Exegetical and Hermeneutical Commentary of Joshua 22:10
And when they came unto the borders of Jordan, that [are] in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.
10. unto the borders of Jordan ] More literally, the circles of the Jordan. Comp. Jos 13:2, “the borders (or circles) of the Philistines;” Joe 3:4, “all the coasts (or circles) or Palestine;” Mat 3:5; “the region round about Jordan.” The region indicated is a portion of what is now called the Ghor of the Jordan, the low tract or plain along the river, through which it flows. Wyclif renders it, “whanne thei weren comen to the mynde hyllis of Jordan.”
that are in the land of Canaan ] That is on the west side of “the Ghor.” They desired to anticipate any assertion that the Jordan constituted in itself a barrier between them and their western brethren and the Sanctuary of God at Shiloh.
a great altar to see to ] i. e. an altar great to behold; so high and wide that it would be seen from a great distance. “An auter of mychilnes with out mesure,” Wyclif. The site of this interesting memorial has been lately discovered by the officers of the Survey of Palestine. It is an almost inaccessible mountain, except from the north, where the ascent is called Tal’at abn’Ayd = “the going up to Ed.” It projects like a white bastion towards the river, some twenty miles north of Jericho, and close to the line of march from Shiloh to Gilead, and on its summit are the remains of a huge monument of masonry, bearing traces of fire on its upper surface. It is mentioned in the Jewish Talmud under the name of Surtabeh, and is said to have been a beacon station.
Mentioned only once in the Bible, this altar, erected by the two and a half tribes on their return from Western Palestine as a “witness” that they too were co-heirs with their brethren on the other side of the river, had dropped entirely out of all hope of recovery. The place has now been found by Lieut. Conder, its name still existing, on the high peak known as Kurn Surtabeh, in the valley of the Jordan. Independently of the special interest attaching to the spot, this recovery illustrates remarkably the vitality of the old Biblical names. ( Quarterly Statement, 1874, p. 241.)
to see to ] = to behold. “Faire to see to, goodlie to behold.” Ad aspectum prclarus. Baret, Alvearie, s. v: “If such rank corne be once cut down with the syth certain it is that the grain in the ear will be longer to see to, howbeit void and without any floure within it.” Holland’s Pliny, xviii. 17; Bible Word-Book, p. 425;
“Care and utmost shifts,
How to secure the lady from surprisal,
Brought to my mind a certain shepherd lad
Of small regard to see to.” Milton’s Comus, 618.
Fuente: The Cambridge Bible for Schools and Colleges
The two tribes and a half erected this altar in order to keep alive their claim to have the same interest as the other tribes had in the sanctuary of God, which was established on the west side of Jordan: and in order to forestall any assertion that the Jordan itself was a natural barrier of exclusion between them and the sanctuary, they built it on the west or Canaanite bank of the Jordan and not on the east.
The word rendered borders is noteworthy; it means circuits, arrondissements.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. The borders of Jordan, that are in – Canaan] This verse can never mean that they built the altar on the west side of Jordan, for this was not in their territories; nor could it be a place for the purpose of public worship to their own people, if built on the opposite side of Jordan; besides, the next verse says it was built over against the land of Canaan. It appears that when they came to the river they formed the purpose of building the altar; and when they had crossed it they executed their purpose.
A great altar to see to.] A vast mass of earth, stones, &c., elevated to a great height, to serve as a memorial of the transactions that had already taken place. Probably it was intended also to serve as a kind of watchtower, being of a stupendous height, altare infinitae magnitudinis, an altar of an immense size, as the Vulgate terms it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Or, built then, as this particle is elsewhere used; and so learned interpreters understand it, Psa 14:5; 36:12; Ecc 3:17; Hos 2:15. And in the Latin tongue adverbs of place are sometimes put for adverbs of time: so I take it here. First, Because this best answers to the when in the beginning of the verse. Secondly, This seems to me to clear a great difficulty as to the place where the altar-was built, which though according to our translation it seems, and is generally thought by interpreters to have been, in the land of Canaan; yet if things be more narrowly examined, it may be thought to have been on the other side Jordan in Gilead; and that both, first, from Jos 21:11, where it is said to have been built over against, or in the sight of the land of Canaan, therefore not in it. And secondly, from the reason they gave of the building of this altar, for fear lest the Israelites within Jordan and in Canaan should say unto their children dwelling beyond Jordan, The Lord hath made Jordan a border between us and you, &c.; which jealousy would have been much confirmed by building the altar in Canaan, but would be satisfied and confuted by having on the other side of Jordan, and in their own land, a pattern of that altar at which God was served in the land of Canaan, as a witness that they owned the same God, and the same way of worship, with their brethren that lived in Canaan. But whether the Hebrew particle be rendered then or there, it is not to be taken too strictly: if then, the meaning is not, that they did this as soon as ever they came to the borders of Jordan, that are in the land of Canaan; but about that time when they came to them, that they thought and designed it, and as soon as ever they were got over Jordan, which was in a very little time, they effected and perfected it: if it be rendered there, it is not to be limited to the very same spot of ground mentioned before, as if it was built at that border of Jordan that was in the land of Canaan; but to be a little more largely understood; to be built at one or other of the borders of Jordan; or, in general,
