to ‘the house of Joseph’ may be roughly estimated at 55 miles from east to west, by 70 from north to south.”

He shall add to the inheritance granted to Him today
By being productive and working with His hand
The crops will sprout, and the people will say
“Look at the bounty! Isn’t it grand?”

He shall do this when He takes away
The reproach we bore, that clung to us
In Him there is a brand-new day
For those who call out to Jesus

The borders have been drawn out
And they have a story to tell us
In reading that story, we will raise a shout
To the marvelous workings of our Lord Jesus

II. The Borders of Ephraim (verses 5-10)

5 The border of the children of Ephraim, according to their families, was thus:

Now that the borders of the land allotted to Joseph have been determined, it must be divided among his two sons adopted by Jacob/Israel, Ephraim and Manasseh. Of them, the first portion to be delineated will be the younger son, Ephraim. That begins with…

5 (con’t) The border of their inheritance on the east side was Ataroth Addar as far as Upper Beth Horon.

There is very little information on the borders of the areas given to Joseph. The words are short, abrupt, and seem incomplete. They are also difficult to pin down. As for these words, they read: vayhi gevul nakhalatam misrakhah Atroth adar ad beith khoron elyon – “And was border their inheritance eastward Ataroth Addar unto Beth Horon, Upper.”

Ataroth Addar means Crowns of Greatness or Majestic Crowns. Here, a distinction is made between Upper Beth Horon and Lower Beth Horon in verse 3. It is believed to be a bit eastward of Lower Beth Horon. Next, it says…

6 And the border went out toward the sea on the north side of Michmethath;

v’yatsa ha’gevul ha’yamah ha’mikh’m’thath mi’tsaphon – “And went out the border the seaward the Michmethath from north.”  As difficult as the words were to translate in verse 5, Keil says of these words, “the first clause of Joshua 16:6 is perfectly inexplicable, and must be corrupt.”

Almost every translation varies, trying to somehow clear up what is being conveyed. If nothing else, at least the name Michmethath can be defined. Strong’s says it is apparently derived from an unused root meaning to hide. Thus, it means Concealment or maybe Hiding Place. As it is prefixed by an article, it would be The Hiding Place. Next…

6 (con’t) then the border went around eastward to Taanath Shiloh, and passed by it on the east of Janohah.

v’nasav ha’gebul mizrakhah taanath Shiloh v’avar oto mi’mizrakh yanokhah – “And went around, the border, eastward Taanath Shiloh, and passed over it from east Janohah.” The word Taanath comes from ta’anah. It signifies an occasion such as was used in Judges 14 –

“But his father and mother did not know that it was of the Lord—that He was seeking an occasion to move against the Philistines. For at that time the Philistines had dominion over Israel.” Judges 14:4

The name Shiloh, as used here, is not speaking of the coming Messiah. It is derived from shalah, to be quiet or at ease, and thus something like Tranquility. The two words together can be defined as Discovered Haven.

The name Janohah is derived from yanakh, to put or place. That, in turn, comes from nuakh, to rest. Hence, it means Rest or He Will Give Rest.

7 Then it went down from Janohah to Ataroth and Naarah, reached to Jericho, and came out at the Jordan.

v’yarad mi’yanokhah Ataroth v’na’aratah, u-paga birikho v’yatsa ha’yarden – “And descended from Janohah, Ataroth and Naarah-ward, and impinged in Jericho and went out the Jordan.” The Ataroth here is believed to be different than the one mentioned in verse 16:2. Again it means Crowns. The name Naarah is identical to naarah, a girl or young woman who is of marriageable age. Hence, it means Girl.

8 The border went out from Tappuah westward to the Brook Kanah,

mi’tapuakh yelek ha’gevul yamah nakhal qanah – “From Tappuah goes the border westward brook Kanah.” Tapuakh comes from naphakh, signifying to breathe or blow. Thus, it may be Breath. It also means Love Apple, being identical to tapuakh found in Proverbs 25:11 and several times in the Song of Solomon.

The word translated as “brook,” nakhal, is a torrent, but it is the same as nakhal meaning an inheritance which is used in the next sentence of this verse.

