Tu’apulelulu ‘Okatopa 7, 2021

you are a numerous people, go up …clear ground for yourselves

kakai lahi koe, pea ‘alu hake ‘e koe ki he vao, ‘o huo ma‘au ‘i ai

Siosiua 17 (Joshua 17)

(v. 14-18) Then the people of Joseph spoke to Joshua, saying, “Why have you given me but one lot and one portion as an inheritance, although I am a numerous people, since all along the Lord has blessed me?” And Joshua said to them, “If you are a numerous people, go up by yourselves to the forest, and there clear ground for yourselves in the land of the Perizzites and the Rephaim, since the hill country of Ephraim is too narrow for you.” The people of Joseph said, “The hill country is not enough for us. Yet all the Canaanites who dwell in the plain have chariots of iron, both those in Beth-shean and its villages and those in the Valley of Jezreel.” Then Joshua said to the house of Joseph, to Ephraim and Manasseh, “You are a numerous people and have great power. You shall not have one allotment only, but the hill country shall be yours, for though it is a forest, you shall clear it and possess it to its farthest borders. For you shall drive out the Canaanites, though they have chariots of iron, and though they are strong.”

(v. 14-17) Pea fakalea ange ‘e he hako ‘o Siosifa kia Siosiua, ‘o pehē, Ko e hā kuo ke vahe mei ai ha ‘inasi pē taha mo ha tofi‘a pē taha? Ka ko e kakai lahi au: he kuo tu‘ulāhoko mai hoku tāpuaki ‘e he ‘Eiki! Pea tali ‘e Siosiua kiate kinautolu, Kapau ko e kakai lahi koe, pea ‘alu hake ‘e koe ki he vao, ‘o huo ma‘au ‘i ai, ‘i he fonua ‘o ha‘a Pēlisi, mo ha‘a Lifaimi, ‘o kapau ‘oku ke ‘efihia ‘i Mo‘unga-‘Ifalemi. Pea lea mai ‘a e hako ‘o Siosifa. ‘Oku ‘ikai te mau hao ‘i he mo‘unga, pea ko e ngaahi ha‘a Kēnani ‘oku nofo ‘i he talalo ‘oku nau ma‘u sāliote ukamea, ‘e kinautolu ‘oku nofo ‘i Petesani mo hono ngaahi kolo fakaongo, mo kinautolu ‘i he talalo ‘o Sisilili. Pea lea ‘a Siosiua ki he hako ‘o Siosifa, ‘a ‘Ifalemi mo Manase, ‘o pehē, Ko e kakai lahi koe, pea, ‘oku lahi ‘a e ivi ‘oku ke ma‘u: ‘e ‘ikai taha pē ho vahe, kae ‘o‘ou ‘a e fonua mo‘unga: pea neongo ko e vao ia, ka te ke huo, pea ‘e ‘o‘ou hono ngaahi tele‘a: he te ke kapusi ‘a e ha‘a Kēnani neongo ‘oku nau fakasāliote ukamea, pea neongo ‘enau mālohi.

 

G. Campbell Morgan's Exposition on the Whole Bible

It is interesting to note that in the territory allotted to Manasseh, some of the cities of Ephraim are included; and, moreover, that some of the cities of Manasseh are within the territory of Asher and Issachar. The reason for this may be, in the first case, to mark the unity between Ephraim and Manasseh as the sons of Joseph; and, in the second case, because Asher and Issachar, especially the latter, were not strong enough to subdue the territory committed to them.

Ephraim was discontented with the portion allotted to it and complained to Joshua. The newer he gave was characteristic of him and a revelation of the greatness of his statesmanship. He manifested an understanding of the weakness of these tribes and of the principles on which alone they might become strong. He did not deny their declaration that they were a great people, but with what would seem to have been a touch of irony, he charged them to demonstrate their greatness by taking possession of what they had. He instructed them to go up to the mountains and cut down the trees and drive out their foes. The principle thus revealed is of perpetual application. If the Church of God would possess its possessions it would be far more powerful.

David Guzik :: Study Guide for Joshua 17

Manasseh and Ephraim were somewhat large tribes.  Their combined number was greater than any other single tribe.  Here, they complain that they have not been allotted adequate land.

He tells them, "if you are a great people, then go and get the land for yourself; fully occupy what the LORD has given you."  These tribes had not completely taken the mountain country in their midst, because it would be hard and dangerous work.

