Author: Charlie Garrett

Acts 15:1

Charlie Garrett Acts (Written)

Welcome? We’re done with Vermont. Turning around now. Next stop, Washington.

Thursday, 2 March 2023

And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” Acts 15:1

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).

Acts 14 ended with a note that Paul and Barnabas stayed in Antioch with the disciples for a long time. What becomes certain now at the start of Chapter 15 is that their doctrine was noticed by the Judaizers and spoken against. Gentiles had begun to enter the church and yet remained uncircumcised. That is evident by noting Luke’s opening words of the chapter which begin with, “And certain men.”

The word “men” is inserted. They are identified by an indefinite masculine pronoun. It could rightly be translated, “And some.” Inserting men is fine because the pronoun is masculine, but Luke is certainly being imprecise, demonstrating that these were people with no standing or authority to do what they will do. He does not identify them as “brethren,” nor does he describe any ranking or authority as he did in Acts 6:7 (for example) when he said –

“Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.”

What is meant by this is that these priests, the stewards of the Law of Moses, had placed themselves under a new authority. They had gone from Moses to Christ. As for these men now being mentioned by Luke, no names are given, implying that they are just a group of men with obviously no authority to direct matters. This is in contrast to Paul and Barnabas who are called apostles in Acts 14:14, even if Barnabas’ apostleship was temporary and under the authority of the church at Antioch. Of these unnamed men, Luke says that they “came down from Judea.”

Rather, the verb is an aorist participle, “having come down from Judea.” Because of the use of the participle, one thought will lead to the next. For now, it is noticeable that it doesn’t say that they were from Jerusalem, of the Levites, of the priests, or sent by the apostles. There is no hint of any authority at all, whether in the church or of the leadership of Israel. Instead, these men – seemingly converted to Christianity – were merely from Judea without any recognizable qualifications. And even if they once had standing, such as the priests mentioned above from Acts 6, they have no recognizable standing with the church. All that is given is that they have come from Judea. And yet Luke next says, “and taught the brethren.”

Imagine someone coming from Washington DC, a nobody with no authority at all, who knocks on your door and says, “I am here from Washington DC to explain to you why you cannot possess a gun.” Will you listen to him? What authority does he actually possess? This is what Luke is trying to get his audience to think about by the way he has structured his words.

Some people, who obviously have no authority at all, have been introduced into the narrative. Luke has not even called them “brothers” as is so often the case in Acts. The only thing that identifies them is that they are from Judea. And yet, they are now teaching a congregation without recognizable authority. And what do they say? Luke next records their words as, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”

Rather, the Greek more poignantly states the matter using negatives – “If you are not circumcised according to the custom of Moses, you are not able to be saved.” There is a mark of total exclusion in their words. And more, they don’t simply say, “If you are not circumcised, you cannot be saved.” Rather, they say, “According to the custom of Moses.”

This is not an identifier with Abraham as the father of the Hebrew people as recorded in Genesis 17. Rather, it is an identifier with the Law of Moses received at Mount Sinai. In other words, these few words, spoken by these anti-Christian Judaizers, heap the entire Law of Moses, with all of its many rules and regulations, directly on the shoulders of the Gentile believers.

With no standing other than where they were from, these unnamed have thrown the congregation into an uproar. It is true that Moses was told by the Lord before the introduction of the law that those who participated in the Passover were to be circumcised, as is recorded in Exodus 12:44-48. However, that was later codified into the law itself in Leviticus 12:3 for all born under the law. Thus, this supposed teaching of these unidentified men has set aside the grace of Christ and brought the Law of Moses back to the main center of attention.

Life application: In the example above concerning someone coming from Washington DC, it is obvious that the place where he came from does not give him any authority at all. He is a nobody that has no power. And yet, because of where he is from, you might say to yourself, “I’d better listen to this guy. He is from D.C. and so he must know what he is talking about.”

Now transfer that exact same thought to your life in Christ and see if you, or someone you know, are guilty of making the same error in the past. Have you ever turned on the TV or the internet and seen someone who is from Israel (or simply some Jew) tell you that you shouldn’t be eating pork or that you must support Israel in order to be saved? If not, this may sound ridiculous to you, but both of these teachings are heard among the Judaizers of today.