The name Kanah comes from qaneh, reeds. Hence, it is the brook of reeds. But the reed is used as a measuring stick coming from the verb qanah, to acquire or possess. Hence, I would translate the two words together as Inheritance of the Possessor. Of this border, it next says…

8 (con’t) and it ended at the sea.

v’hayu tots’otav ha’yamah – “And its outgoings the seaward.” The border ends at the Mediterranean Sea. Of the borders described, and as complicated as they actually are to understand and properly delineate, Charles Ellicott gives a brief and concise summary of what has been presented –

“We thus obtain for the territory of Ephraim four boundary-lines—viz.: (a) the plain of Jordan on the east; (b) the line of hills bordering the Shephelah on the west; (c) the brook Kanah, and the line passing through Taanath-shiloh and Janohah to Jordan on the north; and (d) the north border of Benjamin (Joshua 16:1-3, and Joshua 18:12-14) on the south.” Ellicott

8 (con’t) This was the inheritance of the tribe of the children of Ephraim according to their families.

zoth nakhalath mateh bene ephrayim l’misp’hotam – “This inheritance tribe sons Ephraim to their families.”  The borders, as difficult to trace as they may be, are defined by the locations set forth in these past few verses.

With that, a special note concerning cities not within these borders is given to ensure there is no confusion as time passed. Properly rendered, verse 8 should probably end with a semi-colon and verse 9 then provides explanation…

9 The separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.

v’hearim ha’mibdaloth livne ephrayim be’tok nakhalath bene menasheh kal he’arim v’hatsrehen – “And the cities, the separated, sons Ephraim in midst inheritance sons Manasseh all the cities and their villages.”

Here is a word found nowhere else in Scripture, mibdalah. It comes from badal, to divide or separate. Thus, it is “the separated” cities. Taken together with the previous verse, the whole thought should essentially read –

“This is the inheritance of the tribe sons of Ephraim to their families, and the cities, the separated, belonging to the sons of Ephraim in midst of the inheritance of the sons of Manasseh – all the cities and their villages.”

The meaning is that there were certain cities within the borders of Manasseh that will belong to the inheritance of Ephraim. A specific note concerning them is found in the next chapter –

“And the territory of Manasseh was from Asher to Michmethath, that lies east of Shechem; and the border went along south to the inhabitants of En Tappuah. 8 Manasseh had the land of Tappuah, but Tappuah on the border of Manasseh belonged to the children of Ephraim. 9 And the border descended to the Brook Kanah, southward to the brook. These cities of Ephraim are among the cities of Manasseh. The border of Manasseh was on the north side of the brook; and it ended at the sea.” Joshua 17:7-9

The same is true with Manasseh having cities that were within the borders of Issachar and Asher.

It is speculated by some that because Ephraim was the larger tribe, they needed these cities. Others suppose it is a way of maintaining the brotherly bond between the two by having this arrangement. Charles Ellicott provides a reasonable explanation while using an understandable example –

“This fact would manifestly tend to produce a solidarity among the several tribes, and to prevent disunion by creating common interests. The interest of the stronger tribes would be served by completing the conquest of the territory assigned to the weaker. And the general formation thus produced would resemble that which was known by the name of the testudo, or tortoise, in Roman warfare. When a body of soldiers approached the wall of a town which it was intended to assault, they sometimes held their shields over them, overlapping like scales, each man’s shield partly sheltering his own, and partly his neighbour’s body, so that no missile could penetrate. Thus it may be said not only of Jerusalem, but of all the tribes in the land of their possession, that they were built as a city that is compact together, and at unity in itself: united by joints and bands, so that if one member of the body politic should suffer, all the members must suffer with it.” Ellicott

With the borders now fully expressed for Ephraim, the chapter ends on a failing note, one not unique to the tribes of Israel. The same thought was seen concerning Judah in verse 15:63 and it will be seen again as we progress…

10 And they did not drive out the Canaanites who dwelt in Gezer;

v’lo horishu eth ha’k’naani ha’yoshev b’gazer – “And no dispossessed the Canaanite, the dwelling in Gezer.” In these words, there is a difference between what was said in verse 15:63 and what is now presented. Of the Jebusites, it said that Judah could not drive them out. However, here, it simply says they did not drive them out.

Though seemingly the same on the surface, it does not appear that they actually should be considered comparable. This is because of the next words…

10 (con’t) but the Canaanites dwell among the Ephraimites to this day

va’yeshev ha’k’naani b’qerev ephrayim ad ha’yom ha’zeh – “and dwell the Canaanite in midst Ephraim until the day, the this.” Not only could Judah not drive out the Jebusites, but compare the two statements –

Judah – “and dwell the Jebusite with sons Judah in Jerusalem until the day this.”

Ephraim – “and dwell the Canaanite in midst Ephraim until the day, the this.”

It may just be an excuse to make the sermon longer, or it may be that the wording is purposeful. Judah couldn’t drive them out; they were in a fortified location as will be noted in 2 Samuel 5 and that location is on the border of Judah and Benjamin.