by Jordan; which is here purposely added, for the explication of the word there, and to prevent the restraint of it to the border of Jordan, within Canaan.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. when they came unto the bordersof Jordan, that are in the land of Canaan, the children of Reuben . .. built there an altar by JordanThis altar was probably animmense pile of stones and earth. The generality of our translatorssupposes that it was reared on the banks of the Jordan, within thelimits of Canaan proper. But a little closer examination seems tomake the conclusion irresistible that its position was on the easternside of the river, for these two reasons; first, because it is said(Jos 22:11) to have been built”over against,” or in the sight of the land of Canaannotwithin it; and secondly, because the declared motive of thetrans-jordanic Israelites in erecting it was to prevent theirbrethren in Canaan ever saying, “in time to come, What have yeto do with the Lord God of Israel? For the Lord hath made Jordan aborder between us and you,” c. [Jos 22:24Jos 22:25]. Such a taunt would beobviously prevented or confuted by the two tribes and a half havingon the eastern side of Jordan, within their own land, a facsimile ofthe altar at Shiloh, as a witness that they acknowledged the same Godand practised the same rites of worship as the brethren in Canaan.
Jos22:11-29. CONTENTIONTHEREUPON.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when they came unto the borders of Jordan, that [are] in the land of Canaan,…. To the banks of it, or the sand heaps, some take the word to signify, which were thrown up to restrain the waters from overflowing; some by Geliloth understand a place so called; and Jerom g says it was near Jordan in the tribe of Benjamin: but rather the word signifies the meanders, windings, and turnings, of the river h; and such circuits and compasses it fetched near Jericho, as the same writer i observes, where we may suppose these tribes went over, and at a place where the river jetted out into the land of Canaan:
the children of Reuben, and the children of Gad, built there an altar by Jordan; or “then”; that is, when they had passed over the river into their own country, for which Josephus is express k; and certain it is, that the altar was built not on the Canaan side of Jordan, but on the opposite side, as is clear from Jos 22:11: and indeed they had no right to build on any other ground than their own; and they pitched upon a spot where the river jetted out into the land of Canaan, as most proper to erect it on, to be a witness, that though separated from the rest of the Israelites by the river Jordan, yet were a part of them, and had a right to join them in the service of God, and bring their sacrifices to the altar of God in the tabernacle, as more fully appears in some after verses:
a great altar to see to; built up very high, so that it might be seen at a great distance.
g De loc. Heb. fol. 92. C. h Vid. Gusset. Ebr. Comment. p. 170, 573. Reland. Palestin. Illustrat. tom. 1. l. 1. c. 43. p. 274, 279. i Ut supra, (De loc. Heb. fol. 92.) G. k Antiqu. l. 5. c. 1. sect. 26.
Fuente: John Gill’s Exposition of the Entire Bible
| The Altar of the Reubenites. | B. C. 1444. |
10 And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to. 11 And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel. 12 And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them. 13 And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest, 14 And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was a head of the house of their fathers among the thousands of Israel. 15 And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying, 16 Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD? 17 Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD, 18 But that ye must turn away this day from following the LORD? and it will be, seeing ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel. 19 Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land of the possession of the LORD, wherein the LORD‘s tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God. 20 Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.
Here is, I. The pious care of the separated tribes to keep their hold of Canaan’s religion, even when they were leaving Canaan’s land, that they might not be as the sons of the stranger, utterly separated from God’s people, Isa. lvi. 3. In order to this, they built a great altar on the borders of Jordan, to be a witness for them that they were Israelites, and as such partakers of the altar of the Lord, 1 Cor. x. 18. When they came to Jordan (v. 10) they did not consult how to preserve the remembrance of their own exploits in the wars of Canaan, and the services they had done their brethren, by erecting a monument to the immortal honour of the two tribes and a half; but their relation to the church of God, together with their interest in the communion of saints, is that which they are solicitous to preserve and perpetuate the proofs and evidences of; and therefore without delay, when the thing was first proposed by some among them, who, though glad to think that they were going towards home, were sorry to think that they were going from the altar of God, immediately they erected this altar, which served as a bridge to keep up their fellowship with the other tribes in the things of God. Some think they built this altar on the Canaan-side of Jordan, in the lot of Benjamin, that, looking over the river, they might see the figure of the altar at Shiloh, when they could not conveniently go to it; but it is more likely that they built it on their own side of the water, for what had they to do to build on another man’s land without his consent? And it is said to be over-against the land of Canaan; nor would there have been any cause of suspecting it designed for sacrifice if they had not built it among themselves. This altar was very innocently and honestly designed, but it would have been well if, since it had in it an appearance of evil, and might be an occasion of offence to their brethren, they had consulted the oracle of God about it before they did it, or at least acquainted their brethren with their purpose, and given them the same explication of their altar before, to prevent their jealousy, which they did afterwards, to remove it. Their zeal was commendable, but it ought to have been guided with discretion. There was no need to hasten the building of an altar for the purpose for which they intended this, but they might have taken time to consider and take advice; yet, when their sincerity was made to appear, we do not find that they were blamed for their rashness. God does, and men should, overlook the weakness of an honest zeal.