How different is their attitude than Caleb's attitude (Joshua 14:11-12)!  They want "easy land" given to them, instead of taking God's promises and going out and taking what God has given them.  The principle applies just as strongly for us today; if we desire more of something, the first thing to do is to be a faithful as we can where we are.

Perhaps they appealed to Joshua as a fellow Ephraimite, because he was a descendent of Joseph himself.

Pulelulu ‘Okatopa 6, 2021

they did not drive out the Canaanites

na‘e ‘ikai te nau kapusi ‘a e kakai Kēnani 

Siosiua 16 (Joshua 16)

(v. 10) Ka na‘e ‘ikai te nau kapusi ‘a e kakai Kēnani na‘e nofo ‘i Kēseli, ka ka nofo ai pē ‘a e kau Kēnani ‘i he lotolotonga ‘o ‘Ifalemi, ‘o a‘u ki he ‘aho ni, ‘o nau ngāue fatongia.

(v. 10) However, they did not drive out the Canaanites who lived in Gezer, so the Canaanites have lived in the midst of Ephraim to this day but have been made to do forced labor.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

Next in order we have an account of the inheritance of Joseph divided between his sons Ephraim and Manasseh. The part allotted to Ephraim was a fertile and beautiful district, perhaps in many respects the most desirable in all the country. Nevertheless, it was a place of peculiar difficulty at the time from the fact that it lay still wholly in the power of the Canaanites. The campaigns of Joshua had not perfectly dealt with it and cities possessed by the Canaanites existed.

This, in itself is suggestive so far as Ephraim's responsibility was concerned. The richest tracts of country in the possessions which God intends for His people can be possessed only by victories over the strongest foes. The whole history of Ephraim was a sad one for long centuries and their failure began here and is recorded in the words, "And they drove not out the Canaanites that dwelt in Gezer: but the Canaanites dwell in the midst of Ephraim unto this day, and are become servants to do task-work."

 

*Commentary: David Guzik – Study Guide on the Psalms*

Their failure to completely drive out the Canaanites is typical of all the tribes.  Even within the Promised Land there remains important work to do and battles to fight.

Perhaps the people of Ephraim were guilty of this compromise because they wanted forced laborers among them.  Even this convenience does not justify their disobedience to God's command.

If they had the power to make the people of Gezer forced laborers, they certainly had the power to defeat them completely, especially because Gezer was a city that Joshua had already conquered (Joshua 10:33 and Joshua 12:12).

This sort of compromise seems innocent, but it became the way that much idolatry and immoral worship came into the people of Israel.  This is one reason why we see so many struggles in the days of the Judges.

Tusite ‘Okatopa 5, 2021 

Give me a blessing

‘Omi haku tāpuaki

Siosiua 15 (Joshua 15)

(v. 18-19) When she came to him, she urged him to ask her father for a field. And she got off her donkey, and Caleb said to her, “What do you want?” She said to him, “Give me a blessing. Since you have given me the land of the Negeb, give me also springs of water.” And he gave her the upper springs and the lower springs.

(v. 18-19) Pea ‘i he faifai pea ha‘u ‘a e fefine kiate ia, na‘a ne o‘i ia ke kole mei he‘ene tamai ha vao; Ko ia na‘e puna hifo ‘a e fefine mei he‘ene ‘asi. Pea lea kiate ia ‘e Kēlepi, Ko e hā ‘au? Pea tali ‘e ia, ‘Omi haku tāpuaki; he kuo ke tuku au ‘i he fonua Tonga, ke ke foaki foki ha matavai. Pea ne ‘ange kiate ia ‘a e ngaahi matavai ‘olunga mo lalo.

 

G. Campbell Morgan's Exposition on the Whole Bible

In the settlement of the nine and a half tribes, Judah was the first dealt with as being the imperial and kingly tribe. The position allocated to it was the fighting front. It was touched by enemies on three sides; on the east, Moab; on the west, the Philistines; on the south, Edom. Away to the southwest were the Amalekites.

The tribe whose standard was that of the kingly line, and from which that line presently was to spring, was to have its fiber toughened by the sternest discipline--constant watchfulness against the foe and long-continued fighting.

Necessarily, the proximity of these enemies had its peril in another and more insidious source. And, alas, it was in this source that Judah eventually found the elements of her breakup. The fighting line remained loyal longer than the rest, but subsequently even Judah became contaminated with the abominations of the heathen.