On the other hand, nothing is said about any difficulty here. Further, they are in the midst of Ephraim, meaning they could be isolated and eventually starved out. And more, it says…

*10 (fin) and have become forced laborers.

vayhi l’mas obed – “And become to a burden work.” It appears that this is a marriage of convenience for Ephraim and one of inconvenience, but acceptable tolerance, to the Canaanite. It is exactly what the Lord warned against and commanded not to occur. It is an early foreboding of bad times ahead.

Words that seem obscure or even wrong
Are set before us and we wonder why
But like the beauty of a heavenly song
They contain treasure that money cannot buy

In them there is a story waiting to be drawn out
Wonderful words that reveal amazing things to us
They are waiting to be seen as if ready to shout
About the glorious work of our Lord Jesus

Thank You, O God, for this precious word
Thank You for the delightful treasures waiting for us
When they are read out and we have heard
We will again thank You for our precious Lord Jesus

III. Pictures of Christ

The first three verses of the chapter dealt with the overall lot that fell to Joseph (He Shall Add/Take Away). In verse 1, it was described as from Jordan (Descender) Jericho (Place of Fragrance) to waters Jericho (Place of Fragrance) eastward (to arise or appear). That is then explained as the wilderness (a place of testing, but also of closeness to God) ascending from Jericho (Place of Fragrance) to Bethel (House of God).

Verse 2 says the border then went out from Bethel (House of God) toward Luz (Departure) from there it passed over unto the Archite (Long/Prolonging) at Ataroth (Crowns).

From there verse 3 says the border descended westward unto the Japhletite (He – God – Will Deliver) and continued unto the border of Lower Beth Horon (Lower House of Freedom) and to Gezer (Part/Portion) and ended at the sea.

With that, verse 4 noted that the children of Joseph (He Shall Add), Manasseh (He Shall Forget/From a Debt) and Ephraim (Twice Fruitful/Ashes) took their inheritance.

The verses anticipate the details of Christ’s coming, and the scope of His work as seen in the three named: Joseph, Ephraim, and Manasseh.

Joseph anticipates Christ who takes away man’s reproach and who then adds him to God’s people. Manasseh pictures Christ who came to pay Adam’s debt and who, in the process, allows that debt to be forgotten before God.

Ephraim looks to Jesus. He is twice fruitful in the land of His affliction, prevailing over the law and thus becoming the Savior of Jew and Gentile, but His work also meant that sin was judged in Him, thus the ashes, signifying His afflictions.

It is Jesus who descended from heaven bringing the water of life, signified by the waters of Jericho, in His appearing. He went through the wilderness, the testing, and yet He remained in closeness to God through it.

Bethel here anticipates Christ Jesus, the man in whom God dwells as is noted in John 2:19, where He said, “Destroy this temple, and in three days I will raise it up.” His body is the House of God. From there, He went to the cross, symbolized by Luz (Departure).

But the cross could not hold him, symbolized by the Archite (the Prolonging) –

“Yet it pleased the Lord to bruise Him;
He has put Him to grief.
When You make His soul an offering for sin,
He shall see His seed, He shall prolong [arak] His days,
And the pleasure of the Lord shall prosper in His hand.” Isaiah 53:10

In this, the crowns were bestowed, the crown of the cross and the crown of eternal life, among many others (Revelation 19:12).

The trek then went to “He (God) Will Deliver” (the Japhletite), perfectly explained by the 22nd Psalm –

“He trusted in the Lord, let Him rescue Him;
Let Him deliver [palat] Him, since He delights in Him!” Psalm 22:8

God did deliver Him, and He came out of the tomb, the Lower House of Freedom. From which He was granted His part among the living. From there the border ended at the sea, westward, the place where God resides, ever westward.

It was actually at this time that the note about the children of Joseph, Manasseh and Ephraim, took their inheritance. That was described already, but it was because of this work of Christ as outlined in the borders that the symbolism of the names is fully understood.

Logically, their explanation fits right here in the order in which were presented, but I explained them prior to provide a basis to understand the subsequent verses in advance.

With that, it then turned to the borders of Ephraim (Twice Fruitful/Ashes).

The border was eastward (arise/appear) Ataroth Addar (Majestic Crowns) unto Upper Beth Horon (Upper House of Freedom). From there it went out westward (toward the sea) on the north (hidden) side of Michmethath (Hiding Place).

From there it went eastward (arise/appear) to Taanah Shiloh, (Discovered Haven) and passed by on the east of Janohah (He Will Give Rest). Then it descended from there to Ataroth (Crowns) and Naarah (Girl) and reached to Jericho (Place of Fragrance) and came out at the Jordan (Descender).

Then it went out from Tappuah (Breath) westward to Brook Kanah (Inheritance of the Possessor) and its outgoings were seaward.

