Exegetical and Hermeneutical Commentary of Joshua 22:1
Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
Ch. Jos 22:1-8. Joshua’s Farewell Address to the two Tribes and a Half
1. Then Joshua ] The author of the section from chapters 13 21. having given his account, marked with truth and accuracy, of the division of the land, the appointment of the Cities of Refuge and the Levitical cities, describes in the three following chapters, which close the book, ( a) the release of the two tribes and a half to their homes beyond the Jordan; ( b) their return, and erection of an altar on the Jordan; ( c) the embassy from Israel on account of this altar; ( d) the apology of the eastern tribes and return of the embassy; ( e) Joshua’s last discourses to the people; ( f) his death; and ( g) the death of Eleazar.
called the Reubenites ] This took place not immediately after the close of the war, but after the completion of the division of the land and the appointment of the Levitical cities, in which the Trans-Jordanic tribes had as much interest as the other tribes.
Fuente: The Cambridge Bible for Schools and Colleges
The events of this chap. are no doubt recorded in their proper historical order. The auxiliary forces of the trans-Jordanic tribes were not sent away immediately after the campaigns against the Canaanites were over. They set forth from Shiloh, Jos 22:9, to which place the sanctuary had been removed Jos 18:1 after the conquest and the settlement of the children of Judah and of Joseph in their possessions, and after the appointment of the Levitical cities.
Fuente: Albert Barnes’ Notes on the Bible
Jos 22:1-34
Ye have not left your brethren.
Helping one another
I. These tribes helped their brethren to their own inconvenience and positive detriment. A narrow-minded, selfish race would have recognised no claim for any service which could not be repaid dollar for dollar. What fine excuses could have been made for the non-performance of this duty if they had been in the excuse-making mood! How prominently that threadbare proverb, Charity begins at home–a proverb often outrageously perverted–might have figured in their conversation! We have our own children and our own houses to look after; our crops must be planted and harvested; our homes must be established in this new land; the wandering tribes of our enemies may at any time swoop down upon our vineyards and gardens. Small and selfish souls always reason in this way, whether they live in Palestine or America, in the fifteenth century before Christ or the nineteenth after Christ. Such reasoning and such living inevitably lead to national and individual bankruptcy in all the generous and noble qualities which make a nation great. Let us remember also that it is not what we can spare as well as not which helps our brother. It is not the cast-off coat which we should never wear, the superfluous dollar whose gift we should never feel, that blesses the world; it is the gift that carries part of ourselves with it that helps to regenerate mankind. The Reubenites and Gadites gave themselves, their sturdiest men, their bravest warriors, not merely a quota of drafted hirelings. There is no other brotherly kindness worth the name; a dollar bill given without the personal interest of the one who sends it is but a piece of printed paper; a dollar bill sent with love and prayer, a bill that represents the yearning of some heart to do good, may be–yea, it always is–the winged messenger of God, carrying a blessing to him to whom it goes and leaving a larger one with him who sends it.
II. These heroic israelites helped their brethren persistently and patiently. Seven long years passed before all their battles were fought and they were at liberty to return to their wives and their children. In our deeds of benevolence and charity the tendency is to leave the work half-done because of discouragement at the slowness of results. Ye did run well, who did hinder you? might be the epitaph on the tombstone of many abandoned schemes of philanthropy. If the world could be converted in a year, there would be many enthusiastic missionaries among those who now chiefly find fault with the slowness of missionary operations, because the Lord chooses to make use of centuries in bringing about the triumph of His cause. The reason for this seeming slowness of Gods hosts is not far to seek. There is more virtue in the fight than in the victory. There are souls to be enlarged, there are sympathies to be quickened, there are lives to be inspired with zeal for God and truth and fellow-men. All this is accomplished by the struggle and not by the ease and the possession of the goodly land that follows the struggle.
III. Their home-coming after the seven years of conflict. There is another home-coming to which every true heart aspires, and the conditions of honourable discharge and of welcome to that home are typified in our lesson. What is heaven except the final gathering-place for those who have helped their brethren for Christs sake? (F. E. Clark.)
Helping others
The law for us is the same as for these warriors. In the family, the city, the nation, the Church, and the world, union with others binds us to help them in their conflicts, and that especially if we are blessed with secure possessions, while they have to struggle for theirs. We are tempted to selfish lives of indulgence in our quiet peace, and sometimes think it hard that we should be expected to buckle on our armour and leave our leisurely repose because our brethren ask the help of our arms. If we did as Reuben and Gad did, would there be so many rich men who never stir a finger to relieve poverty, so many Christians whose religion is much more selfish than beneficent? Would so many souls be left to toil without help, to Struggle without allies, to weep without comforters, to wander in the dark without a guide? All Gods gifts in providence and in the gospel are given that we may have somewhat wherewith to bless our less happy brethren. The service of man is not the substitute for, but the expression of, Christianity. Are we not kept here, on this side Jordan, away for a time from our inheritance, for the very same reason that these men were separated from theirs–that we may strike some strokes for God and our fellows in the great war? Dives, who lolls on his soft cushions, and has less pity for Lazarus than the dogs have, is Cain come to life again; and every Christian is either his brothers keeper or his murderer. Would that the Church of to-day, with infinitely deeper and sacreder ties knitting it to suffering, struggling humanity, had a tithe of the willing relinquishment of legitimate possessions and patient participation in the long campaign for God which kept these rude soldiers faithful to their flag and forgetful of home and ease till their general gave them their discharge. (A. Maclaren, D. D.)
Standing by our brethren
A ship arrived at San Francisco recently which had been two hundred and ninety-six days from New Castle, Australia. She had been in great peril in a storm at sea and had had long delays. One night when she was in great danger the captain asked the captain of another ship to stand by through the night, and he did so at great risk to his own vessel and his own life, but finally was the cause of the salvation of the imperilled vessel. As soon as he was safe in harbour the captain of the ship that had been threatened with wreck gave his first attention to showing appreciation of the other captains assistance, and sent him a gold watch, and went before the council of the city of Sydney and told the story of his heroism. On learning of it the Sydney authorities presented to the noble captain a medal bearing his name on one side, and on the other the simple inscription, The man that did stand by. In the midst of the campaign for righteousness that is going on in our modern life the noblest ambition for a Christian man is to share the fate of righteousness; to be no more popular than Jesus Christ would be, if He stood in his place, and sought as of old to make it easy for men to do right and hard for them to do wrong. Rather than anything else the Christian man should prize having Christ look down upon him and say: The man that did stand by. (Louis A. Banks, D. D.)
Take diligent heed to do the commandment and the law.
The commanders parting charge
They were about to depart for a life of comparative separation from the mass of the nation. Their remoteness and their occupations drew them away from the current of the national life, and gave them a kind of quasi-independence. They would necessarily be less directly under Joshuas control than the other tribes were. He sends them away with one commandment, the imperative stringency of which is expressed by the accumulation of expressions in verse 5. They are to give diligent heed to the law of Moses. Their obedience is to be based on love to God, who is their God no less than the God of the other tribes. It is to be comprehensive–walking in all His ways; it is to be resolute–cleaving to Him; it is to be whole hearted and whole-souled service, that will be the true bond between the separated parts of the whole. Independence so limited will be harmless; and, however wide apart the paths may lie, Israel will be one. In like manner the bond that knits all divisions of Gods people together, however different their modes of life and thought, however unlike their homes and their work, is the similarity of relation to God. They are one in a common faith, a common love, a common obedience. Wider waters than Jordan part them. Graver differences of tasks and outlooks than separated these two sections of Israel part them. But all are one who love and obey the one Lord. The closer we cleave to Him, the nearer we shall be to all His tribes. (American Sunday School Times.)
Universal obligation
All the great duties of a Christian life are no more incumbent upon Christians than upon other men; for men are bound to be and to do right on the religious scale of rectitude not because they are Christians, but because they are men. Religious obligations took hold of us when we were born. They waited for us as the air did. They have their sources back of volition, back of consciousness, just as attraction has. Though a man declares himself an atheist it in no way alters his obligations. Right and wrong do not spring from the nature of the Church. Obligation lies deeper than that. It is as much the worldlings duty to love God and obey His laws as the Christians. (H. W. Beecher.)
Obedience unmeasured
When the truth of our sincerity requires to be weighed out in drachmas and scruples, and runs so sparingly as from an exhausted vessel–when the state of the conscience must be ascertained by a theological barometer, the health of the soul must be in a very feeble and crazy condition. (H. G. Salter.)
Sincere obedience
If conscience be enlightened, and faithful in the trial, a man cannot deliberately deceive himself: he must know whether his resolutions and endeavours be to obey all the will of God; or, whether, like an intermitting pulse, that sometimes beats regularly, and then falters, he is zealous in some duties, and cold, or careless in others? Saul would offer sacrifice, but not obey the Divine command to destroy all the Amalekites: for his partiality and hypocrisy he was rejected of God. Tis not the authority of the lawgiver, but other motives that sway those who observe some commands, and are regardless of others. A servant that readily goes to a fair or a feast, when sent by his master, and neglects other duties, does not his masters command from obedience, but his own choice. Sincere obedience is to the royalty of the Divine taw, and is commensurate to its purity and extent. (H. G. Salter.)
What trespass is this that ye have committed?—
The memorial altar
1. Notice the proper jealousy of the elders. When the chiefs of the tribes of Israel heard of this altar they arose in great alarm and went down to their brethren, the two and a half tribes, to demand an explanation. Their jealousy was hasty, it was ignorant and uncharitable, but it was not unnatural. It arose, indeed, from a misunderstanding. They imagined that the eastern men were wishful to do the exact opposite of that which was in their hearts; they took the altar to be a sign and a means of division, whereas it was intended to be a symbol and an influence for unity. Such misunderstandings often and naturally arise. Men look at what others are doing; they do not stay to inquire, they assume they know all about it; they read in what they see their own notions, and hence they come to unwise and uncharitable opinions. It is surely necessary that Christian men, in judging each others work, should cultivate a spirit of candour, should be anxious to be clear in judgment, should assume the better motive until the worse is proved; and should remember that, within the limits of what is right, there is room for wide difference of taste, even where there is equal loyalty for the truth and equal anxiety for its maintenance.
2. Now notice the anxiety of the fathers. They were very anxious to have a symbol of unity. They themselves, who had borne a part in every conflict, could never forget the battle or the victory; but to their children those memories might become dim, and might even become to be thought mere myths, and so they desired a symbol, the existence of which could only be accounted for by the fact symbolised, and the sight of which, exciting curiosity and comment, should keep the glorious facts alive amongst them. And they were surely right. Symbols and monuments are useful, the human mind requires them, and men in all ages and lands have provided them erected on the sites of great battles, as Waterloo and Quebec; to commemorate great discoveries, such as chloroform; or great inventions, such as the steam engine; they have been executed to keep green the memory of great men. The busy world is only too apt to forget its benefactors and to lose trace of the events which have been mightiest in moulding its fortunes, so the instinct of men has led them to keep alive precious memories by monumental symbols. And the principle has been recognised by God Himself, and has been embodied in the institutions of the Church. The Sacrament of the Lords Supper is a symbol, a memorial observance in which we do show forth the Lords death till He comes. By its frequent observance the Church recalls to the mind of its members and the attention of the thoughtless world the supreme fact of human history. And surely never were becoming memorials of great and noble events more necessary than in our own time! These are days of rush and hurry unexampled. Events succeed each other so rapidly that one impression overlays, and perhaps effaces, its predecessors. Anything that will help us to keep in mind great deeds done for God and man, and their influence on subsequent events, will preserve the rich treasure of our spiritual heritage.
3. But, again, those fathers were anxious for a link with the past. They were unwilling that the continuity of their history should be broken. They, and their children after them, would be impoverished if the memories of the past should be lost. Some of them might be memories of shame, but even therein were precious lessons of warning; and many of them were memories of triumph invaluable for the inspirations to duty and to enterprise which they conveyed. Those old heroes were unwilling that the past with its lessons should fade away and disappear, and they were right. How much we owe to the past, though we are often unconscious of the debt! Our position, our mental quality, the balance of our faculties, our peculiar character, have come to us through the mingling of many strains and the influence of a thousand varying circumstances. Our mental conceptions arise out of the heritage of ideas which we find before us when we come into the world, possessed by all minds as a common endowment and embodied in a multitude of forms, literary, mechanical, social, religious. What magnificent possessions the past hands on to us!
4. And, especially, these people were anxious for their children; they were anxious that their share in the toils and risks of the campaigns of Israel should not be forgotten. They were fearful lest their children should lose their part in the original heritage of the covenant. Many causes would favour this: distance, which made it impossible for them to attend the great national festivals; difference of habits occasioned by the different surroundings of their life; the influence of neighbouring idolatry; intermarriage with the tribes hard by–all these things would make it only too likely that, after one or two generations, their children would fall away from the faith of Israel. If by the sight of this great altar overlooking the Jordan they could be reminded of Gods claim upon them and Gods covenant with them and Gods dealing with their fathers, perhaps they might be preserved from the apostasy which would otherwise ruin them. Who does not sympathise with this anxiety of the fathers of the ancient days which has always been a marked characteristic of truly godly men, that they have been anxious for their childrens salvation? Oh, that Ishmael might live before Thee! is a prayer which has often found echo in the hearts of men. Love itself becomes more true and tender when, with all the other passions, it is sanctified by the indwelling Spirit. Then, too, the successes or failures of life become properly discriminated. Men who see the invisible estimate the more correctly the things temporal and the things eternal. And the chief solicitude for their children comes to be, not that they should be rich or fashionable, but that they should be good. (T. R. Stephenson, D. D.)
The altar of testimony
Suppose we call the Israelites who built the altar the Eastern Church, and those who found fault with them the Western Church. We shall hope to get instruction from both. From the builders of the altar of testimony we shall ask you to learn a lesson in Christian doctrine; from their brethren of the west, who found fault with them, a lesson in Christian practice.
I. Now the story of the altar on the banks of the Jordan appears to me remarkable as a perfect illustration of what may be called a great spiritual ambiguity, common (in fact, universal) throughout the church of the moderns. It certainly is something above and beyond a mere theological refinement when we discuss one with another the right province of duty and work in the system of Christianity. It enters into every judgment we form of other mens Christianity or our own. The hard-toiling Christian, is he a Pharisee or not? The idle and the use less Christian, is he a humble believer in the sacrifice of Christ? Here, then, it is that the Reubenites will come in and render us a valuable service as teachers of sound doctrine. We dwell, said they, in the near neighbourhood of idolatrous tribes. There is nothing now–there will be less when we are dead and gone–to mark us out from the heathen and to rank us with the chosen of the Lord. And therefore up went the altar–a memorial, a lasting memorial, in the style of it, or the inscription it bore, that the builders were they who had come up out of Egypt, and belonged to the seed of Abraham according to the promise. And is it not for this very same purpose that we Christians are commanded to let your light so shine before men? The offerings of the silver and the gold, the building of churches, the visiting of the widow and the fatherless, the carrying of the gospel to foreign climes, the reclaiming of untaught and neglected childhood from misery and guilt–there are lesser motives for doing these things, but the chief motive is that we may adorn the doctrines we profess, that men may take knowledge of us that we have been with Jesus, and that all the world may discover that ours is no barren or unprofitable faith. Or perhaps, like the Reubenites, our motives may stretch out into other generations. We may build, with our money, and our toils, and our example, and our lives, that our children and our childrens children may say of our memory, Behold the pattern of the altar of the Lord, which our fathers made. But now, mark you. It was an altar that the Church east of the Jordan built up for their memorial. Were the Reubenites wrong in rearing their memorial in the form of an altar? It came out, Not at all. It was not designed for a victim: no sacrifice, in the proper Shiloh sense of sacrifice, was ever to be offered up from it. Behold the pattern of the altar of the Lord. That was all they intended by the erection. They would tell the heathen, and their children would tell the children of the heathen, that the Jordan made no difference between them and the seed of Abraham on the other side. They must build something. What shall it be? Why, let it be a model, a copy, of the altar that is at Shiloh. What more fitting? What more pregnant with meaning? It reminds them whilst they live of the one solitary spot where the blood must be shed for the remission of sin; it will prove to friends and enemies, when they themselves are no more, that they too were blessed in faithful Abraham. The altar was a tribute, not a rival, to the tabernacle that dwelt in Shiloh. Oh, beautiful picture this of what a Christians good works are, and what a Christians good works are not. They are a memorial, a demonstration. They must take some form. What form shall they have? What? Why the form of patterns, copies, models of the sacrifice of Christ. To be trusted in? To be looked to for salvation? To supplant the offering on the Cross? Nay, indeed, not so. But to do homage to that Cross by imitation, to remind us of it while we live, and to point our descendants to it when we are gone.
II. Learn, then, from the warm-hearted Israelites on the east of the Jordan that a good mans toils are not the good mans atonement, but that they may be reared, and must be reared, in the shape and on the model of Christs atonement–an altar, but an altar of witness or testimony, reminding both yourselves and your neighbours of the one sacrifice for sin which, though none can ever repeat, all are commanded to copy. But now it seems hardly possible to make the Reubenites and the Gadites our only teachers in this story. They may render a lesson upon Christian doctrine, but certainly their brethren across the water match them with a lesson on Christian practice. Just think for a moment of the spirit and manner wherein, from the days of the apostles, the Church has carried on the innumerable controversies that split up the Catholic Church into parties. Grace and good works. What a happy thing it would have been for every one but the booksellers if the champions on both sides had only had the charity and good sense to do what the men of Western Israel did towards the men of Eastern Israel three thousand years ago. They condescended first to find out whether, in point of fact, there was any heresy to fight against. Strike, then, in your controversies, but hear first; and when you strike, let it be only with the strong argument, and never with the frenzy of the persecutor. Remember the words of Bishop Taylor: Either the disagreeing person is in error, or he is not. In both cases to persecute is extremely imprudent. If he be right, then we do open violence to God and to Gods truth; if he be wrong, what stupidity it is to give to error the glory of martyrdom. Besides which, there is always a jealousy and a suspicion that persecutors have no arguments, and that the hangman is their best reasoner. No, no, we will not hastily bear false witness against our neighbour, but we will speak one to another, and judge other mens servants no longer; and may the very God of peace and love give to all of us to build up everywhere humble models and copies of His great work for our salvation, and help us to do all that we do in the spirit of charity. (H. Christopherson.)
The purity and unity of the Church
I. The state of mind which the erection of this altar excited in the other tribes.
1. Zeal for the honour of God.
2. Fear lest they should incur the Divine displeasure.
II. THE real design for which the altar was erected.
1. It was a memorial that they were one people.
2. It was a memorial that they had one God and one religion.
Lessons:
1. These Israelites, by setting up this altar, show their love to the service and worship of God. Had they not valued their privileges, it would not have occurred to them to provide against the possibility of losing them: that which we value we endeavour to keep.
2. They show their love to their brethren. Had they not felt a regard for them, they would not have sought means to preserve the know ledge of their common relation to Abraham, Isaac, and Jacob. They who sincerely love God will love their brethren, and love will secure unity; but not at the expense of purity. (Essex Congregational Remembrancer.)
A supposed wrong explained
1. How little reliance can be placed upon hearsay! It is always so difficult to give a true report of what has happened, that to draw inferences from, and institute action upon mere rumour, is a dangerous course. A fact is not necessarily the truth, because it may be but part of the truth. Part of the truth is often the most dangerous, subtle, and wicked lie. A fact is after all but the expression of a motive; so that to grasp the bearing of a fact the motive must be first of all understood. Consequently, hearsay must always be an unsafe, and often a mischievous guide.
2. Notice how a religious symbol, employed with the most innocent design and for a praiseworthy end, was interpreted as a signal of idolatry and rebellion. At the present day, what excites the worst passions so powerfully, and that, too, in the name of religion, as some devout act or pious sign, of which the meaning is not quite clear to the uninitiated, or which prejudice associates with heresy or superstition.
3. If all would follow the example of the Israelites, and, before going to war, as it were, to right a supposed wrong, would first seek an explanation, how often the wrong would be found to have no existence, and how clear of discord the atmosphere of the world would become!
4. Never assume the guilt of those whom you suspect. It creates a prejudice in ones own mind, which it is hard to overcome. It makes ones own manner severe and condemnatory, instead of being conciliatory and impartial. The effect upon the opposite party is to create an attitude of resentment, to excite irritation, to give a sense of injury, to predispose to a perpetuation of the quarrel, instead of seeking to remove it.
5. The eastern tribes behaved with exemplary self-control. They were the grossly injured party. Yet, smarting as they were under the sense of injustice, they did not resent the indignity. You hear no reproaches or recriminations. They simply state their innocence and disclose their real motives.
6. Phinehas and the people blessed God that war was averted. Are we not sometimes disappointed when we find there is no cause for quarrel? (T. W. M. Lund, M. A.)
Misunderstanding
1. Prepossessions and misunderstandings are too often the occasion of great divisions in the world, and of such as, if not prevented, draw after them very pernicious and fatal consequences.
2. There ought to be the speediest and most effectual care taken for preventing the ill-consequences of such misunderstandings, and to rake up the case before it comes to the utmost extremity.
3. The most proper method for preventing such misunderstandings, and for composing differences arising from such misunderstandings, is examination and inquiry into the cause with deliberation and meekness, that they may see where the difference lies, and take the best course for the composing of it.
4. It is a comfortable evidence of Gods presence with a people to bless, defend, and prosper them when mistakes are removed, differences happily composed, and they are at union and peace among themselves. (John Williams, D. D.)
Misconstruction
Thus quarrels among brethren oft arise from mere mistakes, as betwixt Cyril and Theodoret, who excommunicated one another for heresy, &c., yet afterwards coming to a better understanding of each others meaning, and finding they both held the same truth, they were cordially reconciled. We must justly wonder at the over-hasty jealousy of the ten tribes against their brethren, whose faithfulness and valour for God and His people they had so long experience of in the Seven Years War; yet now to find fault, when themselves were foully faulty of a rash censure, having only Allegatas, or matters alleged, but no Probatas, or things proved; but alas I how oft doth inconsiderate zeal transport even religious men to uncharitable censures. Would to God all such differences upon mistakes in our day may be as happily ended as this was here, then God is among us (Jos 22:31), perceivingly; but dissension drives God from us, and will let in dissolution among us if we avoid not all giving offence carelessly and all taking offence causelessly. Oh, that the Lord would take away that morosity and malignity of a censorious spirit from us, and give to us more meekness of wisdom (Jam 3:13). The Reubenites, &c., here were really to be commended not only for their care in building this altar for the spiritual good of their posterity (lest they should forsake the sincere service of the true God in their following generations), but also for their meekness when thus foully calumniated. They did not bristle and set up the crest in a way of scornful defiance, but they calmly sought to give due satisfaction to their offended brethren; and the ten tribes were verily more blameworthy for misconstruing their religious meanings and doings upon such slender grounds as a bare report (without any solid proof), misrepresenting the matter to them. Yet herein were they truly praiseworthy, not only that they were so blessedly blown up with a zeal for Gods glory, in preparing war against idolatry, yea, even in one half of the tribe of Manasseh against the other half beyond Jordan, when the purity of their religion came in competition with brotherly affection, like Levi in that heroic act of Divine justice (Exo 32:26-29), would not spare their own brethren (Deu 33:9), but also, and more especially, that the ten tribes first sent Phinehas, so famous for his heroic act against Zimri and Cozbi, whereby Gods wrath was appeased (Num 25:8-11; Psa 106:30), to compromise the controversy, which he happily effected without any imbruing their hands in one anothers blood. Sure I am we want such a Phinehas in our day to put an happy end to our unhappy differences. (C. Ness.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XXII
Joshua assembles, commends, blesses, and then dismisses the two
tribes of Reuben and Gad, and the half tribe of Manasseh, 1-8.
They return and build an altar by the side of Jordan, 9, 10.
The rest of the Israelites hearing of this, and suspecting that
they had built the altar for idolatrous purposes, or to make a
schism in the national worship, prepare to go to war with them,
11, 12;
but first send a deputation to know the truth, 13, 14.
They arrive and expostulate with their brethren, 15-20.
The Reubenites, Gadites, and half tribe of Manasseh, make a
noble defence, and show that their altar was built as a
monument only to prevent idolatry, 21-29.
The deputation are satisfied, and return to the ten tribes and
make their report, 30-32.
The people rejoice and praise God, 33;
and the Reubenites and Gadites call the altar they had raised
Ed, that it might be considered a witness between them and
their brethren on the other side Jordan, 34.
NOTES ON CHAP. XXII
Verse 1. Then Joshua called the Reubenites, c.] We have already seen that 40,000 men of the tribes of Reuben and Gad, and the half tribe of Manasseh, had passed over Jordan armed, with their brethren, according to their stipulation with Moses. The war being now concluded, Joshua assembles these warriors, and with commendations for their services and fidelity, he dismisses them, having first given them the most pious and suitable advices. They had now been about seven years absent from their respective families and though there was only the river Jordan between the camp at Gilgal and their own inheritance, yet it does not appear that they had during that time ever revisited their own home, which they might have done any time in the year, the harvest excepted, as at all other times that river was easily fordable.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
1. Then Joshua called theReubenites, and the Gadites, and the half tribe of ManassehThegeneral war of invasion being ended and the enemy being in sodispirited and isolated a condition that each tribe, by its ownresources or with the aid of its neighboring tribe, was able torepress any renewed hostilities, the auxiliary Israelites from theeastern side of the Jordan were now discharged from service. Joshuadismissed them with high commendations for their fidelity and earnestadmonitions to cultivate perpetual piety in life. The redundancy ofthe language is remarkable [Jos22:2-5]. It shows how important, in the judgment of the venerableleader, a steadfast observance of the divine law was to personalhappiness, as well as national prosperity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh. The promise of God to Israel being fulfilled, the land of Canaan being for the most part subdued, the war at an end, and rest had on all sides from their enemies, and the land divided among the nine tribes and an half, and they settled in the quiet possession of their lots; Joshua sent for the two tribes of Reuben and Gad, and the half tribe of Manasseh, who had, at their own request, their portion allotted them on the other side Jordan, and who came over that river with him to assist their brethren in their wars with the Canaanites, and addressed them in the following respectable manner.
Fuente: John Gill’s Exposition of the Entire Bible
After the conquest and division of the land, Joshua sent the auxiliaries of the tribes of Reuben, Gad, and half Manasseh back to their homes, with a laudatory acknowledgment of the help they had given to their brethren, and a paternal admonition to adhere faithfully to the Lord and His law, and with a parting blessing (Jos 22:1-6). By the expression “ then Joshua called,” etc., the occurrence described in this chapter is placed in a general manner after the conquest and subjugation of Canaan, though not of necessity at the close of the distribution of the land. As the summons to these tribes to go with their brethren into Canaan, to assist them in the war, formed the commencement of Joshua’s plans for the conquest of Canaan (Jos 1:12.), their dismission to their home very properly forms the conclusion to the history of the conquest of this land by the Israelites. We might therefore assume, without in any way contradicting the words of the text, that these auxiliaries had been dismissed immediately after the war was ended. Even in that case, the account of their dismission would stand in its proper place, “since it was only right that the history itself, which relates to the conquest and possession of the land, should be fully completed before any other narratives, or any casual occurrences which took place, were introduced to break the thread” ( Lightfoot, App. i. p. 42). On the other hand, however, the circumstance that the two tribes and a half were dismissed from Shiloh, where the tribes assembled for the first time during the casting of the lots, favours the conclusion that the dismission did not take place till after the lots had been cast; that is to say, contemporaneously with the advance of the other tribes into their possessions.
Jos 22:2-3 Joshua acknowledged that they had done all that they were under any obligation to do towards Moses and himself (Num 32:20.; Jos 1:16-17). “ Kept the charge of the commandment,” i.e., observed what had to be observed in relation to the commandment of the Lord (see at Lev 8:35 and Gen 26:5).
Jos 22:4 Jos 22:4 points back to Jos 1:15. “ Unto your tents,” for to your homes, – an antiquated form of expression, as in Deu 16:7; Jdg 7:8, etc.
Jos 22:5 Remembering, however, the changeableness of the human heart, Joshua appends to the acknowledgment of their fidelity in the performance of their duty the pressing admonition, to continue still to observe the law of Moses faithfully, to walk in the ways of the Lord and serve Him with the whole heart, which was simply a repetition of what Moses had impressed in a fatherly way upon the hearts of the people (see Deu 4:4, Deu 4:29; Deu 6:5; Deu 10:12; Deu 11:13, etc.).
Jos 22:6-8 Thus Joshua dismissed them with blessings. – In Jos 22:7, the writer, for the sake of clearness, refers again to the fact that only half of Manasseh had received its inheritance from Moses in Bashan, whereas the other had received its inheritance through Joshua on the west of the Jordan (cf. Jos 14:3, and Jos 18:7). To us such repetitions appear superfluous; but they are closely connected with the copious breadth of the early historical style of the Hebrews, which abounded in repetitions. The verb (gave) wants its object, or , which may easily be supplied from the context. This interpolation involved a further repetition of the fact, that Joshua also dismissed them (the Manassites of the other side) with a blessing, in order that the words might be appended with which Joshua dismissed the two tribes and a half to their homes, namely, the admonition to share the rich booty which they had accumulated with their brethren at home, in accordance with the instructions which Moses had given them with reference to the war with the Midianites (Num 31:25.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Reubenites, Gadites, and Half Tribe of Manasseh Dismissed. | B. C. 1444. |
1 Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, 2 And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you: 3 Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God. 4 And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan. 5 But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. 6 So Joshua blessed them, and sent them away: and they went unto their tents. 7 Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them, 8 And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren. 9 And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses.
The war being ended, and ended gloriously, Joshua, as a prudent general, disbands his army, who never designed to make war their trade, and sends them home, to enjoy what they had conquered, and to beat their swords into plough-shares and their spears into pruning-hooks; and particularly the forces of these separate tribes, who had received their inheritance on the other side Jordan from Moses upon this condition, that their men of war should assist the other tribes in the conquest of Canaan, which they promised to do (Num. xxxii. 32), and renewed the promise to Joshua at the opening of the campaign, Josh. i. 16. And, now that they had performed their bargain, Joshua publicly and solemnly in Shiloh gives them their discharge. Whether this was done, as it was placed, not till after the land was divided, as some think, or whether after the war was ended, and before the division was made, as others think (because there was no need of their assistance in dividing the land, but only in conquering it, nor were there any of their tribes employed as commissioners in that affair, but only of the other ten, Num. xxxiv. 18, c.), this is certain, it was not done till after Shiloh was made the head-quarters (<i>v. 2), and the land was begun to be divided before they removed from Gilgal, ch. xiv. 6.
It is probable that this army of Reubenites and Gadites, which had led the van in all the wars of Canaan, had sometimes, in the intervals of action, and when the rest of the army retired into winter-quarters, some of them at least, made a step over Jordan, for it was not far, to visit their families, and to look after their private affairs, and perhaps tarried at home, and sent others in their room more serviceable; but still these two tribes and a half had their quota of troops ready, 40,000 in all, which, whenever there was occasion, presented themselves at their respective posts, and now attended in a body to receive their discharge. Though their affection to their families, and concern for their affairs, could not but make them, after so long an absence, very desirous to return, yet, like good soldiers, they would not move till they had orders from their general. So, though our heavenly Father’s house above be ever so desirable (it is bishop Hall’s allusion), yet must we stay on earth till our warfare be accomplished, wait for a due discharge, and not anticipate the time of our removal.
I. Joshua dismisses them to the land of their possession, v. 4. Those that were first in the assignment of their lot were last in the enjoyment of it; they got the start of their brethren in title, but their brethren were before them in full possession; so the last shall be first, and the first last, that there may be something of equality.
II. He dismisses them with their pay; for who goes a warfare at his own charge? Return with much riches unto your tents, v. 8. Though all the land they had helped to conquer was to go to the other tribes, yet they should have their share of the plunder, and had so, and this was all the pay that any of the soldiers expected; for the wars of Canaan bore their own charges. “Go,” says Joshua, “go home to your tents,” that is, “your houses,” which he calls tents, because they had been so much used to tents in the wilderness; and indeed the strongest and stateliest houses in this world are to be looked upon but as tents, mean and movable in comparison with our house above. “Go home with much riches, not only cattle, the spoil of the country, but silver and gold, the plunder of the cities, and,” 1. “Let your brethren whom you leave behind have your good word, who have allowed you your share in full, though the land is entirely theirs, and have not offered to make any drawback. Do not say that you are losers by us.” 2. “Let your brethren whom you go to, who abode by the stuff, have some share of the spoil: Divide the spoil with your brethren, as that was divided which was taken in the war with Midian, Num. xxxi. 27. Let your brethren that have wanted you all this while be the better for you when you come home.”
III. He dismisses them with a very honourable character. Though their service was a due debt, and the performance of a promise, and they had done no more than was their duty to do, yet he highly commends them; not only gives them up their bonds, as it were, now that they had fulfilled the condition, but applauds their good services. Though it was by the favour of God and his power that Israel got possession of this land, and he must have all the glory, yet Joshua thought there was a thankful acknowledgment due to their brethren who assisted them, and whose sword and bow were employed for them. God must be chiefly eyed in our praises, yet instruments must not be altogether overlooked. He here commends them, 1. For the readiness of their obedience to their commanders, v. 2. When Moses was gone, they remembered and observed the charge he had given them; and all the orders which Joshua, as general of the forces, had issued out, they had carefully obeyed, went, and came, and did, as he appointed, Matt. viii. 9. It is as much as any thing the soldier’s praise to observe the word of command. 2. For the constancy of their affection and adherence to their brethren: You have not left them these many days. How many days he does not say, nor can we gather it with certainty from any other place. Calvisius and others of the best chronologers compute that the conquering and dividing of the land was the work of about six or seven years, and so long these separate tribes attended their camp, and did them the best service they could. Note, It will be the honour of those that have espoused the cause of God’s Israel, and twisted interests with them, to adhere to them, and never to leave them till God has given them rest, and then they shall rest with them. 3. For the faithfulness of their obedience to the divine law. They had not only done their duty to Joshua and Israel, but, which was best of all, they had made conscience of their duty to God: You have kept the charge, or, as the word is, You have kept the keeping, that is, “You have carefully and circumspectly kept the commandment of the Lord your God, not only in this particular instance of continuing in the service of Israel to the end of the war, but, in general, you have kept up religion in your part of the camp, a rare and excellent thing among soldiers, and where it is worthy to be praised.”
IV. He dismisses them with good counsel, not to cultivate their ground, fortify their cities, and, now that their hands were inured to war and victory, to invade their neighbours, and so enlarge their own territories, but to keep up serious godliness among them in the power of it. They were not political but pious instructions that he gave them, v. 5. 1. In general, to take diligent heed to do the commandment and the law. Those that have the commandment have it in vain unless they do the commandment; and it will not be done aright (so apt are we to turn aside, and so industrious are our spiritual enemies to turn us aside) unless we take heed, diligent heed. 2. In particular, to love the Lord our God, as the best of beings, and the best of friends; and as far as this principle rules in the heart, and is the spring of its pulses, there will be a constant care and sincere endeavour to walk in his ways, in all his ways, even those that are narrow and up-hill, in every particular instance, in all manner of conversation to keep his commandments, at all times and in all conditions with purpose of heart to cleave unto him, and to serve him and his honour, and the interest of his kingdom among men, with all our heart and with all our soul. What good counsel was here given to them is given to us all. God give us grace to take it!
V. He dismisses them with a blessing (v. 6), particularly the half tribe of Manasseh, to which Joshua, as an Ephraimite, was somewhat nearer akin than to the other two, and who perhaps were the more loth to depart because they left one half of their own tribe behind them, and therefore, bidding often farewell, and lingering behind, had a second dismission and blessing, v. 7. Joshua not only prayed for them as a friend, but blessed them as a father in the name of the Lord, recommending them, their families, and affairs, to the grace of God. Some by the blessing Joshua gave them understand the presents he made them, in recompence of their services; but Joshua being a prophet, and having given them one part of a prophet’s reward in the instructions he gave them (v. 5), no doubt we must understand this of the other, even the prayers he made for them, as one having authority, and as God’s vicegerent.