God's hosts are never overcome in fair and open fighting with His foes. Friendship with the enemies of God is the enmity against God which brings about corruption and defeat.

Caleb appears once again in this narrative, this time as the man of generosity, readily giving to his daughter at her request the field containing the nether and the upper springs. It is ever remarkable how much that man can give who has found his all in God.

 

David Guzik :: Study Guide for Joshua 15

Caleb was not only a man of great and bold deeds (the driving out of the children of Anak), but also a man who encouraged others to great and bold deeds.  He did this by offering his daughter in marriage to the man who was bold enough to conquer a city to have her.

Give me a blessing; since you have given me land in the South, give me also springs of water: As well, Caleb's daughter imitates her father's boldness in asking for blessing.  She did not hesitate to ask her father for some choice springs.

Monite ‘Okatopa 4, 2021 

because he wholly followed the Lord, the God of Israel

koe‘uhiā na‘a ne topuva‘e taha mo Sihova ko e ‘Otua ‘o ‘Isileli

Siosiua 14 (Joshua 14)

(v. 13-15) Pea fai ‘e Siosiua hono tāpuaki‘i, ‘o ne vahe ‘a Hepeloni kia Kēlepi ko e foha ‘o Sīfune moono tofi‘a. (‘A ē ā na‘e tō ai ‘a Hepeloni kia Kēlepi ko e foha ‘o Sīfune, ko e ha‘a Kēnasi, ko hono tofi‘a ‘o a‘u ki he ‘aho ni; koe‘uhiā na‘a ne topuva‘e taha mo Sihova ko e ‘Otua ‘o ‘Isileli, Ka ko e hingoa mu‘a ‘o Hepeloni ko e Kiliati-A‘apa (ko e kolo ‘o ‘Ā‘apa; ko e tangata lahi ia ‘i he kau ‘Ānaki). Pea na‘e mālōlō ‘a e fonua mei he tau.

(v. 13-15)  Then Joshua blessed him, and he gave Hebron to Caleb the son of Jephunneh for an inheritance. Therefore Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day, because he wholly followed the Lord, the God of Israel. Now the name of Hebron formerly was Kiriath-arba. (Arba was the greatest man among the Anakim.) And the land had rest from war.

GOD IS . . . (KO E ‘OTUA´, ‘OKU . . )

            7.        GOD IS INDEPENDENT

                         Ko e ‘OTUA´ ‘oku TAU‘ATAINA

                         Tokāteline

                        Ko e Moʻui Falala ‘a Kalaisi

Ko e ‘Alo ‘o e ‘Otua´, ‘i hono natula ‘Otua´, ‘oku ne maʻu ‘a e moʻui ‘iate Ia pe. Ko e Tamai´, ‘Alo´, mo e Laumalie Maʻoniʻoni´, ‘oku nau moʻui ‘iate kinautolu pe; ‘oku nau maʻu, ‘inasi tatau, ‘i he uho tatau pe taha. ‘Io, ko e ‘Otua pe ‘e taha ‘i he pesona ‘e toko tolu.

‘Oku tau maʻu ‘a e langilangi ‘o e koosipeli´, ‘o ‘ikai pe ‘i heʻene fakahā mai ‘a e Tamai´ kiate kitautolu´ mo ‘ene taumuʻa ki he faʻahinga ‘o e tangata´, ka ‘i he fakavaivaiʻi ‘e he ‘Alo´, ‘a hono tuʻunga ‘Otua´ ‘o ne hoko ko e sevāniti (Filipai 2:5-11). ‘I heʻene hoko ko e sevāniti´, naʻe fakafalala kakato ‘a e ‘Alo´ ki he Tamai´ ki heʻene moʻui fakalaumālie, “He hangē ā ‘oku mo‘ui ‘a e Tamai ‘iate ia pē; pehē foki ‘a ‘ene tuku ki he ‘Alo´ ke mo‘ui ‘iate ia pē” (Sione 5:26). ‘Oku toe fakalika mai ‘e he veesi ko eni´ ‘a e tuʻunga fakatupu taʻengata´, ‘a ē ne fakahoko ‘e he Tamai´, ‘a ‘ene foaki ‘a e moʻui ki he ‘Alo´ talu mei tuai. Ka ‘oku taau ke tau mahinoʻi ‘a e moʻoni ‘o Sione 5:26, ‘oku taafataha ki he foaki moʻui ‘a e Tamai´ ki he ‘Otua-mo-tangata´, ‘a Sisu Kalaisi.