It pictures the effects of Christ’s work for His people. Those who arise to the call of the gospel are given their majestic crowns of life (Revelation 2:10) and righteousness (2 Timothy 4:8) which are imperishable (1 Corinthians 9:25).

The border going west is the effect of the gospel, drawing us to God (who is ever west) while we are hidden in the Hiding Place, meaning Christ (Colossians 3:3). Going eastward to Taanah Shiloh is the arising of the Discovered Haven, the place for those who come to Christ. This is offered by Christ, symbolized by Yanokhah (He Will Give Rest).

The border then went down to Atroth (Crowns, signifying the rewards of coming to Christ) and Naarah (Girl, the church – a female entity of marriageable age) reaching to Jericho (heaven), coming out at the Jordan, the descending of Christ for His church (1 Thessalonians 4:16).

From there Tappuah signifies the breath of eternal life that comes at that time as we move toward God (westward) to the Inheritance of the Possessor – eternal life in Christ is realized, accompanied by eternally moving toward God, symbolized by the outgoings of the border being seaward.

The final verses mentioned the cities, though not named, including cities in Manasseh. It also noted that all of the Canaanites were not dispossessed. This is a historical note about the situation in which Ephraim found itself, and it will be a part of the continued lesson of life under the law.

Symbolically, it may (total speculation) signify that there are unconverted in the church who will always be there until the end. They may serve the church, but they are not of the people of God. Regardless of that, the borders of the two tribes form a grand picture of Christ and His work.

The borders of Ephraim form another marvelous picture of the effects of His work in the people of the church. The patterns form up in exactly the manner that would be expected of an evaluation of these things.

And some of the words, and how they are used later in the Bible to refer to the coming Messiah completely surprised me. I would think “I wonder if this word is what is being referred to in the Psalms.” Upon checking, it is exactly what I thought might be the case. This happened again and again, as it does in sermons like these.

Each piece fits and then builds upon something else so that when we enter the New Testament, the foundation has been laid and we can then compare it to what is presented there. It never gets old because it is so beautifully woven together.

Because of this, be assured and reassured that you are following the right path. God has set it all down for us to see, and also to build up our confidence concerning Christ Jesus. How blessed we are to see such things.

And if you are just hearing about the Lord being hidden in the Old Testament, check it out. You will find out it is so. Jesus said it was all about Him. Put your trust in this wonderful Lord who has revealed such marvelous things to us.

Call on Jesus and be a part of what God is doing in the world. And time is short. So do it today!

Closing Verse: “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.” John 5:39

Next Week: Joshua 17:1-13 Pretty great stuff, I must say. In fact, it is the best... (The Inheritance of Joseph – Manasseh (West)) (34th Joshua Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. It is He who has defeated the enemy and who now offers His people rest. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Inheritance of Joseph – Ephraim

The lot fell to the children of Joseph from the Jordan by Jericho
To the waters of Jericho on the east as well
To the wilderness that goes up
From Jericho through the mountains to Bethel

Then went out from Bethel to Luz
Passed along to the border of the Archites at Ataroth, as we know
And went down westward to the boundary of the Japhletites
As far as the boundary of Lower Beth Horon to Gezer it did go

And it ended at the sea, and that not by chance
So the children of Joseph, Manasseh and Ephraim
———-took their inheritance

The border of the children of Ephraim
According to their families was thus as we continue on
The border of their inheritance on the east side
Was Ataroth Addar as far as Upper Beth Horon

And the border went out toward the sea
On the north side of Michmethath
Then the border went around eastward to Taanath Shiloh
And passed by it on the east of Janohah

Then it went down from Janohah
To Ataroth and Naarah it then went
Reached to Jericho
And came out at the Jordan, this was its extent

The border went out from Tappuah
Extending quite nicely
Westward to the Brook Kanah
And it ended at the sea

This was the inheritance
Of the tribe of the children of Ephraim
According to their families
A nice patch of land it would seem

The separate cities for the children of Ephraim
Were among the inheritance
Of the children of Manasseh
All the cities with their villages where they could sing and dance

And they did not drive out the Canaanites who dwelt in Gezer
But the Canaanites dwell, something rather dumb
Among the Ephraimites to this day
And forced laborers they have become

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The lot fell to the children of Joseph from the Jordan, by Jericho, to the waters of Jericho on the east, to the wilderness that goes up from Jericho through the mountains to Bethel, 2 then went out from Bethel to Luz, passed along to the border of the Archites at Ataroth, 3 and went down westward to the boundary of the Japhletites, as far as the boundary of Lower Beth Horon to Gezer; and it ended at the sea.