Maybe you heard from someone who is in the Seventh Day Adventists say that unless you observe the Sabbath you cannot be saved. Have you been told by someone in the Church of Christ that you must be baptized in the Church of Christ in order to be saved? Have you ever heard that unless you are under the authority of the Roman Catholic Church, you can’t be saved? Each of these is a claim made by people today.

The list goes on and on of people claiming what saves and that if you don’t do what they tell you then you cannot be saved. Who are these people? What authority do they possess? The only source we have for such matters today is the Bible. It is the authority by which God has spoken out these matters and there is no other. This is because it is the word of the Lord through His chosen prophets, apostles, and authors.

If the word does not agree with what they say, then they are false teachers. And this goes directly to the heart of whether extra-biblical revelation is still given today. Because if it is, then the Bible is not the final source for such matters, and we are left in a sea of absolute chaos.

The Seventh Day Adventists believe that Ellen G White, their founder, received extra-biblical revelation. Likewise, Mormonism makes the same claim concerning Joseph Smith. The Roman Catholic Church believes it has authority over the word and it accepts that extra-biblical revelation is valid. People believe Jesus speaks to them in dreams and visions. If we accept one word of extra-biblical revelation, then we must accept them all because there is no standard to determine which is true and which isn’t, because the authority of the Bible is not absolute.

Think these things through. Either God has spoken and that is it, or we have no sure word by which to guide our lives in Christ. Be grounded in the word, reject anyone who teaches contrary to what the word says, and ignore anyone who claims a dream or vision from God. People like that have been around since the very beginning of the church and they are still out there today. The challenge of Acts 15:1 is the first main internal challenge the church faced, and the church is still facing it to this day.

Lord God, how evident it is that we need to know what the word says. Without that, we are possibly placing ourselves under the whims of anyone who claims some type of authority that is not granted by You alone. Your word is truly to be our guide, and so may we be competent in our pursuit of knowing it more from day to day. To Your glory, we pray. Amen.

 

 

 

Acts 14:28

Charlie Garrett Acts (Written)

Pointed thing. Vermont landscape.

Wednesday, 1 March 2023

So they stayed there a long time with the disciples. Acts 14:28

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 detailed the first coming together of the church after the return of the apostles. They gave a report of all that God had done with them, also noting that He had opened a door of faith to the Gentiles. With that remembered, it next says, “So they stayed there.”

This refers to Paul and Barnabas. After giving their report, they remained in Antioch. With that understood, the next words are as debated as where government officials think the people’s money should be spent. Luke records that they stayed there “a long time.”

The Greek reads, “no little time.” The indefinite nature of the words leave much to be guessed at. Without knowing how long the missionary journey was, there is no way to know how long the stay after it could have been. Some think this stay was a year, others say two or three or even five. Some say the missionary journey was probably two years. Others say the methodical nature of Paul would mean it was as much as four.

As usual, Barnes provide his thoughts, they are as acceptable as any other, remembering that the duration of the missionary journey would change the length of the stay now recorded –

“If the transactions recorded in this chapter occurred, as is supposed, about 45 a.d. or 46 a.d., and the council at Jerusalem assembled 51 a.d. or 53 a.d., as is supposed, then here is an interval of from five to eight years in which we have no account of them. Where they were, or what was their employment in this interval, the sacred historian has not informed us. It is certain, however, that Paul made several journeys of which we have no particular record in the New Testament, and it is possible that some of those journeys occurred during this interval. Thus, he preached the gospel as far as Illyricum, Romans 15:19. And in 2 Corinthians 11:23-27, there is an account of trials and persecutions, of many of which we have no distinct record, and which might have occurred during this interval.” Albert Barnes

No matter what, they didn’t just stay in Antioch and pick flowers. Rather, the verse and the chapter end with the words, “with the disciples.”

This obviously could allow for Barnes’ thoughts because it might be that one was with the disciples constantly while another traveled, or they each came and went as they decided. Nothing is specifically stated and so those matters cannot be known. However, those in Antioch were instructed and built up in the Lord. But what is more than probable is that during this time many Gentiles began to join the church.