Naʻe toe pehē foki ‘e Sisu, “Hangē ā ne fekau au ‘e he Tamai ‘oku mo‘ui, mo ‘eku mo‘ui ‘a‘aku koe‘uhi ko e Tamai: pehē, ko ia ‘oku ne keina au, ‘e mo‘ui foki ‘a e toko taha ko ia koe‘uhi ko au” (Sione 6:57). ‘Oku fakatafe mai ‘e he Tamai´ ‘a e moʻui´, ‘o ‘ikai ‘omi fakahangatonu kiate kitautolu, ka ‘i he ‘Alo´, “ko e Mo‘ui‘anga” (Ngaue 3:15). ‘I he toko taha ko ia´ ko e mo‘ui; pea ko e mo‘ui ko ia´ ‘a e maama ‘a e tangata (Sione 1:4).

                        Christ’s Dependence

The Son of God, according to his divine nature, possesses divine life in himself. The Father, Son, and Holy Spirit are all self-existent; they all share in the same undivided essence. Thus, there is one God in three persons.

We find the glory of the gospel not only in Christ's revelation of the Father and his purposes but also in the Son freely and willingly giving up his rights as God in order to become a servant (Phil. 2:5-11). As a servant, the Son became totally dependent on the Father for his spiritual life: "For as the Father has life in himself, so he has granted the Son also to have life in himself" (John 5:26). This verse may reflect something also about his eter-

nal generation whereby the Father eternally and ineffably communicates life to the Son. But John 5:26 should also, perhaps even exclusively, be taken as a statement of how the Father gives life to the God-man, Jesus Christ.

Elsewhere, Christ says, “As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me" (John 6:57). The Father communicates spiritual life not directly to us but through his Son, the "Author of life" (Acts 3:15). In Christ is life, and his life is the light of men (John 1:4).

Sapate ‘Okatopa 3, 2021 

Now Joshua was old and advanced in years   

PEA kuo motu‘a ‘a Siosiua, ‘o a‘ua‘u 

Siosiua 13 (Joshua 13)

 (v. 1) Now Joshua was old and advanced in years, and the Lord said to him, “You are old and advanced in years, and there remains yet very much land to possess.

(v. 1) PEA kuo motu‘a ‘a Siosiua, ‘o a‘ua‘u. Pea folofola ‘a Sihova kiate ia, Kuo ke motu‘a mo a‘ua‘u, ka ‘oku toe lahi ‘aupito ‘a e fonua ke ma‘u.

 

G. Campbell Morgan's Exposition on the Whole Bible

The second half of the Book of Joshua deals with the settlement of the people in the promised land. Dean Stanley says: "In the Book of Joshua we have what may without offense be termed The Domesday Book of the Conquest of Canaan.' Ten chapters of that Book are devoted to a description of the country in which not only are its general features and boundaries laid down, but the names and situations of its towns and villages enumerated with the precision of geographical terms which encourages, and almost compels a minute investigation."

It is not within the purpose of this book to follow such minute investigation, but the student of the Book of Joshua will surely wish to, with the aid of maps. We must, however, observe the relation of all this to the general movement. Now about ninety years old, Joshua was reminded that the conquest was by no means over. There remained much land to be possessed. In order that the chosen people might be able to complete the conquest and perfectly possess the land, it was now to be divided among them, so that the whole area might be covered. In this connection the provision a already made for the two and a half tribes east of the Jordan was ratified.

 

David Guzik :: Study Guide for Joshua 13

Even while acknowledging Joshua's advanced years, God still tells him about a job that needs to be done.  No matter how much we have done in our Christian lives, there still remains much to do.

There remains very much land yet to be possessed: While there is still much to do, there can be no satisfaction with a partial inheritance - God wants us to keep pressing on.

What the land was to Israel, Jesus is to us.  We are to possess all of Him, and to keep pressing on to have all of Jesus.

How much of Jesus do you have? How much of the Bible do you possess as yours?  Do you walk in the blessing of leading others to Jesus Christ?  Of answered prayer?  Of meeting the needs of others in God's family?