II. The holy jealousy of the other tribes for the honour of God and his altar at Shiloh. Notice was immediately brought to the princes of Israel of the setting up of this altar, v. 11. And they, knowing how strict and severe that law was which required them to offer all their sacrifices in the place which God should choose, and not elsewhere (Deut. xii. 5-7), were soon apprehensive that the setting up of another altar was an affront to the choice which God had lately made of a place to put his name in, and had a direct tendency to the worship of some other God. Now,
1. Their suspicion was very excusable, for it must be confessed the thing, prima facie–at first sight, looked ill, and seemed to imply a design to set up and maintain a competitor with the altar at Shiloh. It was no strained innuendo from the building of an altar to infer an intention to offer sacrifice upon it, and that might introduce idolatry and end in a total apostasy from the faith and worship of the God of Israel. So great a matter might this fire kindle. God is jealous for his own institutions, and therefore we should be so too, and afraid of every thing that looks like, or leads to, idolatry.
2. Their zeal, upon this suspicion, was very commendable, v. 12. When they apprehended that these tribes, which by the river Jordan were separated from them, were separating themselves from God, they took it as the greatest injury that could be done to themselves, and showed a readiness, if it were necessary, to put their lives in their hands in defence of the altar of God, and to take up arms for the chastising and reducing of these rebels, and to prevent the spreading of the infection, if no gentler methods would serve, by cutting off from their body the gangrened member. They all gathered together, and Shiloh was the place of their rendezvous, because it was in defence of the divine charter lately granted to that place that they now appeared; their resolution was as became a kingdom of priests, who, being devoted to God and his service, did not acknowledge their brethren nor know their own children, Deut. xxxiii. 9. They would immediately go up to war against them if it appeared they had revolted from God, and were in rebellion against him. Though they were bone of their bone, had been companions with them in tribulation in the wilderness, and serviceable to them in the wars of Canaan, yet, if they turn to serve other gods, they will treat them as enemies, not as sons of Israel, but as children of whoredoms, for so God had appointed, Deut. xiii. 12, c. They had but lately sheathed their swords, and retired from the perils and fatigues of war to the rest God had given them, and yet they are willing to begin a new war rather than be any way wanting in their duty to restrain, repress, and revenge, idolatry, and every step towards it–a brave resolution, and which shows them hearty for their religion, and, we hope, careful and diligent in the practice of it themselves. Corruptions in religion are best dealt with at first, before they get head and plead prescription.
3. Their prudence in the prosecution of this zealous resolution is no less commendable. God had appointed them, in cases of this nature, to enquire and make search (Deut. xiii. 14), that they might not wrong their brethren under pretence of righting their religion accordingly they resolve here not to send forth their armies, to wage war, till they had first sent their ambassadors to enquire into the merits of the cause, and these men of the first rank, one out of each tribe, and Phinehas at the head of them to be their spokesman, Jos 21:13; Jos 21:14. Thus was their zeal for God tempered, guided, and governed by the meekness of wisdom. He that knows all things, and hates all evil things, would not punish the worst of criminals but he would first go down and see, Gen. xviii. 21. Many an unhappy strife would be prevented, or soon healed by an impartial and favourable enquiry into that which is the matter of the offence. The rectifying of mistakes and misunderstandings, and the setting of misconstrued words and actions in a true light, would be the most effectual way to accommodate both private and public quarrels, and bring them to a happy period.
4. The ambassadors’ management of this matter came fully up to the sense and spirit of the congregation concerning it, and bespeaks much both of zeal and prudence.