4 So the children of Joseph, Manasseh and Ephraim, took their inheritance.

5 The border of the children of Ephraim, according to their families, was thus: The border of their inheritance on the east side was Ataroth Addar as far as Upper Beth Horon.

6 And the border went out toward the sea on the north side of Michmethath; then the border went around eastward to Taanath Shiloh, and passed by it on the east of Janohah. 7 Then it went down from Janohah to Ataroth and Naarah, reached to Jericho, and came out at the Jordan.

8 The border went out from Tappuah westward to the Brook Kanah, and it ended at the sea. This was the inheritance of the tribe of the children of Ephraim according to their families. 9 The separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages.

10 And they did not drive out the Canaanites who dwelt in Gezer; but the Canaanites dwell among the Ephraimites to this day and have become forced laborers.

 

 

 

 

 

 

Acts 14:25

Charlie Garrett Acts (Written)

Quechee covered bridge. Vermont.

Sunday, 26 February 2023

Now when they had preached the word in Perga, they went down to Attalia. Acts 14:25

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse refers to the apostles passing through Pisidia and coming to Pamphylia. With that short note to cover whatever happened in that area, it next says, “Now when they had preached the word in Perga.”

This is something that they may or may not have done when passing through the first time. In Acts 13, it said –

“Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down.” Acts 13:13, 14

Scholars either ignore the reason why this area was not previously evangelized, or the comments are generally in line with the thought that they could tell there was no visible fruit and so they simply ignored the area. But the context of the passage may explain itself. One cannot know if there is “visible fruit” unless he first goes forth and preaches.

The most likely reason is that they did, in fact, preach to the people in Perga, but because there was no synagogue mentioned, it means the only preaching that occurred was to Gentiles. John Mark may have not appreciated this and got bent out of shape and departed. Or it could be that without any synagogue, they decided to go directly to where a known synagogue was, which was in Antioch. If this was so, then maybe the opposite occurred. John Mark may have said, “Why aren’t we preaching here instead of heading off to Antioch?” Not appreciating the situation, he packed up and left.

Either way, it is in Perga that John Mark became disaffected. With that remembered, it now notes definitively that this time they did preach in Perga. With that noted, it next says, “they went down to Attalia.”

Perga was not on the coast. Rather, it was upriver. The location of Attalia is described by Cambridge –

“A seaport of Pamphylia, at the mouth of the river Catarrhactes. … The Apostles had sailed, as they came from Paphos, directly to Perga, which they reached by coming some way up the river Cestrus. Now they go by land from Perga to the seacoast at Attalia, where there was more likelihood of finding a vessel in which they could sail into Syria.”

Of the city itself, it is next described by Albert Barnes –

“Attalus Philadelphus, king of Pergamus, whose dominions extended from the northwestern corner of Asia Miner to the Sea of Pamphylia, had built this city in a convenient position for commanding the trade of Syria or Egypt. When Alexander the Great passed this way, no such city was in existence; but since the days of the kings of Pergamus, who inherited a fragment of his vast empire, Attalia has always existed and flourished, retaining the name of the monarch who built it. Its ancient site is not now certainly known. … It is probable that it is the modern Satalia.”

This is the last stop of the missionary journey before returning home. Nothing is recorded of evangelizing here. It may simply have been used as a transit city to return home, at least as far as Luke’s records indicated.

Life application: Nothing is said of evangelization on the way from Perga to Attalia, nor of the time spent in Attalia. Nothing will be said of the trip from Attalia back to their home station. But this does not mean that the apostles didn’t preach to the people. Just as with Perga where nothing was recorded in Acts 13, to say that no evangelization took place is what is known as an argument from silence.

This is a logical fallacy where the failure of the source (in this case, Luke) to mention a given fact, or facts, becomes the ground for an inference. Such an inference is then turned into a conclusion that the supposed fact is untrue, or the supposed event never occurred.

In this case, the fallacy would be, “Because nothing is spoken of concerning evangelization of the people in Attalia and on the ship back home, the apostles failed to tell any of those people about Jesus.” The only facts we have are what Luke has recorded. Paul and Barnabas may have had many converts in Attalia, and it may be that the entire ship converted to Christianity on the way home. Luke is recording what the Holy Spirit inspired him to write. That is what we need. Everything else is silent and we cannot add to the historical record by making unfounded claims either way.

The point is that just because nothing is recorded concerning such things, we cannot use that silence to say, “I don’t need to tell people about Jesus at a particular time because Paul and Barnabas decided to not speak about Jesus at a particular time.”

We need to be willing to speak about Jesus all the time. Whether on a ship, on a bus, or at a stop awaiting the next part of the journey, we should look for an opportunity to open our mouths and speak. Let us do so, to the glory of God who has given us mouths to speak with. We are the redeemed of the Lord. Let us speak out the good news!