Tokonaki ‘Okatopa 2, 2021

Fakama‘opo‘opo ‘o e Ikuna

Summary of the Conquest

Siosiua 12 (Joshua 12)

 (v. 1) PEA ko eni ‘a e ngaahi tu‘i ‘o e fonua, ‘a ia na‘e taa‘i ‘e ha‘a ‘Isileli, ‘o ma‘u honau fonua ‘i he kauvai ‘o Soatani ki hahake, ‘o fai mei he tele‘a ‘o ‘Alanoni ‘o a‘u ki he mo‘unga ko Heamoni, ‘o kau ai mo e feitu‘u kotoa ‘o ‘Alapā ki hahake;

(v. 1) Now these are the kings of the land whom the people of Israel defeated and took possession of their land beyond the Jordan toward the sunrise, from the Valley of the Arnon to Mount Hermon, with all the Arabah eastward:

G. Campbell Morgan's Exposition on the Whole Bible

This chapter contains no new matter. It is rather a detailed summary of the extent of the conquest. First the victories under Moses (verses Jos 12:1-6 ) and then those under Joshua (verses Jos 12:7-24 ). Thus ends the first section of this Book.

The chosen people are now seen in actual possession of the land. The destructive part of the divine work was accomplished. The constructive purposes of God might now go forward.

All grim and soiled and brown with tan, I saw a Strong One, in His wrath, Smiting the godless shrines of man Along His path.

I looked; aside the dust-cloud rolled- The Waster seemed the Builder too; Up springing from the ruined Old

I saw the New.

That was but the ruin of the bad-

The wasting of the wrong and ill;

What e'er of good the old time had

Was living still.

God works in all things; all obey His first propulsion from the night; Wake thou and watch!-the world is gray With morning light!

Falaite ‘Okatopa 1, 2021

Ko ia na‘e ma‘u ‘e Siosiua ‘a e fonua kotoa

So Joshua took the whole land 

Siosiua 11 (Joshua 11)

(v. 23) Ko ia na‘e ma‘u ‘e Siosiua ‘a e fonua kotoa, ‘o hangē tofu pē ‘a e folofola ‘a Sihova kia Mōsese; pea na‘e tuku ia ‘e Siosiua ki ha‘a ‘Isileli mo‘onau tofi‘a, ‘o fakatatau ki honau ngaahi vahevahe fakamatakali. Pea na‘e mālōlō ‘a e fonua mei he tau.

(V. 23) So Joshua took the whole land, according to all that the Lord had spoken to Moses. And Joshua gave it for an inheritance to Israel according to their tribal allotments. And the land had rest from war.

 

G. Campbell Morgan's Exposition on the Whole Bible

A new confederacy had now to be faced and fought. Conscious of their peril, the northern kings now joined in an attempt to break the power of those conquering hosts. Turning north, Joshua led an attack upon these kings and utterly routed them. He then turned back to Hazor with like results.

All this did not happen immediately. Indeed, we are told in the text that it had occupied "a long time." In all probability five years had elapsed from the death of Moses to this period.

Thus ended the unity of the action of the hosts of God. "The land had rest from war." Of course, there was still much to be done in the wav of conquest, but the power of the enemy was broken and the moment had arrived for the settlement of the land by the tribes of Israel. Afterward there was to be much fighting as occasion demanded, but the great preliminary war of conquest was practically over.

Great capital has often been made of this war of destruction and extermination, but it is manifestly unfair to criticize the action of the Hebrews without remembering what the Scriptures distinctly affirm its reason. Israel was the scourge of God on a corrupt people whose hearts God had hardened, that is, had made strong in order that they might be exterminated (verse Joshua 11:20) . The reason and method of this hardening process we saw in the case of Pharaoh in the study of Exodus. The hardening of the heart, as then, resulted from long-continued rebellion and was the natural outcome thereof Punishment fell only when in the highest interests of posterity the destruction of a people was necessary.

David Guzik :: Study Guide for Joshua 11

So Joshua took the whole land: This brings us to another section of the book of Joshua.  The power of the Canaanite kings within the land has been crushed, and in this sense, Joshua took the whole land.  Yet, not every small town and village had been conquered and occupied.  That was up to each individual tribe to do in the land that was apportioned to them.

The end of this phase of conquest was a greater invitation to the cooperation of the tribes with God.

"Much territory was yet to be possessed, but it was left to each tribe to possess what potentially it had received through the conquest of the whole people in which it had taken part. Each tribe was to apply individually the lessons it had learned in united war if it was to possess its inheritance.  That the tribes failed to do so was not a reflection on the power of God, but on the failure to take for themselves what Joshua had given and allotted to each one of them." (Redpath)

In the same sense, Jesus has already defeated the enemy and conquered the land, but He also calls us into battle to gain what is ours.