Joshua 17:14, 15 And the children of Joseph spoke to Joshua, saying, Why have you given me but one lot and one portion to inherit… Joseph - i.e., Ephraim and Manasseh - wants a larger lot. He pleads his numbers, as giving him a right to more. There is, perhaps, in his discontent a modicum of justice. They were very numerous, and part of the land allotted them was that valley of Jezreel, which, though the richest part of Palestine, from its being good for cavalry, had been as yet retained by the enemy. There was, however, more of discontent than of hardship. One half of Manasseh had already had a large part of Gilead assigned them. The shares allotted to Ephraim and the other half were ample - in fact, probably double as large in proportion to their numbers as some of the adjoining tribes. But Ephraim, descended from Joseph, the saviour of Israel, the tribe of Joshua, its great captain, wanted to take the lead as the governing tribe. They feel, accordingly, that while their wants are met their dignity is not sufficiently endowed. "They are a great people," therefore Joshua should have allowed them a larger portion. It is not unusual for those conscious - legitimately or otherwise - of greatness to make somewhat loud complaints and large demands. But Joshua - the embodiment of justice - cannot be unfair, even when his own tribe solicit him. He meets their claim in a fine spirit. He admits their greatness, but argues otherwise from it. They are so many? Why, then, not clear the mountain of its forests and find thus an easy and unselfish enlargement? It is true the Canaanites hold Jezreel, and they are not yet in possession of the fertile plain. But Joshua argues that that is a reason for fighting their enemies with courage, and not for filching from their brethren, with meanness. "Thou shalt drive out the Canaanites, though they be strong," he says, with a fine, genial, bracing blending of irony and encouragement. We have thus a fine example of a question with two sides; a necessity with two ways of meeting it; a fact with two conclusions. "I am numerous. There are foes on my land," says Joseph; "therefore give me a slice off what has fallen to Judah." "Thou art numerous, and enemies are still on thy land," says Joshua; "therefore clear the mountain of its forests and the plains of thine enemies." The example of Manasseh and Ephraim here, and the reply of Joshua to them, has much in it suggestive. Observe first - I. A LITTLE HEART SOMETIMES SPOILS GREAT POWERS. The complaint from which Ephraim was suffering was this: his heart was too little for his body; poor circulation of the vital elements. These tribes had plenty of power, plenty of stalwart men to clear the waste or to conquer their enemies; but they had not moral force to match. They were short of enterprise, resource, courage. What they could easily have won by work or war they prefer that others should give them. The breath they should have kept for conflict they waste in grumbling. They want to be the dominating tribe, without paying the price of lordship in daring and willingness to encounter difficulty and hardship. There are many Ephraims in the world who have it in their power to make for themselves any lot they like, who, instead of improving, merely lament their lot. Many keep troubling friends to do for them what it is quite within their power to do for themselves. Some are merely indolent - capable of work, but disinclined to do it. Some suffer from a feebleness which exists only in their imagination, but which prevents their working more than actual frailty would. Some are merely proud, and think they have a right to something more in the world than they have got. So some grumble for want of earthly comforts they are too dull to get for themselves. So some go about expecting to get by "interest" and "favour" what they would be wiser to seek by self reliance and energy. So some in the realm of religion go to God and complain they have not larger delights and richer usefulness and more power, when, as a matter of fact, all these things are within their reach if they would only put forth the powers they already have. This is a very general ailment. Few have the energy, the earnestness, the faith to do with their powers anything like the whole of what is possible to them. We are engines, built to work up to 30 lbs. pressure on the square inch, and we only work up to seven and a half. Seek not so much greater powers as the heart to use the powers you have. Observe secondly - II. TRUE KINDNESS OFTEN DECLINES TO DO FOR MEN WHAT THEY CAN DO FOR THEMSELVES. When Ephraim has the power to win as much land as he needs, it is better that he be set to win it for himself. Men can rarely keep well any more than they can win bravely. To give Ephraim what he wants would be only to increase his indolence, his arrogance, and his weakness. To set Ephraim to get what he wants by his own prowess, increases his enterprise, his brotherliness, his courage, his diligence, his self respect. We learn best what we learn ourselves. We profit most by our own experience. It is no kindness to grant the requests of indolence and greed. The true kindness is Joshua's - to point out how much is within the reach of the aspiring, and set them to conquer it for themselves. Lastly observe - III. GREATNESS SHOULD DWELL UPON ITS DUTIES RATHER THAN ON ITS CLAIMS. "I am a great people... give me," is the tone which a great multitude, besides Ephraim, assume. "I am a great people... therefore ought to work and fight," is the tone they ought to use. True greatness speaks in the latter, bastard greatness in the former tone. Sometimes it is an aristocracy that declares itself to be the most important class in a country, and with something of Ephraim's pitiable lament presents its claims for more consideration and influence. Sometimes a priestly order will, on the score of its greatness and importance, claim more authority than the people are disposed to grant it. Sometimes an ignorant class, puffed up with ambition, will desire more power than it has got. It is well to remember greatness is not given us to constitute a claim on others' services, but as a power to serve them and ourselves together. He is greatest who is servant of all, and he is chief who ministers to all. If you and Ephraim are so great and worthy, use your greatness and power for the good of yourselves and others, and none will grudge you what in this way you win. - G. Parallel Verses KJV: And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the LORD hath blessed me hitherto? |
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