Joshua Chapter 17
(Joshua 17:1-2) Distribution of the land among the remaining families of the tribe of Manasseh
Scripture (KJV):
There was also a lot for the tribe of Manasseh; for he was the firstborn of Joseph; to wit, for Machir the firstborn of Manasseh, the father of Gilead: because he was a man of war, therefore he had Gilead and Bashan. There was also a lot for the rest of the children of Manasseh by their families; for the children of Abiezer, and the children of Helek, and the children of Asriel, and the children of Shechem, and the children of Hepher, and the children of Shemida: these were the male children of Manasseh the son of Joseph by their families.
Manasseh, as the firstborn of Joseph, was honored with a significant inheritance west of the Jordan just as he had been granted territory east of the Jordan through Machir. Machir, the eldest son of Manasseh, is singled out because he was a man of war. His bravery and military strength secured the lands of Gilead and Bashan on the eastern side of the Jordan. God’s blessings are often distributed through both covenant promise and demonstrated faithfulness. The faithfulness of Machir in warfare resulted in territorial reward.
The rest of the sons of Manasseh received their inheritance west of the Jordan. These families are specifically named: Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. Each of these represents a clan descending from Manasseh and therefore received distinct allotments within Canaan. This demonstrates that God’s promises to Abraham, Isaac, and Jacob were not given in vague spiritual language but were fulfilled in literal land inheritance, geographically defined and divided tribe by tribe, family by family.
Listing the names of these families reinforces the covenant faithfulness of God. Each name represents generations preserved, tribes maintained, and promises remembered. God did not forget any branch of Joseph’s lineage. The male descendants are noted here because the inheritance was ordinarily passed through the male line. This sets up the importance of the upcoming narrative regarding the daughters of Zelophehad from the clan of Hepher, who will appeal for their inheritance because their father had no sons.
This passage also shows the balance between divine promise and human responsibility. Machir’s inheritance was secured because he fought. The rest of the families received their portion as God had commanded through Moses and Joshua. The tribes still had to go into their land, drive out remaining enemies, and occupy the land by faith and obedience.
(Joshua 17:3-6) The inheritance of Zelophehad’s daughters
Scripture (KJV):
But Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters: and these are the names of his daughters, Mahlah, and Noah, Hoglah, Milcah, and Tirzah. And they came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes, saying, The Lord commanded Moses to give us an inheritance among our brethren. Therefore according to the commandment of the Lord he gave them an inheritance among the brethren of their father. And there fell ten portions to Manasseh, beside the land of Gilead and Bashan, which were on the other side Jordan; Because the daughters of Manasseh had an inheritance among his sons: and the rest of Manasseh’s sons had the land of Gilead.
The lineage of Zelophehad is carefully traced back through Hepher, Gilead, and Machir to Manasseh to establish his place within the covenant family of Israel. The text draws attention to the fact that Zelophehad had no sons, only daughters. Under normal inheritance customs, only male heirs received land. However, the inheritance of land in Israel was not merely a cultural matter, it was a divine trust meant to remain within each tribe and family according to God’s covenant with Abraham.
Zelophehad’s daughters—Mahlah, Noah, Hoglah, Milcah, and Tirzah—show remarkable faith and boldness. They approached Eleazar the priest, Joshua, and the rulers, appealing not on the basis of sentiment or fairness, but on the authority of God’s Word. They said, “The Lord commanded Moses to give us an inheritance among our brothers.” They were not demanding their own way, they were insisting on obedience to God’s revealed command. This references the ruling God gave through Moses in Numbers 27:1-11, where God Himself declared that if a man had no sons, his inheritance should pass to his daughters. This preserved his name and portion in Israel.
Joshua and Eleazar obeyed the Lord. The daughters of Zelophehad received their inheritance among their father’s brothers, meaning their land was counted alongside the male clans of Manasseh. The text explains that ten portions were allotted to Manasseh west of the Jordan. This total includes the inheritance of Zelophehad’s daughters, in addition to the land east of the Jordan already possessed by Machir’s descendants in Gilead and Bashan.
This passage demonstrates that God’s law values both justice and faithfulness. It shows that God respects women who walk in faith and obedience. It also shows that His promises are not hindered by human customs or societal norms. The inheritance of these women was not merely a legal precedent; it was a declaration that God keeps covenant promises down to individual families and even to individuals who stand upon His Word.
This inheritance also ensured that Zelophehad’s name and lineage would not be lost among the tribes of Israel. Later, in Numbers 36, God would add the stipulation that Zelophehad’s daughters must marry within their tribe to keep the inheritance within Manasseh. This preserved both God’s justice and tribal order.
(Joshua 17:7-13) The boundaries of the western half-tribe of Manasseh and their incomplete occupation of that land
Scripture (KJV):
And the coast of Manasseh was from Asher to Michmethah, that lieth before Shechem; and the border went along on the right hand unto the inhabitants of En-tappuah. Now Manasseh had the land of Tappuah: but Tappuah on the border of Manasseh belonged to the children of Ephraim; And the coast descended unto the river Kanah, southward of the river: these cities of Ephraim are among the cities of Manasseh: the coast of Manasseh also was on the north side of the river; and the outgoings of it were at the sea: Southward it was Ephraim’s, and northward it was Manasseh’s, and the sea is his border; and they met together in Asher on the north, and in Issachar on the east. And Manasseh had in Issachar and in Asher Beth-shean and her towns, and Ibleam and her towns, and the inhabitants of Dor and her towns, and the inhabitants of En-dor and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns, even three countries. Yet the children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites would dwell in that land. Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out.