Most glorious Heavenly Father, we have been saved by the precious blood of Christ. May we not fail to tell others of this wonderful gift of healing and hope. Give us hearts to speak forth Your saving gospel message to any and all that we encounter on the path of life. To Your glory, we pray. Amen.

 

 

 

Acts 14:24

Charlie Garrett Acts (Written)

Indeed. He is.

Saturday, 25 February 2023 

And after they had passed through Pisidia, they came to Pamphylia. Acts 14:24

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse told of the selection of elders in every church, commending them to the Lord. From there, they obviously moved on, as it next says, “And after they had passed through Pisidia.”

This is the opposite movement of what occurred in Acts 13 –

“Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down.” Acts 13:13, 14

The apostles are certainly retracing their steps and ensuring they would meet any who had converted in order to bolster their faith. That this is the opposite movement is seen in the next words, saying, “they came to Pamphylia.”

As can be seen, this is the same area where John had departed from them quite some time ago. The detail of this stop will be more fully explained in the next verse.

Life application: Though nothing of substance concerning conversion was recorded during their previous trip through Perga in Pamphylia, the apostles are careful to have returned there. It may be that there were no converts or very few converts. However, even if there were no converts, they may still be able to break through to some who were close to conversion on the previous visit.

Even if it was just a stop that needed to be made on the journey home because it was a logical stop on the road, they will take the time to speak out the word, as will be seen next. It is never a futile thing to repeat the gospel to those who have heard it previously and turned it down. Some people have taken years to come to the Lord, hearing the message many times before the thought clicks in their minds.

Be willing to expend yourself in repeating this wonderful message to those who have previously rejected it. One can never tell when the right moment for the heart to be stirred will arise.

Lord God, others were patient with us as they waited for our hearts to be changed. Some of us may have heard the gospel many times before accepting it. Should we be less willing to share it with others? Rather, help us to be patient and to share this wonderful word of life as much as it is needed to obtain the right response. To Your glory, we pray. Amen.

 

 

Acts 14:23

Charlie Garrett Acts (Written)

Someone believed. Vermont Cemetery.

Friday, 24 February 2023

So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. Acts 14:23

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse indicated that the apostles strengthened the souls of the disciples, exhorting them that tribulations could be expected. With that, the narrative continues with, “So when they had appointed.”

The word is a new one to Scripture, cheirotoneó. It comes from cheir, the hand, and teinó, to stretch. Thus, it signifies to stretch out the hand for voting. It is an election by popular vote. If this is the intent now, and it certainly seems like the best intent for the word, then it should be translated as “chosen,” rather than “appointed.” However, some scholars argue that such a vote would be unlikely and that the apostles would rather appoint elders, thus stretching out their hands toward them as in the act of commissioning. The only other use of the word is found in 2 Corinthians 8 –

“And we have sent with him the brother whose praise is in the gospel throughout all the churches, 19 and not only that, but who was also chosen by the churches to travel with us with this gift, which is administered by us to the glory of the Lord Himself and to show your ready mind.” 2 Corinthians 8:18, 19

It does not seem unreasonable that the apostles would allow for a vote. The people would not want such a matter forced on them, and they would know best whose life was the most suited to such an office. Therefore, these elders were either “chosen” or “appointed.” This process was conducted for “elders in every church.”

The word is presbuteros, and it is where the word presbyter is derived from. It signifies a mature man who is experienced and has seasoned judgment. In the Bible, the office is always male. The feminine singular, presbytera, is not to be found in Scripture nor can the selection, appointment, and ordination of females be inferred from Scripture.

As for the establishment of this office of elder at each church, it was a necessary point that is fleshed out further in the pastoral epistles. A church body needs someone to guide it and to bear the responsibility of keeping the doctrine sound and the people properly trained. Without this, the church would become a rudderless ship, floundering in a sea of whatever strange teachings came along. But with a sound leader, the chances of the church maintaining the right course would be far better. Once these elders were selected it says they, probably meaning both the apostles and the church as a whole, “prayed with fasting.”

This is an obvious thing to occur in such a situation. These people had no idea if they would ever meet again. A church was being left in the care of men who did not have the completed Bible to guide them. Their training in the doctrines of Christ was, by today’s standards, extremely limited. Such prayer and fasting would have been to acknowledge this and to petition the Lord to favor their efforts into the future. With this then complete, it next says, “they commended them to the Lord.”