VI. Being thus dismissed, they returned to the land of their possession in a body (v. 9), ferry-boats being, it is likely, provided for their repassing Jordan. Though masters of families may sometimes have occasion to be absent, long absent, from their families, yet, when their business abroad is finished, they must remember home is their place, from which they ought not to wander as a bird from her nest.
Fuente: Matthew Henry’s Whole Bible Commentary
Joshua – Chapter 22
Two and a Half Tribes Dismissed, vs. 1-6
The time had arrived at last for the warriors of the two and a half tribes from east of the Jordan to return to their possessions there. How long they had been away from their families helping to conquer Canaan, and whether or not there were any furlough home during that time, cannot be known from the record. It had been at least five years since the crossing of the Jordan to the time that Judah received its possession, as is evidenced by the words of Caleb to Joshua (Jos 14:7-11). Caleb gave his age as forty when he went to spy out Canaan. There had been forty years of wandering for Israel in the wilderness, making eighty. Now when he asked for his inheritance Caleb had reached the age of eighty-five, so they had been five years in Canaan. Some scholars assign a period of about seven years for the conquest of Canaan. Perhaps this is about right. Our curiosity is not appeased as to what had gone on with the families left in the eastern cities while their husbands, fathers, sons, and brothers went in the vanguard of the Israelite army of conquest in Canaan.
Joshua’s commendation of these men has several good points: 1) they had done everything they promised Moses they would do; 2) they had been subordinate to Joshua in all his commands; 3) they had faithfully stayed by their brothers of the other tribes through the conquest; 4) they had done all that the Lord required of them. Now the Lord had given all the tribes rest from their wars and their enemies, so Joshua gives these men leave to return to their tents and prepare for their return homeward.
Joshua admonished the two and a half tribes to 1) diligently strive to keep the commandments of the law; 2) to walk in the ways of the Lord, to hold fast to Him, and to serve Him with undivided heart and soul. Joshua dismissed them with his blessing.
Fuente: Garner-Howes Baptist Commentary
1. Then Joshua called the Reubenites, etc Here is related the discharge of the two tribes and half-tribe, who had followed the rest of the people, not that they might acquire anything for themselves, but that, as they had already obtained dwellings and lands without lot, they might carry on war in common with their brethren, until they also should have a quiet inheritance. Now, as they had been faithful companions and helpers to their brethren, Joshua declares that they were entitled to their discharge, and thus sends them back to their homes released and free. It is asked, however, how he can consider them to have performed their due measure of military service, while the enemy were still in possession of part of the land, of which the sole possession was to be the proper termination of the war? (178) But if we bear in mind what I lately said, the knot will be loosed. Had the Israelites followed the invitation of God, and seconded his agency, nay, when he was stretching out his hand to them, had they not basely drawn back, (179) the remaining part of the war would have been finished with no danger and little trouble. From their own sloth, therefore, they refused what God was ready to bestow. And thus it happened that the agreement by which the two tribes and half-tribe had bound themselves, ceased to be binding. For the only obligation they had undertaken was to accompany the ten tribes, and contend for their inheritance as strenuously as if their condition had been exactly the same. Now, when they have perseveringly performed their part as faithful allies, and the ten tribes contented with their present fortune, not only do not demand, but rather tacitly repudiate their assistance, a free return to their homes is justly allowed them. They, indeed, deserve praise for their patient endurance, in not allowing weariness of the service to make them request their discharge, but in waiting quietly till Joshua of his own accord sends for them. (180)
(178) Latin, “ Cujus sola possessio justum debuit bello imponere finem.” French, “ De laquelle il faloit qu’ils fussent paisibles possesseurs avant qu’ils peussent avoir licence de se desparter, et avant que finir la guerre;” “Of which it was necessary that they should be peaceful possessors before they could have license to depart, and before finishing the war.” — Ed.
(179) French, “ Ou pour mieux dire, s’ils n’eussent vilainement tourne le dos arriere, quand il leur tendoit la main;” “Or, to speak more properly, if they had not villanously turned their back when he stretched out his hand to them.” — Ed.
(180) Jewish writers, founding on plausible data, calculate that the auxiliary tribes who crossed the Jordan to assist their brethren, had been absent from their homes for a period of fourteen years. — Ed.
Fuente: Calvin’s Complete Commentary
THE DIVISION OF THE LAND
Joshua, Chapters 13 to 19 and 21, 22.
Now Joshua was old and stricken in years; and the Lord said unto him, Thou art old and stricken in years, and there remaineth yet very much land to be possessed (Jos 13:1). This is the land that yet remaineth, etc.
MEN grow old differently. Some men remain hale and hearty. Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated (Deu 34:7). Others are weighted with years, and feebleness is their lot. Joshua has been a mighty man; and yet, more than a century has swept over his head, and the Lord is reminding him that the end is near, and what remains to be done must have prompt attention. When the field yet to be occupied is Divinely surveyed, its immensity astonishes us, and suggests an essential truth, namely, that no matter what battles have been successfully fought, and what great victories have been won, there remaineth always much land to be possessed. One of the sad things about growing old exists in that very circumstance. What man ever accomplished marvelous resultsresults that amazed his fellows, without realizing that what he has done is small beside what he would like to live to do?
Youth has its ideals, and age sometimes experiences the realization of those ideals to a large degree, but in the very process of accomplishment, larger things have loomed before the worker; greater plans have evolved, and when life is drawing to a close, one feels that he has only succeeded in laying foundations, and yearns to live that he
might build thereon. But time moves, and the man who puts his stamp permanently upon it must remember his numbered days and wisely utilize till the last.
This division of the land relates itself to the twelve tribes, and in the appointments there will necessarily result some disputations.
THE EAST SIDE
This received first attention, as is shown in chapter 13.
There were conquests yet to be accomplished. We will not attempt to follow these borders and to show the exact location and limitation of each tribal occupancy. That were a work of super-erogation. Almost any good Bible carries a map showing these tribal locations in colors, and a moments glance of the eye at such a diagram would accomplish more than extended discussion. Let us learn, rather, the spiritual significance of this further occupancy of the soil.
What man ever lives long enough to do all that he ought to do; to put down all the enemies that ought to be trampled under his feet; to occupy all the territory that he himself should conquer? Not one! On the other hand, the best that we can do is to hope in our successors. Christ Himself was shut up to that necessity. When Luke came to write the Book of the Acts, he said, The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach (Act 1:1). How strange a sentence to employ with reference to the Son of God! We thought Jesus finished. Did He not say on the cross, It is finished? Was not His work in the world complete before the last breath went from His body? Nay, verily! He completed but one task and that was to make an atonement for the people. As for His deeds and His teaching, they were only beginnings; as for the progress of His church, it was in its infancy; as for the bringing in of His kingdom, that was a far-off event. He only began to do and to teach. His disciples, His Church; they must carry on. Joshua must die, but Reuben and Gad, and the half tribe of Manasseh, must occupy the East Side. It was theirs to complete what Moses and Joshua had commenced; it was theirs to inherit and subdue the plains of Moab on the other side of Jordan by Jericho eastward.
The pledge of Moses was now to be fulfilled to them. The Reubenites and the Gadites have received their inheritance, which Moses gave them, beyond Jordan eastward (Jos 13:8).
Joshua, then, was not to settle the question of that section. It was settled already; but Joshua was Gods agent to make good to Reuben and Gad and the half tribe of Manasseh what Moses pledged.
In Jesus, our Joshua, we find both the execution of the law and the fulfillment of prophecy. It is in Him that we have both made sure to all believers.
The Lord was to be the portion of the Levites. But unto the tribe of Levi Moses gave not any inheritance: the Lord God of Israel was their inheritance, as He said unto them (Jos 13:33).
That sounds like scant treatment, but, as a matter of fact, thats a declaration of great riches. What man is to be envied as that man who has the Lord for his inheritance? Is he not the richest and the most honored of all men? Is he not to be the most envied of all heirs? Can he not sing with good occasion,
My Father is rich in houses and lands,
He holdeth the wealth of the world in His hands!
Of rubies and diamonds, of silver and gold,
His coffers are fullHe has riches untold.
Im a child of the King, a child of the King!
With Jesus, my Saviour, Im a child of the King?
Moses fell heir to honor and fortune. His adoption into Pharaohs house made him the child of both, but the day came when he deliberately chose to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward (Heb 11:25-26).
Fuente: The Bible of the Expositor and the Evangelist by Riley
THE GOING HOME OF THE EASTERN TRIBES
CRITICAL NOTES.
Jos. 22:1. Then Joshua called] As the return of the armed men belonging to the two tribes and a half is only described in general terms, by z, as occurring somewhere about the same time as the events related before, it would not be at all at variance with the text to suppose that they were dismissed immediately after the conclusion of the wars. But such an assumption is disproved by Jos. 22:9, where they are said to have been dismissed from Shiloh, to which the Israelites only proceeded during the distribution of the land (chap. Jos. 18:1), by Jos. 22:12, and also by the fact that their presence was necessary when the Levitical cities were selected, for this concerned them as much as the other tribes. [Keil.]
Jos. 22:4. Get you unto your tents] It is not necessary to suppose that the cities of Eastern Palestine needed rebuilding before the two and a half tribes could exchange their tents for houses. The people had been so long used to dwelling in tents, that very many years elapsed before this phrase was entirely discarded (1Ki. 8:66; 1Ki. 12:16, etc.). The families of these 40,000 men, we are specially told in Num. 32:10, were to retire to the fenced cities.
Jos. 22:5. The commandment and the law]=The mitsvah and the torah. Probably the former referred to special commandments given through Moses, Joshua, and other individual teachers; the latter, to the written law. given for their ordinary religious guidance.
Jos. 22:8. Divide the spoil of your enemies with your brethren] Those who had remained in Eastern Palestine were to share in these riches. This was as God had already ordained (Num. 31:27), and as David again instructed the people in after years (1Sa. 30:24).
Jos. 22:9. The land of Canaan the country of Gilead] Canaan is here put for Canaan proper, in opposition to Gilead, which stands for Gilead and Bashan, inclusively.
MAIN HOMILETICS OF THE PARAGRAPH.Jos. 22:1-9
THE FAITHFUL PAST AND THE IMPORTUNATE FUTURE
The war being substantially over, Joshua proceeded to dismiss the two and a half tribes to their homes. The exact time of this dismissal is not recorded, but it was evidently after the setting up of the tabernacle at Shiloh (cf. Jos. 22:9, chap. Jos. 18:1). Although the Canaanites were subdued, so that they could not stand before the children of Israel, yet they were not conquered entirely. The two and a half tribes had promised Moses that they would not return to their homes on the east of Jordan until their brethren had received every man his inheritance. If this promise had not been completely fulfilled, that was not the fault of the eastern tribes, but of their brethren, who were slack to go to possess the land. Thus, considering that they had honourably discharged their engagement through Moses, Joshua freely dismissed these forty thousand men to their own inheritance.
This passage brings under our notice the following points of interest:
I. Arduous service faithfully rendered. These men had striven year after year, keeping all that Moses the servant of the Lord commanded them.
1. Faithful service given, irrespective of either sphere or time. The sphere was the field of battle. The labour was the toil of war. It was amid perils and carnage and blood that these men continued true. They knew not when they might be free to meet again their fathers and mothers, their wives and children. Campaign followed campaign, and still the grim strife went on. None knew when it would be finished. All of them must often have been weary. Notwithstanding things like these, no one is said to have deserted. Each waited till he was discharged. Men often excuse themselves from the service of the Lord, who might find a rebuke in the conduct of these faithful soldiers. There be many servants nowadays that break away every man from his Master. The taunt of Nabal, undeserved by David, is often merited by others. Men get disappointed with their sphere. It is not what they expected. They forget that they too stand pledged to a battle-field. Men get wearied with the long term of their service. They think it is high time that their place in the ranks should be filled by others. For such it is written, Be thou faithful unto death.
2. Faithful service maintained in view of that which was fair and right. The western tribes had helped to win the inheritance of the eastern tribes (cf. Num. 21:21-35). Thus this service which the eastern tribes had been rendering to their brethren of the west was the discharge of a debt. The debt was fairly due; it was just and right that it should be paid. How much do we owe to others? How much of the estate which we enjoy to-day has been won for us by men who have gone before us, and by men who are about us now? (a) Think of our inheritance of property and position. Much of that which most men possess has come from others. The position in which men are able to earn their livelihood is generally owing very much to the labour and endurance of predecessors. No man has any right to spend all his money on himself. Much is owing to men. (b) Think of our inheritance as citizens. Our liberties are born of the labours, and imprisonments, and bereavements, and death of many who have gone before. Others are toiling now, that we may inherit and enjoy our privileges as citizens. Some Christian people look on political activity as almost sinful. The true state of the case is exactly the opposite; it is sinful not to render such political service as we can. It is a debt we owe. God has given us no more right to be selfish and idle here than elsewhere. (c) Think of our inheritance in social life. Our family mercies, and our privileges in our own circle of friends are, in many instances, so much that has been won for us and preserved to us by our fellows. Something is owing to men here. (d) Think of our inheritance in the world of literature and science and art. Other men have laboured, etc. Our joy in this great realm represents so much toil and brain, so much weariness and pain and disease in the lives of our brethren. Something is owing from us to those who are ignorant. Where we can pay a little of this great debt back, there our service is due. (e) Think, above all, of our inheritance in the realm of religion. Every conscientious man should sometimes have visions of the suffering servants of Christ who have preceded him in the conflicts of this glorious kingdom. What a panorama of smitten and wounded men might well pass before us all! Bunyan in his prison; Milton deprived of office and comforts; Knox confronting his sovereign; Luther journeying wearily, but with tremendous energy, to Worms; the generations of ardent workers and patient sufferers; the imprisoned fugitives of the catacombs; the gory forms, torn of beasts, or smitten with swords, bleeding for us in the amphitheatre; the noble army of martyrs, fighting for our inheritance; and then, back of all this, the cross of Jesus. O Lord God, truly I am Thy servant! We are not our own; we are bought with a price. The two and a half tribes fought to pay a debt; our debt is far greater than theirs.
3. Faithful service continued in view of a promise which had been given. These men had pledged themselves to this conflict (Num. 32:16-19; Num. 32:25-27). That pledge they had faithfully kept. Ye have not left your brethren these many days unto this day. Time should make no difference to promises. Unexpected toil should make no difference. Neither many years nor sore conflicts should ever wear our promises threadbare.
4. Faithful service rendered not for personal gain, but for the welfare of brethren The inheritance of the two and a half tribes was won already, at the time of crossing the Jordan. Every march they made was for the inheritance of others. Every blow they struck was for a brother. Every victory they helped to win was a victory to add to the possessions of some one else. There is no more honourable service in the whole record of the seven years war in Canaan, than this which speaks of the steady faithfulness of these eastern tribes. Our conflicts for our own inheritance are necessary; it is our strife for the inheritance of our brethren which is noble.
5. Faithful service given in view of what was expected by God. It was not simply that they had promised Moses, or that duty to their brethren imposed upon them this arduous task. God also required of these men that they should be found faithful. Not to help their brethren would be sinful. If ye will not do so, behold ye have sinned against the Lord; and be sure your sin will find you out (Num. 32:23). Thus did these forty thousand helpers of the brethren go on with their patient task. Not only did men deserve this service; God expected it. Gratitude to Him would allow of nothing less. How much do we owe to God? What is God expecting from us? How far, in the past, have we fallen short of that which God required at our hands?
II. Faithful service gratefully acknowledged. When men serve their fellows, they not seldom are left to reflect on the unthankfulness of their fellows; when men serve God, they are never left to feel that they have served in vain. The true servant of God manifests the spirit of God.
1. Joshua acknowledges the services of these men in words of sincere commendation. He praised them for having obeyed Moses, obeyed himself, for having been steadfast to their brethren, and for having kept faithfully the commandments of the Lord (Jos. 22:2-3).
2. Joshua acknowledges their services by generous gifts (Jos. 22:8). The two and a half tribes seem to have had allotted to them a fair share of the spoil. It was so abundant that even these forty thousand warriors might share it with their brethren. They who serve the Lords true servants will not be suffered to serve in vain; much more will they who serve the Lord Himself be abundantly repaid. Even the cup of cold water, given in the name of Christ, shall in no wise lose its reward. God is not unrighteous to forget your work and labour of love.
III. Indebtedness to the future arising out of the faithful past.
1. The past gave new obligations to watchfulness. Take diligent heed (Jos. 22:5). They who had been so careful not to fail were to feel more constrained to watchfulness than ever.
2. The past gave new obligations to obedience. Take heed to do the commandment, etc. No child of God is allowed to take relaxation in sin. He who has been faithful for long must never say, I will now rest awhile. A good past must never be a motive to an indifferent present. Instead of this, it is ever written, in some way or other, Hold fast that which thou hast.
3. The past gave new obligations to love God. Love the Lord your God. Love never remits any of her claims. If we have loved God, His love can suffer no diminution in ours. True love has an infinity of room for increase, but no mind for decrease. God desires that we love Him more; He is never willing that we should love Him to-day any less than we loved Him yesterday.
4. The past gave new obligations to be generous to men (Jos. 22:9). Divide the spoil of your enemies with your brethren. The men who had given generous service were to go on and crown the edifice of an exalted character by bestowing generous gifts.
The man who has a good past stands committed to goodness through all eternity. Every good day of life makes the obligations of to-morrow so much more onerous. Character is so much moral stock, and he who recklessly throws away a fortune is poor indeed. Spiritual life is so much spiritual property, and he who rushes from such riches to bankruptcy must know an agony of loss, of which a poorer man could have no conception. The gipsy might burn his ragged tent, and walk on, thinking himself not much the poorer; the owner of a mansion, with many perishable treasures within, could not leave the ruins of his similarly destroyed abode saving with a heavy heart. The thief of many years commits one more theft, and seems to add but little to his pain; but woe to the man convicted of stealing, who has behind him a long and honest life. It goes hard with obedient Moses when he once turns rebel, and the ardent and loving Peter cannot deny Christ with as little cost in tears and anguish as can Caiaphas or Herod. God proposes to forget our sins. He never proposes to forget our faithfulness and love, and we never can forget them either. We may get cold for a season, forgetting the claims of bygone prayers and ardent worship, of former earnest service and fervent love. No man can do that with impunity. He who has been true will presently discover that his falseness is so much terrible sorrow. He too will find himself saying:
Where is the blessedness I knew
When first I saw the Lord?
He who begins to serve his brethren is beginning that which, while strength and opportunities continue, he can never leave off. The man who begins to serve God is beginning that which in eternity itself he can never lay aside. This is no bondage, saving the bondage of love. The path of the just shineth more and more unto the perfect day. He who fights the battles of the Lord can know nothing of retreats. He may change the field; he must go on with the conflict. Canaan or Gilead, it matters not which; the very faithfulness that has been calls urgently, Be diligent. The noble past ever cries importunately for a still nobler future.
OUTLINES AND COMMENTS ON THE VERSES
Jos. 22:2.OBEDIENCE AN OPPORTUNITY FOR TRIUMPH. Our conflicts with the enemies of our life are Gods opportunities, in which He would see us triumph over ourselves.
GODS LIBERAL CONSTRUCTION OF OUR OBEDIENCE. He who says of our sin, He that offendeth in one point is guilty of all, says no less of even our feeble and broken services, when they are rendered from loving and true hearts, Ye have kept all that was commanded you.
OBEDIENCE AS A DUTY.Brethren, what eber de good God tell me in dis blessed book to do, dat Im gwine to do. If I see in it dat I must jump troo a stone wall, Im gwine to jump at it. Goin troo it belongs to God, jumpin at it belongs to me.[Negro Preacher.]
OBEDIENCE IN ALL THINGS.To obey God in some things of religion, and not in others, shews an unsound heart. Childlike obedience moves towards every command of God, as the needle points in that direction from which the loadstone draws.[Watson.]
A soul sincerely obedient will not pick and choose what commands to obey, and what to reject, as hypocrites do. An obedient soul is like a crystal glass with a light in the midst, which shines forth through every part thereof. A man sincerely obedient lays such a charge upon his whole man as Mary the mother of Christ did upon all the servants at the feast in Cana: Whatsoever He saith unto you, do it.[Brooks.]
THE BENEFITS OF OBEDIENCE.In evil times it fares best with them who are most careful about duty, and least about safety.[Hammond.]
Jos. 22:3.FIDELITY AND ITS RESULTS.
I. Fidelity to brethren provoking the gratitude of brethren.
II. Fidelity to God eliciting the commendation of Gods servant.
III. Fidelity to men and God the only true fidelity to self.
Jos. 22:4.ENTERING INTO REST.
I. Rest according to the purpose and promise of God. The Lord your God hath given rest unto your brethren, as He promised them. This is ever the secret of all true rest. Rest begins in God. Rest is wrought out by God. Rest is completed and given by God. Our efforts are but the channels through which His purposes and promises run into the ocean of accomplishment. The fighting of all the thousands of Israel had still left the land to be obviously and most manifestly a Divine gift. The seven years toil of men could hardly so much as begin to obscure the centuries of the mercy of Jehovah. Many promises, steady persistence, and mighty miracles on the part of God, had left no room for a single Israelite to be tempted to say, We won the land by our gigantic efforts and brilliant strategy and persevering toil. Probably there was not an Israelite who did not see that this rest had in it far more of Gods giving than of mans getting. It is not less so in that higher rest towards which Gods children are pressing now. The Lord may do His part of the work more hiddenly than of old; His working is none the less actual. The centuries of His preparing mercy can never be shorn of their glory by the few years of our feeble and broken struggles. The secret of true rest is ever in Gods gift.
II. Rest through the service of our fellow-men. Now therefore return ye. That is to say, though the rest was Gods gift, He had bestowed it through men.
1. The gift of God comes through human efforts. These forty thousand men had been some of His instruments. Now that the rest was won, they might go home. God left room for these eastern tribes to feel that they had helped to bring about this good issue. God gave occasion for the western tribes to feel that, in part, they were indebted for rest to their brethren. As a father, leaning over the shoulder of his little child, leaves the child some ground to suppose that it is carrying the heavy burden, which is really borne by the strength of the parent; so, in bearing the burdens of life, God leaves us room to suppose that we are doing much ourselves, and that we can do much to help each other. However much we may seem to be lifting, and however many of our fellows may grasp the burden to help us, Gods hand ever reaches over from behind us, and bears the bulk of the load. The child of God who is spiritually sagacious, will sometimes, at least, glance upward, and detecting the heavenly Fathers hand, feel glad to sing, Blessed is the man whose strength is in Thee.
2. The efforts of others are made a necessary help to our own. Who can look on the dividing of the Jordan, the overthrow of Jericho, or the miracle at Beth-horon, and not feel how readily God could have dispensed with any services which could be rendered by these eastern soldiers? Yet God would have them to help also. It is Gods way: He loves to make us feel that we can aid our brother: He loves to make our brethren feel that they cannot do without our assistance.
Needful auxiliars are our friends, to give
To social man true knowledge of himself.
Full on ourselves, descending in a line,
Pleasures bright beam is feeble in delight:
Delight intense is taken by rebound;
Reverberated pleasures fire the breast.
Young.
Thus does God work out our rest by His personal love and might, command our own patient and energetic efforts ere we can enter in, and make us no less dependent on the service of our brethren for a really glad inheritance.
III. Rest won for others, and thereby obtained and established for ourselves. Therefore now return ye, and get you unto your tents, and unto the land of your possession. And these men of the eastern tribes would go home all the more gladly because of the help which they had been able to give to their brethren.
1. Their inheritance would be richer. They would have the joy of a good conscience superadded to the possession of a rich estate.
2. Their inheritance would be more secure. If the western land had not been as fully conquered as it was, the eastern possessions could not have been so safe. In helping to drive out Canaanites from the land west of the Jordan, they had been freeing the eastern territory from powerful foes.
3. Their inheritance would be more complete. The tabernacle was in the western land. The only place of worship was there. Without a well-conquered west, no full religious service could be enjoyed by the east. The eastern contingent had been making provision for the richest portion of their estate. They, too, wanted a part in Jehovah (cf. Jos. 22:24-25; Jos. 22:27). Thus the rest which these men had helped to win for others was so much more rest added to themselves. By serving others, they had secured an estate in safety, an estate in a good conscience, and an estate in the worship of Jehovah. God ever makes us thus dependent on others. To help others is a necessity to ourselves. No man can afford to live without helping some one else. Even of the realm of thought and mental activity, Emerson wrote: We have social strengths. Our affection towards others creates a sort of vantage or purchase which nothing will supply. I can do that by another, which I cannot do alone. I can say to you what I cannot first say to myself. Other men are lenses through which we read our own minds. It is ever more blessed to give than to receive. He who imparts possesses. He who helps others much continually enriches his own inheritance. Nowhere is this so true as in spiritual service. To lead many into the rest of Christ, is to be very rich in the peace which passeth all understanding.
LIVING FOR OTHERS
Life is nowhere so beautiful as where it is unselfish. The fairest thing in the world is that which is all and altogether for others,the cross of our Lord Jesus Christ. In one sense it is true that No man liveth unto himself; in another aspect, men are often profoundly selfish. These men, who formed what has been called the auxiliary force in this war, spent seven years of their lives for their brethren. They were in the army on behalf of their brethren, and instead of their brethren. They may represent to us several phases of vicarious life.
I. Vicarious conflicts. They were fighting in the place of their brethren left on the east of Jordan. They were fighting on behalf of all Israel. Life has many vicarious conflicts. Every soldier who fights for his country, fights in the stead of others. Every true soldier of Jesus is fighting the Lords battles against sin on behalf of all mankind.
II. Vicarious service. All the work of these men was not on the battle-field. Incidentally, during those seven years. they would have helped their brethren in many other ways. In addition to outward services, they were cheering their brethren by their assistance, and setting an example of self-denial to all. And these were the men whose service stands commended as among the noblest offered during the war. He who lives for others now, will find his name no less honourably commended by Jesus Christ. To him, also, it shall presently be said: Well done, good and faithful servant.
III. Vicarious suffering. These forty thousand men were suffering self-denial. They were kept from their wives and families. They had to suffer the weariness of arduous marchings and countermarchings. They had to undergo all the privations common to an army actively engaged. They had to risk the dangers of battle, and probably to suffer the pain of wounds, and of disease brought on by exposure. Partly by their sufferings Israel entered into rest. He who suffers for others enters into the peace of Him who loved us and gave Himself for us. The Saviour gives us His own glory most fully, when we most completely follow His own example (cf. Joh. 17:22). Not as an arbitrary arrangement, but as the outcome of a spiritual law, he who humbly and patiently bears a heavy cross presently possesses a glorious crown.
WAR EXCHANGED FOR PEACE.There can be nothing more sad than to thoughtfully contemplate an army newly mobilised for war. It is terrible to think of strong men, trained to this grim business, coming together with the deliberate intention of killing as many as they can of other strong men. It is proportionately beautiful to think of an army being disbanded;thousands of men, marching every one to his home, to keep, and to cultivate, and to enjoy Gods good gift of peace. Among the finest fancies of Nathaniel Hawthorne, none is more beautiful than that rich conception of peace which he has embodied in half a line: Cannon transformed into church bells. One is led to think of the very metal, so lately bellowing thunder and pouring death, as taking an almost sentient share in the holy gladness of peace.
Jos. 22:5.REASONABLE SERVICE.
This verse may have special reference to what is known as the Second Law, beginning in Deuteronomy 5. It succinctly repeats some of the very phrases of Moses.
God had long fought for the Israelites, and had now given them peace. Joshua pleads with them, very much as Paul pleads with us: I beseech you therefore, brethren, by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Gods gift of rest was to be answered by their tribute of obedience.
I. The duty to be done. Do the commandment and the law. Walk in His ways.
II. The concern to be manifested. Take diligent heed to do, etc.
1. Anxious watchfulness.
2. Holy activity.
III. The spirit and power of performance. Love the Lord your God. Love would help them to discern the law. Love would quicken their activity in doing the law. Love would make them delight in the law.
IV. The disposition to be cultivated.
1. Dependence and constancy. Cleave unto Him. Keeping very near to Him, you will less wish to depart from Him. The force of attraction diminishes with the distance of separation.
2. Humility and fidelity. Serve Him. Do not object to serve. Serve Him only.
V. The honour to be rendered.
1. Service with undivided affection. Serve Him with all your heart. Love was to render an allegiance wanting nothing in delight and joy.
2. Service with all the strength of the life. And with all your soul. (The word used is nephesh, the breath, that by which the body lives; also, the mind. Compare Gr. as opposed to .) Life was to render an allegiance wanting nothing in mind, nothing in will, and nothing in energy.
MORE LIBERTY, AND FRESH OBLIGATIONS TO SERVICE.Joshua thus releases and frees them from temporary service, that he may bind them for ever to the authority of the one true God. He therefore permits them to return home, but on the condition that wherever they may be they are to be the soldiers of Jehovah; and he at the same time prescribes the mode, namely, the observance of His law.[Calvin.]
Jos. 22:6.BLESSING A MULTITUDE.
I. In this life men are often blessed in the mass, and seemingly are all blessed alike. Some of these soldiers merited every good word that was spoken. Probably some deserved no blessing at all. There may have been those in the host who were idle, and careless, and cowardly; who, although they were formally present, sought not to serve men nor to glorify God. It is not possible that equal merit should have prevailed throughout the multitude. Yet all these men were blessed with the same words. The indifferent were blessed in the same words as the earnest; the brave, in the same words as the cowardly. Blessing must needs be unevenly administered in this life. Men cannot judge each other accurately, nor administer favours impartially. Even God blesses men in this same manner. Were everybody to be blessed according to a set scale of merit, goodness would become artificial.
1. God blesses all men, omitting none. Over all the vast multitude of the sons of men does He pour the mercies of the day, the mercies of the seasons, and the mercies of revolving years.
Yon sun,
Lights it the great alone? You silver beams,
Sleep they less sweetly on the cottage thatch
Than on the dome of kings? Is mother earth
A step-dame to her numerous sons, who earn
Her unshared gifts with unremitting toil;
A mother only to those puling babes
Who, nursed in ease and luxury, make men
The playthings of their babyhood, and mar,
In self-important childishness, that peace
Which men alone appreciate?
Spirit of Nature! No.
Such, too, is the teaching of the holy Saviour, who tells us of the Father: He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
2. In blessing the multitude, God chooses to bless the wicked man too much rather than the faithful man too little. The words of Jos. 22:2-3, may have been far above the meed of many individual men of these forty thousand. Joshua, however, does not stint the praise of the deserving, lest he should say too much of the undeserving. He blesses the bad bountifully, rather than the good sparingly. God blesses bad men, and good also, far beyond their merits. God never suffers His words of love, or His works of goodness, to fall below our deserts. He ever deals with us in excess of all that we could expect.
II. The blessings of life, which seem uneven in their distribution, regulate themselves in the act of appropriation. He who had served with sloth and cowardice would not be able to take into his heart the gladness of Joshuas words. Only he who had been faithful would much care for these words of praise; only he would be well able to appropriate them. Here, again, it is only the pure in heart who are blessed; only they see God. The sun may rise on the evil and the good, but the good find most gladness in its light. The stars mean more to the godly man than to the undevout astronomer. The fruitful fields of the wicked never yield so much as even the thinly cropped acres of the righteous. The poverty of Gods true servants has more wealth than the riches of the ungodly. A spiritual mind will find more joy in sickness than a sinful man can ever know in health. Things are not what they seem. Gods blessings, scatter them how He will, have a way of righting themselves. It is only by the pious man that they can ever be really gathered.
Jos. 22:7.THE DIVERGENT WAYS OF LIFE.
I. Lifes separations.
1. As a matter of history. Here was one half of the children of Manasseh going east of the Jordan, and one half staying west. Part of the people were henceforth to be in one country, and part in another. Life is full of similar examples. (a) Separated tribes. (b) Separated families. (c) Separated brethren and companions.
2. As a matter of necessity. Numerous families must be forced asunder. The penalty of multiplication is division. Sooner or later, to be many is to be scattered. This is well. Men need that old views and habits should be crossed. New necessities make new minds. New companions form new men. New countries beget new races. The world that makes all her various children needs them all. In their variety they can better help each other.
II. Lifes separations arising imperceptibly. Where did this division in the family of Manasseh begin? What determined it? On what day was it first noted down, that the one family was henceforth to be known in the nation as consisting of these two halves? What was the first diverting cause? Was it a difference of tastes, as between shepherd life and military life? or what was it which began to turn half the family life in one direction and half in another? Between what members of the family was the line of separation drawn? and what determined the precise bearings through the family in which that line was eventually laid down? All these things are more or less hidden. The things which divide families spring up secretly, and work secretly. Peculiar tastes, particular temptations, distinctive habits, strong prejudices; these, and many other things, are causes of separation. The persecution of the Puritans accounts largely for the America of to-day. The persecution of the French Huguenots has been an immense factor in determining the industrial occupation of Englishmen, and the commercial value of their manufactures. The roving habits of the earlier races that settled in Britain, and the ambition of a Norman duke, laid the foundations of our national life and history.
III. Lifes separations in their importance. If small causes are influential in determining the separation of families, the separation itself is often of more consequence still. Thus these eastern Manassites prospered and multiplied exceedingly, and, having turned to idolatry, were, with Reuben and Gad, the first to suffer the penalty of captivity (1Ch. 5:18-26). How responsible is life everywhere! The small thing may be pregnant with mighty issues. He resolves wisely who cries, Thou shalt guide me with Thy counsel. In all thy ways acknowledge Him, and He shall direct thy paths.
IV. Lifes separations in relation to lifes blessings. Only the western half of the family dwelt in the Land of Promise. Yet is it written of the eastern half: When Joshua sent them away also to their tents, then he blessed them. The blessing was not limited by the river. Gods blessing is not a mere matter of geography. The members of the family that go, and those that stay, may alike live beneath His smile. There is no place where the Scriptures may not be the power of God unto salvation. There is no country where the same Lord is not rich unto all that call upon Him. There is no land yet discovered where believing men may not adoringly say, The precious blood of Jesus Christ, His Son, cleanseth us from all sin.
Jos. 22:8.THE DISTRIBUTION OF LIFES GAINS.
I. The firstfruits of the war commanded to be offered to the Lord. This was made imperative at the fall of Jericho (chap. Jos. 6:17-19). God says, My soul desired the first ripe fruit (cf. Mic. 7:1; Exo. 22:29; Deu. 18:4, etc.). This requisition of the Lord is not to enrich Him, but us. He would increase the wealth of our reverence and love and joy in Himself.
II. The chief spoils of the war permitted to be kept by the people. Since the fall of Jericho, and the devoting of its spoil, the Israelites had been allowed to retain that which they took. Even the share of these eastern soldiers enabled them to return with much riches, with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment. God has joy in all the possessions that we can hold rightly. He does but demand a little in order to teach us how to retain the abundance which He loves to leave in our possession.
III. The spoils kept by men to be used in cultivating a spirit well pleasing to God. Divide the spoil of your enemies with your brethren.
1. A spirit of self-sacrifice.
2. A spirit of generosity.
3. A spirit of pleasure in the joy of others. Lifes gains should be made up of spiritual gettings, spiritual possessions, and spiritual disbursements. The man who so lives can enjoy his capital, not only when he has it, but before it is realized, and after it is paid away.