(1.) The charge they draw up against their brethren is indeed very high, and admits no other excuse than that it was in their zeal for the honour of God, and was now intended to justify the resentments of the congregation at Shiloh and to awaken the supposed delinquents to clear themselves, otherwise they might have suspended their judgment, or mollified it at least, and not have taken it for granted, as they do here (v. 16), that the building of this altar was a trespass against the God of Israel, and a trespass no less heinous than the revolt of soldiers from their captain (you turn from following the Lord), and the rebellion of subjects against their sovereign: that you might rebel this day against the Lord. Hard words. It is well they were not able to make good their charge. Let not innocency think it strange to be thus misrepresented and accused. They laid to my charge things that I knew not.
(2.) The aggravation of the crime charged upon their brethren is somewhat far-fetched: Is the iniquity of Peor too little for us? v. 17. Probably that is mentioned because Phinehas, the first commissioner in this treaty, had signalized himself in that matter (Num. xxv. 7), and because we may suppose they were not about the very place in which that iniquity was committed on the other side Jordan. It is good to recollect and improve those instances of the wrath of God, revealed from heaven against the ungodliness and unrighteousness of men, which have fallen out in our own time, and which we ourselves have been eye-witnesses of. He reminds them of the iniquity of Peor, [1.] As a very great sin, and very provoking to God. The building of this altar seemed but a small matter, but it might lead to an iniquity as bad as that of Peor, and therefore must be crushed in its first rise. Note, The remembrance of great sins committed formerly should engage us to stand upon our guard against the least occasions and beginnings of sin; for the way of sin is down-hill. [2.] As a sin that the whole congregation had smarted for: “There was a plague in the congregation of the Lord, of which, in one day, there died no fewer than 24,000; was not that enough for ever to warn you against idolatry? What! will you bring upon yourselves another plague? Are you so mad upon an idolatrous altar that you will run yourselves thus upon the sword’s point of God’s judgments? Does not our camp still feel from that sin and the punishment of it? We are not cleansed from it unto this day; there are remaining sparks,” First, “Of the infection of that sin; some among us so inclined to idolatry that if you set up another altar they will soon take occasion from that, whether you intend it or no, to worship another God.” Secondly, “Of the wrath of God against us for that sin. We have reason to fear that, if we provoke God by another sin to visit, he will remember against us the iniquity of Peor, as he threatened to do that of the golden calf, Exod. xxxii. 34. And dare you wake the sleeping lion of divine vengeance?” Note, It is a foolish and dangerous thing for people to think their former sins little, too little for them, as those do who add sin to sin, and so treasure up wrath against the day of wrath. Let therefore the time past suffice, 1 Pet. iv. 3.
(3.) The reason they give for their concerning themselves so warmly in this matter is very sufficient. They were obliged to it, in their own necessary defence, by the law of self-preservation: “For, if you revolt from God to-day, who knows but to-morrow his judgments may break in upon the whole congregation (v. 18), as in the case of Achan? v. 20. He sinned, and we all smarted for it, by which we should receive instruction, and from what God did then infer what he may do, and fear what he will do, if we do not witness against your sin, who are so many, and punish it.” Note, The conservators of the public peace are obliged, in justice to the common safety, to use their power for the restraining and suppressing of vice and profaneness, lest, if it be connived at, the sin thereby become national, and bring God’s judgments upon the community. Nay, we are all concerned to reprove our neighbour when he does amiss, lest we bear sin for him, Lev. xix. 17.
(4.) The offer they make is very fair and kind (v. 19), that if they thought the land of their possession unclean, for want of an altar, and therefore could not be easy without one, rather than they should set up another in competition with that at Shiloh they should be welcome to come back to the land where the Lord’s tabernacle was, and settle there, and they would very willingly straiten themselves to make room for them. By this they showed a sincere and truly pious zeal against schism, that rather than their brethren should have any occasion to set up a separate altar, though their pretence for it, as here supposed, was very weak and grounded upon a great mistake, yet they were willing to part with a considerable share of the land which God himself had by the lot assigned them, to comprehend them and take them in among them. This was the spirit of Israelites indeed.
Fuente: Matthew Henry’s Whole Bible Commentary
10. And when they came unto the borders, etc The history here is particularly deserving of notice, when the two tribes and half-tribe, intending to erect a memorial of common faith and fraternal concord, allowed themselves from inconsiderate zeal to adopt a method which was justly suspected by their brethren. The ten tribes, thinking that the worship of God was violated with impious audacity and temerity, were inflamed with holy wrath, and took up arms to use them against their own blood; nor were they appeased till they had received full satisfaction. The motive for erecting the altar was right in itself. For the object of the children of Reuben, Gad, and Manasseh, was to testify that though they were separated from their brethren by the intervening stream, they were, however, united with them in religion, and cherished a mutual agreement in the doctrine of the Law. Nothing was farther from their intention than to innovate in any respect in the worship of God. But they sinned not lightly in attempting a novelty, without paying any regard to the high priest, or consulting their brethren, and in a form which was very liable to be misconstrued.
