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CHAPTER XXV.

THE INHERITANCE OF JOSEPH.

Joshua xvi., xvii.

Next to Judah, the most important tribe was Joseph; that is, the double tribe to which his two sons gave names, Ephraim and Manasseh. In perpetual acknowledgment of the service rendered by Joseph to the family, by keeping them alive in the famine, it was ordained by Jacob that his two sons should rank with their uncles as founders of tribes (Gen. xlviii. 5). It was also prophetically ordained by Jacob that Ephraim, the younger son, should take rank before Manasseh (Gen. xlviii. 19). The privilege of the double portion, however, remained to Manasseh as the elder son. Hence, in addition to his lot in Gilead and Bashan, he had also a portion in Western Palestine. But Ephraim was otherwise the more important tribe; and when the separation of the two kingdoms took place, Ephraim often gave his name to the larger division. And in the beautiful prophetic vision of Ezekiel, when the coming re-union of the nation is symbolized, it is on this wise: "Son of man, take thou one stick and write upon it, For Judah, and for the children of Israel his companions; then take another stick and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions, and join them for thee301 one to another into one stick, that they may become one in thine hand" (xxxvii. 16, 17). The superiority allotted to Ephraim was not followed by very happy results; it raised an arrogant spirit in that tribe, of which we find some indications in the present chapter, but more pronounced and mischievous manifestations further on.

The delimitation of the tribes of Ephraim and Manasseh is not easy to follow, particularly in the Authorized Version, which not only does not translate very accurately, but uses some English expressions of uncertain meaning. The Revised Version is much more helpful, correcting both classes of defects in its predecessor. Yet even the Revised Version sometimes leaves us at a loss. It has been supposed, indeed, that some words have dropped out of the text. Moreover, it has not been found possible to ascertain the position of all the places mentioned. Uncertainty as to the precise boundaries cannot but prevail, and differences of opinion among commentators. But the uncertainty applies only to the minuter features of the description, it bears chiefly on the points at which one tribe adjoined another. The portion of the land occupied by Ephraim and Manasseh is, on the whole, very clearly known, just as their influence on the history of the country is very distinctly marked.

In point of fact, the lot of Joseph in Western Palestine was, in many respects, the most desirable of any. It was a fertile and beautiful district. It embraced the valley of Shechem, the first place of Abraham's sojourn, and reckoned by travellers to be one of the most beautiful spots, some say the most beautiful spot, in Palestine. Samaria, at the head of another valley celebrated for its "glorious beauty," and for its "fatness" or fertility (Isa. xxviii. 1), was at no great distance. Tirzah, a symbol of beauty, in the302 Song of Solomon (vi. 4) was another of its cities, as was also Jezreel, "a lovely position for a capital city" (Tristram). On the other hand, this portion of the country laboured under the disadvantage of not having been well cleared of its original inhabitants. The men of Ephraim did not exert themselves as much as the men of Judah. This is apparent from what is said in chap. xvi. 10, "They drove not out the Canaanites that dwelt in Gezer"; and also from Joshua's answer to the request of Ephraim for more land (xvii. 15-18).

As we have said already, we have no information regarding Joshua's conquest of this part of the country. It seems to have been run over more superficially than the north and the south. Consequently the ancient inhabitants were still very numerous, and they were formidable likewise, because they had chariots of iron.

In the definition of boundaries we have first a notice applicable to Joseph as a whole, then specifications applicable to Ephraim and Manasseh respectively. The southern border is delineated twice with considerable minuteness, and its general course, extending from near the Jordan at Jericho, past Bethel and Luz, and down the pass of Bethhoron to the Mediterranean, is clear enough. The border between Ephraim and Manasseh is not so clear, nor the northern border of Manasseh. It is further to be remarked that, while we have an elaborate statement of boundaries, we have no list of towns in Ephraim and Manasseh such as we have for the tribe of Judah. This gives countenance to the supposition that part of the ancient record has somehow dropped out. We find, however, another statement about towns which is of no small significance. At chap. xvi. 9 we find that several cities were appropriated to Ephraim that were situated in the territory303 of Manasseh. And in like manner several cities were given to Manasseh which were situated in the tribes of Issachar and Asher. Of these last the names are given. They were Bethshean, Ibleam, Dor, Endor, Taanach, and Megiddo. Some of them were famous in after history. Bethshean was the city to whose wall the bodies of Saul and his sons were fixed after the fatal battle of Gilboa; Ibleam was in the neighbourhood of Naboth's vineyard (2 Kings ix. 25, 27); Endor was the place of abode of the woman with a familiar spirit whom Saul went to consult; Taanach was the battle-field of the kings of Canaan whom Barak defeated, and of whom Deborah sung,—