THE ETHICS OF WAR-SPOIL.As it was formerly seen that the greater part of the two tribes were left in their territories beyond Jordan, when the others passed over to carry on the war, it was fair that, as they had lived in ease with their families, or been only occupied with domestic concerns, they should be contented with their own livelihood and the produce of their own labour. And they certainly could not, without dishonesty, have demanded that any part of the booty and spoil should be distributed among them, when they had taken no share in all the toil and the danger. Joshua, however, does not insist on the strictly legal view, but exhorts the soldiers to deal liberally with their countrymen by sharing the prey with them. Here some one may unseasonably raise the question, Whether or not the booty was common? For Joshua does not decide absolutely that it is their duty to do as he enjoins; he admonishes them that, after they have been enriched by the Divine blessing, it would betray a want of proper feeling not to be liberal and kind towards their brethren, especially as it was not their fault that they did not take part in the same expedition. Moreover, when he bids them divide, he does not demand an equal partition, such as that which is usual among partners and equals, but only to bestow something that may suffice to remove all cause of envy and hatred.[Calvin.]
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
The Dismissal of the Eastern Tribes Jos. 22:1-9
Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
2 And said unto them, Ye have kept all that Moses the servant of the Lord commanded you, and have obeyed my voice in all that I commanded you:
3 Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the Lord your God.
4 And now the Lord your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the Lord gave you on the other side Jordan.
5 But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.
6 So Joshua blessed them, and sent them away: and they went unto their tents.
7 Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,
8 And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.
9 And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the Lord by the hand of Moses.
1.
When were the eastern tribes dismissed? Jos. 22:1
The eastern tribes were summoned to accompany Joshua across the Jordan as he made his plans for the conquest of Canaan (Jos. 1:12 ff.). Since this summons began the account of the war, their dismissal might be considered a proper conclusion to the history of the conquest. Some suppose these auxiliaries were sent back home immediately after the conquest was concluded. If such be the case, the account of their returning east of the Jordan is not in its proper place in the text, It may seem only natural for the history of the conquest itself to be completed fully before any other narratives were introduced; but since the eastern tribes were dismissed from Shiloh and the tribes assembled there for the first time during the casting of the lots for the land, the dismissal of the eastern tribes probably did not occur until after lots had been cast. When the other tribes had received land assigned to them, the eastern tribes were allowed to return to their inheritance east of the Jordan. The narrative is doubtless in chronological order.
2.
What did Moses command them to do? Jos. 22:2
Moses misunderstood the three tribes reason for asking to settle east of the Jordan. He thought that they were afraid to go into Canaan. Such a fear would have been similar to the one which swept over Israel at Kadesh-Barnea after the sending of the twelve spies (Numbers 13). The eastern tribes explained that they were not afraid to go into Canaan. They were willing to go and to help conquer the land. They only requested to be allowed to settle east of the Jordan when the conquest was concluded. When Moses heard them say they would go and fight, he said they would be free to return home to the territory east of the Jordan. These tribes had done this, and so they were allowed to go to their portions of land.
3.
Where did these tribes get their riches? Jos. 22:8
As Joshua blessed the tribes, he said, Return with much riches. They had cattle, silver, gold, brass, iron, and very much raiment. It is finally described as spoil. This spoil would have come to the tribes as they conquered the many cities in Canaan. They were allowed to take spoil of every city except from the city of Jericho. This city with all of its goods was dedicated to the Lord as the firstfruits of the land of Canaan. After Jericho fell, Israel was free to take spoil from every other city. The eastern tribes received a portion of this booty, and they were allowed to take it home to their possession.
Fuente: College Press Bible Study Textbook Series
XXII.
DISMISSAL OF THE TWO AND A HALF TRIBES TO THEIR INHERITANCE ON THE EAST OF JORDAN.
(1-6) Charge to the two and a half tribes by Joshua.
The words of Jos. 22:2-3 recall the promise of Jos. 1:16, and Joshuas charge in Jos. 22:5 recalls that which he himself had received at first (Jos. 1:7), and finds a further parallel in what he said to Israel before his death (Joshua 23, 24).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE TRANS-JORDANIC TRIBES DISMISSED, Jos 22:1-9.
We have seen (Jos 1:12-15) that Joshua required these tribes to fulfil the condition on which they were permitted to receive their portions before the conquest of Canaan, namely, that they should assist in that conquest, (Num 32:20,) and we have noted the cheerfulness with which they left their families and possessions (Jos 1:16) and became the vanguard of the invading host, forty thousand strong. Jos 4:12-13. Through all the long war of subjugation they have served faithfully, till at last the land is substantially conquered and actually allotted, and henceforth each tribe is to clear its own inheritance without the aid of the federal army, which is now disbanded with the high encomiums of their chief.
Fuente: Whedon’s Commentary on the Old and New Testaments
Chapter 22 The Transjordan Contingents Return Home – The Memorial Altar.
The initial war with the Canaanites being over, Joshua called to him the warriors from the two tribes of Reuben and Gad, and the half tribe of Manasseh, who had came over Jordan with him to assist in the warfare, and commended them for their obedience to Moses, to himself, and to God. Then he bade them return home with his blessing on them, giving them careful instructions about keeping to the right ways and to the rightful worship of God.
At this they returned to their country, and when they came to the border they set up a memorial altar by the River Jordan. When the rest of the children of Israel heard of this, it gave them great offence, for they feared that they were going to turn from the pure worship of God at the central sanctuary. So they sent a deputation of princes to them, along with Phinehas, the son of Eliezer, the high priest, to enquire into what was happening, and rebuke them about it. But when they received a satisfactory answer, they returned and reported back to the children of Israel to the satisfaction of all.
Jos 22:1-3
‘ Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, and said to them, “You have kept all that Moses the servant of YHWH commanded you, and have obeyed my voice in all that I commanded you. You have not left your brothers these many days to this day but have kept the charge of the commandment of YHWH your God.” ’
Joshua commended the Transjordan contingent. They had been faithful in their duty, fully obeyed their commander and had not sought to desert or to avoid battle. They had been true soldiers of God even though it had involved hardship and separation from their families and loved ones for well over five years. But now the groundwork had been done it was time for them to return home.
“All that Moses commanded you.” See Deu 3:18-20. It was the commandment of Moses, of Joshua (Jos 1:12-18) and of God. ‘You have kept’ is strictly ‘you shall keep’. Joshua is thinking of the command he had given them. For ‘keep the charge of’ see Lev 8:35; Lev 18:30; Deu 11:1. ‘The commandment’ is a characteristic expression of Moses (Deu 17:20 compare Deu 5:29) which Joshua takes up here and Jos 22:5.
Fuente: Commentary Series on the Bible by Peter Pett
Jos 22:1 Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
Jos 22:2 Jos 22:3 Jos 22:3
Jos 14:7, “Forty years old was I when Moses the servant of the LORD sent me from Kadeshbarnea to espy out the land; and I brought him word again as it was in mine heart.”
Jos 14:10, “And now, behold, the LORD hath kept me alive, as he said, these forty and five years , even since the LORD spake this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old.”
Jos 22:8 And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.
Jos 22:8
Jdg 6:6, “And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.”
Jos 22:8 “with brass, and with iron” – Comments – During the time of the conquest, the Israelites were wealthy with brass and iron. The Israelites had worked with these metals to build the Tabernacle. Yet, by the time of King Saul, the Israelites did not have enough metal to make swords, neither did they have skilled craftsmen to forge their metal (1Sa 13:19-22).
1Sa 13:19-22, “Now there was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make them swords or spears: But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock. Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads. So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found.”
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.
Jos 22:10
Jos 22:16 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?
Jos 22:16
Lev 17:8-9, “And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice, And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.”
Deu 12:5-7, “But unto the place which the LORD your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks. And there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee.”
Deu 13:14-15, “Then shalt thou enquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought among you; Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword.”
Jos 22:17 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,
Jos 22:17
Jos 22:34 And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God.
Jos 22:34
NIV, “And the Reubenites and the Gadites gave the altar this name: A WITNESS BETWEEN US THAT THE LORD IS GOD.
YLT, “And the sons of Reuben and the sons of Gad proclaim concerning the altar, that ‘it is a witness between us that Jehovah is God.’”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Dismissal
v. 1. Then, v. 2. and said unto them, Ye have kept all that Moses, the servant of the Lord, commanded you, v. 3. Ye have not left your brethren these many days unto this day, v. 4. And now the Lord, your God, hath given rest unto your brethren, as He promised them; therefore, now, return ye, and get you unto your tents, v. 5. But take diligent heed, v. 6. So Joshua blessed them, and sent them away, v. 7. Now to the one half of the tribe of Manasseh, v. 8. and he spake unto them, saying, Return with much riches, v. 9. And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the Lord by the hand of Moses,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Jos 22:1
The Reubenites and the Gadites. According to the Hebrew idiom, these are in the original in the singular, as in Gen 12:6. Thus a tribe, as has been before remarked, or even a family (Jos 6:25), is spoken of frequently as a single individual (cf. Jos 17:14, Jos 17:15, Jos 17:17, Jos 17:18). It seems probable that this chapter occurs in strict chronological order, and that the soldiers of the two tribes and a half remained under the national banner at Shiloh until the work of survey and appointment was completed. But this cannot be affirmed with certainty. The word with which the chapter commences, is not the usual word for chronological sequence, though it does not preclude it (see note on Jos 8:30). And the time during which these soldiers must in this case have remained separated from their wives and families was a very long one. Some have even supposed that it lasted fourteen years (see Gen 12:3). On the other hand, the words “gathered together to Shiloh,” in Gen 12:12, implies that the tribes west of Jordan had left Shiloh. Nor did there seem to be the least need for their services after the battle of Merom. We must be content to leave the matter in uncertainty, with the remark that if the armed men of the two tribes and a half did remain during this long period away from their homes, our sense of their ready obedience must be greatly enhanced, as also of the personal influence of the leader at whose instance they did so. The half tribe of Manaseh. Some cities read here for , and as the tribe is spoken of in a political and not in a genealogical point of view, the reading, as far as internal considerations go, would seem preferable. The two words, however, are not always used with complete strictness, but are sometimes regarded as synonymous (see note on Jos 13:29).
Jos 22:3
Many days (see note on Jos 22:1). The expression in the original implies more, a great many days, the usual expression for a period of considerable length. Thus the military service of these tribes must under any circumstances have been a prolonged and arduous one, and they well deserved the encomiums which Joshua here lavishes upon them. It is a remarkable and almost inexplicable fact, that while the sojourn in the wilderness is represented as one long catalogue of murmurings, not one single complaint disturbs the peace of the tribes while Joshua led them. This remarkable consistency of the narrative throughout, so great a contrast to what precedes and what follows, and felt to be so by the writer (Jos 24:31), is of itself no small pledge of the trustworthiness of the whole. A collector at random from various narratives, themselves to a considerable extent fictitious, could hardly have managed to cull portions which would form an harmonious whole. A writer who was inventing his details would hardly have thought of making his history so great a contrast to the rest of the history of Israel, save with the idea of exalting the character of his hero. But there is no attempt to set Joshua above Moses, or any other Jewish leader. In fact, it is an argument for the early composition of the hook that there is no reference, not even an allusion, to any later events in the history of Israel. Why there was this marked difference between Israel under Joshua, and Israel at any other time, is a question somewhat difficult to determine. Yet we may believe that it was the evidence of visible success. While the Israelites were wandering in the wilderness, they felt keenly, as men accustomed to a civilised and settled life, the inconveniences of a nomad existence. By their mingled impatience and cowardice they had forfeited their claim to God’s protection. Even the observance of their feasts, and still further the rite of initiation into the covenant itself, were in abeyance (see notes on Jos 5:2-8). So uncertain, humanly speaking, was their future, that it was as difficult a task, and one the successful accomplishment of which was above unassisted human powers, for Moses to keep them together in the wilderness, as it was for Joshua to lead them to victory in the promised land. And it is one of the commonest of Christian experiences, both in the history of individuals and of the Christian Church, that times of prosperity are times of content and outward satisfaction. It is the times of adversity that try men’s faith and patience. As long as the Israelitish Church was subduing kingdoms, winning splendid victories, experiencing the encouragement derivable from God’s sensible presence and intervention, there was no discontent, discouragement, or wavering. But the trials of the long wandering, as well as those incident to the quiet, unostentatious discharge of duty, were fatal to their faith and patience. Can theirs be said to be a singular history? Kept the charge. The words in the original have reference to the punctual discharge of a duty entrusted to a person to fulfil. It may be rendered, “kept the observance of the commandment.” This commandment, as we have before seen, was given in Num 32:1-42. (see also Jos 1:12-18).
Jos 22:4
Given rest. LXX. , the word used in Heb 4:8.
Jos 22:5
But take diligent heed. This passage is a quotation from the Book of Deuteronomy (Jos 6:5; Jos 10:12; Jos 11:13, Jos 11:22; 30:6, 16, 20, etc) The expressions, as Keil well remarks, are “crowded together, so that obedience to God’s commands may be the more deeply impressed on their hearts.” It is worthy of remark, that while beginning with the love of God, Joshua does not end there. The best proof of love is our conduct towards the person loved. If love be genuine, it is the practical principle which produces diligent service, punctual obedience, faithful attachment, the devotion of the heart and soul. Commandment and law. The first of these words, derived from a root signifying to set up, has rather the force of what we call a positive precept, referring to single acts. The word translated law, derived from the root to cast, hence to stretch out the hand, to point out, refers rather to moral precepts. The Greek and our law are used in the same sense. Cleave unto Him. The Hebrew is stronger, cleave into Him, as though regarding not so much isolated actions as principles of life. Our life was to be “rooted and grounded,” to use an apostolic phrase, in His. But the full significance of these words could not be understood till One had come who enabled us by faith to “eat His flesh and drink His blood,” and so be united to Him as the branch to its root.
Jos 22:6
To their tents. It would seem that, during the whole of these “many days,” the conquered cities had remained tenantless, waiting for the return of the warriors from their long expedition. “Those that were first in the assignment of the land were last in the enjoyment of it; so ‘the last shall be first and the first last,’ that there may be something of equality” (Matthew Henry). The first part of the quotation is due to Bishop Hall, who also says, “If heaven be never so sweet to us, yet may wee not runne from this earthen warfare till our great Captaine shall please to discharge us.”
Jos 22:7
Now to the one half of the tribe of Manasseh. We have here, as Keil remarks, a specimen of our author’s habit of repetition. Four times do we read (Jos 13:14, Jos 13:33; Jos 14:3; Jos 18:7) that the Levites were to have no share in the division of the land. Four times (in Jos 13:8; Jos 14:3; Jos 18:7, and here) does he repeat that the tribe of Manasseh was divided into two, and had its inheritance on either side Jordan. The same kind of repetition occurs in the narrative of the passing of the Jordan. It has been before remarked to be a characteristic of the style of the Old Testament generally, but nowhere is it found to a greater degree than in the Book of Joshua. Yet this, to which critics of the analytical school have objected as a sign of spuriousness, is in fact one of those peculiarities of style which mark the individuality of the writer. It is to inspired history what the Gospel and Epistles of St. John are to inspired theology. The form belongs to the author; the matter, at least as regards its general purport, belongs to God. A Hebrew writer, we are reminded in the ‘Speaker’s Commentary,’ does not quote or refer to what has been already stated. If it is necessary to make his narrative clear, he repeats it.
Jos 22:8
Riches. The word here used is an uncommon one, and occurs only here and in the later Hebrew. Divide the spoil of your enemies with your brethren. This was the just reward for their toils. And here, as elsewhere, we may observe the strict and scrupulous integrity of Joshua. The division of the spoil by other leaders has often been the cause of heart burnings and even of mutiny. Here each man has his due, and no room is left for reproach or dissatisfaction.
Jos 22:9
Out of Shiloh. See note on Jos 22:1. In the land of Canaan. To distinguish it from Gilead, the land of their possession, on the other side of Jordan. Whereof they were possessed. Another instance of that repetition which was according to the genius of the Hebrew language.
Jos 22:10
The borders of Jordan. Literally, the circles (cf. notes on Jos 13:2; Jos 18:17; Jos 20:7; Jos 21:32). Conder suggests downs, and it is most probable that the word refers to curved outlines, such as we frequently see in the hollows of our own chalk downs, or in any place where the strata do not yield easily to the action of water, and yet have been moulded by such action. That are in the land of Canaan. Again the intention is to lay stress upon the fact that the historian is still speaking of the country west of Canaan. A great altar to see to. Literally, an altar great to sight, i.e; large and visible from a great distance. Bishop Horsley, however, would render a great altar in appearance, supposing that what is meant is that it only looked like an altar, and was not intended to be used as one. One of the most valuable results of the Palestine exploration movement has been the discovery of the site of this altar, which seems probable, in spite of Lieutenant Conder’s abandonment of the theory in his ‘Tent Work in Palestine,’ 2:53. The reasons for the identification are as follows. The altar must be near one of the fords of Jordan. It must be on this side of Jordan (see note on Jos 22:24, Jos 22:25). It must be in a conspicuous position, as we have just seen. Now Kurn Sartabeh or Surtubeh (see note on Jos 3:16), visible from a great distance on all sides, from Ebal, from near Gennesaret, thirty miles off, from the Dead Sea, from the eastern high lands, and from the Judaean watershed, fulfils all these conditions. Dr. Hutchinson replies that the altar is stated by Josephus to have been on the east side of Jordan, and that it was improbable that the two and a half tribes would have erected the altar on the cis-Jordanic territory, or so near to Shiloh, because Ephraim would have resented this. Moreover, the words, “a great altar to be seen,” would imply that it was to be visible from a long distance, so that the two tribes and a half might see it from their side of Jordan. It must be confessed that the evidence for the identification is but slight, but so also are the arguments against it. For
(1) Josephus is not infallible, and the Hebrew text seems to assert the very opposite of what he says. And
(2) the other tribes did resent the erection of the altar.
Lieutenant Conder now admits that it is possible that the words stating that the tribes crossed “by the passage of the children of Israel “(Jos 22:11, but see note there) leads to the idea that the ford by Jericho is meant, and not the Damieh ford by Kurn Sartabeh. See, however, the translation given below. The fact that the Arabs call the place the ascent of the father of Ayd, which has a close resemblance to the Hebrew word Ed, “witness,” does not appear conclusive, though it lends some degree of probability to the theory. On the other hand, it might be contended that if the Reubenites and Gadites had not erected the altar on their own territory, it would not have excited the wrath of the remaining tribes. But as the best authorities are content to leave the matter uncertain, it must be left uncertain here.
Jos 22:11
Half tribe of Manasseh. Throughout this part of the narrative, when the body politic, rather than the descent of the tribe, is to be indicated, we have, not , but . See above, Jos 13:29. An altar. The original has the altar. Over against . It is difficult to fix the meaning of this expression. seems to have meant the front of anything, and therefore would naturally mean towards the front of, or in front of. Thus we have had the expression in Jos 8:33 (where see note), where it seems to mean, in the direction of, and in Jos 9:1, where it seems to have the same meaning. With verbs of motion it signifies towards, as in Exo 34:3, and 1Sa 17:30. Here it clearly cannot be pressed to mean across Jordan. See note below. The borders of Jordan. As above, 1Sa 17:10, the circles of Jordan. At the passage of the children of Israel. The word translated “the passage of,” literally,” unto over,” has originally the sense of “across.” Here, however, it means “towards the region opposite to the sons of Israel,” i.e; in the direction of the country on the other side Jordan. The country across Jordan was usually designated as or Jordan. , the phrase used here, we find in Exo 28:26, apparently in the sense of across (so Exo 39:19). In Deu 30:13 it is used of moving in the direction of a place, “across” or “over the sea.” In Eze 1:9, Eze 1:12, with the addition of , the phrase means “straight forward.” In 1Sa 14:40 means “on one side.” In 1Ki 7:1-51. means “over.” Thus the altar was not necessarily on the other side Jordan.
Jos 22:12
Gathered themselves together at Shiloh. The commentators refer here to Le Jos 17:8, Jos 17:9, and Deu 12:4-14. See also Le Deu 17:4. The punishment for the sin is to be found in Deu 13:12-16. We have before remarked (note on Deu 13:3) upon the singular obedience of the Israelites during the life of Joshua. The present incident is another exemplification of the fact. It is not Joshua who summons the children of Israel, it is they who voluntarily gather themselves together. The solemn provisions of the law have been infringed, they hasten at once, if necessary, to put the law in execution. The vivid sense of the triumphs they had enjoyed under Joshua, and the safety in which they now were enabled to dwell, filled their hearts with a strong, if short-lived, feeling of gratitude to Him who had done so great things for them, and of indignation against his foes. We may here observe two points which demonstrate the consistency of the narrative, and are evidences for its genuineness.
(1) The children of Israel were not remarkable for their obedience to the law, or to heaven-sent leaders. Both their previous and subsequent history forbid us to predicate for them the quality of obedience. Whence, then, comes this new born and ephemeral “zeal for the Lord,” which displays itself in such a remarkable manner on the present occasion? Whence, but from the long catalogue of splendid victories and wonderful Divine interpositions recorded in this book, and from the sense of security arising out of them? Whence, but from the great fear of the children of Israel that had fallen upon the inhabitants of Canaan, so that, to use the striking expression of our historian in Jos 10:21, “none moved his tongue against any of the children of Israel.”
(2) The offence and its penalty are recorded in the book of t. he law, and especially in the Book of Deuteronomy. Unless, therefore, we are to conclude that all this history, in spite of its natural and life-like character, was entirely the invention of later ages, we can scarcely avoid the conclusion that Deuteronomy, as well as the other books of the Pentateuch, was in existence when these events occurred. For if not, where was the offence of the two tribes and a half? How was its gravity to be determined? What induced the rest of Israel, including apparently the other half of the tribe of Manasseh, to prepare for war with their brethren? The only rational explanation of the history is that the tribes beyond Jordan had contravened the provisions of the law of Moses, contained in the Book of Deuteronomy, and that the rest of Israel were preparing to inflict the punishment decreed in that law against such contravention. And these provisions and that punishment we find in the five books of that law as it is at present handed down to us. Our only alternatives, then, would seem to be, to reject the history, or to accept the law in tote. And if we take the former, we have to explain how it is that the law and the subsequent history, though entirely fabulous, came to be arranged into so harmonious and consistent a whole. To go up to war against them. Calvin blames the Israelites a little unjustly here. They did not act rashly, as he asserts. Though they prepared to visit the offence with instant chastisement, they gave their brethren an opportunity of explanation. And when that explanation was given, it proved so entirely satisfactory that all hostile intentions were laid aside. “Not onely wisdom, but charitie moved them to this message. For grant they had been guilty, must they perish unwarned? Peaceable meanes must first be used to recall them, ere violence be sent to persecute them” (Bp. Hall). It is to be feared that Christians have not always so restrained their impetuosity when the cry that the faith was in danger has been raised, and that the zeal, so well tempered by discretion, of the Israelitish congregation at this time, is an example of both qualities which puts many Christians to shame. Even Masius cautions us here that we should not “temere moveamur suspicionibus.” But he derives hence an argument, and cites St. Augustine in favour of it, for the doctrine that heretics may be proceeded against by the civil sword. Knobel’s remark upon this verse is a perfect gem of the “destructive criticism.” The account of all Israel gathering together to war against the two tribes and a half “is unsuitable to the circumspect and mild Elohist.” Are all writers of history, except those who have no battles or sieges to describe, rash and savage by nature? And even the “circumspect and mild Elohist,” or a member of the Peace Society itself, might venture to describe a gathering which, though at first it assumed a warlike form, ended in mutual explanations and a perfect understanding. Of a very different stamp is Bp. Hall’s apostrophe, “O noble and religious zeale of Israel! Who would think these men the sonnes of them that danced around the molten calf?”
Jos 22:13
Phinehas the son of Eleazar the priest. Their messenger was well chosen. He was the representative of the high priest, whose duty it was to call attention to all infringements of the law. He had proved his own fiery zeal for the purity of Israelitish faith and life by his conduct at a critical moment of his countrymen’s history, when Balaam’s miserable intrigues had brought the Israelites to the brink of destruction (Num 25:7). Such an envoy, if the trans-Jordanic tribes had indeed disobeyed God’s command, was well qualified to bring them to a sense of their sin. Once again we find him in his proper position, at the head of the children of Israel (Jdg 20:28), and that was when they were once more assembled to avenge the atrocious crime of the men of Gibeah.
Jos 22:14
And with him ten princes. Phinehas represented the tribe of Levi, the high priest being too great to permit of his forming part of such a deputation. The actual head of each tribe accompanied him; that is, the head of the family, as we should call it, in each tribe. This seems preferable to Keil’s idea, that some tribes were represented by a prince, and some by heads of families, which seems inadmissible from the fact that the Hebrew states that each tribe was represented in the same manner, . What is doubtless intended here is to emphasize the weight and importance of the deputation sent with Phinehas, a weight and importance befitting an embassy which might have to announce the determination to exterminate the two and a half tribes as completely as Jericho had been exterminated. The mention of ten princes shows that the cis-Jordanic half tribe of Manasseh was represented. Tribes. The word here, after “father’s house,” is the genealogical not the political . The thousands. Or families (as in Jdg 6:15; 1Sa 10:19). See however Introduction, p. 29.
Jos 22:10
Trespass. The Hebrew word signifies to act deceitfully or faithlessly. It was an act of ingratitude towards the God who had established them in the good land in which they now found themselves. Such ingratitude and desertion of God was equivalent to rebellion, the term used immediately afterwards. The embassy clearly assumed that the fault had been committed, and that it would be necessary to proceed to extremities. Yet, deeply moved as they were, they did not refuse to listen to reason, and rejoiced that it was not necessary to inflict the fearful vengeance which otherwise would have been their duty. How great a contrast is this to the readiness, nay, even the eagerness, which many owning the Christian name have displayed to destroy the body, and the soul also, if that were possible, of their brethren in Christ, who have been overtaken, or have been supposed to be overtaken, in a similar fault!
Jos 22:17
Is the iniquity of Peor too little for us? How natural the illustration in the mouth of the speaker! It was Phinehas who had avenged the iniquity of Peer, and arrested the judgment for that offence as it was about to fall. How natural that the occurrence should be, as it were, branded upon his memory with a hot iron, and that the mention of it should spring at once to his lips when he saw his brethren, as he thought, upon the verge of a similar offence! Peor is, of course, a contraction for Baal-Peor (Num 25:3). This god derives his name probably from Mount Peer, or “the cloven mountain” (Num 23:28). From which we are not cleansed until this day. Here we have the expression of the feeling which was never removed until Christ came. It was not possible that the blood of bulls and of goats could take away sin. No ceremonial lustrations could “cleanse us from its guilt and power.” No destruction of the prime mover of the offence, though it may avert the wrath of God, can remove the moral reproach which lies upon the sinner. Not even the destruction of twenty-four thousand persons (Num 25:9) can purify Israel from the taint of pollution. In the eyes of a sincere servant like Phinehas, the stigma rests upon Israel still, nor could anything avail to take it away. Truly, the law was, indeed, “our schoolmaster, to bring us to Christ.” What Keil says of Calvin’s explanation, that “the remembrance was not yet quite buried, nor the anger of God extinct,” is unsatisfactory. His own explanation, that “the heart of Israel still delighted in their sin,” is even more so, since we have no evidence whatever that this was the case at the time of which we are speaking. We have here again to remark that the history in Numbers is here presupposed, and an allusion to an incident in Numbers is here placed in the mouth of one of the chief actors in it. How natural, if the history be a veracious one! How marvellously ingenious, if it he not! The circumstance is mentioned again in Hosea, in the time of Jotham or Hezekiah, and again in Psa 106:1-48; which would appear to have been written during the captivity. Thus we have a chain of testimony concerning it which makes it difficult to assign a time for the invention of the story, if it be invented, since all references to it in Scripture are perfectly consistent with each other, and display none of the signs of gradual growth which we invariably find in the case of legends. A plague. The original is noticeable, the plague; a natural mode of speech for one who well remembered it.
Jos 22:18
But that ye must turn. The original has the imperfect, of an action not completed, “and ye are turning.” There is no need to give the adversative sense to! The ye also is emphatic. “Ye are turning against the Lord today, tomorrow ye will involve the whole congregation in calamity.” That tomorrow he will be wroth with the whole congregation of Israel. This passage also is quite consistent with the circumstances and with the position of the speaker. Not merely anger but fear is visible throughoutfear of His wrath who had manifested His power so signally of late. There was no longer any temptation to rebel against Him. The Israelites were no longer suffering the daily pressure of comparative privation and distress, such as it was impossible to avoid in the wilderness. While, on the contrary, there was every reason to remember His power Who had driven the heathen out before them and planted them in, Who had not failed to punish them when they deserved it, and Who, by the fate of their enemies, had made it clear that His hands were not waxen short. Thus the heads of the tribes, and Phinehas especially, were alarmed lest Israel should forfeit the prosperity they at present enjoyed, and exchange it for those terrible woes that God had shown He could inflict when His people rebelled against Him.
Jos 22:19
If the land of your possession be unclean. Rather, be defiled, either by the idolatrous nations around, or by being cut off from the worship of the true God at Shiloh. The only satisfactory explanation of this somewhat difficult passage which has yet been given is that of Masius, who explains it of a possible belief on the part of the two and a half tribes, that they were cut off by Jordan into another land, a land which had no title to the promises and privileges of Israel, no share in the worship of the one true God at Shiloh. If they entertained such an idea, then, however unfounded their conviction, it were better far to abandon the land, how suited to their circumstances soever it might be, and come across the Jordan, and dwell in the midst of their brethren, and under the protection of the tabernacle of the Lord. Beside. That is, separate from, suggesting the idea of an exclusion of those who committed such an act from the worship of the Lord.
Jos 22:20
Did not Achan the son of Zerah. Here again the reference to the past history of Israel is suited to the speaker and the circumstances, and this appeal, therefore, strengthens our conviction that in the history of Achan we have fact and not fiction. The case of Achan is even more in point than that of Peer. In his case the Israelites had a clear proof that “one man’s sin,” unless completely and absolutely put away, brought God’s dis. pleasure on “all the congregation” (Num 16:22). The repulse at Ai, fresh as it must have been in the memory of all, was sufficient evidence of this. How much more then would His displeasure fall upon Israel, if they condoned this act (as it seemed) of gross and open rebellion against the Lord who had brought them out of Egypt, and had put them in possession of the land He had promised them? Commit a trespass (see note on Jos 22:16). In the accursed thing (see note on Jos 7:1). And that man perished not alone in his iniquity. Literally, and he, one man, did not expire in his iniquity. The Vulgate has, “and he was one man, and would that he had perished alone in his iniquity.” The sense is the same as in our version. Achan did not perish alone, for not only did he involve his family in his ruin, but the loss of life at the first assault of Ai lay also at his door (see Jos 7:5).
Jos 22:21
The thousands. See above, Jos 22:14.
Jos 22:22
The Lord God of gods. The double repetition of this adjuration is suited to the greatness of the occasion. No words can suffice to express the horror and detestation of the two and a half tribes at the sin of which they have been supposed guilty. Nor does our version at all approach the majesty of the original form of oath. The Vulgate and Luther approach nearer to it when they render the one, “fortissimus Deus Dominus,” and the other, “der starke Gott, der Herr.” But no translation can do justice to the vigour of the original. The three names of God, El, Elohim, and Jehovah, are each twice repeated in their order. El representing the earliest Hebrew idea of God, strength (as that of the Aryans was splendour) comes first. Then Elohim, with its pluralis excellentiae, suited to a nation whose theological holizon was expanding, and suggesting the manifold ways in which El the mighty one displayed His greatness, as the source of all power, mental, moral, and physical, in heaven and in earth. Then came the name by which He had revealed Himself to Moses, Jehovah, the Self-existent One, the author of all being, He whose supreme prerogative it was to have existed from all eternity, and from whose will all things were derived. It was impossible for any Israelite to have devised a more awful formula by which to clear themselves from the charge of rebellion against God. The same striking phrase is adopted by Asaph in the fiftieth Psalm, when he desires to give especial emphasis to the words of God which follow. Some of the Babbis interpret Elohim here of angels, and explain, “the God of angels.” Dr. Perowne, on Psa 50:1; prefers the LXX. . Lange, on this passage, translates feebly, “God, God Jehovah,” but he abandons this in his commentary on Psa 1:1-6. for the interpretation given above. Ewald prefers the LXX. rendering. Vaihinger suggests, “the mighty God Jehovah.” But the majority of recent commentators prefer the rendering given above, and it is supported by Jewish authorities of credit (cf. Jer 32:14; Neh 9:32). He knoweth. These words are in the strictest Hebrew form of the present tense. It is not merely implied that “God knows” as a general fact, but He is called to witness in the most emphatic manner. “He is at this moment aware that we are speaking the truth.” Save us not this day. These words are not parenthetical, as in our version, but in their eagerness to clear themselves (another fact of vivid narration not to be lost sight of, as indicating that the information came originally from an eyewitness) they change the construction. “El Elohim Jehovah, El Elohim Jehovah, He is witness, and Israel shall knowif in rebellion, and if in transgression against the Lord, mayest Thou not save us this dayto build an altar to us, to turn from after the Lord.” The whole sentence betokens the strong agitation of those who uttered it”ex vehementissima animi perturbatione effundunt illi potiusquam pronuneiant” (Masius)and to whatever period we may attribute the composition of the Book of Joshua, there can be little doubt that he had access to authentic documents, written by eyewitnesses of the scenes that are described. Rosenmuller discusses another interpretation, which regards these words as an address to Phinehas; but while admitting that it is a possible one, rejects it as less suitable to the context. Besides, it may be remarked that “save us” can only be addressed to God. To man, “spare us” would have been said.
Jos 22:23
Let the Lord himself require it. Or, the Lord, He shall exact, i.e; the penalty.
Jos 22:24
From fear of this thing. This translation cannot be correct. Had the Hebrew original intended to convey this meaning, we should have had The literal rendering is, “from anxiety, from a word.” The word here translated “anxiety” (LXX. ) is applied to the sea, and is translated “sorrow” in Jer 49:23. It is translated “heaviness” in Pro 12:25. In Eze 4:16; Eze 12:18, Eze 12:19, it is translated “care,” “carefulness,” and is applied to eating food. It obviously refers to agitation or anxiety of mind, and the proper translation here is, “we did it out of anxiety, for a cause.” So Masius and Rosenmuller, who render the word here by sollicitudo.
Jos 22:24, Jos 22:25
What have you to do with the Lord God of Israel? For the Lord hath made Jordan a border. Literally, What to you and to Jehovah the God of Israel, since He hath given a border between us and between you, sons of Reuben and sons of Gad, even the Jordan. Thus the reason for the erection of the altar was the very converse of what it had been supposed to be. So far from considering themselves as shut out from the communion of Israel by the natural boundary formed by Jordan, the two and a half tribes were resolved that no one else should ever think so. If the descendants of the remainder of the Israelites should ever venture to assert anything of the kind, there was the altar, erected in a conspicuous position on the west side of Jordan, left as a perpetual memorial of the great struggle in which Reuben, Gad, and the half tribe of Manasseh had taken part, and which had resulted in the final occupation of the land of Canaan. Keil and Delitzsch remark that there was some reason for this anxiety. The promises made to Abraham and his posterity related only to the land of Canaan. For their own advantage these tribes had chosen to remain in the trans-Jordanic territory conquered by Moses. It was quite possible that in future ages they might be regarded as outside the blessings and privileges of the Mosaic covenant. For the present, at least, they value those blessings and privileges, and desired to have some permanent memorial of the fact that they had a right to share them. From fearing. It may be worth while to notice, as a sign of later, or at least of different authorship, that the Pentateuch employs a different (the feminine) form of the infinitive for the form found here.
Jos 22:26
Let us now prepare to build us an altar. Literally, let us make now to build to us an altar. Burnt offering, nor for sacrifice. In the “burnt offering” the whole victim was consumed. In the “sacrifice” part only was offered on the altar. The rest was eaten by the priest or the person who offered it.
Jos 22:27
But that it may be a witness. Rather, for this altar is a witness before Him. Literally, before His face; in the tabernacle, that is, where His special presence was enshrined.