We know how strictly the Law prohibited two altars, (Exo 20:24) for the Lord wished to be worshipped in one place only. Therefore, when on the very first blush of the case, all were at once led to think that they were building a second altar, who would not have judged them guilty of sacrilege in framing a ritual of a degenerate description, at variance with the Law of God? Seeing, then, that the work might be deemed vicious, they ought, at least, in so great and so serious a matter, to have made their brethren sharers in their counsel; more especially were they in the wrong in neglecting to consult the high priest, from whose lips the divine will was to be ascertained. They were, therefore, deserving of blame, because, as if they had been alone in the world, they considered not what offence might arise from the novelty of the example. Wherefore, let us learn to attempt nothing rashly, even should it be free from blame, and let us always give due heed to the admonition of St. Paul, (1Co 6:12; 1Co 10:23) that it is necessary to attend not only to what is lawful, but to what is expedient; more especially let us sedulously beware of disturbing pious minds (182) by the introduction of any kind of novelty.
(182) Latin, “ Pios animos.” French, “ Les bonnes consciences;” “Good consciences.” — Ed.
Fuente: Calvin’s Complete Commentary
An Altar Erected At Jordan Jos. 22:10-20
10 And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.
11 And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.
12 And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.
13 And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,
14 And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel.
15 And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,
16 Thus saith the whole congregation of the Lord, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the Lord, in that ye have builded you an altar, that ye might rebel this day against the Lord?
17 Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the Lord,
18 But that ye must turn away this day from following the Lord? and it will be, seeing ye rebel today against the Lord, that tomorrow he will be wroth with the whole congregation of Israel.
19 Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land of the possession of the Lord, wherein the Lords tabernacle dwelleth, and take possession among us: but rebel not against the Lord, nor rebel against us, in building you an altar beside the altar of the Lord our God.
20 Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.
4.
On what shore of Jordan did they build their altar? Jos. 22:10
Since it is said that they erected the altar when they came unto the borders of Jordan, it is apparent that the altar was erected on the west side of the Jordan. Even though Phinehas and the other Israelites who were with him went unto the land of Gilead (Jos. 22:15), it still seems apparent that the altar was on the west bank of Jordan. Phinehas and his men would have been obliged to cross the Jordan and enter into the land east of the Jordan in order to hold a conference with the eastern tribes. The altar would have served its ultimate purpose best by being on the west side of the river, for there it would serve as a constant reminder to the western tribes.
5.
Why did the rest of Israel think of going to war? Jos. 22:12
There was no separation of church and state in the days of Joshua. God was a ruler of Israel in a very real sense. His laws were the laws of the state. He had ordained that there should be only one place of worship (Deuteronomy 12). When the eastern tribes set up another altar besides the one which was at Shiloh, the western tribes naturally supposed they were transgressing Gods laws. They banded themselves together as a military force to punish the criminals.
6.
Who was Phinehas? Jos. 22:13
Phinehas was the son of Eleazar, the high priest. He had proved himself to be zealous on behalf of the Lord when he punished those who committed iniquity in the days of Balaam while Israel was in Midian, across the Jordan River from Jericho. This same Phinehas had taken a javelin and slain Cozbi and Zimri (Numbers 25). He is to be commended for his zeal in enforcing the laws of God, but he and those who were with him should have made further inquiry before taking such drastic measures in the matter of the altar erected by the eastern tribes.
7.
Why did ten princes go with Phinehas? Jos. 22:14
The ten princes were selected from the tribes of Israel who lived west of the Jordan. Each was the chief of a house in these western tribes. There were only ten tribes west of the Jordan since the three tribes east of the Jordan had already gone home. There were ten west of the Jordan since another part of the tribe of Manasseh had settled in the western section.
8.
Why was the building of an altar a sin? Jos. 22:16
Phinehas considered the erecting of the altar as a trespass. He compared it to the iniquity which was committed in Peor. He also compared it to the sin of Achan (Jos. 22:17; Jos. 22:20). Phinehas believed the erecting of the altar was a direct violation of Gods commandment that the people of Israel should bring their burnt offerings, sacrifices, tithes, heave offerings, vows, freewill offerings, and firstlings of their herds and flocks to the one place which God should select as the center of worship (Deu. 12:6-7). God had given this commandment in order to prevent Israel from worshiping different gods in many different places in a manner similar to that followed by the Canaanites who lived in the land. Phinehas felt that such a sin should not go unpunished.
9.