"The kings came and fought;

Then fought the kings of Canaan,

In Taanach by the waters of Megiddo:

They took no gain of money" (Judg. v. 19).

As for Megiddo, many a battle was fought in its plain. So early as the days of Thotmes III. of Egypt (about 1600 B.C.) it was famous in battle, for in an inscription on the temple of Karnak, containing a record of his conquests in Syria, Megiddo flourishes as the scene of a great conflict. The saddest and most notable of its battles was that between King Josiah and the Egyptians, in which that good young king was killed. In fact, Megiddo obtained such notoriety as a battle-field that in the Apocalypse (xvi. 16) Ar-Mageddon (Har-magedon, R.V.) is the symbol of another kind of battle-ground—the meeting-place for "the war of the great day of God the Almighty."

We can only conjecture why these cities, most of which were in Issachar, were given to Manasseh. They were strongholds in the great plain of Esdraelon, where most of the great battles of Canaan were fought.304 For the defence of the plain it seemed important that these places should be held by a stronger tribe than Issachar. Hence they appear to have been given to Manasseh. But, like Ephraim, Manasseh was not able to hold them at first. "The children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites would dwell in that land. And it came to pass, when the children of Israel were waxen strong that they put the Canaanites to task-work, and did not utterly drive them out" (R.V.). This last verse appears to have been inserted at a later date, and it agrees with 1 Chron. vii. 29, where several of the same towns are enumerated, and it is added, "In these dwelt the children of Joseph, the son of Israel."

Undoubtedly these sons of Joseph occupied a position which gave them unrivalled opportunities of benefiting their country. But with the exception of the splendid exploit of Gideon, a man of Manasseh, and his little band, we hear of little in the history that redounded to the credit of Joseph's descendants. Nobility of character is not hereditary. Sometimes nature appears to spend all her intellectual and moral wealth on the father, and almost to impoverish the sons. And sometimes the sons live on the virtues of their fathers, and cannot be roused to the exertion or the sacrifice needed to continue their work and maintain their reputation. A humorous saying is recorded of an eminent pastor of the Waldensian Church who found his people much disposed to live on the reputation of their fathers, and tried in vain to get them to do as their fathers did; he said that they were like the potato—the best part of them was under the ground. If you say, "We have Abraham for our father," take care that you say it in the proper sense. Be sure that305 you are following hard in his footsteps, and using his example as a spur to move your languid energies, and not as a screen to conceal your miserable defects. If you think of Abraham or of any forefather or body of forefathers as a cover for your nakedness, or a compensation for your defects, you are resorting to a device which has never proved successful in past ages, and is not likely to change its character with you.

After the division, the vain, self-important spirit of Ephraim broke out in a characteristic way. "Why," said he to Joshua, "hast thou given me but one lot and one part for an inheritance, seeing I am a great people, forasmuch as hitherto the Lord hath blessed me?" A grumbling reference seems to be made here to his brother Manasseh, who had received two lots, one on each side of the Jordan. At first it appears that there was some reason in the complaint of Ephraim. The free part of his lot seems to have been small, that is, the part not occupied by Canaanites. But we cannot think that the whole inheritance of Ephraim was so small as we find represented in the map of Major Conder, of the Palestine Exploration Fund, in his "Handbook to the Bible," because it is said, both in the Authorized and in the Revised Version, that his western boundary extended to the sea, while Major Conder makes it cease much sooner. But, looking at the whole circumstances, it is probable that Ephraim's complaint was dictated by jealousy of Manasseh, who certainly had received the double inheritance.