The word signifies to commit in a very close and personal way. It is as if the care of these elders is transferring from the apostles directly to the Lord, just as these apostles were set apart to the Lord in Acts 13:2. They are now the leaders who would shepherd or pasture the flocks. Therefore, they would need the hand of the Lord upon them in their duties. Of this word translated as “commended,” Albert Barnes notes the following –

“The word is the same as in Acts 20:32; Luke 23:46. It implies the confiding trust of one who commits what is very precious to him to the keeping of another. So in 2 Timothy 2:2 it is used of the depositum fidei, the treasure of truth which Timothy was to commit to faithful men. Here it implies an absolute trust in God as ordering all things for His Church and those who love Him.”

This thought is then intensified by Luke’s added words about their relationship with the Lord, saying, “in whom they had believed.”

The verb is  pluperfect or “more than perfect.” These men “had believed,” and this is the state in which they then conducted their lives since that defining moment. These were not just capable men of the town, known for their great administrative or oratory skills. Rather, they were men who had – first and foremost – believed the gospel message. Whatever other skills were noted that made them the ones to be chosen to lead the church, their status as believers was the primary issue for even being considered for leadership. Without this necessary qualification, no other attribute or skill could even be considered.

Life application: Of the prayer and fasting mentioned in this verse, Charles Ellicott states the following –

“It is a legitimate inference, from this recurrence of the act, that Paul and Barnabas recognized it as an established rule or canon of the Church that these two acts should jointly serve as a preparation for the solemn work of appointing men to spiritual functions. Without prayer such an appointment was a mockery, and fasting served to intensify prayer.”

Ellicott finds it a legitimate inference that this should be “an established rule or canon of the Church.” Although that may seem reasonable, it dismisses the fact that Acts is a descriptive account of what occurred in the establishment of the early church. It is true that one can often see what is normative from such repeated actions in the early church, such as baptism. However, it must be remembered (as noted above) that these men may never again have had anyone to guide them in their leading of this church, and they had no completed Bible for their instruction.

Instead, they were left solely to the care of the Lord and their own heart for Him as to how they would conduct their affairs. Today, we have seminaries set up to train and instruct leaders. We have churches that are already established and that have evaluated potential candidates, for extended periods of time. And, above all, we have the Bible as the rule and guide of our faith.

The instructions for selecting and ordaining elders are set forth there and nothing is said of fasting. As such, this is not to be considered a rule or canon for the church, even if it is a sound practice. With the lengthy process of preparing a person for church leadership, there is nothing wrong with ordaining an elder, praying over him, and then having a large celebration to acknowledge the many years of preparation that have readied him for that day.

If the Bible does not mandate something we cannot add to it without becoming legalistic. With each legalistic addition, there is a greater chance that more legalism is soon to follow. This cannot be tolerated. There is freedom in the church to express itself as a church in the local cultural setting. There is freedom in a church to meet when it wants to meet. There is freedom in a church to celebrate whatever days or events it chooses. In all things, the Lord is to be the primary consideration, everything else is secondary. And the Bible tells us the will of the Lord for the church.

Lord God, help us to never deviate from what Your word commands. Also, help us to never legalistically add to what Your word does not include. May we use our freedoms in Christ and in the church wisely and to Your glory. Yes, Lord! May all that we do be done to glorify You. Amen.

 

 

 

Acts 14:22

Charlie Garrett Acts (Written)

Passing a cemetery in Vermont. Let’s go visit.

Thursday, 23 February 2023

strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, “We must through many tribulations enter the kingdom of God.” Acts 14:22

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

The previous verse noted the effective preaching of the apostles in Derbe and then their subsequent return to Lystra, Iconium, and Derbe. Of their time in these cities, it notes, “strengthening the souls of the disciples.”

This includes a new word in Scripture, epistérizó. The word signifies the process of strengthening the understanding that precedes by building upon it. One might say, “to further support.” There is a knowledge that exists. By building upon that knowledge, with further instruction, the original basis of the faith is strengthened and built upon. The word will be seen three more times, all in Acts. Next, the narrative continues with, “exhorting them.”

This is a common word that is widely translated based on the context. It can mean to implore, beseech, encourage, comfort, and so on. It is an action that is close and personal. In this case, the apostles are imploring these disciples “to continue in the faith.”

One must ask, “Is this referring to the faith possessed by the disciple (their trust in the gospel) or is it the faith that is the basis (the substance) of what the apostles taught and in which they then trusted?” The answer is most certainly the latter.