The description of Manasseh’s territory continues by outlining the western half-tribe’s borders. The land stretched from the region of Asher to Michmethah, near Shechem. This northern portion of Ephraim and southern portion of Manasseh created a shared boundary that required close cooperation between the two tribes descended from Joseph. However, this also led to areas such as Tappuah being divided—part belonged to Manasseh, but the city itself was counted to Ephraim. This division illustrates the complexity of tribal boundaries and the precision with which God allotted land to each tribe.
The border then moved down to the Brook Kanah, a significant natural boundary. The cities on the south of the brook belonged to Ephraim, and those on the north to Manasseh, and the western edge of Manasseh’s territory ended at the Mediterranean Sea. To the north, Manasseh bordered Asher; to the east, Issachar. This placement gave Manasseh control over key regions, trade routes, and fertile valleys.
Additionally, Manasseh received several important cities within the territories of Issachar and Asher: Beth-shean, Ibleam, Dor, En-dor, Taanach, and Megiddo. These were strategic locations—fertile areas, major trade centers, and fortified cities overlooking the Jezreel and Esdraelon Valleys. Megiddo especially would become a geographically and prophetically significant site, later associated with the valley of Armageddon.
However, the narrative shifts from geography to spiritual failure. “Yet the children of Manasseh could not drive out the inhabitants of those cities.” This parallels the disobedience of Ephraim in Joshua 16:10. The issue was not God’s inability but Israel’s unwillingness to fully obey. The Canaanites were determined to stay, but Israel lacked equal determination to remove them as God commanded. Instead of destroying them, Israel reduced them to forced labor. This compromise seemed profitable but ultimately became a snare, leading to idolatry, corruption, and future judgment. Partial obedience is disobedience when God has given a clear command.
God had already promised victory if Israel walked in faith. Their failure was not due to lack of strength, because when they became strong, they subdued the Canaanites economically. It was a lack of spiritual resolve and obedience. This incomplete occupation reflects a deeper spiritual truth—God gives promises, but His people must take possession fully and without compromise. When believers leave remnants of sin, compromise, or worldliness in their lives, those remnants become strongholds that resist holiness and hinder blessing.
(Joshua 17:14-18) Joshua answers the complaint of the sons of Joseph
Scripture (KJV):
Then the children of Joseph spake unto Joshua, saying, Why hast thou given us but one lot and one portion to inherit, seeing we are a great people, forasmuch as the Lord hath blessed us hitherto? And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee. And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Beth-shean and her towns, and they who are of the valley of Jezreel. And Joshua spake unto the house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only: But the mountain shall be thine; for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.
The children of Joseph—namely the tribes of Ephraim and Manasseh—approach Joshua with a complaint. They argue that because they are a great people, blessed by the Lord, they deserve more than the one lot of land assigned to them. Their population was indeed large; combined, they outnumbered any other tribe. However, their complaint reveals a mindset of entitlement rather than faith and diligence. Instead of fully conquering and occupying the land already given to them, they demand more without labor or conflict.
Joshua, a fellow descendant of Joseph, responds with wisdom and firmness. He affirms their greatness but challenges them to prove it. “If thou be a great people, then get thee up to the wood country, and cut down for thyself.” In other words, if they truly believe they are strong and numerous, they should use that strength, clear the forests, drive out the Perizzites and the giants (Rephaim), and expand their borders through courage and effort. Joshua is teaching that blessing from God does not cancel responsibility from man.
The tribes of Joseph respond with excuses. They argue that the mountain country is too small and difficult to cultivate. They also fear the Canaanites in the valleys who possess iron chariots—military technology far superior to Israel’s capabilities. They focus on obstacles instead of opportunities, and on the enemy’s strength instead of God’s promise.
Joshua does not relent. He reaffirms both their potential and their responsibility. “Thou art a great people, and hast great power… the mountain shall be thine… thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.” Joshua acknowledges the difficulty of the task but insists that their greatness must be proven through faith and action, not words. Iron chariots are no match for the God who stopped the Jordan, brought down Jericho’s walls, and defeated northern and southern coalitions.
This moment stands in sharp contrast to Caleb in Joshua 14:11-12, who asked for the hardest land—the territory of the Anakim—trusting that God would be with him. Caleb sought challenge; the sons of Joseph sought ease. Caleb asked for mountains to conquer; Joseph’s children asked for plains already cleared.
The principle is timeless: before asking God for more, we must be faithful with what He has already given. Many Christians want greater influence, deeper victory, or expanded ministry, yet they have not fully claimed and conquered the spiritual territory already entrusted to them. God’s blessings require labor, obedience, courage, and perseverance.