What was the iniquity of Peor? Jos. 22:17
The sin which was committed at Peor was of great consequences. Phinehas said that the congregation of Israel was not cleansed from that sin even in his day. On that occasion the people of Moab enticed the Israelites to sacrifice to their god, Chemosh; and lewd women among them enticed the men of Israel to commit fornication (Num. 25:3-4; Num. 25:6). A ringleader in those sins was Zimri, a prince of Simeon. When God punished Israel in those days for those sins, twenty-four thousand Israelites were slain. Most of those must have been from Simeon since they were reduced to 22,200 in the second census from a much larger number of 59,300 in the first census. The short time which elapsed after the sin of Baal-Peor before the second census was not time enough for the tribe to recover from such a catastrophe.
10.
Why remember the sin of Achan? Jos. 22:20
Israel had been given very specific instructions about taking spoils of war as they conquered Palestine. They were to be allowed the taking of spoils from every city except from the city of Jericho. Jericho was the first city they attacked. It was something of a firstfruits of the land to be given completely unto the Lord. As a result, they were expressly commanded not to take any kind of spoil of war from Jericho. When Achan saw a wedge of gold, a Babylonian garment, and some pieces of silver, he coveted these items and stole them. His bold and brazen disobedience of an express commandment of the Lord brought punishment not only upon himself but upon other members of his household. Phinehas considered the erection of another altar a similar kind of brazen disobedience. He compared what he considered to be the sin of the eastern tribes to the sin of Achan.
Fuente: College Press Bible Study Textbook Series
(10) The borders of Jordan, that are in the land of Canaan.As far as these words go, the site of the altar might be either east or west of Jordan; but it seems to be more probable that it was on the east bank. And thus the phrase above would be a reminder of the very thing the altar was intended to enforce, viz., the fact that both borders of Jordan are part of the promised land. But Kurn Surtabeth, twenty miles north of Jericho, on the west side of Jordan, has been thought to be the place.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE ALTAR OF WITNESS AT THE JORDAN, Jos 22:10-34.
10. By Jordan Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones.
A great altar to see to Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And when they came to the region about Jordan, that is in the land of Canaan, the children of Reuben, and the children of Gad, and the half tribe of Manasseh built there an altar by Jordan, a great altar to look to.’
This building of a memorial altar, in the land of Canaan west of Jordan, was imitated by Gideon later (Jdg 6:24). The intention of it was in order that it might be a reminder that the Transjordan tribes were one with those in the land of Canaan and shared in the tribal covenant. It was a gesture of praise to God and of unity with their brother tribes. In a sense this was their possession in Canaan. As they looked at it across the Jordan it would be a reminder that they were one people in the covenant, sharing God’s land.
“The region about Jordan.” Or more literally ‘the circles (geliloth) of Jordan’, thus a specifically recognised district, possibly based on the circular twisting of the river like a serpent at this point. Possibly by building the altar in a place where the Jordan wound round it on three sides they saw it as on joint territory. Compare Gen 13:10 where the southern part of the Jordan Rift valley is called ‘the circuit (kikkar) of Jordan’.
“A great altar to see to.” The altar was large so that it could be seen at some distance, and is purpose was so that it could be looked at from Transjordan. It was built on the pattern of the altar in the Tabernacle (Jos 22:28).
Fuente: Commentary Series on the Bible by Peter Pett
The Building of the Altar and the Investigation Following
v. 10. And when they came unto the borders of Jordan that are in the land of Canaan, v. 11. And the children of Israel, v. 12. And when the children of Israel heard of it, the whole congregation of the children of Israel, v. 13. And the children of Israel sent unto the children of Reuben and to the children of Gad and to the half tribe of Manasseh, v. 14. and with him ten princes, v. 15. And they came unto the children of Reuben and to the children of Gad and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying, v. 16. Thus saith the whole congregation of the Lord, What trespass is this that ye have committed against the God of Israel, v. 17. Is the iniquity of Peor, v. 18. but that ye must turn away this day from following the Lord? v. 19. Notwithstanding, and indeed, if the land of your possession be unclean, v. 20. Did not Achan, the son of Zerah, commit a trespass in the accursed thing,
Fuente: The Popular Commentary on the Bible by Kretzmann
