Joshua 16:10: The Lot of Ephraim, Part 3

Verse 10:[1] (Judg. 1:29; see 1 Kings 9:16) And they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute.

[He was dwelling in Gezer] Note that these Canaanites, especially near the shore of the sea, fortified themselves to such an extent that by the Judahites, although they were especially willing, they were not able to be conquered. For an example may this Gezer be, that David was not able to make his own: But Pharaoh finally took it, 1 King 9:16. Which narration the Septuagint has in this place (Tirinus). Now, this came to pass from the Ephraimites’ idleness, and impiety (Masius), and from avarice (Tirinus). For these cities were perpetually thronged by diverse nations for the purpose of conducting trade (Masius). And for the sake of filthy lucre they were tolerated by the Ephraimites, who nevertheless were contaminated with their wickedness. And Ephraim said, Yet I am become rich:[2] that is to say, I care nothing for the wickedness, as long as I grow rich on their tribute (Tirinus). See what things are on Judges 1:29 (Bonfrerius).

The Canaanites were not driven out until Solomon’s time, 1 Kings 9:16.

[Unto this day] Namely, unto the times of Solomon [as has already been said (Malvenda)]. Moreover, this clause was added, not by Joshua, but by another; since this happened after the death of Joshua (Bonfrerius).

[As a tributary] So also in Joshua 17:13; 1 Kings 9:16. It is likely that the laws imposed on them were ascribed to Adam and Noah (Grotius).

Under tribute, as Joshua 17:13; 1 Kings 9:16.

[1] Hebrew: וְלֹ֣א הוֹרִ֔ישׁוּ אֶת־הַֽכְּנַעֲנִ֖י הַיּוֹשֵׁ֣ב בְּגָ֑זֶר וַיֵּ֙שֶׁב הַֽכְּנַעֲנִ֜י בְּקֶ֤רֶב אֶפְרַ֙יִם֙ עַד־הַיּ֣וֹם הַזֶּ֔ה וַיְהִ֖י לְמַס־עֹבֵֽד׃

[2] Hosea 12:8.

1 thought on “Joshua 16:10: The Lot of Ephraim, Part 3

  1. Matthew Henry: ‘A brand is put upon the Ephraimites, that they did not drive out the Canaanites from Gezer (Joshua 16:10), either through carelessness or cowardice, either for want of faith in the promise of God, that he would give them success if they would make a vigorous effort, or for want of zeal for the command of God, which obliged them utterly to drive out the Canaanites, and to make no peace with them. And, though they hoped to satisfy the law by putting them under tribute, yet (as Calvin thinks) this made the matter worse, for it shows that they spared them out of covetousness, that they might be profited by their labours, and by dealing with them for their tribute they were in danger of being infected with their idolatry; yet some think that, when they brought them under tribute, they obliged them to renounce their idols, and to observe the seven precepts of the sons of Noah; and I should think so, but that we find in the sequel of the story that the Israelites were so far from restraining idolatry in others that they soon fell into it themselves. Many famous places were within this lot of the tribe of Ephraim, though not mentioned here. In it were Ramah, Samuel’s city (called in the New Testament Arimathaea, of which Joseph was, that took care of our Saviour’s burial), and Shiloh, where the tabernacle was first set up. Tirzah also, the royal city of Jeroboam and his successors, and Deborah’s palm-tree, under which she judged Israel, were in this tribe. Samaria, built by Omri after the burning of the royal palace of Tirzah, was in this tribe, and was long the royal city of the kingdom of the ten tribes; not far from it were Shechem, and the mountains Ebal and Gerizim, and Sychar, near which was Jacob’s well, where Christ talked with the woman of Samaria. We read much of Mount Ephraim in the story of the Judges, and of a city called Ephraim, it is probable in this tribe, to which Christ retired, John 11:54. The whole kingdom of the ten tribes is often, in the prophets, especially in Hosea, called Ephraim.’

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