Jos 22:28
Behold the pattern. Rather, Look at this facsimile. The Hebrew is even stronger than our version. The existence of an exact reproduction of the altar in Shiloh, erected on Canaanitish ground by the two and a half tribes before their departure across Jordan, was an incontestible proof of their original connection with Israel. And the fact that they had erected it, not on their own territory, but on that of their brethren, was, though they do not use the argument, proof positive that it was not intended to be used in contravention of the precepts of the law. The nature of the facsimile is explained by Exo 20:24, where the precise form of altar seems to have been presented as a contrast to the stone altars employed by the heathen.
Jos 22:29
God forbid. Literally, profane or accursed to us be it from Him. So Keil, Gesenius, and Knobel. That we should rebel against the Lord. The embassy had the effect not only of eliciting an explanation, but of showing how earnest, at that time at least, the tribes of Israel were in the service of God. And we may learn here, as Robertson remarks of St. Paul’s frank and explicit vindications of himself, the value of explanations. Many a misunderstanding would be averted, many a feeling of rankling displeasure, culminating in an inexcusable explosion of anger, might be avoided, nay, many an unjust suspicion against a fellow Christian’s honesty and sincerity of purpose might be dispelled, if men would but follow the example of the ten tribes on this occasion, or lay to heart the words of our Lord in St. Mat 18:15, “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother.”
Jos 22:30
It pleased them. The genuine. ness of their zeal for God’s service is shown by their readiness to be appeased by a plain explanation. Had they been actuated by jealousy or party spirit, they would have admitted no defence, or have endeavoured out of the clearest exculpation to find some new topic for complaint. So religious party spirit has been wont to inflame men’s minds in later times, so that they desired rather victory over a supposed antagonist than the discovery that no offence at all bad been committed. True religious zeal is slow to anger, and easy to be appeased, when it appears that no harm has been intended. It might have been contended in this case, if controversy rather than truth had been the object, that the action had a dangerous tendency; that though the altar was not intended for sacrifice, it might be used for that purpose; that it was unwise to put a temptation in the way of future ages to substitute worship there for worship in the tabernacle. Such arguments are not unknown even to Christian zealots. Israel was satisfied that no harm was intended. It was not thought necessary to point out possibilities which were not likely to be realised.
Jos 22:31
Now ye have delivered the children of Israel out of the hand of the Lord. The word here rendered “now” is rather then. But the Hebrew word, like our own, is used as implying not only consecution of time, but consequence of action (see Psa 40:8; Psa 69:5; Jer 22:15). Thus the meaning here is, “We see, then, that instead of bringing upon us heavy chastisement, as we had feared, ye have acted in a way which secures us from the punishment of which we were afraid.”
Jos 22:33
Did not intend. Literally, did not speak. That is, no one, after the explanation, was found to support the proposal which had previously been found to be necessary.
Jos 22:34
Ed. This word is not in the original. It is found in some late MSS. and in the Syriac and Arabic versions, but not in the LXX. or Chaldee. Even in the MSS. which have it, the word is found sometimes before and sometimes after the Hebrew word signifying “altar.” This may either be because, once omitted, it was conjecturally supplied, but it is more probable that it was never there at all. The passage may be rendered, “And the sons of Reuben and the sons of Gad gave a name to the altar, ‘for it is a witness between us.'” But it seems more likely that the word “Ed,” though not expressed, is in. tended to be understood. The LXX. and Vulgate give incorrect renderings of the passage. The Lord is God. Rather, as in 1Ki 18:39, Jehovah is the God; that is, the one true God. Some MSS. have interpolated here from the above cited passage. Such altars, or mounds, of witness seem not to have been unusual among the Eastern nations (see Gen 31:47-52).
HOMILETICS
Jos 22:1-34
Reuben and Gad and the half tribe of Manasseh at home.
Three points are especially noticeable in this chapter. First, the reward of those who have laboured on behalf of their brethren; next, the duty of claiming our privileges as Christians when severed from our brethren; and lastly, the necessity of zeal for the purity of religion.
I. SELF DENIAL SHALL HAVE ITS REWARD. Our Lord tells us that he who gives a cup of cold water to his brother shall not lose his reward. We find a similar statement in Mat 10:41. The reward includes this life as well as the next (Mar 10:30). Joshua blessed the two tribes and a half, and sent them to their inheritance. So does Jesus say to those who have laboured in His cause, “Well done, thou good and faithful servant, enter thou into the joy of the Lord.” And as the Reubenites and their brethren were blessed with silver and gold and a multitude of earthly possessions, so the Christian enjoys riches which are far above what earth can give, even the riches of the glory of God’s inheritance among the saints. If he leaves home and friends for the work of the Gospel; if he devotes himself to a long and weary warfare against sin, the time will come when the true Joshua will dismiss him to his inheritance, across the Jordan-stream of death.
II. WE MUST NOT LET ISOLATION DEPRIVE US OF THE PRIVILEGES OF THE COVENANT. Many an Englishman is in the position of the two tribes and a half. He emigrates to distant lands, and he often forgets to assert his oneness with those whom he has left behind. So did the members of the Church of England neglect in America to reproduce the organization of their native land. So continually do men
(a) cast off all religious profession whatever, or
(b) neglect to keep up sufficient connection with their brethren at home, and thus to keep up the solidarity and mutual brotherhood of Christian churches.
Of late this evil has been much diminished. The “great altar to see to” is visible on all sides. Those who leave us for the colonies, or for foreign lands, are not left without the ministrations of their own nation and faith. Christians deprived of the superintendence of the ministers of religion assemble for prayer and reading of the Scriptures. Thus a witness is set up before God and man that they have both part and lot in the Christian brotherhood. It is the one worship of the one God. There is no desire to set up altar against altar, to break the bonds of Christian love and fellowship. The new communion has its own laws and regulations, suited to its own peculiar needs, for the gospel practically forbids us to set up one hard and fast rule for all races and regions alike. But the one faith and the one Church exists throughout, united, not in the unity of external rules and rites, and organization and tribunals, but in the holy bond of truth and peace, of faith and charity.
III. WE MUST BE ZEALOUS FOR THE CAUSE OF TRUE RELIGION. Had the Jews continued to display the same zeal for God which they showed in this instance, they would have escaped the fall which afterwards befel them. So, had Christians maintained their first zeal and purity and mutual love, the Christian Church would have been spared much of its sad history, and so large a portion of the world would not have remained heathen. But as the Jews allowed mixed marriages and intercourse with heathen tribes to undermine their attachment to God and His law, so has familiarity with the world deadened the zeal for true religion among Christians. The zeal which was displayed in early Christian times concerned faith more than morals. The zeal shown now concerns morals rather than faith. But a true Christian spirit will care for both. Faith is the salt that keeps practice from corruption, and a carelessness or tendency to compromise in matters affecting the fundamental principles of Christian truth or worship is as sinful as would have been the conduct of the Israelites had they suffered the erection of the altar of witness to pass without explanation. Such a spirit of compromise is the danger of our own day. It is our duty
(a) to decide for ourselves what are the essentials of Christianity, and
(b) when we have decided it, to declare perpetual war against those who would deny them.
While we are careful not to insist upon anything as essential which is not “contained in Scripture, or may be proved thereby,” we must make the maintenance of the recognised truths of Christianity a sine qua non. The spirit abroad which maintains that no teacher should be removed from his post for any consideration whatsoever, is as opposed to truth as that which would remove him without fair trial or sufficient cause. The task of deciding on the limits of religious freedom is a difficult one, and demands exceptional gifts. But the denial that there are such limits is contrary to the main principles of law and gospel alike.
IV. WE ARE BOUND TO RESTRAIN ZEAL WITHIN PROPER BOUNDS. The Israelites did not proceed to action without due inquiry. They sent a deputation to their brethren to invite them to clear themselves if they could. And the result was an honourable acquittal, though there was a strong prima facie case against them. Would that all religious investigations had been as fair! For though the duty of maintaining the purity of the Christian faith is most undeniable, yet the converse is equally true, that we must be sure that it is the Christian faith that is at stake. The practice on the part of the mediaeval Church authorities, of treating suspicion of heresy as a crime, was a violation of the commonest laws of justice. The practice of holding a teacher responsible for every inference which could be drawn by a merciless logic from his theses, although these conclusions are energetically repudiated by himself, was not the offspring of zeal for the truth, but of prejudice and passion. The custom of declaring views heretical which, though opposed to the voice of authority and the force of numbers, did not touch the essentials of the faith, was an outrage against Christian liberty, and a violation of the great principle laid down in this chapter, of subordinating the letter to the spirit. For the Reubenites and their brethren had unquestionably broken the letter of the law. The erecting of such an altar as they had erected was strictly forbidden. And yet by that very violation they had been proving their sincere adhesion to the spirit of the violated law. And their defence was not only accepted, but joyously and thankfully accepted (verse 31). If in those days the spirit was set above the letter, how much more in our own. Let us take heed then that we do not, misled by blind party zeal, fall upon those who are our allies in the great and holy work. Let us not exact too strict a conformity with the letter of Holy Scripture, but let us seek hearts purified by love to God to discern its real spirit. It is no easy task, no doubt, but it may be performed through prayer and love to God and man. With hearts so filled with the sacred fire, it may well be that we shall often gather together to Shiloh ready and burning for the conflict, yet be appeased when we learn what seemed a foul wrong to God was inspired by the deepest devotion to His cause, and may say with Phinehas, whose zeal for the truth cannot be disputed, “This day we perceive that the Lord is among us, because ye have not committed this trespass against the Lord.”
V. ALWAYS BELIEVE THE BEST. “Charity hopeth all things,” says the apostle. The Lord Himself bade us always, when we had a cause of complaint against our brother, to begin by talking the matter over with Him. So also says the wise man in the Apocrypha, in words which well deserve to be remembered. “Admonish a friend, it may be he hath not done it, and if he have done it, that he do it no more. Admonish thy friend, it may be he hath not said it, and if he have, that he speak it not again. Admonish a friend, for many times it is a slander, and believe not every tale.” It is never safe to neglect this counsel. The case may look very bad against your friend, but so it did against the two tribes and a half. In fact, in their case, nothing could be worse. They were caught in flagrante delicto. There was the altar, erected in a most conspicuous situationa great altar to be seen. The Israelites might have argued that it was useless to ask explanations when they had the fact before their eyes. But they were not so rash. And the result showed that they would have been blameable indeed if they had been so precipitate. How many a friendship has been severed, how many a life-long estrangement has been caused, how much misery has been brought about, by the want of courage to go frankly to a friend and ask for an explanation of what seems indefensible. You may have your testimony from unimpeachable witnesses, or witnesses you believe to be unimpeachable, and if in truth they are not slanderers, or mischief makers, they may yet not be in possession of certain material facts which give the ease an altogether different aspect. At least the rule is clearnever condemn any one unheard. Wounded feeling or offended pride may make us averse to seek the explanation; the effort may be painful, almost intolerable, yet justice demands that it should be .made. And you may afterwards have reason to “bless God” that you did not “go up against your brother to battle.” Either he may repent, and then “thou hast gained thy brother,” or he may never have offended, and then the bonds of Christian friendship will never be relaxed at all.
HOMILIES BY R. GLOVER
Jos 22:30
A misunderstanding.
Rarely do we find such an instance of misconception as is here recounted. The two and a half tribes, whose territory lay to the west of Jordan, had acted with the highest honour. During the five or six years occupied in the conquest of their land, they had voluntarily accepted the task of fightingand fighting in the van in all the battles of Israel. When they leave completed task behind them, they return laden with spoil: rich in the gratitude of their brethren; solemnly blessed by Joshua. And yet within a few weeks, all their brethrenincluding those of their own tribes who had settled to the west of Jordanare up in arms, ready to exterminate them. All this change is brought about by one of the most deplorable things in lifeA MISUNDERSTANDING. Such things happen still, and it may illustrate and remove some of them if we observe the course of this. In the misunderstanding before us, we observe, first
I. THE INNOCENT CAUSE. The two and a half tribes were, as they explain, solicitous to keep in unity with Israel. The possibility of their being treated as outsiders weighed on them. The erection of an altar precisely the same in pattern with that in the tabernacle struck them as a means of embodying a testimony that they had enjoyed the same access to the sanctuary with their brethren on the west of Jordan. By weighty precepts, Moses had forbidden any multiplication of altars. One God, one worship, one people, was to be the rule: Levites in every tribe, sacrifice only in the central consecrated spot. They were alive to the sin of schism, and the wickedness of seceding from their people, and the thought of it does not enter their minds. They would have acted more wisely if they had consulted the priests first, explaining their desire and purpose. But their very innocence makes them neglect to take precautions against being misunderstood. So far from desiring to break, they are solicitous to keep the unity of Israel. And the altar which their brethren think will destroy was erected by them to keep it. Yet they are misunderstood. So shall we be, and so will others be by us. There is hardly a word we can speak but can carry two meanings, or an act we can do but can carry two aspects. And if we attempt by the avoidance of speech or action to escape misunderstanding the endeavour will be in vain. At the same time, the fact that a large proportionsay 75 per centof misunderstandings have an innocent cause should set us on our guard against the next thing we observe here, viz.
II. A HASTY CONSTRUCTION PUT UPON IT. How discreditable was this haste to assume that the worst explanation was the truest! If any part of the community had proved their patriotism, brotherliness, their honour, and their faith, it was these unselfish warriors who had laboured so generously for the general well being. But haste always leaves its fair judgment at home. It argues from its fears, its temper, its prejudice, its suspicions. Judgment being a slow-moving thing, that does net come to conclusions quick enough for its purpose. And so here, instantly there is put upon this act the construction that it evinces a purpose of secession, first, from the religion, and, next, from the people of Israel. Israel is not the only community disposed to hasty and harsh constructions. There is in all of us a vile readiness to believe the worst of men; a certain disposition to chuckle over the discover, of what seems a fault; an evil suspicion, arrogating to itself peculiar wisdom, suggests always that the worst view must be true. Observe here, the hasty construction is not only miststaken but utterly mistaken. It has concluded the very opposite of the truth. And our hasty constructions are not more accurate. Let us be on our guard. The truth may be the very opposite of what on the first blush it appears to be. What seems presumptuous and unholy may spring from the deepest devoutness. Observe thirdly
III. A SENSIBLE INQUIRY. Phinehas, the high priest, and the ten princes of the nine and a half tribes are sent first of all to ask, “What trespass is this that ye have committed?” Some cooler heads and calmer hearts have suggested that before civil war be entered on there should he, at least, an explanation sought. None can cavil at a suggestion so prudent and pertinent. The best men for such a task are sent, not with weapons of war, but with words of peacewords still hasty and suspicious, but yet spoken in love and with a desire for the right. Then, for the first time, the two and a half tribes learn the evil construction which might be put on their deed. And the surprise with which they receive the accusation, convince all of their innocence of the things of which they were accused. The simple inquiry was all that was necessary to get the most perfect satisfaction. How many misunderstandings would at once be billed if men had just the courage to ask a question! But the suspicion which hastily concludes the worst is generally wedded to the cowardice which dare not ask if its conclusions are right, and so misunderstandings endure. If in a friend there is that which pains you, ask himself why he does it. Let the inquiry be a respectful one. Let the priestly and princely part of your nature make it. Let it be direct and full. Let no fear of being suspected to be yourself uncharitable permit you to be uncharitable. “If thy brother sin against thee, go and tell him his fault, between thee and him alone.” If there was more of the manliness that would expostulate, there would be more of the saintliness that could forgive. Lastly, observe that the inquiry leads to
IV. A HAPPY TERMINATION. There was every probability of the misunderstanding having a most disastrous termination. What would have been the issue of such a war? To crush a third part of Israel, and that the most warlike portion, would probably have cost the lives of another third; and the remnant surviving would at once have been at the mercy of the remnants of the Canaanite still surviving, and able to form strong alliances with Phoenician and Philistine neighbours. The extinction of Israel neither more nor less trembled on the verge of probability through this misunderstanding. Blessed are the peacemakers. The inquiry elicits the most satisfactory facts. The momentary, doubt of their brethren’s good faith passes away. Their confidence in their faith and patriotism is resumed; for many, many centuries mutual suspicion is destroyed, and Israel on both sides of Jordan is an undivided people. A little wisdom, a little delay in speech or action until knowledge becomes certainty, a brotherly approach to those who have offended us, might bring outmost hopeless misunderstandings to the same .satisfactory end.G.
HOMILIES BY W.F. ADENEY
Jos 22:1-4
Service and reward.
I. THE SERVICE. This is characterised by the following points of merit:
1. Obedience to discipline. The two tribes and the half tribe are commended for obedience to their supreme commanders. Soldiers, servants, employes, all persons under authority, should recognise the duty of loyal obedience from the heart, and perform it
(a) conscientiously”not with eye service as men pleasers;”
(b) diligentlyworking as laboriously as if for their own pleasure; and
(c) cheerfully.
2. Brotherly kindness. These tribes had not left their brethren. They had been foremost in conquering Canaan for them. Humanity, patriotism, and Christianity should lead us to labour unselfishly for the welfare of the world, our country, and fellow Christians.
3. Faithfulness to God. These tribes had “kept the charge of the commandment of the Lord their God.” We have a charge from God to keep. Our duty is not confined to our relations with men; we have duties to God (Mal 1:6). Even our duties to men should be discharged with a supreme regard to the will of God (Col 3:22), and our religious devotion should guide and inspire us in human duties.
II. THE REWARD. This is marked by the following features:
1. It is delayed till the service is complete. The Reubenites and their associates were the earliest tribes to have an inheritance apportioned to them; but they were the latest to enter into possession of it. Thus the first are last. We must not expect the rewards of faithfulness before our work is complete. It is wrong to desire to hasten to our heavenly reward at the neglect of earthly duty. The “rest which remaineth” is secure, though the enjoyment of it is delayed. The force of God’s promises is not weakened by time.
2. It is so appointed as to satisfy the desires of those who receive it. The two tribes and the half tribe preferred to settle on the east of Jordan, and they were permitted to do so. As they chose for themselves they must take the consequences, whether for good or for ill. God allows us much liberty in shaping our own destinies. When He does not give us what we desire, the refusal is not arbitrary but merciful. In the end He will give us our heart’s desireeither the thing we desire now, or something else to which He will incline our hearts, so that we shall desire that. As there are varieties of dispositions among Christians, so there will be differences in the heavenly reward.
3. It takes the form of rest and peaceful occupation. The army is disbanded. Warfare was a temporary necessity; it was not to be regarded as a constant occupation. Home life is most natural and most blessed by God. The spiritual warfare of Christians is only temporary. It will be followed by
(a) rest,
(b) reunion,
(c) the home life of heaven.W.F.A.
Jos 22:5
Loyalty to God in separation from the Church.
I. THE CIRCUMSTANCES OF TRIAL.
1. Isolation. The Reubenites and their associates had chosen an inheritance which would separate them from their brethren. There was danger lest the separation should injure their fidelity to God. The influence of Christian example and the sympathy of the Church are great aids to devotion. When these are lost special care is needed to prevent devotion from growing cold. This applies
(a) to those who go from their homes to business occupations which separate them from old religious associations,
(b) to those who leave their country for the colonies. etc.
2. Evil surroundings. These tribes were about to settle amongst a heathen population. In addition to the loss of the good example of their brethren’s devotion, they would become liable to the injurious influence of bad associates. If duty calls us to live amongst those whose lives are unchristian we need to be watchful against the fatal influence of their example. Lot was injured by living in Sodom.
3. The cost of religious ordinances. Though these tribes established worship for themselves, they must have missed the good of the tabernacle services. They who live beyond the reach of such religious ordinances as they have found profitable in the pastas in lonely country places, or the backwoods of coloniesshould be on their guard against the spiritual deadness which may result unless they are assiduous in private devotion. The proximity of a suitable place of worship should be a first consideration in the choice of an abode. Convenience, society, health, beauty of situation are too often considered to the neglect of this important requisite. Heads of families should know how much this affects the character and destinies of their children.
I. THE DUTY OF LOYALTY. The duty is illustrated in various phrases that it may be made clear and be well insisted on. This is no small matter. It should engage our chief attention. Several points are here included, viz.,
1. Devotion of heart. This is the root of true loyalty. It springs
(a) from personal love to God, and cleaving to Him;
(b) from the service of inward desireserving with the heart;
(c) from thoroughnessserving with the whole heart.
2. Obedience in life. This is “to walk in all His ways.” True loyalty does not confine itself to the secret desires of the heart. It comes out in the life. There it is not only seen in definite acts but in the general course of conduct. We are not to be faithful only in supreme moments, but to walk obedientlyto continue a constant course of obedience.
3. Diligence in fulfilling God’s commands.
(a) These tribes were to take heed. We need thought to consider what is God’s will, and care to see that we are doing it.
(b) They were to keep God’s commandments. The details of duty must be observed after we have cultivated the general spirit of devotion.W.F.A.
HOMILIES BY E. DE PRESSENSE
Jos 22:1-9
We have seen the Reubenites and Gadites generously taking their part in the war for the conquest of Canaan, though they had already come into possession themselves of their assigned share on the other side of Jordan. In this way the solidarity of the nation was vindicated. Joshua now sends back these soldiers of their country to their own inheritance, and we see in the verses before us the reward of their fidelity to duty.
I. THEIR FIRST RECOMPENSE IS A MATERIAL ONE. They carry away a goodly share of the booty which accrued to Israel from its successful warfare. The man of God cannot always count upon this temporal reward. It may never be his. And yet it is certain that, as a general rule even in this life, the fulfilment of duty is a condition of prosperity. Evil gives only deceptive and evanescent joys; it is opposed to the Divine law, which must in the end prevail. It entails also terrible consequences. Is not all sensual indulgence a deadly and ruinous thing? Does not hatred kindle with its accursed torch fire and war, only to be quenched with blood? Does not the wicked dig the pit into which he himself falls (Psa 7:15). Punishment may tarry. Penalty is slow footed, as Homer says, but it is guided by the unerring hand of Divine justice. The people who fear God and work righteousness are in the end always the blessed people, and the Psalmist rightly pronounces them happy.
II. The highest recompense is not however this material prosperity, BUT THE APPROVAL OF GOD. “Ye have kept,” says Joshua to the Reubenites and Gadites, “all that Moses the servant of the Lord commanded you” (verse 2). There can be no purer joy than to hear words like these from the Master’s lips: “Well done, good and faithful servant, etc.” (Mat 25:21). They waken in the depths of our hearts the glad echo of an approving conscience. This is not the proud satisfaction of self righteousness; it is the joy of having rejoiced the heart of God; of having done something for the Saviour; of having in some measure responded to the love freely received.
III. OBEDIENCE LEADS TO OBEDIENCE; GOOD BEGETS GOOD. “The path of the just is as the shining light, shining more and more.” So Joshua, in sending back these valiant soldiers of their country, gives them in parting some holy admonitions. We see that he judges them worthy to apprehend the law of God in its “true breadth and length,” in the spirit and not in the letter. It is to be noted that he sums up the whole in that commandment which is ever new, and never to be abrogated, that which St. John calls the old and the new commandment (1Jn 2:7): “Love the Lord your God, and walk in all his ways; keep his commandments, and cleave unto him and serve him with all your heart, and with all your soul” (verse 5). Thus does each step or word in the Divine life prepare the way for a yet further advance, and so we go from strength to strength, from grace to grace.E. DE P.
Jos 22:9-21
The Cause of this Outbreak of Wrath
The feeling excited in the people of Israel by the news that the Reubenites and Gadites had set up an altar beyond Jordan is a proof that the religious condition of the nation after the great benefits received by it was very healthy, while the act of the Reubenites and Gadites is no less an evidence of their gratitude to God. The indignation of the ten tribes is aroused by their impression that the Reubenites and Gadites have committed an act of rebellion against the holy law of God, in seeking to offer sacrifices on any other than the national altar. They are filled with holy zeal for the name of God and jealousy for His glory. “Ye have turned away this day from following the Lord,” say their messengers to the two tribes supposed to be thus rebellious. If we inquire into the causes of so keen a spiritual life in this people usually so stiffnecked and prone to estrangement from God, we find that it can be accounted for in two ways.
I. ISRAEL HAS VIVIDLY IN REMEMBRANCE THE CONSEQUENCES OF ANY VIOLATION OF THE LAW OF GOD. Did not Achan the son of Zerah commit a trespass in the accursed thing, and was not the anger of the Lord kindled against all Israel? It was not Achan alone who perished because of his sin; the whole congregation suffered on his account (Jos 22:20). In this holy fear we see the vindication of the stern judgment of God. “Whom he loveth he chasteneth, that they may be made partakers of his holiness.”
II. THE SECOND EXPLANATION OF THIS HEALTHY MORAL CONDITION IS GRATITUDE FOR BLESSINGS RECEIVED in the signal victory over the Canaanites, which the people felt they could never have achieved in their own unaided strength. Thus we need the discipline both of adversity and of prosperity in our spiritual education. Prosperity alone does but harden; adversity unrelieved would sink the soul in despair. God knows our proneness to wander, hence He chastises us to put us in mind of our sins and of His holiness. But He remembers that we are but dust. Hence He blends joy with sorrow in our changeful lives, and the two together work out in us the gracious purposes of eternal love.E. DE P.
Jos 22:21-34
Its Vindication
The Reubenites and Gadites easily vindicate their conduct. They have had no intention of setting up a rival altar, for they do not mean to offer any sacrifices except in the place appointed by God. Their altar is to be simply a memorial. They have built it under a sort of apprehension that possibly, in times to come, their children might be led, in ungrateful forgetfulness of the past, to forsake the Lord and His service. The Reubenites and Gadites teach us a wholesome lesson. It is incumbent on us to strive, as they did, to keep alive the memory of the great things which God has done for us, that we may not fall under the reproach addressed by Christ to His disciples: “How is it that ye do not remember?” (Mar 8:18). Christ knows how prone we are to forgetfulness. He has therefore given us two great aids to memoryHoly Scripture and the sacraments. Nothing can ever take the place of the Scriptures. These alone give us the full story of redemption. But it was needful that that story should be brought before us also in a symbolic form, which should appeal vividly to the heart. Baptism and the Lord’s Supper supply this necessity for the Church. “As often as ye eat this bread and drink this wine, ye do show the Lord’s death till he come,” says the Master (1Co 11:26). The bread which we break is the communion of the body of Christ, broken for our sins. The cup which we bless is the communion of His blood, shed for our offences. Thus does the Lord’s Supper recall to us the sacrifice of Calvary, as the altar of the Reubenites and Gadites brought to their remembrance the tabernacle sacrifices. But they had not, and we have not, to offer for ourselves upon this altar of remembrance, for there can be no other sacrifice than that offered once for all upon the cross. The Mass, by its pretension to be a real sacrifice, belies the true meaning of the Eucharist. The church which celebrates it commits exactly the error into which the tribes beyond Jordan would have fallen, if they had presumed to offer upon their altar sacrifices which could be legitimately presented only upon the one altar of the nation. Let us be on our guard against materialising the sacraments, and so offering to God a worship which must be abhorrent to Him, since it seeks acceptance in virtue of another than the one efficient and perfect sacrifice.E. DE P.
HOMILIES BY W.F. ADENEY
Jos 22:10-34
Misunderstandings among good people.
Bitter contention often arises from simple misunderstanding. The Israelites were on the verge of a civil war as a result of a simple mistake of judgment. Much unhappiness might be avoided if the lessons of this incident were well considered by Christian people.
I. CONSIDER THE INCIDENT IN RELATION TO THE TRANS–JORDANIC TRIBES. They erected an altar of witness which was supposed by their brethren to be an altar of sacrifice, a rival to the altar at Shiloh, a mark of national secession and religious schism.
(1) We should be careful to avoid the appearance of evil. These tribes had voluntarily chosen a position of isolation. They were now acting in a way which exposed their conduct to suspicion. It is our duty to prevent the misinterpretation of our conduct when possible
(a) lest quarrels be engendered;
(b) lest the name of God be dishonoured;
(c) lest the weak be hindered.
(2) We must expect sometimes to be misunderstood. There are persons who are always ready to give an evil interpretation to ambiguous actions. We must not refrain from doing right for fear of being misjudged. False judgment is a trial to be endured with patience and accepted as a means of discipline to humble us and drive us to the sympathy of God (1Co 4:3).
(3) A refuge from the misunderstanding of men may be found in the knowledge and sympathy of God. The suspected tribes appeal to the “Lord God of gods,” who knows everything. When men misjudge, God sees the truth. It is better to be blamed by all the world and approved by god, than to win the world’s approval at the expense of God’s disapproval.
(4) We should explain our conduct when it is questioned by those in whose good opinion we are interested. The trans-Jordanic tribes made a full explanation of their motives in building the altar. The pride which disdains an explanation is
(a) foolish, for it injures ourselves;
(b) unjust, for it allows the world to suffer for a false impression; and
(c) ungenerous, since our brethren have a right to expect us to justify our conduct when this is possible.
II. CONSIDER THE INCIDENT IN RELATION TO THE TEN TRIBES. These tribes were hasty in judgment, but wise in conduct.
(1) Zeal for God’s honour is always commendable. Phinehas and his friends feared dishonour to the name of God. It is well to be jealous for God’s truth rather than for our private interest.
(2) We should be cautious of passing an adverse judgment on others. Phinehas was too hasty. Many are too ready to form an unfavourable opinion of the conduct of others. Charity should incline us to view this in the best light (1Co 13:7).
(3) Contentions often spring from mistakes. It is so in the wars of nations, in ecclesiastical differences, in personal quarrels.
(4) It is our duty to inquire well into the grounds of a quarrel before taking an active part on either side. The Israelites sent a deputation to their brethren. It is unjust to decide and act on the uncertain information of mere rumours. Before saying anything ill of a person we should endeavour to see the accused himself, and hear his explanation.
(5) We should frankly recognise our errors of judgment. The Israelites admitted their mistake. It is mean and unchristian to hold to a mistaken judgment from feelings of pride. The Christian should always work for peace (Mat 5:9).W.F.A.
Jos 22:26-28
The altar of witness.
I. THE OBJECTS AIMED AT. The Israelites were proved to have been in error when they assumed that the erection of the altar was a sign of religious schism and tribal secession. On the contrary, it was intended to prevent those very evils.
(1) It was erected to preserve the unity of the nation. National unity is always a desirable end of patriotic efforts. It secures strength, mutual help, brotherly sympathy, and the means of progress. Christians should aim at restoring the unity of the Church; or, where this is not possible, at preventing further divisions. While the external unity of the Church is broken, oneness of spirit and oneness of aim should be bonds of common sympathy between Christians. It would be well if Christians could make it evident that their points of difference are far less important than that common ground of essential faith on which all are united. Less emphasis would then be given to the internal controversies of the Church, and more weight to the great conflict with sin and unbelief and the great mission to evangelise the world.
(2) The altar was erected to maintain the religious faith of the trans-Jordanic tribes. Religion is more important to a people than fertile lands and well-built cities. We make a poor exchange when we sacrifice privileges of worship for worldly convenience. Separation from the ordinances of religion endangers the faith of religion. It should be our first duty to see that religious wants are supplied
(a) for ourselves,
(b) for our families,
(c) for destitute places, such as newly built suburbs of great towns, outlying hamlets, the colonies, etc.
II. THE DANGER FEARED. The men who built the altar of witness thought that the national unity and religious faith were endangered.
(1) Separation from the other tribes was a source of danger. It is difficult to be faithful when we stand alone.
(2) Time would increase the danger. These men built the altar with a view to the future. The severest test of faithfulness is the trial of endurance. Christians rarely forsake Christ suddenly. Early impressions linger for a time and fade gradually; but they will fade unless they are renewed. We cannot maintain the faith of a life on the lessons of youth. For constant faith we need constant “means of grace.”
(3) New generations would be less fortified against the danger. The altar was built chiefly for the sake of the children of the future. The Church can only be maintained by bringing the children into the places of the elders as these pass away. Children do not become Christians instinctively, or by the influence of the mere atmosphere of religion about them; they must be taught and trained; therefore the education of the young should be a primary object of Christian work.
III. THE MEANS EMPLOYED. An altar of witness was erected. This was not for sacrifice and worship, to rival that of the tabernacle, like the altars attached to the calves at Bethel and Dan (1Ki 12:28, 1Ki 12:29).
(1) It was simply a visible symbol.
(a) It was a symboltruth is often suggested most clearly by parables and illustrations.
(b) It was visible. Truth should be made clear and striking.
(c) It was substantial. Truth should be established by solid evidence, not melted down into vapid sentiments.
(d) It was enduring. We should not be satisfied with superficial impressions, but aim at establishing an enduring faith.
(2) The Christian has altars of witness, e.g.,
(a) the Bible preserved to us through the dark ages,
(b) the institutions of the Church, baptism, the Lord’s supper, and public worship;
(c) inwardly to the Christian, the indwelling Christ who is first our altar of sacrifice and then our altar of witness, bearing testimony to the fact that we are His, and one with his true Church by the Spirit He gives to us, and the fruits of this Spirit in our lives (Rom 8:9).W.F.A.
HOMILIES BY S.R. ALDRIDGE
Jos 22:26, Jos 22:27
A misunderstanding removed.
Having completed their engagement, the auxiliaries of Reuben, Gad, and half Manasseh were dismissed by Joshua in peace and honour to their homes, now at length to settle down to the enjoyment of their possessions on the east of the Jordan. Joshua had strictly charged them “to love the Lord,” and “to walk in all his ways,” and to share with their brethren the spoils acquired in war. One of their first acts on arriving in Gilead was to erect an altar, conspicuous by size and position, and framed after the pattern of the altar before the tabernacle.
I. THE INTENTION of the eastern tribes.
(1) To have a memorial of their unity in religious faith with their brethren across the river. Religious ceremonies were inseparably interwoven with the national life, so that to be refused a right to participate in the former would imply a denial of their claim to kinship. The Jordan might hereafter be regarded as a natural barrier of exclusion from the privileges of dwellers in the land of promise. When the Reubenites, etc; had proffered their request to be permitted to dwell on the east of the river, they had not perceived this possible difficulty so clearly, but now, after having trodden the promised land, and viewed the habitations of their brethren, they were seized with anxiety lest in after years they might be regarded as “aliens from the commonwealth of Israel.” Their conduct exhibits a respect for God. Their chief care was not for horses or trophies of war, but for the preservation of a common interest in the worship of the true God, and all the advantages thereby secured. They feared the selfishness of the human heart. Men so often like to reserve to themselves peculiar honours and privileges, to be esteemed the only true people of the covenant. Brotherly love and sympathy are forgotten in the attempt to surround ourselves with walls of exclusiveness. And against this narrowing of the national bounds the altar was to be a continual guard, a silent yet eloquent and forcible “witness” to the brotherhood of all the tribes. And amongst Christians of today some such voice is not unneeded to remind us of our common interest in the “altar” (Heb 13:10), the cross of Christ, whereby we are made “one body.”
(2) To prevent a lapse into idolatry on the part of their descendants. The altar would be a standing reminder of the commandment of God, which forbade the rearing of strange altars for sacrifice. These easterns showed a right sense of the importance of preserving the religion of their fathers, and of handing it down uncorrupted to remotest ages. If the knowledge of the true God vanished, then farewell to all prosperity! What a hint to parents! Men toil to gather wealth for their heirs, to found an estate, to perpetuate the family name; it is more important to perpetuate piety, to train up the children in the nurture and admonition of the Lord. “The fear of the Lord” (verse 25) is the choicest treasure which children can inherit, and apart from it riches do not prove a blessing. Religion and prosperity eventually go hand in hand. Statesmen, if wise, will seek to establish the throne in righteousness. Their aim will be that religion shall flourish in the land, not necessarily by direct enactments, but by removal of all restrictions to its progress. It is not our commerce, our art, our resources for war that constitute our strength or hope for the future, but love to God, the prevalence of honesty and integrity, peace and truth. We need not so much ascendancy over other nations as over ourselves, our own passions and prejudices, vices and errors.