Ver. 10. And when they came unto the borders of Jordan, that are in the land of Canaan From the first reading of these words, one would conceive that the sacred writer means to say, that the Israelites built the altar, of which he proceeds to speak, on this side Jordan, before they had repassed the river; but, from what follows, we shall soon be convinced that this cannot be the sense of the historian. Had the Israelites of the two tribes and a half built an altar on the west side of the river, they would not have executed their own design, which was, to shew by this monument that, though separated from their brethren, and from the altar of the Lord, by Jordan, they still made but one and the same people with them. Besides, is it likely that they would have ventured to erect this pile upon the territory of the other tribes? And even were this the case, how, in the verse following, could the altar in question be said to have been built over-against the land of Canaan? we must, therefore, necessarily suppose the author to have expressed himself here in such brief terms as leave something to be made out by the reader. It was evidently his intention to say, that the Israelites, on their coming up to the bank of the Jordan on the side of the land of Canaan, crossed that river, and built the altar beyond it in their own country. See Josephus. Hist. Jud. lib. v. cap. 1. and Rabb. in Seder.Olam. c. xii. p. 32. We may add, that the Hebrew Geliloth, rendered in our version borders, may very probably be in this verse the proper name of a place situate on the side of the Jordan. The Vulgate translates, on the heights of Jordan; but the Vatican manuscript of the LXX has it Gilead or Geliloth; understanding it of a place near that where the Israelites crossed over the Jordan. The question then is, where Geliloth stood: if we understand by it the country of Gilead, the whole is clear; and then the Israelites, without any doubt, reared the altar after having passed the river. Le Clerc understands the matter very naturally, namely, that the Israelites came to Jordan, which bounds the land of Canaan, and, having crossed it, built there (i.e. on the other side,) the altar in question. This altar, we read, was of a remarkable size; such as might be perceived from afar. It was the work, not of an individual, but of a whole body of people, who thought they could not build it too magnificently. It was a heap of earth or stones. Bacchus, Hercules, Semiramis, Cyrus, and Alexander the Great, in after times, made others like it upon various occasions, to eternize the memory of their victories and travels. See Pliny, lib. 6: cap. 16, 17. Philostrat. Vit. Apollon. lib. 2: ad fin. See also Calmet and Le Clerc. By the stateliness and magnificence of this altar, it was rendered so different from that which Moses had dedicated to divine worship, that it is probable these Israelites thought it would therefore administer less occasion to their brethren to suspect that it was intended for sacrifice, or to rival the other.
Fuente: Commentary on the Holy Bible by Thomas Coke
No doubt, the object for which they erected this altar, was with an eye to God’s glory. Perhaps their minds began to fear, that now, separated as they were from the other tribes, they should be led to forget sometimes that they were Israelites, and therefore took this method to perpetuate their origin and connection with the God of Jacob. And that the motive was pure, however mistaken it might be, seems evident from hence, that they did not erect a memorial of the wars of Joshua; but to perpetuate the glory of God. Blessed Lord! wherever I am, or however engaged, enable me to set up in my heart, rather than in any outward building, an Ebenezer to the praise of thy grace. Jesus! do thou live there in unceasing remembrance!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jos 22:10 And when they came unto the borders of Jordan, that [are] in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.
Ver. 10. Built there an altar. ] After the pattern of that in the tabernacle, but for a civil use.
A great altar to see to.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED TEXT): Jos 22:10-12
10 When they came to the region of the Jordan which is in the land of Canaan, the sons of Reuben and the sons of Gad and the half-tribe of Manasseh built an altar there by the Jordan, a large altar in appearance. 11And the sons of Israel heard it said, Behold, the sons of Reuben and the sons of Gad and the half-tribe of Manasseh have built an altar at the frontier of the land of Canaan, in the region of the Jordan, on the side belonging to the sons of Israel. 12When the sons of Israel heard of it, the whole congregation of the sons of Israel gathered themselves at Shiloh to go up against them in war.
Jos 22:10 the region of the Jordan The term translated region (BDB 165, cf. Jos 13:2) could refer to Galilee, Gilgal (LXX), or the city of Geliloth.
built an altar there by the Jordan, a large altar in appearance We learn from Jos 22:28-29 that it was a large replica of (1) the altar of sacrifice which was in the tabernacle or (2) the altar on Mt. Ebal (cf. Jos 8:30-35). Apparently it was not for the purpose of sacrifice, but for a memorial like so many others (stone heaps) in Joshua.
Jos 22:12 to go up against them in war There was such an over-reaction! How could these brothers so quickly be willing to kill each other over something like this? There are several theories:
1. it was strictly for religious purposes; it was a violation of Deu 12:5-11, which says there was only one site where the Israelites could sacrifice and that was to be connected with the Tabernacle (cf. Jos 22:16)
2. it was somehow related to a territorial jealously because of v.11
3. it was related to a sense of corporate guilt (cf. Jos 22:17-20); if the trans-Jordanian tribes had somehow offended God or become idolatrous, all of Israel would have suffered for their sin
4. the other tribes were afraid that Reuben, Gad, and Manasseh had become involved in the idolatrous practices of the Canaanites (cf. Jos 22:19)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
borders = windings or hendings.
to see to = to look at, i.e. in appearance.