The precedent had been set on the missionary journey and it meant that Gentiles could come in, joining the church, and not even need to be circumcised. This thought then will establish the basis for the opening verses of Chapter 15.

Life application: We cannot be dogmatic about what is left unstated. Inferences can be made, but unless there are set parameters in the surrounding text, our guesses are only that. In the case of the indeterminate time mentioned in this verse, we must not be overly dogmatic about our viewpoint. This is true with other points of doctrine as well.

There is a set and specific amount of information to derive our theology from. Quite often inferences must be made, and that is fine. And more, the more we know the rest of the word, the better our inferences might be. But if they cannot be pinned down exactly, we should always note that what we state is inferred. In this, we will be responsibly conveying the truth of the matter to those we instruct.

In all things, let us not purposefully twist or distort what Scripture says to form an opinion. The word is too precious to allow that to occur. Eventually, all things will be revealed. Until that day, certain things will remain undetermined.

Lord God, thank You for the chance to contemplate things that are not explicitly stated in Your word. We can form conclusions and modify them as we consider other things that come to mind. There is no end to the chance to grow in this precious word because of this. It is alive and it feeds our minds. The more we study it, the more our minds will grow in the knowledge of who You are and of what You are telling us. Thank You for this precious word! Amen.

 

 

 

 

 

 

 

Acts 14:27

Charlie Garrett Acts (Written)

Super cool overpass. Vermont.

Tuesday, 28 February 2023

Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles. Acts 14:27

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).

In the previous verse, Paul and Barnabas had left Attalia and returned to Antioch from where they had begun their missionary journey. Having now arrived, it says, “Now when they had come and gathered the church together.”

Luke omits any details between arriving on the ship and the gathering of the church. The effect is to show the importance of the event and to give a sense of immediacy, even if the two arrived on a Wednesday and the church didn’t meet until Saturday or Sunday. In this, he is highlighting the mission and not the life of the missionaries.

It is this same congregation that had sent them forth with fasting, prayers, and the laying on of hands in Acts 13:2, 3. It is unknown if letters were sent back to the church or if this is the first time any word concerning them had come since John’s departure in Acts 13:13. With their return, however, there would be excitement to hear what the Lord had done through them, knowing that it was the Holy Spirit who originally called for them to be sent.

Once the church was gathered together, it next says, “they reported all that God had done with them.” Rather, the verb is imperfect, saying, “they were reporting all that God had done with them.” They probably started right from the beginning as they arrived downriver at Selucia and just kept talking the audience through the entire journey.

Of certain note would be the animosity of the Jews along the way concerning the message of Jesus being the Messiah. And yet, there was also another remarkable detail that would hopefully bring great encouragement to the church, but which may also have brought a measure of concern or even jealousy to a portion of it. That begins to be seen in the words, “and that He had opened the door of faith to the Gentiles.”

There is no article before “door.” It more closely reads, “and that He had opened to the Gentiles a door of faith.” The meaning is obvious. Unlike the Jews who were required to circumcise, even before the introduction of the Law of Moses, the Gentiles were not given such a requirement. This then once again set Israel’s circumcision apart as a cultural identity, but not a requirement for salvation. It is the state in which Abraham was admitted into fellowship with God in Genesis 15, before he was circumcised –

“And behold, the word of the Lord came to him, saying, ‘This one shall not be your heir, but one who will come from your own body shall be your heir.’ 5 Then He brought him outside and said, ‘Look now toward heaven, and count the stars if you are able to number them.’ And He said to him, ‘So shall your descendants be.’
6 And he believed in the Lord, and He accounted it to him for righteousness.” Genesis 15:4-6

Circumcision was mandated for this covenant group of people years later in Genesis 17. Eventually, it was mandated under the Law of Moses. But the Gentiles had now been admitted apart from circumcision, and thus, apart from the Law of Moses and without the cultural identifier of physical circumcision.