(3) To secure the offerings of the proper sacrifices at the tabernacle. Not only rights were remembered, but consequent duties. The altar would ever call these tribes to attend to the performance of their obligations, not to neglect “the service of the Lord.” Some of the people would have a long distance to travel, and might grow weary of providing for ceremonies celebrated at such a distance from their dwellings. What shall be the “witness” in each household, testifying to the duty incumbent upon its members to contribute of their substance to the support of God’s cause? The Bible? The missionary box? And in our churches the first day of the week is a mute appeal, seconded by the gathering now and again around the table of the Lord.
II. THE INDIGNATION of the western tribes.
(1) Exhibited in a striking manner their jealousy for the Lord God. Though these brethren had been lately endangering their lives and strength on their behalf, marching at their head and capturing their places of abode, nevertheless this kindness does not excuse an after fault. Our gratitude must not blind us to derelictions on the part of our friends. It were mistaken love that hesitated to reprove error. Nor did the westerns delay, they were prompt in action to prepare to root out evil. They knew the value of early attention to it. A little water quenches a fire which, if allowed time to spread, will surpass the power of a flood to extinguish. Let us not say of any sin, “Is it not a little one?” Attack the disease at its commencement or it will defy all treatment! Better lose a limb than the whole body.
(2) Manifested the abiding impression produced by past events. Peor and its dreadful plague, Achan with the loss in battle and dire retribution exacted from the offender and his family, had written in letters of fire and blood the wrath of God against iniquity. The lessons were remembered. Punishment graves the commandment deep within the conscience. Well for us if the past is not forgotten, its events recorded not on the sands but on the rocks. The reasoning of the Israelites was clear. If two and a half tribes transgressed, surely it was to be feared that God would chastise the entire nation; perhaps blot it out from under heaven, since lie had in previous days manifested such severe displeasure at the defection of a few of the people. We cannot allow our brother to persevere in sin and ourselves remain unharmed. The contagion spreads. “Am I my brother’s keeper?” is a foolish inquiry and a groundless plea.
(3) Rested on a misunderstanding. And so does much of the strife which prevails. It is frequently impossible for men to know all the reasons by which others are actuated, and a partial view is often unjust. We do not advocate false leniency, or a total suspension of judgment. In the sermon wherein our Lord gave the warning, “Judge not that ye be not judged,” He also declared, “By their fruits ye shall know them.” We are apt to be hasty in drawing our conclusions, and it is probable that concerning a brother’s behaviour we are especially quick in rushing to an adverse judgment. If acquainted with all the circumstances we might praise where now we blame. Let us try to avoid putting uncharitable constructions upon each other’s acts. Appearances deceive. In heaven the harmony of love will be perfect, for we shall know even as also we are known. No veil of flesh shall intercept the vision of the spirit. Every signal flashed is clearly deciphered in the pure light of the presence of God; there is no cloud, no haze, to mar the reflection of His glory.
III. THE MISUNDERSTANDING REMOVED.
(1) The right method was pursued by the complainants. Before proceeding to the arbitrament of the sword they resolved to send an influential deputation to remonstrate, and to seek to dissuade their brethren from the indulgence of idolatrous practices. They manifested their sincerity and affection by offering to provide settlements within the land of Palestine, if the eastern tribes were now repenting of having chosen an unclean possession (verse 19). Such is the method of dealing with brethren whom we believe to be sinning against God. Inquire and expostulate! “If thy brother shall trespass against thee, go and tell him his fault; if he shall hear thee, thou hast gained thy brother.” Reformation is better than excommunication. Wisdom and affection concur in urging the adoption of such a course.
(2) The apparent offenders displayed similar reasonableness of spirit. They willingly explained what they had done; did not stand sullenly upon their rights, refusing to render reasons for their action. They did not ask what business their brethren had to interfere with them, “Who made you rulers and judges over us?’ Their procedure conveys lessons for modern days. Peaceable overtures must be peaceably met, and even unjustifiable suspicion must be pardoned.
(3) The suspected altar became a pleasing object to all. The explanation was accepted, and the deputation, gratified with the answer they received, bore home a favourable account, and the dispute was amicably terminated. The end was even better than the beginning, for the affair reflected credit upon all concerned. God grant that all misapprehensions among believers may vanish with equal celerity and happiness! that no root of bitterness be allowed to spring up and trouble them. Nothing should delight us more than to be enabled to exonerate our brethren from blame. ]Discovery of their freedom from guilt is a sweet proof of the presence of God in our midst (v. 31).
CONCLUSION. This narration begets the inquiry whether we have any part in the Lord. Can any secret place of prayer, or any word or deed testify that the Lord is our God? The strongest union is formed by religious ties. Where families are thus united the bands of love axe indissolubly cemented. Have we a family altar, not material but spiritual, a witness to the Lord? May the lessons thus derived from an old book be indelibly stamped upon our hearts.A.
HOMILIES BY W.F. ADENEY
Jos 22:31
God’s presence manifested in the faithful conduct of His people.
I. GOD IS PRESENT IN THE MIDST OF HIS FAITHFUL PEOPLE. By the nature of things, God is present everywhere (Psa 139:7-10). Yet there is a more intimate and revealed presence of God which is not universal, but which is the peculiar privilege of some, while to others it is denied. This consists in the outflow of sympathy, the exercise of special grace, the nearness of spiritual communion. Two persons can be locally near, and yet in thought and sympathy very distant from one another. Spiritual presence is conditioned not by space but by sympathy. When we are out of sympathy with God He is far from us. When we are one with Him in sympathy He is near. This is a real presence. God does not simply send blessings and breathe benedictions from a distance. He makes the bodies of His people a temple (1Co 6:9), and their hearts the home of His Spirit (Joh 14:23).
II. GOD‘S PRESENCE IS A FACT OF GREAT INTEREST TO HIS PEOPLE. Phinehas expresses satisfaction in the recognition of God’s presence.
(1) God’s presence should be a source of blessing, since
(a) He is our father, and we are homeless without Him;
(b) He is the Almighty One, and we are full of need;
(c) He is the light and life of all things, and without Him we are in darkness and death, like a planet without its sun.
(2) God’s presence is proved by experience to be a source of blessing, bestowing
(a) safety,
(b) purity,
(c) joy,
(d) glory.
The possession of all the treasures of the world without God would leave the soul poor indeed. His presence is a pearl of great price.
III. GOD‘S PRESENCE CAN BE RECOGNISED BY THE CONDUCT OF HIS PEOPLE.
(1) God’s presence is discernible. It is not for ever secret and hidden. Phinehas perceives the presence of the Lord. We do not always perceive it, but there are events which make it strikingly apparent. If we know how to recognise it, we need not be always asking, “Is the Lord among us or no?” but, like Hagar (Gen 16:13) and Jacob (Gen 28:16), we shall be surprised and satisfied with the manifestation of God in our midst.
(2) God’s presence is manifested in the conduct of His people.
(a) It is not proved by our opinions: we may have very correct ideas about the nature and character of God while we are far from Him.
(b) It is not made manifest by our feelings: emotions are deceptive, and very strong religious feelings may be found in a very godless life.
(c) It is seen in conduct.
IV. THE CONDUCT WHICH PROVES THE PRESENCE OF GOD IS FAITHFULNESS IN HIS SERVICE. Phinehas perceives “that the Lord is among us, because ye have not committed this trespass against the Lord.” Faithfulness in the service of God, and a consequent spirit of brotherly kindness and sympathy, such as that now manifested among the tribes of Israel, are good signs of the presence of God in a Church.
(1) His presence is the cause of fidelity. Our fidelity reveals His presence, but it does not secure it. He is present first, and inspires devotion, and binds His people together in united affection through their common devotion to Him.
(2) He must need depart from His people when they become unfaithful. No past enjoyment of God will secure His abiding presence. If God depart, though wealth and ease and numbers testify to apparent prosperity, we may exclaim, “Ichabodthe glory has departed.”W.F.A.
HOMILIES BY J. WAITE
Jos 22:30, Jos 22:31
A mistake and its rectification.
When Joshua dismissed the trans-Jordanic tribes to their homes he pronounced his benediction upon them, in grateful acknowledgment of the services they had rendered to their brethren of the other tribes, and with full confidence in their loyalty to the God of Israel. It soon seemed, however, as if this confidence had been misplaced. Their building of a “great altar over against the Land of Canaan” had a suspicious appearance. What could it be intended for but as a rival to the altar at Shiloh, and therefore a wicked violation of the Divine command in reference to the one chosen place of sacrifice? (Le Jos 17:8, Jos 17:9; Deu 12:1-32). The issue proved this suspicion to be groundless; and what seemed likely at first to lead to a serious breach in the religious unity of the nation ended in a signal manifestation of the presence of the “one Lord” in the midst of it (verse 31). We see here
I. A NOBLE EXAMPLE OF ZEAL FOR GOD AND FOR THE PURITY OF HIS WORSHIP. It was a true instinct that warned the leaders of the ten tribes of the danger of a rival altar on the other side of the Jordan. They saw how easily the river might become a cause of moral and spiritual separation, the geographical boundary a dividing line of conflicting sympathies and interests. A flame of holy indignation was kindled within them at the thought of the glory of Israel being thus turned to shame. Their zeal is shown
(1) in their instant resolution forcibly to arrest the evil at its very beginning (verse 12). Though they had so lately ceased from war, they will at once take up arms again, even against their brethren and compatriots, rather than suffer this wickedness to be done.
(2) In the wise measures they adopt. They will hear and judge before they strike, and the dignity of the appointed court of inquiry (Phinehas and a representative prince from each of the tribes) indicates their sense of the solemnity of the crisis.
(3) In the earnestness of their remonstrance. Their words are somewhat overstrained (verse 16). The slightest departure from the appointed order is to them an act of guilty rebellion.
(4) In the sense they have of the latent propensities of the people to idolatry, in spite of all the sad lessons of the past (verse 17).
(5) In their readiness to suffer loss themselves by the narrowing of their own inheritance rather than this supposed evil should be done. All of which is greatly to their honour, inasmuch as it shows how true they were to their allegiance to the God of Israel, and how earnest their purpose to maintain the religious unity of the commonwealth.
II. A SUCCESSFUL ACT OF SELF VINDICATION. If the suspected tribes were rash in raising the altar without having first consulted the heads of the nation, and especially the high priest from whom the will of God was to be known, and without duly considering the aspect it might bear to their brethren on the other side of the river, yet they themselves were also wronged by this too hasty judgment on the meaning and motive of their deed. The honesty of their purpose is abundantly made manifest. Note
(1) the spirit in which they receive the remonstrance. This at once bespeaks the purity of their intent. It is a serious charge that is brought against them, but they meet it with no angry recrimination. There is surprise, but nothing like resentment. This, perhaps, not only quenched the arrow of rebuke, but turned it back upon the source from whence it came. “Innocence doth make false accusation blush,” and the guilelessness of their bearing must have brought a feeling of shame to their accusers, for having so hastily condemned them. In nothing is the moral quality of a man indicated more than in the way in which he receives an unmerited rebuke.
(2) Their desire to approve themselves to their brethren, as well as to Him who knew what was in their hearts. “The Lord God of gods, he knoweth, and Israel he shall know” (verse 22). No right feeling man will be indifferent to the good opinion of his fellow men.
(3) Their thorough religious sympathy with the leaders of the people. The building of the altar, instead of being meant as an act of revolt, was done “for fear of this very thing.” We are reminded not only how possible it is to mistake men’s motives, but how the same motive may prompt to actions that seem to be at variance. Formal differences and separations in the Church are not necessarily schism. They may be the outgrowth of that very loyalty to truth and conscience which is one of the main elements of its living unity. The principle that binds men in allegiance to Christ may be at the root of much that seems to separate them from one another. A truly upright spirit rejoices in spiritual uprightness that may assume forms widely different from its own; and that is the most Christian conscience that most respects the consciences of others.
(4) Their prudent regard to the possibilities of the future. Not as a substitute for the altar at Shiloh, but as the shadow and memorial of it, did they rear this altar; that their children, looking upon it, might never fail to claim their part and lot in the fellowship of Israel. The loyalty of a godly soul will always manifest itself in the desire and practical endeavour to hand down its own inheritance of blessing unimpaired to coming generations.
III. A GREAT CALAMITY AVERTED BY A POLICY OF MUTUAL FORBEARANCE. What might have been a disastrous feud was arrested at the beginning by a few frank outspoken words. Honesty of purpose on the one side detected and appreciated honesty of purpose on the other. The “soft answer turned away wrath.” “Charity covered the multitude of sins.” And thus the very altar that seemed likely to break the bond of the nation’s unity, rather became a witness to it and a means of strengthening it. So may it ever be. The true cure for the discords of social life and of Church life lies in fidelity to conscience, tempered by the forbearance of love. “If thy brother trespass against thee, go and tell him his fault between him and thee alone; if he shall hear thee, thou hast gained thy brother” (Mat 18:15). “Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way” (Rom 14:18).W.
Fuente: The Complete Pulpit Commentary
Ver. 1-4. Then Joshua called the Reubenites, &c. The war against the Canaanites being happily concluded, the conquered country divided, and the priests and people settled in the peaceable possession of the cities which had been assigned them; Joshua thought it was just to dismiss the 40,000 men of the three tribes beyond the Jordan, who, for seven or eight years before, had generously quitted their families, and run all the hazards of war, to assist their brethren in their conquest, as Moses had enjoined them. Accordingly, he sent for their chiefs, bore public testimony to their courage and fidelity, and in a solemn manner permitted them to return to their tents, i.e. to their dwellings or houses; for, as the Israelites dwelt at first in tents, this word is in Scripture put indifferently for dwellings or habitations.
Fuente: Commentary on the Holy Bible by Thomas Coke
SECTION THIRD
The Release of the Two and a Half Transjordanic Tribes. Joshuas Farewell Discourse. His Death and that of Eleazar
Joshua 22-24
1. The Release of the Two and a Half Transjordanic Tribes.
Joshua 22
a. Joshuas Parting Address
Jos 22:1-8
1Then Joshua called the Reubenites, and the Gadites, and the half-tribe of Manasseh,2And said unto them, Ye have kept all that Moses the servant of the Lord [Jehovah] commanded you, and have obeyed [hearkened to] my voice in all that Icommanded you: 3Ye have not left your brethren these many days unto this day, but [and] have kept the charge of [omit: of] the commandment of the Lord [Jehovah]your God. 4And now the Lord [Jehovah] your God hath given rest unto your brethren, as he promised [spoke to] them: therefore [and] now return ye, and get you unto your tents, and [omit: and] unto [into] the land of your possession, which Moses the servant of the Lord [Jehovah] gave you on the other5side [of the] Jordan. But [Only] take diligent heed to do the commandment and the law, which Moses the servant of the Lord [Jehovah] charged [commanded] you, to love the Lord [Jehovah] your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart, and6with all your soul. So [And] Joshua blessed them, and sent them away; and they7went unto their tents. Now [And] to the one half of the tribe of Manasseh, Moses had given possession in Bashan: but [and] unto the other half thereof gave Joshua among their brethren on this [the other]1 side [of the] Jordan westward. And [and also] when Joshua sent them away also [omit: also] unto their tents, then Hebrews 8 blessed them, And he [omit: he] spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.
b. Return Homeward of the Two and a Half Tribes. Erection of an Altar on the Jordan
Jos 22:9-10
9And the children [sons] of Reuben, and the children [sons] of Gad, and the half-tribe of Manasseh returned, and departed from the children [sons] of Israel out of Shiloh, which is in the land of Canaan, to go unto the country [into the land] of Gilead, to the land of their possession, whereof they were possessed [in which they had possessions], according to the word of the Lord [Jehovah] by the hand of Moses. 10And when they came unto the borders of [into the circles2 of the] Jordan, that are in the land of Canaan, the children [sons] of Reuben, and the children [sons] of Gad, and the half-tribe of Manasseh built there an altar by [the] Jordan, a great altar to see to [an altar great to behold].
c. Embassy from Israel to the Two and a Half Tribes on account of the Altar
Jos 22:11-20
11And the children [sons] of Israel heard say, Behold, the children [sons] of Reuben, and the children [sons] of Gad, and the half-tribe of Manasseh, have built an [the] altar over against the land of Canaan,3 in the borders [circles] of [the]Jordan, at the passage of [opposite to] the children [sons] of Israel. 12And when the children [sons] of Israel heard of it, the whole congregation of the children [sons] of Israel gathered themselves together at Shiloh, to go up to war againstthem. 13And the children [sons] of Israel sent unto the children [sons] of Reuben, and to the children [sons] of Gad, and to the half-tribe of Manasseh into the landof Gilead, Phinehas the son of Eleazar the priest, 14And with him ten princes, of each chief house4 a prince throughout [for] all the tribes of Israel; and each one was an [a] head of the house of their fathers [the head of their chief houses]2 among the thousands of Israel.
15And they came unto the children [sons] of Reuben, and to the children [sons] of Gad, and to the half-tribe of Manasseh, unto the land of Gilead, and they spakewith them, saying, 16Thus saith the whole [all the] congregations of the Lord [Jehovah], What trespass is this that ye have committed against the God of Israel to turn away [return] this day from following the Lord [Jehovah], in that ye have17builded you an altar, that ye might rebel this day against the Lord [Jehovah]? Is the iniquity5 of Peor too little for us, from which we are not cleansed until this day, although there was a plague [and the plague was] in the congregation ofthe Lord [Jehovah], 18But that ye must turn away this day from following the Lord [Jehovah]? and it will be, seeing ye rebel to-day against the Lord [Jehovah], that to-morrow he will be wroth with the whole congregation of Israel.
19Notwithstanding [And truly], if the land of your possession be [is] unclean, then [omit: then] pass ye over unto the land of the possession of the Lord [Jehovah] wherein the Lords [Jehovahs] tabernacle dwelleth, and take possession among us: but rebel not against the Lord [Jehovah], nor rebel against us, in buildingyou an altar beside the altar of the Lord [Jehovah] our God. 20Did not Achan the son of Zerah commit a trespass in the accursed thing [in what was devoted], and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.
d. Apology of the Two and a Half Tribes for Building the Altar
Jos 22:21-31
21Then [And] the children [sons] of Reuben, and the children [sons] of Gad, and the half-tribe of Manasseh answered, and said [spake] unto the heads of the thousandsof Israel, 22The Lord God of gods, the Lord God of gods [God, God Jehovah, God, God Jehovah, or, the God of gods, Jehovah, etc.], he knoweth, and Israel he shall know; if it be [was] in rebellion, or [and] if in transgression [trespass]against the Lord [Jehovah], (save us not this day,) 23That we have built us an altar to turn [return] from following the Lord [Jehovah], or [and] if to offer thereon burnt-offering, or [and] meat-offering, or [and] if to offer [make] peace-offeringsthereon, let the Lord [Jehovah] require it; 24And if we have not rather [omit: rather] done it for fear of this thing [done this from concern, for a reason], saying, In time to come your children [sons] might [will] speak unto our children [sons], saying,25What have ye to do with the Lord [Jehovah] God of Israel? For [And] the Lord [Jehovah] hath made [the] Jordan a border between us and you, ye children [sons] of Reuben and children [sons] of Gad; ye have no part in the Lord [Jehovah]: So [And] shall your children [sons] make our children [sons] cease from fearing26the Lord [Jehovah]. Therefore [And] we said, Let us now prepare to build us an altar [let us now do for ourselves to build the altar], not for burnt-offering,27nor for sacrifice: But that it may be a witness between us and you, and between our generations after us, that we might do the service of the Lord [Jehovah] before him with our burnt-offerings, and with our sacrifices, and with our peace-offerings; that your children [sons] may not say to our children [sons] in time to come, Ye28have no part in the Lord [Jehovah]. Therefore [And] said we, that it shall be, when they should [shall] so say to us or [and] to our generations in time to come, that we may [will] say again [omit: again], Behold [See] the pattern of the altar of the Lord [Jehovah], which our fathers made, not for burnt-offerings, nor for29sacrifices; but it is a witness between us and you. God forbid [Far be it from us] that we should rebel against the Lord [Jehovah], and turn this day from following the Lord [Jehovah], to build an altar for burnt offerings, and for meat-offerings, or [and] for sacrifices, beside the altar of the Lord [Jehovah] our God, that is before his tabernacle [dwelling].
30And when Phinehas the priest, and the princes of the congregation, and heads of the thousands of Israel which were with him, heard the words that the children [sons] of Reuben, and the children [sons] of Gad, and the children [sons] of Manassehspake, it pleased them [was good in their eyes]. 31And Phinehas the son of Eleazar the priest said unto the children [sons] of Reuben, and to the children [sons] of Gad, and to the children [sons] of Manasseh, This day we perceive that the Lord [Jehovah] is among us, because ye have not committed this trespass against the Lord [Jehovah]: now ye have delivered [then did ye deliver] the children [sons] of Israel out of the hand of the Lord [Jehovah].
e. Return of the Embassy. Naming of the Altar
Jos 22:32-34
32And Phinehas the son of Eleazar the priest, and the princes, returned from the children [sons] of Reuben, and from the children [sons] of Gad, out of the land of Gilead, unto the land of Canaan, to the children [sons] of Israel, and broughtthem word again. 33And the thing pleased [was good in the eyes of] the children [sons] of Israel: and the children [sons] of Israel blessed God, and did not intend to go up [Heb. nearly: did not say they would go up] against them in battle, to destroy the land wherein the children [sons] of Reuben and [the sons of] Gaddwelt. 34And the children [sons] of Reuben and the children [sons] of Gad called the altar Ed [Witness; or, more probably, omit: Ed]: for it shall be a witness [it is a witness] between us that the Lord [Jehovah] is God.
EXEGETICAL AND CRITICAL
The author of chaps. 1321. having given the report, distinguished by his valuable and accurate statements, of the division of the land, the appointment of the cities of refuge and the Levitical cities, relates to us in the three following chapters, which close the book, the release of the two and a half transjordanic tribes, transcribes Joshuas last discourses to the people, and finally gives account of his death and that of Eleazar.
Chap. 22 itself falls naturally into the following smaller sections: (a.) Joshuas farewell discourse to the two and a half tribes, Jos 22:1-8; (b.) Return of these tribes to their home. Erection of an altar on the Jordan, Jos 22:9-10; (c.) Embassy from Israel on account of this altar, Jos 22:11-20; (d.) The apology of the eastern tribes, Jos 22:21-31; (e.) Return of the embassy, Jos 22:32-34.
a. Jos 22:1-8. Joshuas Farewell Discourse to the Two and a Half Tribes from across the Jordan. Joshua acknowledges their obedience to Moses and to his own commands (Jos 22:2), and further, that they had faithfully stood by their brethren and kept the commandment of God (Jos 22:3). As now Jehovah had given rest to the others, they might return to their tents in the land of their possession already given to them by Moses beyond the Jordan (Jos 22:4). To this he adds the admonition that they should continue to observe the commandment, to serve God in unchanging love, with their whole heart and their whole soul. Still further are they called upon to share their rich booty with their brethren (Jos 22:8). That he sent them away with his blessing is twice related (Jos 22:6-7 b). A geographical notice is inserted (Jos 22:7).
Jos 22:1. , almost certainly not immediately at the end of the war, but, from the connection in which this narrative occurs, and according to Jos 22:4, not until after the division of the land was completed.
Jos 22:2. They have kept their obligations to Moses (Num 32:20 ff .) and to Joshua himself (Jos 1:16 ff.).
Jos 22:3. Still further, they had kept what was to be kept, the commandment of Jehovah. On , vid. Gen 26:5; Lev 8:35.
Jos 22:4. Comp. Jos 1:15, , Jos 22:9-10; Gen 36:43; Lev 14:34; Lev 25:24, and often.
Jos 22:5 recalls Deu 4:2; Deu 4:29; Deu 6:5; Deu 8:6. On the infin. form. , cf. Gesen. 133; Ewald, 238 a; Knobel on Deu 1:27.
Jos 22:6 properly closes, in its first half the account of the sending away of the two and a half tribes, while Jos 22:7 adds a notice which was given in a similar way Jos 14:3; Jos 18:7, and was therefore not necessary. Keil, in his earlier commentary on Joshua, noticed it quite sharply. He says (p. 462), in Jos 22:7 we find again a notice, characteristic of our author, as Maurer rightly observes, in which he, from a mere desire to be perfectly explicit, sometimes falls into redundancy and superfluous repetitions. He now (Bibl. Com. in loc.) says more mildly, in Jos 22:7 the author, for the sake of perspicuity, inserts the repeated observation, that only half of Manasseh had received their inheritance at the hand of Moses in Bashan, while the other half, on the contrary, had received theirs through Joshua west of the Jordan, as in Jos 14:3; Jos 18:7. To us this repetition appears redundant; it agrees, however, with the fullness, abundant in repetitions, of the ancient Hebrew style of narrative. The second half of the verse now repeats what is known already from Jos 22:6. Since it begins with the words , it would almost seem that something immediately preceding had fallen out or been omitted.
Jos 22:8 presents a continuation of the foregoing in the demand not previously made, that they should share the rich booty with their brethren. This booty consisted in cattle, silver, gold, brass, iron, and clothing, and these all in very large quantities (Exo 3:22; Exo 11:2; Exo 12:36). By the brethren are meant the members of their tribes who had remained at home, to whom, according to Num 3:27, one half belonged. Although we cannot, with Knobel, recognize three original elements of the section, namely, Jos 22:1-4; Jos 22:6 from the War-book, Jos 22:5 from the Deuteronomist, Jos 22:7-8 from the Law-book, we may not suppress the remark that Jos 22:7 b. and 8 appear to have sprung from a different source, the statements of which are not fully communicated. Whoever put the finishing hand to the whole work, has added that portion of its contents which offered a new thought as a valuable complement.
b. Jos 22:9-10. Return of the Two and a Half Tribes to their Home. Erection of an Altar on the Jordan. The children of Reuben and Gad, and the half tribe of Manasseh returned from Shiloh, which is in the land of Canaan, into the land of Gilead, into the land of their possession, wherein they had taken possessions (, as in Gen 34:10; Gen 47:27; Num 32:30; prop., wherein they had been held fast, or established themselves), according to the command of Jehovah by Moses. That they departed from Shiloh, favors the view that this return took place not till after the division of the land. From Jos 22:9 we see that only the country west of the Jordan is regarded as the land of Canaan; that on the east of that river is called here simply Gilead, although it embraced Gilead and Bashan, the kingdoms of Sihon and Og. The command of Jehovah by Moses, see Num 32:20 ff.
Jos 22:10. On their way home they reared an altar on the Jordan. For they came into the regions on the Jordan [the circles of the Jordan], Hebrew, . As in Jos 13:2 and Joel 4:4, the circles of the Philistines ( or ) are mentioned, so here the , which, Gen 13:10-11; 1Ki 7:47, are designated as (Mat 3:5, , then, Gen 13:12; Gen 19:17, simply, as ; now the Ghor. The west side of the Ghor is intended, as appears from the addition, which is in the land of Canaan,on the west bank of the Jordan. Here they built an altar on the Jordan, an altar great to behold. Hebrew, , i.e., an altar so high and broad that it could be seen from a great distance [or, great in appearance, great as compared with other altars, quasi great-looking]. Since Moses had once raised such an altar to commemorate his victory over Amalek (Exo 17:15), they believed they were acting in good faith, as also they afterwards with a good conscience testify (Jos 22:24 ff.).
c. Jos 22:11-20. Embassy from Israel to the Two and a Half Tribes on Account of this Altar. Jos 22:11. The children of Israel heard that an altar had been built, over against the land of Canaan ( , i.e., on its eastern side, Knobel), in the circles of the Jordan ( , i.e., in the Ghor), at the side of the sons of Israel ( , as in Exo 25:37; Exo 32:15). It is the east side [Zunz: at the side (of the river) turned toward the children of Israel. But comp. Textual Note].
Jos 22:12 repeats that the children of Israel had heard of this, but adds that the whole congregation of the children of Israel gathered themselves together at Shiloh, to overrun the two and a half tribes with war. Knobel regards this verse as an interpolation, and out of the War-book. It is noticeable, indeed, that the beginning of Jos 22:11 is repeated here, and that Jos 22:13 might perfectly well follow Jos 22:11. But, on the other hand, the verse contains nothing at all which could disturb the connection or would be improbable in itself, since in view of Lev 17:8-9 (comp. Exo 20:24) such an excitement appears so much the more intelligible, as the tabernacle had been a short time before (Jos 18:1) erected for the first time in Shiloh. This zeal was, as Keil says, with reference to Calvins remark on this passage, entirely justifiable and praiseworthy, since the altar, although not built for a place of sacrifice, yet might easily be perverted to that use, and lead the whole people into the sin. At all events, the two and a half tribes ought not to have undertaken the building of this altar without the consent of Joshua, or of the high-priest.
Jos 22:13-14. The congregation now send Phinehas the son of Eleazar the priest, and ten princes to their fellow tribes beyond the Jordan, to demand an explanation of this matter. Phinehas (, according to Gesen. = brazen mouth, = ), son of Eleazar and one of the daughters of Putiel (Exo 6:25), is named (Num 25:6 ff.) as zealous for discipline and morality in Israel, as a victorious leader of the people (Num 31:6 ff.) in the strife with the Midianites, and was therefore very well suited, on account of the high respect which he undoubtedly enjoyed, to be the head and spokesman of the embassy. Afterwards, he was, as related Jdg 20:28, himself high priest. The ten princes who were sent with him represented the nine and a half tribes west of the Jordan, and in Jos 22:30 are called . Each of them was head of a chief (father) house among the thousands of Israel. On the relation of the chief houses, or, as De Wette translates family houses (Stammhuser), to the whole tribe, cf. Jos 7:14; Jos 7:16-18. The are the families of Israel, as appears from 1Sa 10:19; 1Sa 10:21, where is exchanged with . The expression is often met with, e.g.,Jdg 6:15; Num 1:16; Num 10:4; in our ch., Jos 22:30, and above all in the famous passage Mic 5:1.
Jos 22:15-20. The messengers come to the children of Reuben, and the rest, in the land of Gilead, and make to them earnest representations. As their speaker we have to imagine to ourselves Phinehas, the man of the brazen-mouth, whose words sound vehemently and as instinct with feeling. He assumes from the first that the altar was built mala fide by the two and a half tribes, that the question is one of rebellion against Jehovah (Jos 22:16; Jos 22:22), and then asks whether the iniquity of Peor was not enough, of which the people were not yet purified, that they should call forth against them the wrath of Jehovah anew (Jos 22:17-18). Rather, he admonishes them in the second part of his discourse, if the land of their possession seemed to them unclean, should the brother tribes cross over into the land of Jehovahs possession, where his dwelling was, and there take possession, but not rebel against Jehovah and apostatize by building them an altar besides the altar of Jehovah (Jos 22:19). With an impressive reference to the crime of Achan who perished not as an individual man, but likewise brought Gods anger on the entire congregation, the noble zealot concludes his discourse (Jos 22:20).
Jos 22:15-16. What trespass is thisto turn awaythat ye might rebel against Jehovah. The expressions here chosen are to be particularly noted: (1) , used Jos 7:1 and Jos 22:20 with , of the thing, to commit a trespass in respect to something; but here with , of the person, and he the most exalted person, Jehovah; to deal treacherously, with concealment, underhandedly, in consistency with the probable ground signification; to cover, whence , mantle. For strengthening, the substantive is added to the verb, as [ch. Jos 7:1] 1Ch 5:25; 1Ch 10:13; 2Ch 12:2. (2) , as Jos 22:23; Jos 22:29 (cf. Jos 23:12), to turn away from Jehovah. In that consists the treacherousness in general, that they turn away from Jehovah. But since they have so far forgotten themselves as even to build an altar, so (3) the strongest expression is chosen, namely, , to be disobedient, refractory, to rebel (Gen 14:4; 2Ki 18:7; 2Ki 18:20; 2Ki 24:1), first, against human rulers, as the passages quoted show, but here, as in Eze 2:3; Dan 9:9, against Jehovah.
Jos 22:17. Is the iniquity of Peor too little for us? That is, the iniquity which we committed (Num 25:3; Num 31:16) in the worship of Baal Peor, consisting in the offering of young maidens (Winer, Realw., art. Baal [Smiths Bibl. Dict.]). At that time twenty-four thousand of the people died as a punishment. To the zeal of Phinehas the people owed the cessation of the plague (Num 25:9-12). Of him God said to Moses, he has turned away my anger from the children of Israel (Num 25:11). So much the more remarkable must it appear that Phinehas himself here still designates the iniquity as one from which we are not cleansed until this day. He is thinking, perhaps, that, as in his opinion the case of the two and a half tribes shows, the inclination to idolatry still exists among the Jews. So explained already, after the example of R. Levi ben Gerson, C. a Lapide, and Clericus: A quo nondum satis abhorremus; multi enim videntur fuisse, qui nondum delicti magnitudinem intelligebant. Vid.Pro 20:9. Non aeerant etiam, qui clam Cananorum et Chaldorum deos colerent, ut liquet ex oratione Josu, cap. xxiv.14, 23″ (ap. Keil, Com. on Josh. in loc.). With this agree Keil and Knobel.
Jos 22:18. And ye turn away this day from following Jehovah. The sense is: so little do you think of that plague which once came upon the congregation, that you are to-day ready again to turn away from Jehovah [comp. Textual and Gram. Note].
And it will be, since ye rebel. will be wroth. The construction is the same as in Gen 33:13, = . Meaning: Consider well, for if you rebel to-day against Jehovah, to-morrow he will be angry with the whole congregation of Israel. The judgment of God comes quickly, and it comes not alone on the two and a half tribes, but upon the whole people. In the latter circumstance lies, for Phinehas, at the same time, a sort of warrant for his speaking so earnestly to his transjordanic countrymen.
Jos 22:19. Proceeding in a milder tone, Phinehas proposes to them, that if their land seemed unclean to them they should go over to the others in the land where Jehovah has his dwelling, only they should build no separate altar. Knobel: And, indeed (, as Gen 26:9; Gen 29:14; Gen 44:28), if the land which they have taken were unclean, they could cross over into the land of Jehovahs possession, where the dwelling of Jehovah had its seat (, as Jos 18:1), and there settle; only they should not, through such building of a special altar besides the true altar of Jehovah, rebel against the Lord, and bring their brethren into hostility, i.e., draw down mischief on the whole people from God.
If the land. be unclean, etc., i.e., because Jehovah had not his abode there, and because many heathen dwelt among them.
Land of your possession . land of the possession of Jehovah. The antithesis is worthy of careful notice. , with the accus. as Job 24:13, .
Jos 22:20. Finally, Phinehas reminds them of the crime of Achan (Jos 7:1 ff.), which was yet fresh in memory, and which, as once the iniquity of Peor, had involved in its consequences, not only the particular man, but also his children (Jos 7:24), and, through the unfortunate attack on Ai (Jos 7:1-5), the entire people. Keil: Phinehas argues a minore ad majus. Yet the antithesis of minus and majus is not, with Calvin, to be sought in the clandestinum unius hominis maleficium and the manifesta idololatria, but to be understood with Masius, thus: Si Achan cum fecisset sacrilegium, non solus est exstinctus, sed indignatus est Deus univers ecclesi, quid futurum existimatis, si vos, tantus hominum numerus, tam graviter peccaveritis in Deum (p. 381).
d. Jos 22:21-31. Defense of the Two and a Half Tribes against the Reproach on Account of this Altar. With a solemn appeal to God, and that as the God Jehovah, whom Israel worshipped, these tribes declare that they have built the altar, not in treachery, to turn away from Jehovah and establish a new worship (Jos 22:21-23), but rather from solicitude lest the posterity of those who dwelt in Canaan proper should say to their posterity: You have no part in Jehovah! and should so restrain their children from worshipping Him. This had led them to think of building an altar, not as an altar of sacrifice, but as a witness to their common worship of Jehovah, even to future generations, that, if ever the case before supposed should occur, they might point to this altar fashioned after the pattern of the altar of Jehovah (Jos 22:26-28). In conclusion, they again repeat that rebellion or apostasy was furthest from their thoughts (Jos 22:29). With this frank reply, evidently springing from a good conscience, Phinehas and the princes declare themselves satisfied; for to-day have they learned that Jehovah is among them, from whose hand the children of Reuben, Gad, and Manasseh have saved Israel (Jos 22:30-31).
