Joshua 16:7

This description of Ephraim’s northern boundary with Manasseh is general and incomplete. Because Shechem belonged to Manasseh, the border between the two tribes ran south of that town.

Michmethah on the north side--The northern boundary is traced from this point eastward to the Jordan.

Here, 1. The border of the lot of Ephraim is set down, by which it was divided on the south from Benjamin and Dan, who lay between it and Judah, and on the north from Manasseh; for east and west it reached from Jordan to the great sea. The learned, who aim to be exact in drawing the line according to the directions here, find themselves very much at a loss, the description being short and intricate. The report of those who in these latter ages have travelled those countries will not serve to clear the difficulties, so vastly unlike is it now to what it was then; not only cities have been so destroyed as that no mark nor footstep of them remains, but brooks are dried up, rivers alter their courses, and even the mountain falling cometh to nought, and the rock is removed out of his place, Job 14:18. Unless I could hope to solve the doubts that arise upon this draught of the border of Ephraim, it is to no purpose to mention them: no doubt it was then perfectly understood, so as that the first intention of recording it was effectually answered, which was to notify the ancient landmarks, which posterity must by no means remove. 2. Some separate cities are spoken of, that lay not within these borders, at least not if the line was drawn direct, but lay within the lot of Manasseh (Jos 16:9), which might better be read, and there were separate cities for the children of Ephraim among the inheritance of the children of Manasseh, because it proved that Manasseh could spare them, and Ephraim had need of them, and it might be hoped that no inconvenience would arise from this mixture of these two tribes together, who were both the sons of Joseph, and should love as brethren. And by this it appears that though, when the tribes were numbered in the plains of Moab, Manasseh had got the start of Ephraim in number, for Manasseh was then 52,000, and Ephraim but 32,000 (Num 26:34, Num 26:37), yet by the time they were well settled in Canaan the hands were crossed again, and the blessing of Moses was verified, Deu 33:17, They are the ten thousands of Ephraim and they are the thousands of Manasseh. Families and kingdoms are diminished and increased, increased and diminished again, as God pleases. 3. A brand is put upon the Ephraimites, that they did not drive out the Canaanites from Gezer (Jos 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 Arimathea, 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, Joh 11:54. The whole kingdom of the ten tribes is often, in the prophets, especially in Hosea, called Ephraim.

And the lot of the children of Joseph fell, etc The sacred writer first states what the lot was which fell to the two children of Joseph, and then describes the lot of Ephraim. It is strange, however, that when the half of the tribe of Manasseh had already been settled beyond the Jordan, more words are employed in describing the remaining half than in describing the whole of the inheritance of the tribe of Ephraim, though the latter was the more populous, and justly claimed for itself a larger territory. But the longer detail given concerning the posterity of Manasseh is owing to particular circumstances. First, the writer repeats how a settlement had been given them without lot in the country of Basan. Secondly, he mentions the ratification by Joshua of the command which Moses had given by divine authority in regard to the daughters of Selophead. Seeing, then, there was no doubt in regard to the boundaries of Ephraim, and there was no danger of dispute, their allocation is only briefly glanced at.

But here a new question arises. When the right of primogeniture had passed from Manasseh to Ephraim, how did the posterity of that tribe which had precedence in rank obtain their cities among the children of Manasseh? For theirs seems in this way to have been the inferior condition. My explanation is this, When the portion of Manasseh was too extensive in proportion to the amount of population, a calculation was made, and certain cities were deducted to complete the just share of the tribe of Ephraim; not that they were mixed up with the children of Manasseh, to hold their dwellings among them by a precarious tenure, [153] but their boundaries were merely extended in the direction of the Manassites whom a narrower possession might suffice.

In the end of the chapter, Ephraim is severely censured for his effeminacy in not having expelled the Canaanites from Gezer. For had they proceeded in a manly and hearty manner to make good their right to the land which had fallen to them by lot, the victory was in their hands. There would have been no temerity in the attempt, since the decision of the lot was as valid as if the Lord himself had stretched forth his hand from heaven. But their disgraceful sloth is more clearly expressed and their culpability greatly heightened by the fact, that they made tributaries of those with whom it was not lawful to enter into any kind of arrangement. Seeing, then, God had distinctly forbidden his people to transact business of any kind with those nations, and least of all to enter into pactions with them, stipulating for their pardon and safety, the Ephraimites sinned much more grievously in exacting tribute than if they had tolerated them without paction. [154]

Footnotes:

[153] Latin, "Quasi precario." French, "Comme par emprunt ou par prieres;" "As by loan or by entreaty." -- Ed.

[154] A long clause is here added by the Septuagint, to the effect that the Canaanite continued to dwell in Ephraim till Pharaoh, king of Egypt, came up and took it, drove out the Canaanites, Perizzites, and dwellers in Gezer, and gave it as a dowry to his daughter, (who had married Solomon.) -- Ed.

Ataroth-addar - See the note on Jos 16:2.
Beth-horon the upper - The situation of this town is little known. It was eastward of Beth-horon the nether, and consequently not far from it.

And it went down from Johanan to Ataroth,.... This is different from Ataroth before mentioned, Joshua 16:2; there were several places of this name, as before observed; this seems to be that which Jerom places four miles from Sebaste or Samaria; see Gill on Joshua 16:2,

and to Naarath; Jerom (g) says, that Naarath was in his time called Naorath, a village of the Jews, five miles from Jericho; and is the village Josephus (h) calls Neara, where was a water, half of which Archelaus turned, and led to the field planted with palm trees, near Jericho; and, according to the Jewish writers (i): there was a place called Noaran near to Jericho, which seems to be this:

and came to Jericho, and went out at Jordan; where it ended this way, which was eastward.

(g) De loc. Heb. fol. 93. I.((h) Antiqu. l. 17. c. 15. sect. 1.((i) Vajikra Rabba, sect. 23. fol. 164. 3. Shirhashirim Rabba, fol. 9. 3. Echa Rabbati, fol. 50. 4.

Not to the city of Jericho, which belonged to Benjamin’ s lot, , but to its territory.

From Janoah the boundary went down "to Ataroth and Naarath," Ataroth, a different place from the Ataroth or Atroth-addar mentioned in Jos 16:3 and Jos 16:5, is apparently to be sought for on the eastern slope of the mountains by the side of the Ghor, judging from the expression "went down;" but it has not yet been discovered. Naarath, probably the same as Naaran, in eastern Ephraim (Ch1 7:28), is described in the Onom. (s. v. Naaratha) as viculus Judaeorum Naorath, five Roman miles (i.e., two hours) from Jericho, probably on the north-east. The boundary line then touched Jericho, i.e., the district of Jericho, namely on the north side of the district, as Jericho was allotted to the tribe of Benjamin (Jos 18:21). At this point it also coincided with the southern boundary of the tribe of Joseph (Jos 16:1) and the northern boundary of Benjamin (Jos 18:12).