In addition to this, the term “a door of faith to the Gentiles” brings in an entirely new dynamic that has not yet been seen, demonstrating that the missionary trip was not “to the Gentiles” in the minds of the church, only in the mind of God. The evangelism of Paul and Barnabas never noted Gentiles on the island of Cyprus. Not until Sergius Paulus called for them to speak was any contact with the Gentiles noted. Rather, only preaching in the synagogues was.

This was such a remarkable event that it was deduced at that time that this is when Saul’s name was changed in the narrative to Paul. The purpose of his apostleship was apparently becoming clear to him.

Upon arriving on the mainland, it wasn’t until Acts 13:46 that Paul and Barnabas exclaimed to the Jews, “but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.” It can be seen that this was the defining transitional moment when it was realized what God was doing and why these two had been sent. A door of faith had been opened to the Gentiles and these men were there to usher them through it via their preaching.

This will become perfectly evident as Chapter 15 begins and the word of these events reaches the ears of the Judaizers. What occurs there and after will become the basis for the writing of the book of Galatians.

Of the term “door of faith,” Charles Ellicott notes the following –

“This is noticeable as the first occurrence, as far as the chronological order of the books of the New Testament is concerned, of a very characteristic phrase. It would seem to have been a favourite metaphor of St. Paul’s (comp. 1Corinthians 16:1; 2Corinthians 2:12; Colossians 4:3), and comes in here, probably, as a fragment from his speech. From this point of view it is interesting to note the recurrence of the phrase in Revelation 3:8, both St. Paul and St. John, representing as they did different sections of the Church (Galatians 2:9), agreeing in the thought that the door of the Father’s house was now opened wider than it had ever been before, and that no man might shut it.”

His words are well stated and they, again, demonstrate that the door is faith and that it is referring not to Jews of the end times. Rather, it is an offering to Jews and Gentiles during this dispensation known as the church age. The Law is fulfilled in Christ, and thus works are excluded. It is faith in the accomplished work of Jesus Christ alone that allows entrance into the kingdom.

Life application: The transition of stewardship of the faith is being made from Jewish leadership to Gentile leadership in these chapters of Acts. Eventually, that transfer will be complete and the nation of Israel will be dispersed and without any standing in what God is doing in the redemptive narrative.

And yet, Jews are not excluded from what He is doing. Rather, they are on the same level as the Gentiles, as is evidenced in verses such as Galatians 3:28. Despite this, it does not mean that God is through with Israel as a nation. Rather, Paul explains that issue in Romans 9-11. As a very simple example of what is occurring, we could say that the Hatfield family is given the stewardship of an apple orchard. For a McCoy to be a part of the farm, he needs to join the Hatfield family.

However, the Hatfields eventually have their stewardship taken away from them and it is transferred to the McCoy family, but with a proviso that the Hatfields will again, someday in the unknown future, be granted the stewardship again. In the meantime, any Hatfields – still remaining Hatfields – may enjoy partaking in the stewardship transferred to the McCoys if the preconditions for inclusion are met.

This is what is happening now in the transition of stewardship from Jew to Gentile in Acts. In the past, Gentiles who wanted to participate in what God was doing under the law had to join Israel, becoming a part of them. Under the new stewardship, the commonwealth remains the same, but the stewardship is granted to a new entity. Those of Israel who do not accept the current provisions are not a part of that commonwealth, even though they are of Israel the nation. Those of the Gentiles who accept the provisions are included in the commonwealth even though they are not a part of Israel the nation.

Keep the boxes straight, understand that God is in charge, and accept that His choices in these matters are what is important. What we like or do not like is wholly irrelevant. This is God’s world, it is His offering of salvation, and we are obligated to what He is doing at any given time in the process of living through His dispensations.

Lord God, we are so thankful to You for allowing us to be a part of what You are doing in the world. You have sent Jesus Christ to save us from this life of corruption and death, giving us a new hope that we shall dwell in Your presence for all eternity. Thank You for what You have done for us, O God. Amen.

 

 

 

 

 

 

Acts 14:26

Charlie Garrett Acts (Written)

Covered Bridge. Vermont.

Monday, 27 February 2023

From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed. Acts 14:26

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 apostles preaching in Perga. That was followed by their going down to Attalia, a port on the coast. With that noted, it next says, “From there they sailed to Antioch.”