Jos 22:21-23. The answer of the Eastern tribes begins with much solemnity: God (), God Jehovah ( God (), God Jehovah ( ), he knoweth it ( ), and let Israel also know. The combination of the three names of God, , the strong , the Supreme Being worthy to be feared, and , He who truly is, the covenant God (Jos 22:22) serves, as in Psa 1:1, to strengthen the appeal, which is intensified by the repetition of the three names (Keil).
If it be in rebellion, etc. The apodosis to this follows at the close of Jos 22:23, let Jehovah require it. Interpolated into the asseveration is the imprecation, proceeding from an excited feeling, and addressed immediately to God, save us not this day! This day, = to-day. He should to-day not help them, to-day not stand by them, to-day forsake them if they have reared the altar in rebellion or in trespass. Knobel: In case of our unfaithfulness, help thou us not in our present trouble, but leave us to destruction! A parenthetic clause, in which the excited feeling passionately invoking evil upon itself passes into the appeal to God. On the different kinds of sacrifice, in Jos 22:23; Jos 22:27, see Winer, Realw., art. Opfer; Herzog, Realenc. x. 614 ff. [Smiths Dict. of the Bible, art. Sacrifice]).
Jos 22:24-25. And if not rather from anxiety, for a reason, we have done this thing, saying, etc. From anxiety,, from , to fear, to be concerned, 1Sa 9:5; 1Sa 10:2; Psa 38:19. The substantive occurs Eze 4:16; Eze 12:18-19; Jer 49:23; Pro 12:25.For a reason,, comp. Jos 5:4, as also , Gen 12:17; Gen 20:11.Saying, i.e., saying to themselves, and so = thinking.
Jos 22:25. This infin. form, instead of the shortened, , 1Sa 18:29, has analogies in , Eze 24:3, and , Son 5:11, whereas in the Pentateuch only is used (Keil). The anxiety was not unfounded, in so far as in the promises only Canaan was spoken of, therefore only the land west of the Jordan according to the clear signification of Jos 22:10. Comp. Gen 12:7; Gen 13:15; Gen 15:18; Gen 17:8, and in particular, Num 34:1-12.
Jos 22:26-28. Let us now do for ourselves to build the altar, not. but that it may be a witness, etc. . Either to be taken, according to the examples cited by Knobel, Gen 2:3; Gen 30:30, as we have aimed to express it in our translation, or as Keil prefers: We will make us to build an altar (an expression out of the language of common life for: We will build us an altar). Both explanations afford a good and apposite sense, which Luther renders with pregnant brevity: Lasset uns einen altar bilden (let us build an alter) doubtless following the Vulg.: Exstruamus nobis altare. The LXX, refer the , not to the building in itself, but to the design of the altar to be built: , , . . . . , etc.
Jos 22:27. The altar, therefore, should serve not for sacrifices, but to be a witness (cf. Exo 17:15) between the generations on both sides, in the present and future times, that we might do [or that we do] the service of Jehovah before Him ( ) with our burnt-offerings, etc. The offerings were not to be made upon this altar, but before Him, before Jehovah, in Canaan. There would they perform the service of Jehovah.
Jos 22:28. Simply for that should the altar be built after the pattern of the altar in the Tabernacle, that it might be a witness to which posterity also might point. from , is the model, Exo 25:9; Exo 25:40; 2Ki 16:10, after which anything is built; but then also here, as Deu 4:16-18; Eze 8:10, copy, image of anything. This sense is expressed by the LXX. quite correctly by , by Luther by likeness. The Vulgate does not translate ; De Wettes Bau (structure) is too indefinite.
Jos 22:29. Another asseveration of their innocence. The speakers conclude with the expression of their horror at the idea of forsaking Jehovah, , far be it to us from Him, i.e., from God ( = , 1Sa 24:7; 1Sa 26:11; 1Ki 21:3), that we should rebel against Jehovah, etc. [The sense is: profane or accursed be it from Jehovah, God forbid, LXX., ; or, the primary signification being neglected; woe to me [or us] from Jehovah, etc., Gesen. in v.,].
Jos 22:30. It was good in their eyes, namely, in the eyes of the ambassadors, who had heard these words of the two and a half tribes. The sense of is very correctly given by the LXX. by .
Jos 22:31. In his explanation Phinehas gives the glory to God alone, when he says: This day wo perceive that Jehovah is among us, because (, in this sense, as Gen 30:18; Gen 31:49; Gen 34:13; Gen 34:27; Ecc 4:9; Ecc 8:11, more completely ) ye have not committed this trespass against Jehovah. God himself, as Phinehas rightly asumes, hindered that. Now ( before conclusions = then or now, Job 9:31; Pro 2:5; Psa 119:92)6 have ye rescued Israel from the hand of Jehovah. On , comp. Gen 37:21; Exo 2:19 (Knobel). This was realized in so far as otherwise a punishment like that in Num 25:8 would have again fallen on the whole people.
e. Jos 22:32-34. Return of the Embassy. Naming of the Altar. Phinehas and the princes return from the land of Gilead to Canaan, and bring back word which is universally acceptable, so that the people thank God, and all thought of going to war against the eastern tribes is dropped (Jos 22:32-33). The chapter concludes with the mention that the children of Reuben and Gad had named the altar: It is a witness between us that Jehovah is God (Jos 22:34). In Jos 22:32 the children of Reuben and Gad alone are named, and so in Jos 22:34, merely for brevitys sake.
Jos 22:34. By the giving of this name the two and a half tribes distinctly professed themselves worshippers of Jehovah as the true God. The first stands like the Greek , as sign of the quotation of direct discourse (cf. Gen 4:23; Gen 29:33; Rth 1:10; 1Sa 10:19), and is therefore not to be translated.
THEOLOGICAL AND ETHICAL
1. As Israel was to honor only one God, Jehovah, who truly was (Exo 3:14; Exo 20:2), so should there be in Israel only one place of sacrifice (Lev 17:1-9); for to the (Lev 17:7), prop. goats, then, probably, shepherd deities, whose worship the apostate Jeroboam, according to 2Ch 11:15, brought in again with that of the calves, to these they should not sacrifice. Considering the strong inclination of the people to turn aside to heathenish idolatry, which had shown itself repeatedly (Exodus 22; Numbers 25) on their march through the wilderness, the leaders of Israel must have felt, now that the people had received their dwelling-place, and the tabernacle been reared at Shiloh, and the land divided, the supreme necessity of establishing the unity of the worship. This could be truly instituted with a people that needed to be educated through the law (Gal 4:23-24), only by absolutely prohibiting the offering of sacrifices on any other altar than the altar in the tabernacle. One God, one house of God among the one people chosen by him: one altar of sacrifice before the door of this one habitation,all this belonged together in the Old Testament, precisely as in the New, one Lord, one faith, one baptism, one God and Father of all (Eph 4:5-6).
2. The zeal which animated a Phinehas already once before (Numbers 25), and now again, was a holy zeal for the honor of God, manifestly springing from a deep moral aversion to the shameful Peor-worship which threatened to bring Israel into destruction. Altogether in the same spirit as Phinehas, Elijah acted at a later period (1 Kings 18). If this involved the shedding of blood, we must consider that, according to Lev 17:4, idolatry was regarded exactly as if a murder had been committed, and was therefore to be punished with death. The spirit of Jewish zealotry, as it was developed at the time of the destruction of the city by Titus, was a caricature of that which Phinehas and Elijah cherished. How Christ stood related to it appears from the account of the purification of the Temple (Joh 2:13 ff.; Mat 21:12 ff.; Mar 11:15 ff.), which teaches us how in Him holy zeal was blended with temperate self-restraint (Joh 2:15-16), as an impressive admonition to blind zeal in all ages. True, holy zeal is in all respects different from the wild excited passion of fanaticism. That resembles the flame which purifies the noble metal from the dross, this is the torch which, wherever it is hurled, sets all in flames, destroys everything, not in majorem Dei gloriam, but in majorem insani gloriam. If our times in ecclesiastical matters show again a very strong tendency to that false zealotry, this sign of the times is to be esteemed one of the worst, a sign in which no one will conquer, but many certainly perish.
3. How a good conscience might appeal to God, the two and a half tribes show in their reply to the ambassadors of Israel. On the ground and foundation of Christianity also, the same appeal is still allowable, as the asseverations employed by Christ and his Apostles prove, comp. e.g., Joh 3:5; Joh 5:24-25; Joh 6:53; Joh 13:16; Joh 13:21; Luk 23:43; Rom 1:9; Rom 11:1; Rom 11:3; Php 1:8. Such affirmations are not thoughtlessly ejaculated assertions, but they spring immediately from the temper of the soul filled with the spirit of God, which temper they evince.
4. To have no part in the Lord is the worst thing which can befall a people, a congregation, an individual. How deeply Peter once felt this we learn from Joh 13:8-9.
5. In all that men do or leave undone constantly to recognize the hand of the Lord, therefore the control of his providence (Jos 22:31), is an altogether peculiar result of earnest religious meditation. The eye of the ancient Israelites for this, as the passage before us shows, and 1Sa 3:8 very impressively, was sharpened in an unusual degree. The more clearly this ultimate causality of God is discerned, so much the more intelligible appears to us all human history, and that as the hypothesis of divine control and human conduct, or of divine appointment and human freedom.
HOMILETICAL AND PRACTICAL
The release of the brother tribes from Gilead, by Joshua. (1) How he acknowledges the fraternal help which had been afforded; (2) admonishes to faithful compliance with the commands of God; (3) dismisses them, with his blessing, to their tents (Jos 22:1-8).The return of the tribes to the country east of the Jordan, and the erection of the altar on the border of Canaan (Jos 22:9-10). Israels embassy to their brethren beyond the Jordan, (1) occasion (Jos 22:11-14); (2) the message of Phinehas and the princes (Jos 22:15-20); (3) the answer to this (Jos 22:21-31); (4) the return of the messengers (Jos 22:31-33).Phinehas the holy zealot for the honor of God (Jos 22:15-20, with appropriate and skillful use of Num 25:1 ff.So let the whole congregation of the Lord say to youa powerful, solemn word (Jos 22:16)!How people with a good conscience speak. (1) They may appeal to God as their witness; (2) they may, however, also state clearly and frankly what they have done, without being obliged to conceal anything (Jos 22:21-31).Monuments of historical events are dumb and yet eloquent witnesses (Jos 22:28 compared with Jos 22:9-10; Jos 22:34).How brethren can understand each other (Jos 22:30-31).To-day we perceive that the Lord is among us ! Can we not also frequently say so, when God keeps us that we commit no trespass against Him (Jos 22:31).A joyful return home (Jos 22:32-33).What joy good tidings may spread abroad (Jos 22:33). In all things be the honor Gods (Jos 22:33, comp. Psa 115:1).
Starke: It is not enough to begin well, but we must also continue in that way and persevere even to the end, Heb 3:12; Heb 3:14; Mat 10:22; Mat 24:13.When God releases us from our service we may go but not before, Psa 31:16; Psa 39:5; Luk 2:29.A Christian zeal for religion is not wrong.It is certainly allowable in important cases, with moderation to answer, and with adjuration by the name of God to manifest truth and innocence.Altars and images are not in themselves wrong and forbidden: only we must not practice superstition with them, 2Ki 18:4.
Osiander: By this is it manifest and known that we love God if we keep his commandments, Joh 14:23; Joh 15:14.Whenever we hear concerning Christian believers that they stand fast in the faith, we ought to thank God for such a benefit [1Th 1:1-3; 1Th 2:6-9].We should, as far as possible, guard beforehand that none be offended (Jos 22:34).
Hedinger: Precipitate blood-thirstiness is not consistent with true religion; for how can he who himself would not break the bruised reed, allow us either to bruise that which is whole, or break that which is bruised, or burn up the broken ? Isa 43:3.In cases which are ambiguous and uncertain, it is better to let the judgment stand suspended than to act contrary to love, 1Co 13:7.As good householders plant trees of which only their children and childrens children will eat the fruit, and sit under the shadow, so should Christian parents strive still more earnestly that true godliness may be propagated to their children.
Footnotes:
[1][Jos 22:7. as , Jos 5:1, except that the latter is defined by ; here it is on (lit. out of) the other side with reference to Bashan east of the Jordan, which has just been mentioned.Tr.]
[2][Jos 22:10. , circles, circuit, region; see the exeg. note. That this district is said to hare been In the land of Canaan, which is in general strongly distinguished from the table-land east of the Jordan, certainly favors the supposition that the altar in question was erected on the west side of the river still everything else is against it, and we cannot but think that the recent commentators, against many of the older and against Josephus, have too readily assumed that it was so. It is in itself highly improbable that the Gileadites should have built an altar with their design on ground not belonging to them, where they could have no control over its safety, and where it is impossible to see how it could bear witness for them. And the expressions in Jos 22:11, over against the land of Canaan, and , both naturally point to the other side, and can only with a degree of violence be understood of a locality in the fullest sense within and of the land of Canaan. Consider further that there was no mention by the Israelites of simply destroying the altar, which would on this supposition be easy, and in their state of mind very natural (as indeed they would not have allowed it to be built without explanation on their territory), but that the ambassadors must pass over into Gilead to treat of the matter, and that there to all appearance the naming of the altar took place, and there will appear to be more reasons for the view of those who place the altar on the east bank of the Jordan than against it. May not the solution of the difficulty lie in the extension of the land of Canaan, in Jos 22:10, so as to include the whole of the Ghor (ancient Arabah), overlooking the river, for the moment, as a boundary, and making the boundary between Canaan, the low country, and Gilead to be the wall of eastern mountains which fences in the Jordan Valley? This being conceded, the phrase over against, quasi fronting, in Jos 22:11, and (English version, at the passage of, etc.), to the other side with reference to the sons of Israel, might both be understood in their most usual sense. Certainly some notice ought to be taken of the probabilities for this opinion. Tr.]
[3][Jos 22:11., in a place to which one has come: comp. , letter B, also Greek , for . In all this, however, the idea of motion is not wholly lost, namel0y, a motion that preceded (Gesen. Lex. p. 52 B).Tr.]
[4][Jos 22:14. , house of a father, and , house of the fathers, = father-house, father-houses. On the use of the genitive plural instead of the plural of the noun limited, see Gesen. Lex. s. v. (11), p. 129. Tr.]
[5][Jos 22:17. , prop. an adverbial ace., in respect to the iniquity, etc. The sense of the question is, Had we not enough of the iniquity? etc. Zunzs version appears to take the last member of the verse singularly, as giving a vivid designation of the time of the transgression: als die Seuche war, etc. And () need not be understood here as = although, but more naturally in its proper sense: and the plague [for which] was upon the congregation (not the particular sinners) of Jehovah. The next verse (18) then proceeds: And (nearly = and yet) ye are turning away this day from after Jehovah. Or, if we suppose a somewhat more free combination of clauses, than is often met with in this style of Hebrew writing, we may consider the two verses as making up a compound sentence, in which one question runs through to the end of the first member of Jos 22:18. We should then translate thus: Is the iniquity of Peor too little for us, from which we are not cleansed until this day, and [for which] the plague was on the congregation of Jehovah,and are ye turning away this day from after Jehovah? And it will be (q. d., the result is) ye will rebel to-day against Jehovah, and to-morrow upon the whole congregation of Israel he will break forth. Tr.]
[6][Perhaps, rather, simply: then (sc., when ye adopted the pious course).Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
Joshua having, as the captain in Israel under the Lord, accomplished all the purposes for which the two tribes and a half of Israel, whose possession was assigned them on the other side of Jordan, had accompanied Israel to the war, now dismisses them with a blessing to return. In their return they build an altar to the Lord, which, at the first, gave great offence to the rest of the tribes, when they heard of it, fearing that it savoured of idolatry. But when they heard the cause, that it was intended to commemorate the glory of God, they were well pleased. These are the principal contents of this chapter.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
There is somewhat very striking in the history of the Reubenites, and Gadites, and the half tribe of Manasseh, in their choosing to set up their rest on the other side of Jordan. No doubt, as it is the Lord himself who fixeth the bounds of his people’s habitation, those parts of Israel, (for they were, we hope, still of the true Israel in common with their brethren) were overruled to this desire, for the accomplishment of some gracious purpose. But yet in the view of it, I would say for myself and Reader, may the Lord grant that we may never set up our rest on this side our Father’s home. Jesus is gone before. And, therefore never may we rest, until We are where he is, to behold his glory. Joh 17:24
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
After Rest
Joshua 20-24
THE twentieth chapter deals with the Cities of Refuge. A very beautiful expression is that “City of Refuge.” Very suggestive, too. But there is a great black shadow in the middle of it: for why should men want refuge? The term is noble in itself, but what is it in its suggestion? Surely it means that there is a pursuing storm. We have heard travellers say that by making haste they will just be in time to escape the impending tempest; so they quicken their steps, and when they gain the threshold of the sanctuary they were aiming at, they breathe a sigh of relief and thankfulness. The sanctuary is doubly dear to them. Home is always sweet, or ought to be; but how sweeter than the honeycomb when it is reached under circumstances which try the spirit, exasperate the sensibilities, and weigh heavily on the soul! In this case there is a pursuing storm, but not of weather a social storm. The man who is running has killed a man, and the one who is following him is “the avenger of blood.” Who will be first in the city? God will help the first runner, if it be but by one step he will be in before the pursuer can lay hold of him. There is a wondrous ministry of helpfulness operating in the world. We are helped in a thousand ways, not always in the one way in which we want to be helped, but in some other way; yet the help always comes. Was the refuge then for the murderer? No; there was no refuge for the murderer. But is it not said that the man who is fleeing to the city of refuge has killed some person? Yes, it is so said; but a definition is given which clears up all the moral side of the mystery:
“The slayer that killeth any person unawares and unwittingly may flee thither” ( Jos 20:3 ).
“And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount Ephraim, and Kirjath-arba, which is Hebron, in the mountain of Judah. And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh. These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth any person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the congregation.” ( Jos 20:7-9 )
Now Joshua proceeds with his valedictory speech. Here and there he records a sentence which belongs to all time. The twenty-first chapter has little or nothing to say except to the people to whom it specially related; but in summing up the twenty-first chapter Joshua says,
“There failed not ought of any good thing which the Lord had spoken unto the house of Israel” ( Jos 21:45 ).
A noble testimony this, too, borne by the old man. It is not youth that anticipates, it is age that reviews. Old men never become infidels. We say sometimes that seldom is an old man converted to Christianity. How far that may be true we cannot tell; but did ever an old pilgrim who had once seen heaven opened, turn round and say, in his wrinkled old age, that he was going to the city of Negation, or to the wilderness of Atheism? Old men ought to be heard upon these subjects; they have lived a lifetime; they have fought upon a thousand battlefields; they know all the darkness of the night, all the sharpness of winter, all the heat of summer, and they have a right to be heard upon his question; and their testimony on the side of the Bible is united, distinct, emphatic, and unanswerable.
Another point is found in chapter Jos 22:5 :
“But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.” ( Jos 20:5 )
“Return ye, and get you unto your tents, and unto the land of your possession…. But take diligent heed to do the commandment and the law” ( Jos 22:4-5 ).
It would seem as if some interviews in life could not be satisfactorily closed but with the language of benediction. An ordinary word would be wholly out of place. There is a fitness of things in human communication as in all other affairs and concerns of life. It is fitting, too, that the benediction should be spoken by the old man. Joshua was “old and stricken in years,” and he concluded the audience fitly by blessing the children of Israel:
“So Joshua blessed them, and sent them away; and they went unto their tents” ( Jos 22:6 ).
Now the children of Israel go to their tents: They are to be at peace. Ceasing war they are to be students of war. We shall hear no more of controversy; every man having received the blessing is a good man, and there is an end of a tumult which at one time threatened never to cease. So we should imagine, but our imagining is wrong:
“Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them. And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren. And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the Lord by the hand of Moses” ( Jos 22:7-9 ).
“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, 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” ( Jos 22:13-14 ).
“Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice: but that it may be a witness” ( Jos 22:26-27 ).
This being settled, a very tender scene occurs. Joshua gathers all the tribes of Israel to Shechem, calls for the children of Israel, and for their heads, and for their judges, and for their officers, and talks to them historically and grandly. He called the people themselves to witness what God had done for them:
“And ye have seen all that the Lord your God hath done unto all these nations because of you” ( Jos 23:3 ).
Not only so, but he uses a very searching expression:
“And, behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof” ( Jos 23:14 ).
“Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left;… But cleave unto the Lord your God, as ye have done unto this day” ( Jos 23:6-8 ).
What is the call of these verses? It is a call to moral courage. The people were soldiers; when they saw that an altar had been reared to heaven which they did not like, and which they misunderstood, instantly they sped from their tents and challenged the builders to battle. That is the rudest courage; there is nothing in it. Many men can fight who cannot suffer; many are brave in activity who are cowards in waiting. Joshua calls the people now to thought, study, quiet and consistent and continuous obedience namely, “Cleave unto the Lord.” Without this, growth would be impossible. Men cannot grow in the midst of continual or unbroken excitement. We grow when we are at rest; we grow not a little when we are in the shade; we advance when the burden is crushing us, and we are not uttering one complaining word because of its fatal weight. When the history of the land is written as it ought to be written, many a battle which now fills pages and chapters will be dismissed with a contemptuous sentence; and sufferings at home, quiet endurances, Christian manifestations of patience, will be magnified as indicative of the real dauntlessness, the heavenly bravery, the lasting courage. Let every man examine himself herein. To say “No” to a tempting offer is to win a battle: to receive a blow from an enemy and not return it, is to reach the point of coronation in Christ’s great kingdom; to hear a rough speech and make a gentle reply is to evince what is meant by growing in grace. So the history rolls on, from battle to battle, from mistake to mistake, from point to point, until at last the moral displaces the material, questions of the soul put into their right place questions of rank; and moral courage simple, loving, unquestioning obedience is set at the head of all the virtues; and the quiet, meek, submissive, patient soul is crowned and throned, and stablished amid the hierarchy of heaven. We cannot dazzle the world by our greatness, but we can please God by our goodness; we cannot harness the winds and make them bear our names far and wide, but we can so live, so suffer, so speak, as to constrain the enemy to say, Verily, this man is a prophet; verily, this man has been with Jesus and learned of him; verily, there is in this supposed weakness a wonderful and enduring strength.
We cannot but be struck by the equality of the divine way as it is marked by the venerable leader. The fifteenth verse is very expressive upon this point:
“Therefore it shall come to pass, that as all good things are come upon you, which the Lord your God promised you; so shall the Lord bring upon you all evil things, until he have destroyed you from off this good land which the Lord your God hath given you” ( Jos 23:15 ).
“When ye have transgressed the covenant of the Lord your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the Lord be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you” ( Jos 23:16 ).
Joshua having gathered all the tribes of Israel to Shechem, called for the elders of Israel, and for their heads, and for their judges, and for their officers, and delivered unto them his final speech. Again we are thrown upon the grand truth that men must bring all their history into one view at certain periods, that thereby they may renew their covenant and revive their best hope. The work of the Lord is not of yesterday; it goes back through all the generations; and he is the wise scribe, well instructed in holy things, who brings into one view all the course of the divine education of the world. This is what Joshua did in brief in the twenty-fourth chapter. Having given the historical outline, the old man began to exhort the people, saying:
“Now, therefore, fear the Lord, and serve him in sincerity and in truth” ( Jos 24:14 ).
” but as for me and my house, we will serve the Lord” ( Jos 24:15 ).
“God forbid that we should forsake the Lord, to serve other gods’ ( Jos 24:16 ).
Then they review and repeat the solemn history and say that all Joshua has said is true in fact. Then Joshua says unto the people “What you have now said amounts to little more than mere words; you forget that God is a holy God and a jealous God, and you are speaking from impulse rather than from settled conviction.” Then the people reply that Joshua himself is mistaken, and they have really made up their minds once for all to serve the Lord. So be it, then, said Joshua “Ye are witnesses against yourselves that ye have chosen you the Lord, to serve him.” The people answered That is even so; “We are witnesses.” Then said Joshua, There is one final word to be spoken. If you have made up your minds to this course, you must put away the strange gods which are among you; no taint of idolatry must remain behind; not the very smallest image must be taken with you one day longer or one inch further; the expurgation must be immediate, complete, and final. The people answered unanimously: “The Lord our God will we serve, and his voice will we obey.” It was indeed a solemn day; a day of covenant, a day of memorial, a day which condensed into its throbbing hours generations of history and strong and ardent pulsings of devotion and prophetic service. A covenant was made, and a statute and an ordinance were set in Shechem. To make, if possible, the matter inviolably permanent, “Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord” ( Jos 24:26 ). Then a very solemn scene occurs:
“And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God” ( Jos 24:27 ).
Then the assembly broke up. It broke up never to meet again under the same wise and valiant leadership. All pathetic occasions should be treasured in the memory; the last interview, the last sermon, the last prayer, the last fond lingering look; all these things may be frivolously treated as sentimental, but he who treats them so is a fool in his heart: whatever can subdue the spirit, chasten the sensibilities, and enlarge the charity of the soul should be encouraged as a ministry from God. Now Joshua dies, at the age of one hundred and ten. He was buried in the border of his inheritance in Timnath-serah, which is in Mount Ephraim, on the north side of the hill of Gaash.
“And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel” ( Jos 24:31 ).
Now the history is done. The bones of Joseph, which the children of Israel brought up out of Egypt, were buried in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem. Then men died quickly:
“And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim” ( Jos 24:33 ).
Death, death, death! The great man dies, and yet the work goes on. The minister ceases, but the ministry proceeds. The individual sermon closes, but the everlasting gospel never ceases its sweet and redeeming proclamations. Book after book is finished, but literature itself is hardly begun. Amidst all mutation there remains one everlasting quantity: “Thy throne, O God, is for ever and ever.” All the new generations acknowledge it. They come up in great pride and strength, as if they themselves were to outlive God, and behold in a few years their pith is exhausted, their hope dies, and they know themselves to be no better than their fathers. When we are touched by the death of those whom we have known best, and wonder how light can ever shine again upon the circle in which we move, we should give the mind free scope to range over all the noble and marvellous history of the world, so shall we see that how great soever have been the men who have led us, the world could do without them; God knew how to supply their places, and amidst all change and fear and dismay the purpose of Heaven went steadily forward in all the grandeur of its strength and all the tenderness of its beneficence.
In coming thus far in our Bible studies let us pause a moment to consider how many illustrious men with whom we have companied have passed away. Truly the dead are quickly becoming the majority. Adam died, but, though his years were many, how few are the deeds which are recorded of him! He stands in history as the very Gate of Death. “By one man came death.” We feel as if we might say “But for thee, O Adam, all men would now have been alive; no grave would ever have been dug; no farewell would ever have been breathed.” That is an overwhelming reflection. Consider the possibility of Adam himself now entertaining it, or following it out in all its infinite melancholy! Think of him saying “By my sin I ruined God’s fair earth; to me ascribe all iniquity, all shame, all heartbreak; by my presumption and disobedience I did it all: I slew the Son of God; but for me there would have been no Bethlehem, no Gethsemane, no Calvary, no Cross: lay the blame at the right door, O ages of time, ye burdened and groaning centuries, curse my name in all your woe.” On such thoughts we may not dwell, for the mind reels in moral amazement, and the heart cannot quench the passion of scepticism. Enough is known to make us solemn. Count the graves until arithmetic gives up the reckoning in despair. Abel, Enoch, Abraham, Isaac, Jacob, Moses, all gone! Just as we had come to know them in the breaking of bread they vanished out of our sight. It was as if rocks had been uprooted, or as if planets had ceased to shine: nay more, for we have not only lost strength and majesty, we have lost guidance, stimulus, friendship, and the subtle ministry of eloquent example. Can history repeat such men? Does our story now lie all down-hill, from steep to steep until we reach the valley of commonplace or the plain of mediocrity? Jesus Christ has taught us how to regard great men, saying “Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.” Here we have at once recognition of greatness and hope of greater history. What if we may know more than Adam, see farther than Enoch, embark in greater adventures than Abram, offer greater sacrifices than the priests, and see a deeper law than was ever revealed to Moses? In Christ are hidden all the treasures of wisdom, yea riches unsearchable, promises exceeding great and precious. My soul, bestir thyself, go out in the early morning, remain in the field until the stars come out, for every hour brings its own spoil, every moment its own vision. O my Lord, Father in heaven, Blessed One, made known to me in the Cross of salvation, inspire me, lift me up, and make me gladly accept thy yoke and do all thy bidding; give me the aspiration that is untainted by vanity, and the consecration that is undefiled by selfishness, then shall I be willing to be baptised for the dead, and to stand steadfastly where princes and veterans have fallen by the hand of Time.
Fuente: The People’s Bible by Joseph Parker
XXIII
BRIEF REVIEW; RETURN OF WARRIORS OF THE TWO AND A HALF TRIBES
Joshua 22-24
We commence this discussion at Jos 22 , and there are several things that I wish to discuss in this section. First Theme: Brief review Joshua 13-21, enough to make it clear what part of the territory was yet unoccupied, as well as one or two other little things.
Second Theme: The return of the warriors of the two and a half tribes whose territory lay east of the Jordan.
Third Theme: Joshua’s first address.
Fourth Theme: Joshua’s final address, Jos 24:1-28 .
Fifth Theme: The renewal of the covenant and its witness.
Sixth Theme: Completing the records, as was done in the Pentateuch by Moses.
Seventh Theme: The death and burial of Joshua, the burial of the bones of Joseph and the death and burial of Eleazar. That part of Jos 24 , just as a part of Deuteronomy as a connecting link, was inserted by the later historians, and you will see that not only here but it reopens in the next book. Now those are the several themes that I shall discuss. In the preceding section on the division of the land, Joshua 13-21 inclusive, you will notice that on account of Joshua’s age the Almighty instructed him to divide the land on the west side of the Jordan as it had been divided on the east side of the Jordan, and yet the record states that much land yet remained to be possessed.
Now, in the part of the territory where they had not been fully subjugated, their enemies were the Geshuri, very different from the Geshurites that we shall learn about directly. They occupied the Arabian desert from the river of Egypt where it went into the Mediterranean Sea clear on up almost to Kadesh-barnea, until it touched the Philistine country. Now, that tribe of the Canaanites west of the Jordan inhabiting that territory, while it had been divided, had not been brought into complete subjugation. Their territory came up to the narrow strip on the Mediterranean Sea, the five towns of the Philistines that were not completely occupied, then going further up by the Mediterranean Sea were the Phoenicians, the chief towns of which were Tyre and Sidon, and they were not completely conquered. So that what remained to be conquered on the west were the Phoenicians and the Philistines.
Now, when it comes to the northern border, a strip of country commencing in the mountains of Lebanon and including the entrance into Hamath, a stretch clear across into the mountains of Gilead, where was the half tribe of Manasseh, that strip had not been completely subjugated. So that on three sides, the Geshuri on the south; on the west, the Philistines and Phoenicians; on the north, the strip including a number of small kingdoms, particularly the kingdom of Maachi, and one other that the half tribe of Manasseh had not overcome were not subjugated. Now, without going into an elaborate detail, I determined to give you an idea of the country, so that you could see that on the three borders, south, west, and stretching clear across the north, there was unpossessed territory.
The next thing to explain in that section is that the section closes in Jos 21:43-45 , by stating that every promise that God had made to them had been literally fulfilled and that they had been put in possession of the land and that no enemy was able to stand before them and that they had rest. The point is, to reconcile that with those facts that I have just stated, that on the north, on the west and on the south are portions of territory that have not been occupied. How, then, is the conclusion of that section true? You will find by carefully noting Exo 23:29-30 , and Deu 7:22 , that God had forewarned them that he would not put them in possession of all this territory in one year. It would have been a destruction of the population before any other population could move in and keep the land from going to waste, therefore, in making the promise to put them in possession that promise was modified. “I will not drive out the enemy the first year, lest the land should go to waste, but I will drive them out little by little, year after year.” That explains the apparent discrepancy between the two statements.
The next thought that I wish to bring out is that in the beginning God had appointed Joshua to make the general conquest of the land where it required all Israel to be held together in one army, the main battles to be fought and the enemy to be defeated, so that they would not take the open field. Then Joshua’s part must end, and the details of driving out the remnants of the people devolved upon each tribe, which God clearly foretold, as you will see in Num 33:55 , and Joshua restates it in Jos 23:11-13 . God designedly left a portion of the inhabitants for each tribe, in its tribal capacity, to grapple with and assured them that if they were sluggish in completing that, then he would preserve these remnants alive to be a thorn in their flesh; as a test of their character. So that they understood that these remnants would rise in punishment, as you will see illustrated when you come to the book of Judges. So all of the statements have been taken together and scripture compared with scripture. Some of the greatest sermons that have ever been published are on those remnants of nations, God permitting them to remain to try the tribes. Generally the sermons preached on that make this scriptural application, viz.: that after regeneration there remain remnants of the fleshly nature to be overcome by sanctification, and if a man does not cultivate sanctification these remnants will rise up and conquer him and bring him into temporary captivity at least. It is a fine spiritual application.
The second theme is the return of the warriors of the two and a half tribes whose territory lay east of the Jordan. That proves that the conquest of Joshua was over, and the army broken up. Joshua assembled these tribes and passed on them the highest commendations that a general ever gave to soldiers. He said that they had not failed in any particular in doing what Moses required and what they had promised. There was not a blot on their record. Following that commendation, which is as superb as anything I know of in literature, he then exhorts them that on their return to their old home they be as faithful in the future as they had been in the past. Then he gives them a benediction and a blessing is pronounced on them, and in that benediction he says, “You go home; you go with great spoils and many riches, your part of the conquest which has taken place.” And so they are dismissed, and this is the first item of the return of the tribes. The next thought is that when these armies got to the river Jordan they erected on the mountains near the Jordan a very great and very conspicuous altar, an altar to be seen, as your text says. You can even see it now, at least the site of it and the ruins of it, and you see it a long way off.
Now, when the nine and a half tribes heard of the erection of that altar, they misconstrued its intent and came rushing together to make war on the two and a half tribes. But before they declared war, somebody had sense enough to suggest the sending of an ambassador to find out about this, and so they selected a high priest and a deputation from the nine and a half tribes, and they went over and interviewed the two and a half tribes, and interviewed them very sternly. They thought that the altar was the altar for burnt offerings and that it was intended to be a line of separation between the two and a half tribes and the nine and a half tribes, and that the two and a half tribes would worship idols there and not the true God; that it meant revolt from the central place of worship and the high priest makes an accusation.
The two and a half tribes turn them down very easily. They say, “Brethren, this is not an altar of burnt offerings. This is an altar of witness and the meaning is that, as long as that hill stands and that altar stands, it is a pledge that the tribes east of the Jordan are bound up with the tribes west of the Jordan in unity of worship, and the unity of the tribes is to be preserved.” I imagine that that deputation looked foolish. Just before you go to war on people, read David Crockett, who said: “Be sure you are right, and then go ahead.” Stop long enough to be sure you have heard the right of it. If we consider the truth of a thing, it will from much dissension free us. So I think that the two and a half tribes came out way ahead of that high priest as well as upon the fidelity of their service. The two and a half tribes made the name of that altar “Ed.” That means witness, not burnt offerings, “witness,” like Jacob’s Mizpah, the meaning of which is the same thing: “The Lord witness between me and thee.” Somehow I was always charmed with that incident, viz.: the going home of those tribes and their fidelity to the unity of Israel and the true worship of God.