Fuente: Companion Bible Notes, Appendices and Graphics
the children: This verse should probably be rendered, “And when they came to the borders of Jordan, that are in the land of Canaan, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, Then built an altar by (or beyond, al) Jordan, a great altar to the view.” It would appear, that when they came to the river, they formed the purpose of building the altar; and when they crossed it they put that purpose into execution. It is evident that they did not build it west of the Jordan, for that was not in their territories, and the next verse expressly says that it was built over against the land of Canaan.
built: Jos 22:25-28, Jos 4:5-9, Jos 24:26, Jos 24:27, Gen 28:18, Gen 31:46-52
Reciprocal: Jos 22:27 – a witness Jdg 6:24 – built Isa 19:19 – General
Fuente: The Treasury of Scripture Knowledge
As they were on their way home, they decided to erect an altar on the west side of Canaan. It did not take long for word to reach the rest of Israel about the erection of an altar by the two and one-half tribes. The other tribes immediately assembled at Shiloh in preparation to go to war against their brethren. They sent Phinehas the son of Eleazar the priest, along with one ruler from each of the remaining nine and one-half tribes to discuss the matter before marching to war.
When Phinehas and the rest of his company arrived in Gilead, they set forth their charge that the erection of an altar was in direct violation of God’s command ( Lev 17:8-9 ; Deu 12:5-14 ). God intended for his people to come together in the one place he chose to offer sacrifices to him. This would serve to keep the people united and stress the importance of doing his will. If the people found those of a certain city serving other gods, Moses’ law required that the people and livestock of the city be killed and the city with all its goods burned and left forever as a heap ( Deu 13:12-18 ). In this way, the rest of the people would put away from them the accursed thing.
To show the importance of dealing with the sin quickly, Phinehas cites to instances in Israel’s history. First, he reminds the people of the time when Israel remained in the Acacia Grove of Moab and worshipped Baal of Peor. In connection with this, they committed adultery with the women of Moab. Twenty-four thousand died at the command of God because of that sin ( Num 25:1-9 ). Phinehas says Israel is not free from that sin even as he speaks, apparently because they still had the type of heart that would allow them to go after harlots and worship false gods. Though the plague was stayed, its potential for revival was there because the people were so inclined. This made it essential to deal with similar sins quickly. Second, he told of Achan’s sin in the more recent past ( Jos 7:1-26 ). Though only one man sinned in taking of the accursed thing, many suffered in the defeat Israel suffered at Ai. Until they put away the accursed thing, the people were not free from the curse being on all of them. Therefore, he went on to suggest any fear the land they had been given on the eastern side of Jordan was unclean and needed special offerings to be cleansed could be resolved by their settling on the western side of Jordan among the rest of the tribes ( Jos 22:10-20 ).
The tribes of Reuben, Gad and the half tribe of Manasseh answered in a way intended to prove without a doubt their loyalty still rested with the God of Israel.
They began by using all three of his names, El, meaning the strong one, Elohim, the Supreme Being to be feared, and Jehovah, the truly existing One, the God of the covenant, as is pointed out by Keil and Delitzsch. Then, they repeated the three names and said God, because he is all knowing, knew if they were in rebellion and could punish them accordingly. However, their purpose had been to erect a replica of the altar in Shiloh as a witness between the descendants of those on the east of Jordan and those on the west of Jordan that they all served one God as one nation.
Their answer satisfied Phinehas and the other representatives, so they went home and reported it to the rest of Israel and war was averted. The two and a half tribes named the altar Witness ( Jos 22:21-34 ).
Fuente: Gary Hampton Commentary on Selected Books
Jos 22:10. When they came Or, They came (for the word when is not in the Hebrew) to the borders of Jordan It is thought by many that , Geliloth, here rendered borders, was the name of a place. The children of Reuben built there an altar This seems, at first sight, to import, that they built this altar before they went over Jordan, in the land of Canaan; but the Hebrew particle , sham, relates to time as well as place, and may be translated then as well as there. Examples of which may be found in Pro 8:27, compared with Jos 22:30; Ecc 3:17; and Isa 48:16. And thus it is here to be interpreted, that before they went any farther, while they were yet on the bank of Jordan, they erected this altar on the borders of their own country; for so the next verse teaches us to expound the passage, and will admit of no other sense, where it is said they had built this altar, not in, but over against the land of Canaan. Indeed it is not likely that they would have ventured to erect it in the territory of the other tribes. Nor would it have answered their intention to have built it there, which was to show, by this monument, that Jordan made no such separation between them and their brethren, but that they were one people with those in Canaan, where the altar of God was in Shiloh. See Jos 22:28. Nor would there have been cause to suspect, as it appears there was from the following verses, that it was designed for sacrifice, if they had not built it among themselves. A great altar to see to Which made a very conspicuous appearance, being very high, and consequently visible afar off.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
22:10 And when they came unto the borders of Jordan, that [are] in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built {f} there an altar by Jordan, a great altar to see to.
(f) That is, beyond Jordan: for sometime the whole country on both sides of Jordan is referred to as Canaan.