This is Syrian Antioch from which the apostles first departed in Acts 13:3. Unless this is a note of completion that ignores various stops the ship may have made, this is a direct trip even up the river to where Antioch was. It is possible the ship made stops or even completed its journey at Selucia and then the apostles traveled up the river to Antioch. The details of any such traveling are simply being left out of the record. No matter what, the record of the missionary trip is complete with these words.

With the journey home behind them, it next says that this is “where they had been commended to the grace of God.”

That was recorded in Acts 13:3 –

“Then, having fasted and prayed, and laid hands on them, they sent them away.”

Luke is reminding the reader that everything recorded is for the purpose of revealing what had occurred since that time and that it was a journey that these men were specifically commissioned to accomplish. They had fulfilled their assignment as witnessed by his written record. From there, it next says, “for the work.”

These words are based upon what is stated in Acts 13:2 –

“As they ministered to the Lord and fasted, the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them.’”

The work they had participated in was an assignment first directed by the Holy Spirit. As God knows the end from the beginning, and as they were directed by the Holy Spirit, it can also be deduced that they were led by the Holy Spirit. Even the departure of John Mark from them is to be considered as an important point purposefully directed by the Holy Spirit to later be included in the Acts narrative by Luke.

It is this journey “which they had completed.” Their actions bear witness to their completion of what was directed. The recorded aspect of it, which is now included in the Bible, is a sufficient witness to that fact. With this note of completion, Barnabas is no longer to be considered an apostle. He was an apostle, a sent one, from Antioch, but only Paul was a sent one from Jesus. With this thought, the next verse will continue with the post-missionary journey details.

Life application: As noted in the previous verse, there are many things that may have occurred that are not recorded in the narrative by Luke. A preacher or teacher might attempt to justify divine protection of his missionaries by saying, “Do you see how God protected these two men throughout the entire journey? Neither one ever got sick on the entire trip. God will divinely protect you as well.”

This is both an argument from silence and an illogical conclusion concerning his own missionaries’ coming travels. For all we know, Barnabas was prone to sea sickness and was sick for the entire journey anytime he was on a ship. Paul may have eaten something bad in Iconium and been in bed for five days. We have no idea about such things, and we should never come to faulty conclusions based on what is not said.

There are times when what is not said is telling, but those things must be logical inferences that are in accord with the surrounding text. We must always be very careful to not insert fallacious thinking into the Bible. Rather we should only deduce what is right and logical. As an example, it says this in Deuteronomy 16:11 –

“You shall rejoice before the Lord your God, you and your son and your daughter, your male servant and your female servant, the Levite who is within your gates, the stranger and the fatherless and the widow who are among you, at the place where the Lord your God chooses to make His name abide.”

It is notable that the wife is missing from the list. Moses says you, your son, your daughter, your male servant, your female servant, the Levite, the stranger, the fatherless, and the widow, but nothing is said of the wife.

What seems obvious is that this is not saying that the wives were to stay home and take care of the pets. Rather, it is a way of acknowledging her importance within the household. The words take the reader back to the very beginning of man’s time on earth –

“And Adam said:
‘This is now bone of my bones
And flesh of my flesh;
She shall be called Woman,
Because she was taken out of Man.’
24 Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.” Genesis 2:23, 24

Rather than being an oversight by Moses, it appears he is reiterating the fact that the man and his wife are one. In mentioning him, she is implicitly mentioned as well. Therefore, there is no reason to include her in the list. It would be unthinkable for him to observe the feast without her. Thus, all were to attend, including the unstated wife. This is a logical deduction that is supported by the previous biblical narrative, as well as other such passages.

Let us always be attentive to what the word is saying, what the word is not saying, and what can be logically deduced from the omissions and what cannot be. The word is too important to manipulate or twist for our own agendas or perverse desires.

Exalted Heavenly Father, we have a pure and precious word that has been granted to us to lead our lives and direct our feet. Help us to treat it with the utmost care and never twist what is presented into something other than what You intend for us to see. Help us to be responsible in this manner. Amen.

 

 

 

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.