Now we come to the third theme. It is presented in Jos 23 . Joshua calls the people together, it doesn’t say where, but presumably at Shiloh, and delivers them an address bearing upon this point, viz.: The duty that devolved upon them in their several tribal capacities to conquer the remnants: “Now while I was your general, I represented the whole nation; I commanded the army of the whole nation. You will bear witness that God stood by me; that he gave us victory every time; that no nation was able to stand before us. Now that public general part is ended, and your particular part remains to be done.” It is in that connection that he tells us that if they are sluggish about driving out these remnants, God would retain them and preserve them as thorns in their sides In that connection he reminds them of the reason that God commanded the extirpation of the Canaanites, viz.: they were idolaters, they were outrageous sinners. Now says Joshua, “If you do as they did, God will do to you as he did to them. If you turn away from the true God and you lapse into the idolatrous ways of these nations, and that can be brought about by your intermarriage and your treaties with them, if you do that, he will sponge you off the map as he sponged them off the map for a like offense, and you will go into captivity.” Now, you can see that presumably it was at Shiloh, and the purpose of this assembly is quite distinct from the purpose of the one next to be considered.
So now we come to Jos 24 , the last part. Now he commands all Israel to come together again and the place this time is Shechem, not Shiloh. Why should it be Shechem? Considering the objects that he had in view in calling them together, why was Shechem the appropriate place?
First, Shechem was the place where Abraham halted when he got to this land, and he built an altar and received from God the promises of the land; it was to be given to him and his children. When God sent him out, he went, not knowing whither he went, but here at Shechem God outlines to him that this very territory is to belong to him and his children. That was the first altar and the first promise considering the possession of the land.
The second thing is that when Jacob returned from Mesopotamia, he stopped at Shechem and built an altar and there was a renewal of the promises to him, and he there freed his family from idolatry. You remember that one of his wives carried away the teraphim of Laban and Jacob made his wife bury these things under an old tree.
Right there Jacob bought a particular section of land, setting a price, and that land he was to deed to Joseph, and the descendants of Joseph, Ephraim, and Manasseh, and right at that place, as we learn later in this book, the bones of Joseph were buried. In the last chapter of Genesis Joseph tells them that he will die and he says, “Take my bones,” and Moses took the bones of Joseph with him and we learn here that the bones of Joseph were buried -there, and so we learn from Stephen’s speech in Acts. There you have three reasons. Let us see if we cannot find another. When Joshua first brought the people over into the Promised Land after they had been circumcised and he kept the feast of the Passover, it was to this place that he brought them with Mount Ebal on one side and Mount Gerizirn on the other. He renewed the covenant there and there he built an altar of stone, and on the stones recorded the Pentateuch as a witness. Then we learn next from Ebal and Gerizirn were enunciated in turn a curse and a blessing of the covenant, and yet further we learn that there this copy of the covenant, prepared by Joshua, was set up so that the Pentateuch stood there and the altar of the renewal of the covenant stood there and the echoes of the blessings and curses, and the bones of Joseph were there, and the altar of Abraham was there, and the altar of Jacob was there. “So it was intensely appropriate that in his farewell address he should gather them where they had renewed the covenant on their first entrance into the Promised Land.
Now we come to the final address as it reviews their history. He reminded them that beyond the flood, that is, the Euphrates River (that is the meaning of Euphrates, the flood), in Ur of the Chaldees, their ancestor was Terah, an idolater, and that from that idolatrous country God called their immediate ancestor, Abraham, and brought him to this place and made him that promise. He then shows their history under Moses when God leads them out of Egypt and establishes with them his covenant at Mount Sinai, their wandering in the wilderness and that God conquered for them the tribes east of the Jordan, and God conquered for them the tribes west of the Jordan.
Now, upon these historical facts he makes an exhortation that is very thrilling. He shows if ever a nation in the world was under obligations to keep the covenant given at Sinai and renewed at Ebal and Gerizirn, that this people was under obligations to do it. And he urges them to be faithful, in all things, to their God and their religion. Having finished his exhortation, the people reply, and they say that they will do what he tells them to do. Then he said that they need not think, and you and I need not think, that it is an easy thing to live right in the sight of a jealous God. If you make a vow to do anything, you had better thoughtfully consider it. He having then cautioned them, they renewed their promise. Then he said, “Now we will renew the covenant itself.” While the book doesn’t give the details of how the covenant was renewed, they renewed it just as before. There they built an altar; there were certain burnt offerings, certain sanctification and setting apart. Then there was the taking upon themselves the vows of the covenant. Now that having been done, Joshua makes that altar witness of the covenant. Then he completes the records just as Moses finished up the records of the Pentateuch and put them in the ark to be preserved. Joshua completes the record of this time and takes the Pentateuch out of the ark and slips his record inside of the holy ark of the covenant of God, and all the history in connection with it as a witness.
Then follows an account, doubtless by Phinehas, the high priest. As Joshua had finished the last part of Deuteronomy, so here a record is made of Joshua’s death and his burial. There is a singular thing in the Alexandrian version of the Septuagint, which says that the knives with which the people had been circumcised were buried with Joshua. It may have been, I don’t know. Then follows the death of Eleazar, the son of Aaron, and that closes up the book. Now, this is a very brief discussion but it is sufficient, and in our next discussion we will take the period of the Judges, bearing in mind that a considerable part of the book of Judges overlaps the book of Joshua; that several things occurred before he died and before his final address was delivered.
QUESTIONS
1. Why was the land now divided?
2. What land yet in the hands of the enemy?
3. How was God’s promise literally fulfilled?
4. What was Joshua’s part in the conquest of the land?
5. What each tribe’s part after the general conquest?
6. If they proved sluggish in this then what?
7. What commendation pronounced upon them by Joshua?
8. What exhortation to them?
9. The benediction on them?
10. The altar on the Jordan:
(1) Describe it.
(2) How construed by the nine and one-half tribes, and why?
(3) What steps did they take?
(4) What the response?
(5) What the effect on the nine and one-half tribes?
(6) What name did they give the altar and what its meaning?
(7) What the value of embassy before war?
III. Joshua’s First Address about the Completion of the Conquest
11. Where assembled?
12. What duty does he point out to them?
13. What the penalty for their failure?
14. Where?
15. Why there? (Give seven reasons.)
16. Give brief analysis of this address of Joshua, and their reply.
17. Give an account of the renewal of the covenant.
18. What the witness?
19. Tell how Joshua completed the records.
20. Who wrote the account of Joshua’s death and burial?
21. The fulfilment of what prophecy made by Joseph recorded here?
22. What other death recorded here?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Jos 22:1 Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
Ver. 1. Then Joshua called the Reubenites. ] That he might disband and dismiss them, with due commendation and remuneration, as became a noble general.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Joshua
THE END OF THE WAR
Jos 21:43 – Jos 21:45
‘The old order changeth, giving place to new.’ In this passage we have the breaking up of the congregation and the disbanding of the victorious army. The seven years of fighting had come to an end. The swords were to be ‘beaten into plowshares,’ and the comrades who had marched shoulder to shoulder, and shared the fierce excitement of many a bloody field, were to be scattered, each becoming a peaceful farmer or shepherd. A picturesque historian, of the modern ‘special correspondent’ sort, would have overlaid the narrative with sentiment and description; but how quietly the writer tells it, so that we have to bethink ourselves before we apprehend that we are reading the account of an epoch-making event! He fixes attention on two things,- the complete fulfilment of God’s promises Jos 21:43 – Jos 21:45 and the dismissal to their homes of the contingent from the trans-Jordanic tribes, whose departure was the signal that the war was ended Jos 22:1 – Jos 22:8. We may consider the lessons from these two separately.
I. The triumphant record of God’s faithfulness Jos 21:43 – Jos 21:45. These three verses are the trophy reared on the battlefield, like the lion of Marathon, which the Greeks set on its sacred soil. But the only name inscribed on this monument is Jehovah’s. Other memorials of victories have borne the pompous titles of commanders who arrogated the glory to themselves; but the Bible knows of only one conqueror, and that is God. ‘The help that is done on earth, He doeth it all Himself.’ The military genius and heroic constancy of Joshua, the eagerness for perilous honour that flamed, undimmed by age, in Caleb, the daring and strong arms of many a humble private in the ranks, have their due recognition and reward; but when the history that tells of these comes to sum up the whole, and to put the ‘philosophy’ of the conquest into a sentence, it has only one name to speak as cause of Israel’s victory.
That is the true point of view from which to look at the history of the world and of the church in the world. The difference between the ‘miraculous’ conquest of Canaan and the ‘ordinary’ facts of history is not that God did the one and men do the other; both are equally, though in different methods, His acts. In the field of human affairs, as in the realm of nature, God is immanent, though in the former His working is complicated by the mysterious power of man’s will to set itself in antagonism to His; while yet, in manner insoluble to us, His will is supreme. The very powers which are arrayed against Him are His gift, and the issues which they finally subserve are His appointment. It does not need that we should be able to pierce to the bottom of the bottomless in order to attain and hold fast by the great conviction that ‘there is no power but of God,’ and that ‘from Him are all things, and to Him are all things.’
Especially does this trophy on the battlefield teach a needful lesson to us in the Christian warfare. We are ever apt to think too much of our visible weapons and leaders, and to forget our unseen and ever-present Commander, from whom comes all our power. We ‘burn incense to our own net, and sacrifice to our own drag,’ and, like the heathen conqueror of whom Habakkuk speaks, make our swords our gods Hab 1:11 , Hab 1:16. The Church has always been prone to hero-worship, and to the idolatry of its organisation, its methods, or its theology. Augustine did so and so; Luther smote the ‘whited wall’ the Pope a blow that made him reel; the Pilgrim Fathers carried a slip of the plant of religious liberty in a tiny pot across the Atlantic, and watered it with tears till it has grown a great tree; the Wesleys revived a formal Church,-let us sing hallelujahs to these great names! By all means; but do not let us forget whence they drew their power; and let us listen to Paul’s question, ‘Who then is Paul, and who is Apollos, but servants through whom ye believed, even as the Lord gave to every man?’
And let us carve, deep-cut and indelible, in solitary conspicuousness, on the trophy that we rear on each well-fought field, the name of no man save ‘Jesus only.’ We read that on a pyramid in Egypt the name and sounding titles of the king in whose reign it was erected were blazoned on the plaster facing, but beneath that transitory inscription the name of the architect was hewn, imperishable, in the granite, and stood out when the plaster dropped away. So, when all the short-lived records which ascribe the events of the Church’s progress to her great men have perished, the one name of the true builder will shine out, and ‘at the name of Jesus every knee shall bow.’ Let us not rely on our own skill, courage, talents, orthodoxy, or methods, nor try to ‘build tabernacles’ for the witnessing servants beside the central one for the supreme Lord, but ever seek to deepen our conviction that Christ, and Christ only, gives all their powers to all, and that to Him, and Him only, is all victory to be ascribed. That is an elementary and simple truth; but if we really lived in its power we should go into the battle with more confidence, and come out of it with less self-gratulation.
We may note, too, in these verses, the threefold repetition of one thought, that of God’s punctual and perfect fulfilment of His word. He ‘gave unto Israel all the land which He sware to give’; ‘He gave them rest, . . . according to all that He sware’; ‘there failed not aught of any good thing which the Lord had spoken.’ It is the joy of thankful hearts to compare the promise with the reality, to lay the one upon the other, as it were, and to declare how precisely their outlines correspond. The finished building is exactly according to the plans drawn long before. God gives us the power of checking His work, and we are unworthy to receive His gifts if we do not take delight in marking and proclaiming how completely He has fulfilled His contract. It is no small part of Christian duty, and a still greater part of Christian blessedness, to do this. Many a fulfilment passes unnoticed, and many a joy, which might be sacred and sweet as a token of love from His own hand, remains common and unhallowed, because we fail to see that it is a fulfilled promise. The eye that is trained to watch for God’s being as good as His word will never have long to wait for proofs that He is so. ‘Whoso is wise, and will observe these things, even he shall understand the loving kindness of the Lord.’ And to such a one faith will become easier, being sustained by experience; and a present thus manifestly studded with indications of God’s faithfulness will merge into a future still fuller of these. For it does not need that we should wait for the end of the war to have many a token that His every word is true. The struggling soldier can say, ‘No good thing has failed of all that the Lord has spoken.’ We look, indeed, for completer fulfilment when the fighting is done; but there are ‘brooks by the way’ for the warriors in the thick of the fight, of which they drink, and, refreshed, ‘lift up the head.’ We need not postpone this glad acknowledgment till we can look back and down from the land of peace on the completed campaign, but may rear this trophy on many a field, whilst still we look for another conflict to-morrow.
II. The disbanding of the contingent from the tribes across Jordan Jos 22:1 – Jos 22:8. Forty thousand fighting men, of the tribes of Reuben, Gad, and the half of Manasseh, had willingly helped in the conquest, leaving their own newly-won homes on the eastern side of Jordan, and for seven long years taking their share in the hardships and dangers of their brethren. It was no small tax which they had thus cheerfully paid for the sake of brotherly unity. Their aid had not only been valuable as strengthening Joshua’s force, but still more so as a witness of the unbroken oneness of the nation, and of the sympathy which the tribes already settled bore to the others. Politically, it was wise to associate the whole people in the whole conquest; for nothing welds a nation together like the glories of common victories and the remembrance of common dangers survived. The separation of the trans-Jordanic tribes by the rapid river, and by their pastoral life, was a possible source of weakness, and would, no doubt, have led to more complete severance, if it had not been for the uniting power of the campaign. If the forty thousand had been quietly feeding sheep on the uplands while their brethren were fighting among the stony hills of Canaan, a great gulf would have opened between them. Even as it was, the eastern tribes drifted somewhat away from the western; but the disintegration would have been still more complete if no memories of the war, when all Israel stood side by side, had lived on among them. Their share in the conquest was not only a piece of policy,-it was the natural expression of the national brotherhood. Even I Joshua had not ordered their presence, it would have been impossible for them to stop in their peacefulness and let their brethren bear the brunt of battle.
The law for us is the same as for these warriors. In the family, the city, the nation, the Church, and the world, union with others binds us to help them in their conflicts, and that especially if we are blessed with secure possessions, while they have to struggle for theirs. We are tempted to selfish lives of indulgence in our quiet peace, and sometimes think it hard that we should be expected to buckle on our armour, and leave our leisurely repose, because our brethren ask the help of our arms. If we did as Reuben and Gad did, would there be so many rich men who never stir a finger to relieve poverty, so many Christians whose religion is much more selfish than beneficent? Would so many souls be left to toil without help, to struggle without allies, to weep without comforters, to wander in the dark without a guide? All God’s gifts in providence and in the Gospel are given that we may have somewhat wherewith to bless our less happy brethren. ‘The service of man’ is not the substitute for, but the expression of, Christianity. Are we not kept here, on this side Jordan, away for a time from our inheritance, for the very same reason that these men were separated from theirs,-that we may strike some strokes for God and our fellows in the great war? Dives, who lolls on his soft cushions, and has less pity for Lazarus than the dogs have, is Cain come to life again; and every Christian is either his brother’s keeper or his murderer. Would that the Church of to-day, with infinitely deeper and sacreder ties knitting it to suffering, struggling humanity, had a tithe of the willing relinquishment of legitimate possessions and patient participation in the long campaign for God which kept these rude soldiers faithful to their flag and forgetful of home and ease, till their general gave them their discharge!
Note the commander’s parting charge. They were about to depart for a life of comparative separation from the mass of the nation. Their remoteness and their occupations drew them away from the current of the national life, and gave them a kind of quasi-independence. They would necessarily be less directly under Joshua’s control than the other tribes were. He sends them away with one commandment, the Imperative stringency of which is expressed by the accumulation of expressions in Jos 22:5 . They are to give diligent heed to the law of Moses. Their obedience is to be based on love to God, who is their God no less than the God of the other tribes. It is to be comprehensive-they are ‘to walk in all His ways’; it is to be resolute-they are ‘to cleave to Him’; it is to be wholehearted and whole-souled service, that will be the true bond between the separated parts of the whole. Independence so limited will be harmless; and, however wide apart their paths may lie, Israel will be one. In like manner the bond that knits all divisions of God’s people together, however different their modes of life and thought, however unlike their homes and their work, is the similarity of relation to God. They are one in a common faith, a common love, a common obedience. Wider waters than Jordan part them. Graver differences of tasks and outlooks than separated these two sections of Israel part them. But all are one who love and obey the one Lord. The closer we cleave to Him, the nearer we shall be to all His tribes.
We need only note in a word how these departing soldiers, leaving the battlefield with their commander’s praise and benediction, laden with much wealth, the spoil of their enemies, and fording the stream to reach the peaceful homes, which had long stood ready for them, may be taken, by a permissible play of fancy, as symbols of the faithful servants and soldiers of the true Joshua, at the end of their long warfare passing to the ‘kingdom prepared for them before the foundation of the world,’ bearing in their hands the wealth which, by God’s grace, they had conquered from out of things here. They are not sent away by their Commander, but summoned by Him to the great peace of His own presence; and while His lips give them the praise which is praise indeed, they inscribe on the perpetual memorial which they rear no name but His, who first wrought all their works in them, and now has ordained eternal peace for them.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED TEXT): Jos 22:1-6
1Then Joshua summoned the Reubenites and the Gadites and the half-tribe of Manasseh, 2and said to them, You have kept all that Moses the servant of the LORD commanded you, and have listened to my voice in all that I commanded you. 3You have not forsaken your brothers these many days to this day, but have kept the charge of the commandment of the LORD your God. 4And now the LORD your God has given rest to your brothers, as He spoke to them; therefore turn now and go to your tents, to the land of your possession, which Moses the servant of the LORD gave you beyond the Jordan. 5Only be very careful to observe the commandment and the law which Moses the servant of the LORD commanded you, to love the LORD your God and walk in all His ways and keep His commandments and hold fast to Him and serve Him with all your heart and with all your soul. 6So Joshua blessed them and sent them away, and they went to their tents.
Jos 22:1 and Joshua summoned Based on Jos 22:3, some commentators have wondered about how long these three tribes stayed and helped their brothers. It is possible that they were home and Joshua summoned them, but it is more likely that Jos 22:3 states they had stayed the whole time, possibly even as long as fourteen years.
Reuben This is the oldest son of Jacob, who was rejected as family leader because he lay with one of Jacob’s concubines (cf. Gen 35:22; Gen 49:4).
Jos 22:2 You have kept all that Moses the servant of the LORD commanded you, and have listened to my voice in all that I have commanded you Joshua addresses the eastern tribes and affirms them for (1) obeying Moses (cf. Num 32:28-32; Deu 3:18-20) and (2) listening to him (cf. Jos 1:12-18). It is significant that in Jos 22:3 they are told that they kept the charge of the commandment of the Lord, which implies that God’s words through Moses and Joshua are God’s words (cf. Jos 22:3).
Jos 22:4 now the LORD your God has given rest to your brothers This rest (BDB 628, Hiphil PERFECT, cf. Exo 33:14; Deu 3:20; Jos 1:13; Jos 1:15) refers to a time of peace and the absence of internal conflict.
go to your tents Since the Israelites took over the homes of the people they conquered, this must be an idiom for go to your homes.
The verse has two commands from Joshua.
1. turn, meaning return (BDB 815, KB 937, Qal IMPERATIVE, cf. Jos 22:8)
2. go, literally walk (BDB 229, KB 246, Qal IMPERATIVE)
Jos 22:5 only be very careful to observe the commandments Jos 22:5 (BDB 1036, KB 1581, Qal IMPERATIVE, keep) clearly states that the covenant requirements were still in force and required obedience and faith. This verse is a series of quotes from themes in the book of Deuteronomy. It has three pairs of emphases: (1) observe and love; (2) walk and keep; and (3) hold fast and serve. They are a series of Qal INFINITIVE CONSTRUCTS. This emphasizes not only lifestyle obedience, but also complete loyalty. Some of the places these themes can be seen in Deut. are: Deu 5:32; Deu 6:5; Deu 7:9; Deu 10:12; Deu 11:1; Deu 11:13; Deu 11:22; Deu 19:9; Deu 30:6; Deu 30:16; Deu 30:20. Notice that love for God is expressed through obedience to His covenant.
hold fast to Him Notice the emphasis here is not only on rules, which is the focus of the law of Moses, but also on the motive of serving God–because you love Him. This is also the focus of the prophets.
with all your heart and with all your soul This is an emphasis on our entire person loving and serving God (Deu 4:29; Deu 6:4-5; Deu 10:12). This is the essence of a covenant relationship!
1. heart see Special Topic: Heart
2. soul (Hebrew, nephesh, see note at Gen 35:18 .
Jos 22:6 Joshua blessed them This seems to be very similar to the blessing of Jacob, Moses, and the patriarchal blessings in general. These were seen almost as an independent power performing good on behalf of the people to whom they were spoken. This reflects the Hebrew concept of the power of the spoken word (cf. Genesis 1; Isa 55:11; Joh 1:1). See Special Topic: Blessing .
and they went to their tents This has been interpreted in two ways. It is either just a romantic way of referring to the wilderness wandering period and they were really going back to their houses, or they still lived in tents and did not divide their inheritance until all the men of war had returned.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Chapter 22
Now in chapter twenty-two, after now the land has all been given and apportioned out,
Joshua called the men from Reuben, and Gad, and half the tribe of Manasseh ( Jos 22:1 ).
Now you remember these are the people who when they were on the east bank of the Jordan River had already established there. It was good grazing country, they said, “We’re farmers this is great territory.” We’d love to just stay over here and have our inheritance right here where we are.
So Moses said, “Providing you’ll send your fighting forces over with us to conquer the land, when the land is all conquered then you can come back. You can leave your wives and children, your families here. You send your fighting men over with us to help take the land. Once the land is taken then you may come back, and you can dwell in the land here.”
So they promised that they would do just that, that they would come over, and they kept their promise. Now the land has all been conquered, the tribes have all received their portion. So Joshua called this fighting brigade to him of the tribe of Reuben, and Gad and half the tribe of Manasseh who wanted the land on the other side of the Jordan River.
He said, “You fellows have fulfilled your promise. You’ve fulfilled your bargain; you’ve done what you said you would do, and what was commanded by Moses, now you may return back to your families. Take with you all of the spoils of war.”
For in conquering this land, of course, they conquered all these cities, and they actually had tremendous wealth, the spoils of war, the silver, the gold, the brass, the cattle, the sheep and all. He says, “Take them back and share them with the others within the tribes back on the other side of the Jordan. So you may return now.” You know they were setting them free, they having fulfilled their portion of the deal, now they could go back and establish with their families on the other side of the Jordan River.
Now as they were going back, when they got to the Jordan River and they crossed it, they built a huge altar that you could see for miles. Word came back to the men of Israel and they gathered the princes in Shechem. They said, “They have built an altar to offer sacrifices and all.” The whole house of Israel was ready to go over and attack them because they thought that they were already lapsing into idolatry. That they would dare to offer sacrifices to God in a place other than the tabernacle, the place that God had established.
So the princes of Israel got together, and they came over to the men of Reuben and Gad and Manasseh, and they said, “What are you doing? Did you forget already the problems that our fathers have had because of idolatry? What are you doing erecting this big altar to offer sacrifices and all this?”
“Wait a minute you’ve got it all wrong. We had no intention of making any sacrifices on this altar at all. We have no intention of making any burnt offerings or sin offerings, or anything on this. This is just a reminder that we belong to you because we’re afraid that in another generation or so that your children will say to our children, ‘Hey you guys live on the other side of the river. You don’t have any part with us.'”
So this is a sign. It’s a memorial to show that we are a part of You, that we worship the true and the living God and we have no intention of offering sacrifices here. This is just so that your kids can’t say to our kids, “Hey because you live on the other side of the river, you don’t belong to us.” So the princes of Israel were satisfied with this. They went back and they told the people, “Hey, they’re not committing idolatry. They’re not trying to create a schism and pull away.” But actually it’s just a memorial and it’s just so that they will be identified with us in the minds of the children as they grow up and all.
So it pleased all of the people of Israel, and they accepted then this memorial that was erected by these tribes there on the other side of the Jordan River. So that basically is the story that you get in the twenty-second chapter of Joshua.
“
Fuente: Through the Bible Commentary
We now begin the third and last division of the Book, which tells the story of the final things circling around Joshua’s farewell and passing. The first incident recorded is the return of the two and a half tribes to their possessions on the west of the Jordan. As they departed, Joshua addressed them, first commending them for fulfilling the covenant they had made with Moses in helping their brethren. He then charged them concerning the future, that they should be obedient to the commandments of the Law. How they might fulfil this charge he explained in brief and suggestive words, the principal thoughts of which were that they were to love, to walk, to keep, to cleave, to serve.
After their return, they built an altar east of the Jordan. To the erection of this the nine and a half tribes objected, not because they had any fear of their brethren possessing within the actual borders of the land so recently divided, but because the act of erecting an altar seemed to indicate the setting up of a new center of worship. In their protest they invited their brethren to come into the land and possess it if the land allotted to them was unclean and urged them not to commit the sin of departure from God. The reply made was that so far from desiring to set up any new worship, their altar was erected as a sign to their children and to all others that their worship was identical with that of their brethren, who had passed over to the eastern side of the river.
Fuente: An Exposition on the Whole Bible
Averting War between Brethren
Jos 22:1-20
There was generous appreciation of services rendered as Joshua dismissed the warriors. Something like Well-done, good and faithful servant, rings through His words. But he takes care to remind them that the tenure of their lands depends wholly on their obedience. This will explain the brief and transient existence of the trans-Jordanic tribes.
The altar was probably erected on the east of the Jordan. It was over against the land of Canaan, and was perhaps a facsimile of that at Shiloh. The prompting motive was to cement the union between themselves and the other tribes. But that end would have been better served had they obeyed the divine command in assembling annually with them. You can secure unity, not by external symbols, but by spiritual affinity and fellowship.
Fuente: F.B. Meyer’s Through the Bible Commentary
In chapter 22 (verses 1-6) we learn that these warriors had done their part faithfully. Although they speak of those who prefer to settle down on the borders of the world rather than to enter in and possess in fullness all that God has for them, nevertheless, according to the light which they seemed to have, they were true and faithful to the promise they had given to Moses and so they were now entitled to return to Bashan and Gilead and adjoining districts east of the Jordan to settle down with their families and care for their flocks and herds.
On their way to their homes an incident occurred which is very suggestive and might well be kept in mind by us today-we who are so apt to misunderstand one anothers motives and to judge each other wrongly because we do not know what is going on in the heart. It is against this that our Lord warns us when He says, Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured unto you.
In Joshua 22, verse 10 we read:
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.
When word got abroad regarding the building of this altar, those who had their inheritances west of the Jordan immediately jumped at the conclusion that their brethren were setting up some separate kind of worship and so were making a breach in Israel. Without sending messengers to make proper inquiry, word was sent to all the nine and one-half tribes that a rebellion against the Word of the Lord had begun and they were summoned together to quell it. Led by that devoted man Phineas, the son of Eleazar the priest, they charged their brethren with trespass against the Lord, and reminding them how judgment had fallen upon them because of previous iniquities, they warned them of what they might expect if they continued to rebel against God by setting up some other center of worship than that which He had already established at Shiloh. But when thus charged by their excited brethren, the two and one-half tribes, through their leader, made it clear that they had no such thought whatever.
On the other hand, the altar they had built was in order to remind their children and the children of the nine and one-half tribes that they were one nation and that together they worshiped the one true and living God. When the facts of the case came out clearly, Phineas and the host following him were sat- isfied, and they thanked God that division was averted. The altar that the children of Reuben and of Gad had built was simply a replica of that which was set up at the tabernacle and was designed to keep in mind the unity of the nation rather than to foment division. Thus what might have been a very serious breach between brethren was avoided. How often through the centuries have Christians attacked one another and separated one from another on even less provocation, simply because they acted in haste and did not take time to acquaint themselves with one anothers motives!
Fuente: Commentaries on the New Testament and Prophets
III. THE FINAL WORDS OF JOSHUA AND THE EPILOGUE
1. The Two and One-half Tribes and the Altar Ed
CHAPTER 22
1. Joshuas address (Jos 22:1-6)
2. The tribes dismissed and their return (Jos 22:7-9)
3. The great altar erected (Jos 22:10)
4. War proposed (Jos 22:11-12)
5. The mission of Phinehas and the explanation (Jos 22:13-29)
6. The explanation accepted (Jos 22:30-31)
7. The altar Ed (Jos 22:32-34)
A beautiful scene is before us. Joshua, the aged servant of God, called the Reubenites, the Gadites and half of Manasseh. Their selfish choice is selecting their portion on this side of Jordan is found in Numbers. They had, however, to pass over Jordan with the other tribes and help them in the conflict (Jos 1:12-18). The promise they had made was conscientiously kept and the time for their return to their habitations had come. Joshua commends them for their faithfulness, and exhorts them to love the Lord, to walk in all His ways, to keep His commandments, to cleave unto Him and to serve Him. May we also heed these words. Only as we walk in all His ways and are obedient to His Word can we enjoy the fellowship and the spiritual blessings which belong to us. They returned with great riches, with silver, gold, brass, iron and raiment.
They erected, after their homegoing, a great altar (Hebrew: An altar great to the sight). It was of immense size, so that it might be seen far and wide as a silent witness. When the rest of Israel heard of this altar, and thinking that it meant a separate worship, instituted by these two and a half tribes, they were ready to go to war. They exhibited great zeal for the Lord and were ready to carry out His Word. See Exo 20:24; Lev 17:8-9; Deu 7:5-13; Deu 8:7-13. But while they were zealous, they also exhibited wisdom and sent Phinehas with ten princes to investigate the supposed apostasy. The explanation follows and is accepted. The altar was then called Ed, which means witness. It was to bear witness between them, that the Lord is God, and that the tribes, though separated by Jordan, are one people. But where is today the witness in Christendom that there is one body? That witness seems to have been lost.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Joshua: Num 32:18-33, Deu 29:7, Deu 29:8
Reubenites: We have already seen, that a detachment of 40,000 men, of the tribes of Reuben and Gad, and the half tribe of Manasseh, had passed over Jordan armed, with their brethren, according to their agreement with Moses. The war being now concluded, the land divided, and their brethren settled, Joshua assembles these warriors; and with commendations for their services and fidelity, he dismisses them, having fist given them the most pious and suitable instructions. They had now been about seven years absent from their respective families; and though there was only the river Jordan between the camp of Gilgal and their own inheritance, yet it does not appear that they had, during that time, ever revisited their home, which they might have done at any time of the year, except the harvest, as the river was at other times easily fordable.
Reciprocal: Deu 3:18 – I commanded Deu 33:6 – General Jos 1:13 – Remember 1Ch 12:37 – the other side
Fuente: The Treasury of Scripture Knowledge
Home Again
Jos 22:1-34
INTRODUCTORY WORDS
1. The Heavenly warfare supersedes our duty at home. The two and a half tribes had left their homes to go over the Jordan in order to aid their brethren in the great conflict against the seven nations which inhabited the land of Canaan. With the victory fully accomplished, they heard from God words of plaudit, as He said: “Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the Lord your God. * * Therefore now return ye, and get you unto your tents, and unto the land of your possession.”
There is a tremendous lesson here for each of us if we would become true soldiers of Jesus Christ. Have you not read, “But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice; as though they rejoiced not; and they that buy, as though they posssesed not.”
Our Lord does not brook any delay to His commands. The one who said, “Suffer me first to go and bury my father,” was rebuked by the Lord. The one who said, “Let me first go bid them farewell, which are at home at my house” was rebuked. Jesus said: “Let the dead bury their dead.” He also said, “No man, having put his hand to the plow, and looking back, is fit for the Kingdom of God.”
2. After the battle is over cometh rest. We ran across a little poem written by one of the great preachers of Missouri. He wrote:
“My rest is in Heaven, my rest is not here,
Then why should I mourn when trials are near?
Be hushed, my tired spirit, the worst that can come
But shortens thy journey and hastens thee Home.
“The thorn and the thistle around me may grow,
I would not lie down on roses below,
I ask not a portion, I seek not a rest
‘Til I find them forever on Jesus’ breast.”
It does not matter how difficult the task. When the battle is over, we will have our rest in Heaven, where sorrow and trials never come.
3. The obligations of family headship. The men who fought, went home again to take up their rightful position as head of the house, and as instructor to their children. The Lord had taught the fathers in Israel, that they should teach His words diligently unto their children. He said: “When thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? Then thou shalt say unto thy son, We were Pharaoh’s bondmen in Egypt; and the Lord brought us out of Egypt with a mighty hand,” etc.
4. The duties of children to God and to their parents. If it was the part of the father to instruct the children, it was just as vitally the part of the child to be obedient unto the parent. The child was to hear the words of instruction, and to heed their testimony. It is written, “Children, obey your parents in all things: for this is well pleasing unto the Lord.”
In many American homes today these words are utterly ignored. Young America fain would say, “Parents, obey your children, for this is highly pleasing unto disobedient youths and will lead them all to the dogs and the ditch and the devil.”
It may be all right for parents to leave home to fight the battles of the Lord, but when they return they must instruct their children in the way they should go. Then shall the children follow on to know the Lord.
I. A TASK WELL DONE (Jos 22:1-2)
1. A merited commendation. To the men of the two and a half tribes Joshua said: “Ye have kept all that Moses the servant of the Lord commanded you, and have obeyed my voice in all that I commanded you.”
These words of commendation must have meant a great deal to the Reubenites and to the Gadites, and to half the tribe of Manasseh. Similar words will mean everything to us as we stand before the Lord at the judgment seat of Christ.
If we would hear our Lord say unto us: “Well done, thou good and faithful servant; * * enter thou into the joy of thy Lord,” we must do well. God is not unfaithful to remember our deeds of love, our word and our work in His behalf, and He will not be slow to commend us up there, if we have obeyed His commands down here.
2. A perfect obedience. Our verse says: “Ye have kept all.” They had not done part, and then fallen by the way. We read how our Lord said in the upper room, “I have finished the work which Thou gavest Me to do.” There was not one word commanded by the Father which was not fulfilled by the Son. It is just as vital for us to do all we are told to do, What greater joy could any of us have than to know that we have followed the Lord fully? That is far more vital to us than it is for us to be brilliant or brave or great in accomplishments. “To obey is better than sacrifice, and to hearken than the fat of rams.”
3. A satisfied conscience. As the two and a half tribes went homeward they had no accusing conscience. They were satisfied in this, that they had obeyed God and had withal aided their brethren.
II. SERVING OTHERS (Jos 22:3)
1. They had lived and fought for their brethren. What greater joy can there be than to serve others? We should certainly begin our testimony for Christ, and our service in His Name in our own homes, and among our own people. We have all read the words: “Piety should begin at home.”
If we are not true behind the scene and in the inner circle of our own loved ones, we are neither fit nor worthy to give any testimony outside of our home. He who cannot, with joy and ease, tell of the things of Christ at home is not prepared to mention His Name abroad.
2. They had lived and fought for their Lord. Whatever we do to others we are doing it unto the Lord. You remember how Christ spoke from Heaven and said unto Saul of Tarsus, “Why persecutest thou Me?” You remember also the memorable words, “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.”
We have before us a spiritual law that should never be overlooked. God reckons our deeds of evil or of good toward those about us as unto Him. To the Israelites He said through Joshua: “Ye have kept all that Moses * * commanded,” and, “Have obeyed my voice.”
3. They had lived and fought in full obedience. Let us emphasize this thought. There is a little song we love, which runs like this:
“I’ll go where You want me to go, dear Lord,
Over mountain or plain or sea;
I’ll say what You want me to say. dear Lord,
I’ll be what You want me to be.”
Our part is not to do our own will but the will of our Father who is in Heaven. Young people should never be called upon to give themselves in consecration to any particular field or task. They should give themselves to God, and to any task which He assigns.
III. AFTER THE BATTLE IS OVER (Jos 22:4)
1. There was a fulfillment of all that God had said. God had promised certain things to the Children of Israel. These promises had been made at the time that Moses went down to deliver them from the Egyptians. Now that the Children of Israel had come to the end of the battle, they realized that God had kept every promise and fulfilled every pledge.
The Lord had demanded of them, and had obtained from them, a complete obedience to His Word, and in turn He had given unto them a complete fulfillment of all that He had promised.