Alas, how apt is the spirit of discontent still to crop up when we compare our lot with that of others! Were we quite alone, or were there no case for comparison, we might be content enough; it is when we306 think how much more our brother has than we, that we are most liable to murmur. And, bad though murmuring and grieving at the good of our brother may be, it is by no means certain that the evil spirit will stop there. At the very dawn of history we find Cain the murderer of his brother because the one had the favour of God and not the other. What an evil feeling it is that grudges to our brother a larger share of God's blessing; if at the beginning it be not kept under it may carry us on to deeds that may well make us shudder.

Joshua dealt very wisely and fearlessly with the complaint of Ephraim, though it was his own tribe. You say you are a great people—be it so; but if you are a great people, you must be capable of great deeds. Two great undertakings are before you now. There are great woodlands in your lot that have not been cleared—direct your energies to them, and they will afford you more room for settlements. Moreover, the Canaanites are still in possession of a large portion of your lot; up and attack them and drive them out, and you will be furnished with another area for possession. Joshua accepted their estimate of their importance, but gave it a very different practical turn. What they had wished him to do was to take away a portion from some other tribe and give it as an extra allotment to them, so that it would be theirs without labour or trouble. What Joshua did was to spur them to courageous and self-denying exertion, in order that their object might be gained through the instrumentality of their own labour. For the sickly sentiment that desires a mine of gold to start into being and scatter its untold treasure at our feet, he substituted the manly sentiment of the proverb, "No gains without pains." "The307 soul of the sluggard desireth and hath nothing; but the hand of the diligent maketh rich." If they wished more land they must work for it; they must not take idleness for their patron-saint.

We have all heard of the dying father who informed his sons that there was a valuable treasure in a certain field, and counselled them to set to work to find it. With great care they turned up every morsel of the soil; but no treasure appeared, till, observing in autumn what a rich crop covered the field, they came to understand that the fruit of persevering labour was the treasure which their father meant. We have heard, too, of a physician who was consulted by a rich man suffering cruelly from gout, and asked if he had any cure for it. "Yes," said the doctor, "live on sixpence a day, and work for it." The same principle underlay the counsel of Joshua. Of course it gratifies a certain part of our nature to get a mass of wealth without working for it. But this is not the best part of our nature. Probably in no class has the great object of life been so much lost, and the habit of indolence and self-indulgence become so predominant as in that of young men born to the possession of a great fortune, and never requiring to turn a hand for anything they desired. After all, the necessity of work is a great blessing. We speak of the curse of toil, but except when the labour is excessive, or unhealthy in its conditions, or when it has to be prosecuted in sickness or failing strength, it is not a curse but a blessing. Instead of being ashamed of labour, we have cause rather to be proud of it. It guards from numberless temptations; it promotes a healthy body and a healthy mind; it increases the zest of life; it promotes cheerfulness and flowing spirits; it makes rest and healthy308 recreation far sweeter when they come, and it gives us affinity to the great Heavenly Worker, by whom, and through whom, and for whom are all things.

This great principle of ordinary life has its place too in the spiritual economy. The age is now past that had for its favourite notion, that seclusion from the world and exemption from all secular employment was the most desirable condition for a servant of God. The experiment of the hermits was tried, but it was a failure. Seclusion from the world and the consecration of the whole being to private acts of devotion and piety were no success. He who moves about among his fellows, and day by day knows the strain of labour, is more likely to prosper spiritually than he who shuts himself up in a cell, and looks on all secular work as pollution. It is not the spiritual invalid who is for ever feeling his pulse and whom every whiff of wind throws into a fever of alarm, that grows up to the full stature of the Christian; but the man who, like Paul, has his hands and his heart for ever full, and whose every spiritual fibre gains strength and vitality from his desires and labours for the good of others. And it is with churches as with individuals. An idle church is a stagnant church, prone to strife, and to all morbid experiences. A church that throws itself into the work of faith and labour of love is far more in the way to be spiritually healthy and strong. It was not for the good of the world merely, but of the church herself likewise, that our Lord gave out that magnificent mot d'ordre,—"Go ye into all the world, and preach the gospel to every creature."