To the apostles, what difference does it make if these disciples have faith if it is not in the faith that has been taught? If they went back and placed their faith in Zeus and Hermes again, that would be a pointless waste of everyone’s time. Rather, the term is being used in the objective sense, just as it is elsewhere, such as –

“But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” 1 Timothy 5:8

Paul wrote those words to Timothy, a person who is certainly included in the words of Acts 14:22 as he is from the area of Derbe and Lystra, as will be seen in Acts 16. That this is an objective faith, and not merely the personal faith of the believer is seen in the next words. In their exhorting these new believers, they explained to them, saying, “We must through many tribulations enter the kingdom of God.”

The Greek more literally reads, “and that through many tribulations it is behooving us to enter into the kingdom of God.” By placing the words “We must” before “through many tribulations,” the NKJV makes it seem as if the kingdom of God is earned. However, by changing the structure to correct that, the sentence then requires the addition of the word “to” before “enter.” This then almost makes it seem like it is a necessity to experience tribulation before entrance can happen, which is not the case.

The verb translated as “enter” is aorist. It signifies a completed action at a particular time. Before that time, something will necessarily occur as stated by the apostles.

The word translated as “must” is a verb signifying that which is necessary or inevitable. As such it is translated as should, ought, must, and so on. The same general thought is expressed later by Peter –

“In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, 7 that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ.” 1 Peter 1:6, 7

Peter says, “if need be.” There is a purpose for all things that come upon man. They come according to God’s sovereign decisions. In the book of Job, Satan afflicted Job terribly, but he did so only as allowed by the Lord. There was, in fact, a need for this trial in his life, and there is always a reason for that which occurs in our lives as well.

For some, they are temporary. Job was afflicted and then restored. However, others may face a particular affliction (or afflictions) for their entire lifespan. Here in Acts, the apostles are not telling these disciples that they had to earn entrance into the kingdom of God (a necessity), but that tribulations will necessarily occur in this life, which must be lived first, to enter the kingdom of God.

This is certainly the case. Paul and Barnabas were saved, and yet they include themselves in the exhortation as indicated by the first-person pronoun “us.” They were not saying, “We must go through tribulation in order to enter into the kingdom of God,” but surely, “We must inevitably go through tribulations before entering the kingdom of God.”

The difference may seem like splitting hairs to some, but to misunderstand this will lead to the thought of our earning what has already been earned by Christ for us. Both thoughts are expressed by Paul in Colossians 1 –

“For this reason we also, since the day we heard it, do not cease to pray for you, and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding; 10 that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; 11 strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; 12 giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. 13 He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:9-14

Paul speaks of longsuffering with joy. It is something that he assumes will necessarily come upon believers. He speaks of the inheritance, something that is granted but not yet received in actuality. And then he speaks of having been delivered and conveyed into the kingdom at the same time. In other words, we are in the kingdom, but we are also awaiting it as an inheritance. This is the substance of the words of the apostles now.

Life application: The apostles now in Acts are speaking to disciples about the kingdom of God. It is something that Paul refers to numerous times as well in his epistles. One cannot have a kingdom without a king. In the case of the kingdom of God, it is referring to that of Jesus Christ.

There are numerous teachings that deny that Christ is our King. This is done in order to justify various heretical doctrines. One of them is hyperdispensationalism. It improperly divides the dispensations that God has set up as He works out the redemptive narrative in human history saying that the church age began with Paul, not with Acts 2, and then saying that the seven letters to the seven churches in Revelation are directed solely to the Jews of the end times.

No such distinction as this exists. Paul and Barnabas have been sent on a missionary journey. There is no set time when they suddenly started the church as this false doctrine would claim. There is simply a slow and gradual diversion from the prime focus being on Jews to it being on Gentiles.

Hyperdispensationalism is so arbitrary and unsound that one could say, “It was on the walk between Lystra and Derbe that the church began.” There is not even a breath of a hint of this. Rather, the focus has been on one gospel throughout the entire Acts narrative. The book records the rejection of Jesus by the Jews while at the same time, there has been a wholehearted acceptance of it by many Gentiles.

Eventually, the nation of Israel will no longer be a consideration in the church age, but this does not mean they will not be a consideration later. And it does not mean that those Jews who were saved early on are not a part of the church. Rather, it means exactly the opposite. Someday, the church will be removed from the picture at the rapture. After this occurs, the narrative will again focus on Israel as a nation in their land.

The world is being prepared for this right now. Unfortunately, because of various nutty doctrines, such as hyperdispensationalism and replacement theology, many who are left behind (nonbelievers) will not understand when the events take place. This is too bad, and it could have been avoided if proper doctrine was taught in advance, even if initially rejected by those who heard it.

Lord God, please help us to learn Your word and understand it properly. Keep us from false teachings and false teachers who are untrained or incorrectly trained in proper theology. Lead us to those who will properly instruct us on what is occurring in the biblical narrative. Please hear our petition according to Your great mercy. Amen.