Joshua had told them that there would not fail one good thing, and then he told them afterward, there hath not failed one good thing of all that the Lord hath spoken. We never need to be afraid to accept every promise and every pledge of God at a one hundred per cent fulfillment.
2. There was a rest from the conflict. We are not called upon to fight the battles of the Lord without the rewards of victory. When God wrote in the Word: “Ye shall have tribulation,” He did not mean that there was not another word which promised a cessation of tribulation. There is a City whose Builder and Maker is God. When we enter into that City the former things will have passed away. There will be no more fighting for the faith for all will inherit the faith.
3. There was a meeting of the loved ones at home. How wonderful it will be on the other shore to sit down with all of those who have gone before and together with them, to be forever with the Lord. We may and we do want to see our Saviour first of all, but we will immeasurably rejoice as we see our loved ones and those of earth whom we have loved long since, but lost awhile. How glorious is the prospective! Paul put it this way: “Having a desire to depart and to be with Christ.”
IV. A SUSTAINED INTEGRITY (Jos 22:5)
1. A renewed and continued obedience to God. To those who had done all that the Lord commanded, Joshua said: “Take diligent heed to do the Commandment and the Law, which Moses the servant of the Lord charged you.” It is not enough to run well for a season. We must continue as we began. We read in Mat 13:1-58 of the seed sown upon the stony ground which, for a while, flourished, but having no depth of soul, it withered away. We read again of the seed sown among the thorns, which sprang up, but was choked. The lesson to us is this: we should take heed lest we endure but for a while. We should beware lest, when tribulation, or persecution, or the cares of this world, or the deceitfulness of riches set themselves against us, we should be offended and become unfaithful.
2. A renewed and continued love for God. Our key text calls not only for a diligent heed in a continued obedience, but a diligent heed to a continued love to the Lord our God.
Our Lord said: “If ye love Me, keep My commandments.” He also said: “He that hath My. commandments, and keepeth them, he it is that loveth Me.” Thus our Lord saw that the life of obedience was indissolubly linked to the life of love. Love not only delights in doing the will of God but it delights in doing more than the mere law or word of command involves. Love is never so happy as when it passes beyond the pathway of duty into the pathway of delight.
3. A renewed and continued walk with God. We now have before us the daily life-how we ought to walk and to cleave unto Him, and to serve Him with all our heart and with all our soul.
There is something very refreshing in all of this. To know Him is to love Him, and to love Him is to serve Him. We who are in love with Christ will want our every word as well as our every deed to glorify His Name.
V. DOES IT PAY TO SERVE GOD? (Jos 22:8)
1. Theirs were the spoils of battle. Here is another viewpoint. We have been speaking much of the battle and the conflict; now we come to the spoils obtained through fighting and through conquest. Our key text says: “And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment.”
“A man there was, though some did count him mad,
The more he cast away, the more he had.”
Herein is a law of God exemplified: “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom.”
They had given their best in service through great sacrifice, now God was giving back to them, in the spoils of battle, abundant riches. There is no man who can outdo God in giving. He that withholdeth tendeth to poverty. He, however, who gives will find God ready to give unto him all sufficiency in all things. If we sow bountifully, we shall reap bountifully.
2. Theirs were the privileges of sharing. Our key text says: “Divide the spoil of your enemies with your brethren.” This is all in line with the Word of God. No man liveth unto himself. That which is ours, even by conquest, is ours to share.
“Have you had a kindness shown?
Pass it on,
‘Twas not giv’n to thee alone,
Pass it on.”
3. Theirs were the blessings of God. These were the things which overlapped the spoils of battle, and lay beyond. There is grace, and there is also grace more abundantly. There is the reward of our own service, and there is in addition, the exceeding riches of those eternal inheritances which lie far beyond Scriptural rewards.
We thank God for everything we win in battle. We doubly thank Him for those excesses of grace which will be ours when we reign with the saints in light.
VI. THE ALTAR OF WITNESS (Jos 22:10; Jos 22:26-29)
1. An altar intent as a witness. The 10th verse tells us that there they built “an altar by Jordan, a great altar to see to.” Mat 13:27 tells us that the altar was not for a burnt offering, nor for sacrifice, “But that it may be a witness between us, and you, and our generations after us, that we might do the service of the Lord.”
We should always bear testimony to what God hath done. Are we not His witnesses, whom He hath chosen? Did He not say, “Ye shall be witnesses unto Me * * in Jerusalem,” etc? We should not care to commemorate, with an altar, what we have done. We should commemorate what He has done. We would not emblazon our own name on the pages of history; we would like to write the praises of Him who gave us the victory, in some “altar of witness” where the world can see it as the years roll by.
2. An altar intent as a memorial. The altar which the Children of Israel built was to remind them of the vows which they had made to serve the Lord. It was erected “Lest we forget”!
It is so easy for us to begin to say that our own hands got us the victory; that the accomplishments were ours, instead of His. Would that some one would give us the gift to remember that victory and power belong to God.
This altar was likewise built that the children of that generation might, in the time to come, keep the tryst which their forefathers had made with the Lord.
3. An altar intent as a vow. The two and a half tribes likewise made this altar as a witness between them and the other tribes of Israel. It seemed to be an altar to tie their hearts together lest they, on the one side Jordan, should ever be led to separate themselves from their brethren, on the other side.
VII. THE DANGER OF FALSE ACCUSATIONS (Jos 22:11-21)
1. The injustice of premature condemnations. When the tribes in Israel heard that the tribes over Jordan had builded an altar, they immediately imagined that their brethren had set up for themselves an altar upon which they might offer sacrifices apart from themselves. In this they thought they saw a great deflection. First of all, the two and a half tribes would make themselves a nation, distinct from the other tribes. Secondly, they would begin shortly to worship another god, which was not God. In all of this the ten tribes were in error.
It is so easy for us to judge one another adversely, simply because we do not know one another’s mind. We imagine that we see what really is not to be seen.
2. The right way to treat supposed offenders. The Children of Israel showed great wisdom in the method of dealing with their brethren. They sent Phinehas, the son of the priest, and with him ten princes that they might go to the children of Reuben, and of Gad, and of the half tribe of Manasseh. How much better was this than to have sent over an armed force to fight against their brethren. As it was the “committee” which was sent soon discovered that they had judged their brethren entirely wrong. Instead, therefore, of fighting against them they loved them the more.
3. A well pleased committee. Jos 22:30 says that when Phinehas, the priest, and the princes heard the words of the children of Reuben and of Gad and of Manasseh, it pleased them, and Phinehas said: “This day we perceive that the Lord is among us.” Then the Children of Israel, when they heard it, blessed God.
Would that the prayer of our Lord, “That they all may be one” might approach fulfillment in these days of apostasy. Let the true and the tried seek a fellowship that will glorify their Lord and rejoice their own hearts.
AN ILLUSTRATION
As a climax to this wonderful study let us read the following words concerning Caleb’s final conquest (Jos 14:10-11), which is in keeping with Joshua’s great victories.
This was the heroic testimony of an aged veteran on his eighty-fifth birthday, when ordinary men would be supposed to have long ago retired from active service, and to be waiting for their translation. But Caleb was only just beginning the most serious business of his life. His greatest ambition and his grandest achievement still lay before him, and he asked as a birthday present the opportunity of doing the hardest thing that any of his people had ever attempted. This was nothing less than the capture of Hebron, the stronghold of the sons of Anak. How it is fitted to inspire us with some of that kind of faith of which we read in the 11th chapter of Hebrews, the faith that “subdued kingdoms, wrought righteousness, obtained promises, * * out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.” Is there anyone reading these lines who has begun to count his life work over, and to shirk the hard places, the heavy burdens, and the battles of life? Think of Caleb and Hebron, and do not miss life’s crowning victories. The best is yet to come if your faith will only dare to claim it. The conquest of Hebron meant something more than the ordinary achievements of a life of faith. * * Hebron meant an extra heritage, one of the special prizes in the struggle of faith. So God has for all who are willing to be baptized with the baptism of suffering and drink of the cup of trial a special recompense of reward.-A. B. Simpson.
Fuente: Neighbour’s Wells of Living Water
Subdivision 2. (Jos 22:1-34; Jos 23:1-16; Jos 24:1-33.)
Appended Warnings.
Section 1. (Jos 22:1-34.)
We have in the last subdivision of the book what is plainly supplementary. We have no longer the history of the work of divine power by which the inheritance of the people of God is secured to them, nor the account of the land itself, of which they take possession. Out of this we pass into what is manifestly of another and lower order of testimony, -not to the power of God or His grace and gift, but to the people themselves and to their little competency even to hold the gift which has been made their own.
In fact, we have already had, even in the history of their first establishment in their land, the record of failure. One of the things most strongly insisted on in the charge entrusted to them was that they should dispossess the Canaanites; and herein they fail conspicuously; not merely for lack of strength, but when they have strength. But even the; of strength meant only lack of faith and of heart. Nor is this merely a negative, a defect: it means always the cherishing of what is contrary to God, and thus a positive seed of evil which springs up and spreads, as we shall find it spreading in the Book of Judges. Thus Israel are no sooner planted in the land than they fail in it; and such failure has been found in the history of all dispensations, and equally from the first. In the Christian Church, above all, as its privilege and blessing have been most remarkable, so have been the failure and evil in it: carefully foretold, moreover, as in Moses’ song that of Israel. God is not disappointed -has not deceived Himself; nor, if we will listen to Him, will He allow us to be deceived.
Corruptio optimi, pessima corruptio has been long said: “the corruption of what is best is the worst corruption.” And let anything be entrusted to man, it will be corrupted. Thus, with the completion of revelation has gone on the growth of evil, Jezebel and Babylon of old being only types of worse abominations in Christian times, iniquity developing to the day of harvest, when,fully manifested for what it is, it shall be reaped for the fire that shall consume it.
The last three chapters of Joshua are not, however, a formal prophecy of impending evil, such as, for instance, Moses’ song. And the twenty-second chapter is not even a direct warning as to this, as Joshua’s address is afterward. It is but the story of a well-meant attempt to provide against a possible breach, at an after-time, of Israel’s unity. The two and a half tribes, sent back to their inheritance on the east side of Jordan, set up near the river “a great altar to see to,” as a witness that they are of one faith with those upon the other side, and that their children of after generations might not be deprived of a place with them in the worship of their common Lord. It is all well, and their brethren (even Phinehas with his unflinching zeal for God) are satisfied with their explanations. Yet it is plain an uneasy sense of insecurity is already haunting them. The danger may never practically present itself from the quarter they anticipate: we do not read that it ever did; yet the sense of danger may be a true presentiment none the less; and while the door is barred in one direction, it may be wide open in another.
They are right in realizing that their one Lord is the bond of unity. They do not anticipate that their danger, in fact, is not from their brethren, but in themselves. Their own slipping away from Jehovah is that which leads to their dispersion and captivity in other lands, after allowing city after city to fall into the hands of Moab. The enemy that they are facing in the west comes up, thus, really from another quarter, and where there is no bulwark erected to keep him out. For us the lesson is all-important. It is not by ability to keep in view the whole horizon of circumstance that we shall be effectually guarded from the approach of evil: it is by that spirit which is manifested in those who are the true circumcision -“no confidence in the flesh.” (Php 3:3.) This makes God a practical, continual necessity, and His all-sufficiency our complete safeguard and rest. This is the lesson with which the great altar of Ed impresses us, and a most useful one it surely is.
Fuente: Grant’s Numerical Bible Notes and Commentary
Jos 22:1-34
Fuente: Gary Hampton Commentary on Selected Books
Jos 22:1. Joshua called the Reubenites and the Gadites, &c. The war being ended, and ended gloriously, Joshua, as a prudent general, disbands his army, and sends them home to enjoy what they had conquered; and particularly the forces of those separate tribes, which had received their inheritance on the other side Jordan, from Moses, upon this condition, that their men of war should assist the other tribes in the conquest of Canaan; which they promised to do, Num 32:32, and renewed the promise to Joshua at the opening of the campaign, Jos 1:16. And now, as they had performed their agreement, Joshua publicly and solemnly, in Shiloh, gives them their discharge.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jos 22:10. A great altar to see to. See on Numbers 32. The object of this mount or tumulus was to show that they belonged to the Hebrew nation, and had hope in the Messiah. It was a sudden ebullition of thought, and the army executed the work in a few days. The ancients were accustomed to works of this kind from the earliest traces of society. At Marlborough we have two mounts, raised at different times by an army, for sepulchral honours and memorials of victory. In America there are great mounds, whose history is now lost; these were visited by Count Chateaubriand. So in Sweden also.
Jos 22:34. Ed; a witness that we are worshippers of the same God, and of the same religion as the Israelites. It is good for families to keep records of the piety of their ancestors.
REFLECTIONS.
The war being now closed, after the various conflicts and toils of seven years, Joshua called the remains of the forty thousand men of Reuben, Gad, and Manasseh, and applauded them for their piety, their discipline, and fidelity to the covenant made with Moses. Applauses of this nature proceeding from a prince, and accompanied with correspondent rewards, are among the highest honours attendant on merit. At the same time he delivered a charge, that they should return to their brethren, not as vagabonds and idle wicked men, but to cultivate the habits of social life with a fidelity equal to that with which they had executed the duties of war.
Joshua sent them home very much enriched with the cattle, and spoil of the devoted nations. The rewards of successful warfare made them nearly equals perhaps to those, who had cultivated their lands at home. Joshua here set a fine example to future princes. The soldier blanched in the service, who has won battles, guarded colonies, and endured the extremes of cold and heat, and every hardship by sea and land, ought not to be sent home to beg his bitter bread. The country which is grateful to those only who have friends in courts, and is negligent of humble merit, may alienate the affections of the poor to whom it is indebted for defence. But however forgetful earthly princes may be of their companions in the toils of war, it is not so with Jesus Christ. He crowns the conqueror with glory, and gives him a throne and a kingdom at his right hand: and he says to every one yet remaining in the conflict, I am thy shield and exceeding great reward.
These brethren and companions in war returned from the conquest, with a mind deeply impressed with the hand of God, and a spirit highly national. Hence they built an altar; say rather, a monument to apprize posterity, that they belonged to the Israel of God, who had achieved all these wonders. This pile being the work of an army, it presently raised its proud summit to overlook the plains, and it exhibited a sightly appearance when viewed from the distant hills.
The elders at Shiloh, by its sudden rise, took the alarm, for they supposed it to be a revolt of the Reubenites, and against the altar of JEHOVAH. Hence they instantly assembled in arms to punish the offenders. The people on the left bank of the river were imprudent in not acquainting their brethren with their design, unless they thought, as is highly probable, that no particular notice would be taken of their stupendous work. There was rashness also in the people on the right bank of the river, in not asking the purport of the pile before they assembled in arms. We seldom lose time by stopping a moment for reflection.
The offended party had however the prudence to send a very honourable deputation to their brethren, before they acted in a hostile manner. Phinehas the son of Eleazar, and ten princes of each tribe composed the embassy. Phinehas expostulated with them in a bold tone, for he was a man of great courage. Divested of all fear, he enumerated the consequences of past sins, to deter them from future presumption; arguments in themselves very weighty; but he had neglected to enquire of God before he entered on so serious a mission. Hence we should learn at all times, and especially in religious concerns, not to be led away with the impetuosity of passion.
On the other hand, the defence of the accused brethren is highly impassioned. They twice appeal to JEHOVAH, the God of gods; they simply unfold their design, and the noble motives which animated their conduct; and their eloquence carried conviction to the embassy. Just so, in religious society, when our conduct is suspected, or our motives thought not pure, let us be both ready and willing to give our brethren satisfaction on that head, because they are our brethren; and they ought at all times to be dearer to us than a mere opinion, so we shall become the more attached to one another after explanation; for many actions deemed at first sight reprehensible, are on investigation, like the altar of Reuben, laudable deeds. But though the Israelites on the west were blameable for their haste, they were certainly commendable for their zeal in the support of their national covenant, and the true religion. The God of their fathers was dearer to them than their brethren in the flesh. And had the children of future ages manifested the same zeal against the city, or the family which first introduced an idol, or bowed the knee to Baal, the covenant and glory of Israel would have remained for ever. Let the christian world learn hence never to suffer any apostasy from the form of sound words, handed down to us in the sacred writings. He who shall dare to invalidate the doctrines of truth sealed with the blood of Jesus, and the martyrdom of his apostles, accounts in fact the blood of the covenant an unholy thing, and there remains nothing for him but a certain fearful looking for of judgment, and of the fiery indignation of the Lord, which shall devour the adversaries.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Jos 21:43 to Jos 22:8. Yahwehs Promise of Conquest Completely Fulfilled, so that the E. Jordan Tribes are Set Free to Return Home.We have here the introduction to the last section of our book. The land has now, according to the Deuteronomist, been conquered and divided amongst the 9 tribes; consequently the 2 tribes, having fulfilled their duty, are dismissed with thanks to their own possessions on the other side of the Jordan.
Fuente: Peake’s Commentary on the Bible
THE RETURN OF THE 2 TRIBES
(vs.1-9)
To their credit, the warriors from Reuben, Gad and the half tribe of Manasseh had continued faithfully with the other tribes in conflict with the enemy until all the power of the enemy was subdued. Joshua now speaks to them, commending them for their obedience to Moses and to him (v.2) in not leaving their brethren during these many days of warfare. Therefore he tells them that they are free to return to their homes on the east side of Jordan, the possession that God had granted them before the crossing of the Jordan (v.4).
However, he urgently admonished them to take careful heed to keep the commandment and the law that Moses had communicated to them, “to love the Lord your God, to walk in all His ways, to keep the commandments, to hold fast to them, and serve Him with all your heart and with all your soul” (v.5). Joshua was particularly concerned about these tribes because they had chosen to take the territory east of Jordan, thus having a boundary that naturally separated them from the rest of Israel. In their returning, however, they do so with the blessing of Joshua (v.6).
Joshua approved of their taking with them much in the way of riches obtained as spoil from the enemies they had defeated (v.8). Similarly, if believers today, through conflict with spiritual enemies, are enriched with the knowledge of the truth of God, they have plenty to share with their loved ones and neighbors.
A GREAT ALTAR BY JORDAN
(vs.10-34)
Returning to their land, these men of the two and one half tribes immediately erect a very large altar by the banks of the Jordan River (v.10). It is understandable that when the other tribes heard of this altar they were alarmed, for God’s altar in Israel was to be in the place that He would choose. At that time it was at Shiloh because Israel did not have possession of Jerusalem, which was to be God’s center. But God recognized only one altar on which Israel was to offer their sacrifices, for the altar typically speaks of Christ.
Israel gathered together at Shiloh prepared to go to war against the 2 tribes (vs.11-12). However, they wisely waited to engage in warfare until they had sent a delegation headed by Phinehas the priest and composed also of a ruler from each of the ten tribes west of Jordan (vs.13-14). They would afterwards be thankful they did this, for they found the situation was not what it appeared to be. We too must remember that a consultation is better than a confrontation
These men speak as representing “the whole congregation of the Lord” (v.16), letting the 2 tribes know that they considered it treachery against the Lord that these tribes had erected an altar for themselves, for it appeared to be rebellion against God’s authority. They of course reasoned that a separate altar could not be God’s altar, and therefore that these tribes were turning away from following the Lord. They remember “the iniquity of Peor” (v.17) and the plague God had sent on Israel because of the mixture of Israelites with Moab and their idols (Num 25:1-18; Num 9:1-23, and they want no repetition of such judgment. For if only these tribes turned away, then the Lord would be angry with the whole congregation of Israel (v.18). This is a solemn lesson for the Church of God too, and in some respects more deeply serious when there is departure on the part of some. For the Church is “one body”, and “if one member suffers all the members suffer with it” (1Co 12:26). We may not see this result very plainly, but this is because of our sad lack of spiritual perception in realizing just how badly the testimony in the Church is affected by the disobedience of only a small part. But God is in perfect control even of this, and we shall in the glory see just how profoundly the Church has been affected by the actions of every member of the body.
Phinehas and the delegation with him thought that possibly the 2 tribes considered their land unclean, and still under the domination of an idolatrous god, since they placed their great altar there, and told them if so they should come to the west side of Jordan. They give one example of God’s anger against all Israel on account of the sin of only one man, Achan (v.20). The sin of Peor involved the guilt of many, but Achan’s sin was only his, yet it affected all Israel.
However, those of the 2 tribes had a different explanation of this than the rest of Israel had expected. They made it clear that they give every honor to “the Lord God of gods,” and plead the fact of God’s knowledge that understood what they were doing (vs.21-22). They say that, if this altar was raised in rebellion or treachery, then they would accept the judgment of not being saved that day. If they had built the altar to turn from following the Lord, or if in order to offer sacrifices on it, then let the Lord require this in judgment (v.23).
They explain therefore the real reason for the altar. They were apprehensive that in the future the children of Israel west of Jordan might question their right to any relationship with Israel because the Jordan came between them (vs.24-25). Therefore they decided to build the altar, not to offer sacrifices, but as a standing witness to their identification with the rest of Israel (vs.26-27). It was not an independent altar, but a replica of Israel’s altar, but firmly declared as to be not for offering sacrifices (vs.28-29), but as a witness.
The wiser course in this case would have been to previously advise Israel of their intention to build such an altar, thus avoiding any misunderstanding. Nevertheless, the explanation was fully satisfactory to Phinehas and the other delegates of Israel, and Phinehas voiced their thankful approval of this, perceiving that this altar was really a confirmation of the unity of all Israel rather than a tragic declaration of division (vs.30-31).
When news of this was brought back to Israel, it was not only a relief, but a pleasure for them to realize that the 2 tribes were concerned to maintain as close a unity with the other tribes as possible (vs.32-33). Then it is added that the altar was appropriately named “Witness.”
Fuente: Grant’s Commentary on the Bible
22:1 Then {a} Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
(a) After that the Israelites enjoyed the land of Canaan.
Fuente: Geneva Bible Notes
A. The return of the two and one-half tribes to their inheritances ch. 22
Joshua’s preparations for the conquest of Canaan began with his summoning the two and one-half tribes to join their brethren to help them in the battles ahead (Jos 1:12-18). Now Joshua dismissed the two and a half tribes and allowed them to return to their tribal inheritances east of the Jordan River. This ended the task of conquering and dividing the land.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Joshua commended these Israelites for their faithfulness to their promise to go to war with their brothers (Jos 22:2-3; cf. Jos 1:16-18). He also charged them to remain faithful to the Mosaic Law (Jos 22:5). Obedience included complete devotion to Yahweh.
"This [Jos 22:5] is the key verse in this chapter. It is another statement of the theme of the book that the people must be faithful to the Lord and obey his laws if they wish to be blessed and live in the land." [Note: Madvig, p. 355.]
Joshua then dismissed these Israelites with his blessing (Jos 22:6-8).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER XXX.
THE ALTAR ED.
Jos 22:1-34.
THE two tribes and a half had behaved well. They had kept their word, remained with their brethren during all Joshua’s campaign, and taken their part in all the perils and struggles through which the host had passed. And now they receive the merited reward of honourable conduct. They are complimented by their general; their services are rehearsed with approval; their threefold fidelity, to God, to Moses, and to Joshua, is commended; they are dismissed with honour, and they receive as their reward a substantial share of the spoil which had been taken from the enemy. “Return,” said Joshua, “with much riches unto your tents, and with very much cattle, with silver and with gold, and with brass, and with iron, and with very much raiment; divide the spoil of your enemies with your brethren.” It thus appeared that honour, like honesty, is the best policy. Had these two tribes and a half chosen the alternative of selfishness, refused to cross the Jordan to help their brethren, and devoted their whole energies at once to their fields and flocks, they would have fared worse in the end. No doubt as they recrossed the Jordan, bearing with them the treasure which had been acquired on the western side, their hearts would be full of that happy feeling which results from duty faithfully performed, and honourable conduct amply rewarded. They brought back “peace with honour” and prosperity to the bargain. After all, it is high principle that pays. It demands a time of patient working and of patient waiting, but its bills are fully implemented in the end.
In sending away the two tribes and a half Joshua pressed two counsels on them. One was that they were to divide the spoil with those of their brethren that had remained at home. Here, again, selfishness might possibly have found a footing. Why should the men that had incurred none of the labour and the peril enjoy any of the spoil? Would it not have been fair that those who had borne the burden and heat of the day should alone enjoy its rewards? But, in point of fact, there had been good reason why a portion should remain at home. To leave the women and children wholly undefended would have been recklessness itself. Some arrangement, too, had to be made for looking after the flocks and herds. And as the supply of manna had ceased, the production of food had to be provided for. The men at home had been doing the duty assigned to them as well as the men abroad. If they could not establish a claim in justice to a share of the spoil, the spirit of brotherhood and generosity pleaded on their behalf. The soldier-section of the two and a half tribes had done their part honourably and generously to the nine and a half; let them act in the same spirit to their own brethren. Let them share in the good things which they had brought home, so that a spirit of joy and satisfaction might be diffused throughout the community, and the welcome given to those who had been absent might be cordial and complete, without one trace of discontent or envy.
Occasions may occur still on which this counsel of Joshua may come in very suitably. It does not always happen that brothers or near relatives who have prospered abroad are very mindful of those whom they have left at home. They like to enjoy their abundance, and if the case of their poor relations comes across their minds, they dismiss it with the thought that men’s lots must differ, and that they are not going to lose all the benefit of their success by supporting other families besides their own. Yet, how much good might accrue from a little generosity, though it were but an occasional gift, towards those who are straitened? And how much better it would be to kindle by this means a thankful and kindly feeling, than to have envy and jealousy rankling in their hearts!
The other counsel of Joshua bore upon that which was ever uppermost in his heart – loyalty to God. ”Take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all His ways, and to keep all His commandments, and to cleave unto Him, and to serve Him with all your heart and with all your soul.” It is evident that Joshua poured his whole heart into this counsel. He was evidently anxious as to the effect which their separation from their brethren would have on their religious condition. It was west of the Jordan that the sanctuary had been placed, and that the great central influence in support of the national worship would mainly operate. Would not these eastern tribes be in great danger of drifting away from the recognised worship of God, and becoming idolaters? Joshua knew well that as yet the nation was far from being weaned from idolatry (see Jos 24:14). He knew that among many there were strong propensities towards it. He had something of the feeling that an earnest Christian parent would have in sending off a son, not very decided in religion, to some colony where the public sentiment was loose, and where the temptations to worldliness and religious indifference were strong. He was therefore all the more earnest in his exhortations to them, for he felt that all their prosperity, all their happiness, their very life itself, depended on their being faithful to their God.
We cannot tell how long time had elapsed when word was brought to the western side that the two and a half tribes had built a great altar on the edge of Jordan, apparently as a rival to the ecclesiastical establishment at Shiloh. That this was their intention seems to have been taken for granted, for we find the congregation or general assembly of Israel assembled at Shiloh to prepare for war with the schismatical tribes. War had evidently become a familiar idea with them, and at first no other course suggested itself for arresting the proposal. It was one of the many occasions of unreasoning impetuosity which the history of Israel presents.
No mention is made of Joshua in the narrative of this transaction; he had retired from active life, and perhaps what is here recorded did not take place for a considerable time after the return of the two and a half tribes. It may be that we have here an instance of the method so often pursued in Hebrew annals, of recording together certain incidents pertaining to the same transaction, or to the same people, though these incidents were separated from each other by a considerable interval of time.
It was well that the congregation assembled at Shiloh. They would be reminded by the very place that great national movements were not to be undertaken rashly, since God was the supreme ruler of the nation. We are not told whether the usual method of asking counsel of God was resorted to, but certainly the course followed was more reasonable than rushing into war. It was resolved to begin by remonstrating with the two and a half tribes. The idea that their proposal was schismatical, nay, even idolatrous, was not given up, but it was thought that if a solemn remonstrance and warning were addressed to them, they might be induced to abandon their project.
A deputation was sent over, consisting of Phinehas, the son of Eleazar the priest, as representing the religious interest, and ten princes, representing the ten tribes, to have an interview with the heads of the two and a half tribes. When they met, the deputation opened very fiercely on their brethren. They charged them with unheard-of wickedness. What they had done was a daring act of rebellion. It was worthy to be classed with the iniquity of Peor – one of the vilest deeds that ever disgraced the nation. It was fitted to bring down God’s judgments on the whole nation, and would certainly do so. If the secret act of Achan involved the congregation in wrath, what calamity to the whole people would not result from this daring and open deed of rebellion? They were not safe for a single day. The vials of the Divine wrath could not but be ready, and in twenty-four hours the whole congregation of Israel might be overwhelmed by the tokens of His displeasure.
One should have said that if anything was fitted to have a bad effect on the two and a half tribes, it was this mode of dealing. It is not wise to assume that your brother is a villain. And scolding, as has been well said, does not make men sorry for their sins. But one thing was said by the deputation that was fitted to have a different effect. “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.”
Here was a generous, a self-denying proposal; the ten tribes were some of them in straits themselves, finding the room available for them far too narrow; nevertheless they were prepared to divide what they had with their brethren, if their real feeling was that the east side of the Jordan was outside the hallowed and hallowing influence of the presence of the Lord.
Instead, therefore, of firing up at the fierce reproof of their brethren, the two and a half tribes were softened by this really kind proposal and returned a reassuring answer. They solemnly repudiated all idea of a rival establishment. They knew that there was but one place where the tabernacle and the ark of the covenant could be, and they had not the remotest intention of interfering with the spot that had been chosen for that purpose. They had never entertained the thought of offering burnt offerings, or meat offerings, or peace offerings on their altar. They solemnly abjured all intention to show disrespect to the Lord, or to His law. The altar which they had built had a very different purpose. It was occasioned by the physical structure of the country, and the effect which that might have on their children in years to come. “In time to come your children might speak unto our children, saying. What have ye to do with the Lord God of Israel? For the Lord hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the Lord: so shall your children make our children cease from fearing the Lord. Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice; but that it may be a witness between us, and you, and our generations after us.” It was not a rival, but a witness, a pattern; a reminder to the two and a half tribes that the true altar, the Divine sanctuary, hallowed by the token of God’s presence was elsewhere, and that there, and only there, were the public sacrifices to be offered.
The acquaintance with the physical structure of Palestine which we have obtained in recent years enables us to appreciate the feeling of the two and a half tribes better than could have been done before. The mere fact that a river separated the east from the west of Palestine would not have been enough to account for the sense of isolation and the fear thence arising which had taken hold of the heads of the two and a half tribes. It is the peculiar structure of the valley in which the river runs that explains the story. The Jordan valley, as has already been mentioned, is depressed below the level of the Mediterranean Sea, the depression increasing gradually as the river flows towards the Dead Sea, where it amounts to 1300 feet. In addition to this, the mountainous plateau on each side of the Jordan valley rises to the height of 2000 or 2500 feet above the sea, so that the entire depression, counting from the top of the plateau to the edge of the river, is between three and four thousand feet. On each side the approach to the Jordan is difficult, while, during the warm season, the great heat increases the fatigue of travelling and discourages the attempt. All these things make the separation between the two parts of the country caused by the river and its valley much more complete than in ordinary cases of river boundaries. There can be no doubt now that the heads of the two and a half tribes had considerable ground for their apprehensions. There was some risk that they should cease to be regarded as part of the nation; and their explanation of the altar seems to have been an honest one. It was designed simply as a memorial, not for sacrifices. We see what a happy thing it was for the whole nation that the deputation was sent across before resorting to arms. A new light was thrown on what had seemed a daring sin; it was but an innocent arrangement; and the terrible forebodings which it awakened are at once scattered to the winds.
But who can estimate all the misery that has come in almost every age, in circles both public and private, from hasty suspicions of evil, which a little patience, a little inquiry, a little opportunity of explanation, might have at once averted? History, tradition, fiction, alike furnish us with instances. We recall the story of Llewellyn and his dog Gelert, stabbed by his master, who thought the stains upon his mouth were the blood of his beloved child; while, on raising the cradle which had been turned over, he found his child asleep and well, and a huge wolf dead, from whose fangs the dog had delivered him. We remember the tragedy of Othello and Desdemona; we see how the fondest love may be poisoned by hasty suspicion, and the dearest of wives murdered, when a little patience would have shown her innocent – shown her all too pure to come in contact with even a vestige of the evil thing. We think of the many stories of crusaders and others leaving their homes with their love pledged to another, detained in distant lands without means of communication, hearing a rumour that their beloved one had turned false, and doing some rash and irrevocable deed, while a little further waiting would have realized all their hopes. But perhaps it is in less tragic circumstances that the spirit of suspicion and unjust accusation is most commonly manifested. A rumour unfavourable to your character gets into circulation; you suspect some one of being the author, and deal fiercely with him accordingly; it turns out that he is wholly innocent. A friend has apparently written a letter against you which has made you furious; you pour a torrent of reproaches upon him; it turns out that the letter was written by some one else with a similar name. But indeed there is no end to the mischief that is bred by impatience, and by want of inquiry, or of waiting for explanations that would put a quite different complexion on our matters of complaint. True charity ”thinketh no evil,” for it “rejoiceth not in iniquity, but rejoiceth in truth. It beareth all things, believeth all things, hopeth all things, endureth all things.” If its gentle voice were more regarded, what a multitude of offences would vanish, and how much wider would be the reign of peace!
The explanation that had been offered by Reuben, Gad, and Manasseh proved satisfactory to Phinehas and the princes of the congregation, and likewise to the people of the west generally, when the deputation reported their proceedings. The remark of Phinehas before he left his eastern brethren was a striking one: “This day do we perceive that the Lord is among us, because ye have not committed this trespass against the Lord; now ye have delivered the children of Israel out of the hand of the Lord.” There was a great difference between the Lord being among them, and their being in the hand of the Lord. If the Lord were among them they were under all manner of gracious influence; if they were in the hand of the Lord they were exposed to the utmost visitations of His wrath. It was the joy of Phinehas to find not only that no provocation had been given to God’s righteous jealousy but that proof had been afforded that He was graciously blessing them. If God often departs from us without our suspecting it, He is sometimes graciously present with us when we have been fearing that He was gone. So it was now. Phinehas in imagination had seen the gathering of a terrible storm, as if the very enemy of man had been stirring up his countrymen to rebellion and contempt of God; but in place of that, he sees that they have been consulting for God’s honour, for the permanence of His institutions, and for the preservation of unity between the two sections of the nation; and in this he finds a proof that God has been graciously working among them. For God is the God of peace, not of strife, and the Spirit is the Spirit of order, and not of confusion. And when two sections of a community are led to desire the advancement of His service and the honour of His name, even by methods which are not in all respects alike, it is a proof that He is among them, drawing their hearts to Himself and to one another.
Perhaps the common adage might have been applied to the case – that there were faults on both sides. If the ten tribes were too hasty in preparing for war, the two and a half tribes had been too hasty in deciding on the erection of their altar, without communication with the priests and the civil heads of the nation. In a matter so sacred, no such step should have been taken without full consultation and a clear view of duty. The goodness of their motive did not excuse them for not taking all available methods to carry out their plan in a way wholly unexceptional. As it was, they ran a great risk of kindling a fire which might have at once destroyed themselves and weakened the rest of the nation through all time. In their effort to promote unity, they had almost occasioned a fatal schism. Thus both sections of the nation had been on the edge of a fearful catastrophe.
But now it appeared that the section that had seemed to be so highly offending were animated by a quite loyal sentiment. Phinehas gladly seized on the fact as a proof that God was among them. A less godly man would not have thought of this as of much importance. He would hardly have believed in it as anything that could exist except in a fanatical imagination. But the more one knows of God the more real does the privilege seem, and the more blessed. Nay, it comes to be felt as that which makes the greatest conceivable difference between one individual or one community and another. The great curse of sin is that it has severed us from God. The glory of the grace of God in Christ is that we are brought together. Man without God is like the earth without the sun, or the body without the soul. Man in fellowship with God is man replenished with all Divine blessings and holy influences. A church in which God does not dwell is a hold of unclean spirits and a cage of every unclean and hateful bird. A church inhabited by God, like the bride in the Song of Solomon, “Looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.”