Before we pass from the inheritance of the sons of Joseph, it is proper that we should direct attention to an incident which may seem trifling to us, but which309 was evidently regarded as of no little moment at the time. What we refer to is the petition presented by the five daughters of Zelophehad, a member of the tribe of Manasseh, for an inheritance in their tribe. Their father had no son, so that the family was represented wholly by daughters. No fewer than four times the incident is referred to, and the names of the five girls given in full (Numb. xxvi. 33, xxvii. 1-11, xxxvi. 11; Josh. xvii. 3). We know not if there be another case in Scripture of such prominence given to names for no moral or spiritual quality, but simply in connection with a law of property.

The question decided by their case was the right of females to inherit property in land when there were no heirs male in the family. We find that the young women themselves had to be champions of their own cause. Evidently possessed of more than ordinary spirit, they had already presented themselves before Moses, Eleazar the priest, and the princes of the congregation, at the door of the tabernacle, and formally made a claim to the inheritance that would have fallen to their father had he been alive. The case was deemed of sufficient importance to be laid before the Lord, because the decision on it would settle similar cases for the whole nation and for all time. The decision was, that in such cases the women should inherit, but under the condition that they should not marry out of their own tribe, so that the property should not be transferred to another tribe. In point of fact, the five sisters married their cousins, and thus kept the property in the tribe of Manasseh.

The incident is interesting, because it shows a larger regard to the rights of women than was usually conceded at the time. Some have, indeed, found fault310 with the decision as not going far enough. Why, they have asked, was the right of women to inherit land limited to cases in which there were no men in the family? The decision implied that if there had been one brother, he would have got all the land; the sisters would have been entitled to nothing. The answer to this objection is, that had the rights of women been recognised to this extent, it would have been too great an advance on the public opinion of the time. It was not God's method to enjoin laws absolutely perfect, but to enjoin what the conscience and public opinion of the time might be fairly expected to recognise and support. It may be that under a perfect system women ought to inherit property on equal terms with men. But the Jewish nation was not sufficiently advanced for such a law. The benefit of the enactment was that, when propounded, it met with general approval.

Certainly it was a considerable advance on the ordinary practice of the nations. It established the principle that woman was not a mere chattel, an inferior creature, subject to the control of the man, with no rights of her own. But it was far from being the first time when this principle obtained recognition. The wives of the patriarchs—Sarah, Rebekah, Rachel—were neither chattels, nor drudges, nor concubines. They were ladies, exerting the influence and enjoying the respect due to cultivated, companionable women. And though the law of succession did not give the females of the family equal rights with the males, it recognised them in another way. While the eldest son succeeded to the family home and a double portion of the land, he was expected to make some provision for his widowed mother and unmarried sisters. In most cases the sisters came to be provided for by marriage.311 It is the circumstance that among us so many women remain unmarried that has drawn so keen attention to their rights, and already caused so much to be done, as no doubt more will be done speedily, for enlarging their sphere and protecting their interests.

No doubt these spirited daughters of Zelophehad conferred a great benefit on their sex in Israel. Their names are entitled to grateful remembrance, as the names of all are who bring about beneficial arrangements that operate in many directions and to all time. Yet one would be sorry to think that this was the only service which they rendered in their day. One would like to think of them as shedding over their households and friends the lustre of those gentle, womanly qualities which are the glory of the sex. Advocacy of public rights may be a high duty, for the faithful discharge of which the highest praise is due; but such a career emits little of the fragrance which radiates from a female life of faithful love, domestic activity, and sacred devotion. What blessed ideals of life Christianity furnishes for women even of middling talent and ordinary education! It is beautiful to see distinguished talents, high gifts, and persuasive elements directed to the advocacy of neglected claims. "And yet I show unto you a more excellent way."

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