Exegetical and Hermeneutical Commentary of Joshua 22:11

And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.

11 20. Embassy from Israel to the Two and a Half Tribes

11. heard ] News of the step taken by the trans-Jordanic tribes so suddenly and without any consultation, reached the ears of their brethren, and gave rise to “great searchings of heart.”

in the borders ] i.e. the circles of Jordan, as in Jos 22:10.

at the passage of the children of Israel ] More literally, by the side of the sons of Israel. Comp. Exo 25:37; Exo 32:15.

Fuente: The Cambridge Bible for Schools and Colleges

Fuente: The Cambridge Bible for Schools and Colleges

Where they passed over Jordan, either at their first entrance into Canaan, or afterwards, and usually.

Fuente: English Annotations on the Holy Bible by Matthew Poole

11-29. and the children of Israelheard sayFame speedily spread intelligence of what thetrans-jordanic tribes had done. The act being suspected of someidolatrous design, the tribes rose in a mass, and repairing to thetabernacle at Shiloh, resolved to declare war against the two tribesand a half as apostates from God. On calmer and more matureconsideration, however, they determined, in the first instance, tosend a deputation consisting of the son of the high priest, and teneminent persons from each tribe, to make inquiry into this rumoredrebellion against God (De13:13-15). The quality of the deputies evinced the deepsolicitude that was felt on the occasion to maintain the purity ofthe divine worship throughout Israel. In the presumptive belief thatthe two tribes and a half had really built an altar, the deputiesexpressed astonishment at their so soon falling into such a heinouscrime as that of violating the unity of divine worship (Exo 20:24;Lev 17:8; Lev 17:9;Deu 12:5-13). They remindedtheir eastern brethren of the disastrous consequences that wereentailed on the nation at large by the apostasy at Peor and by thesin of Achan, and finally exhorted them, if they felt the want of thetabernacle and altar and repented of their rash choice in preferringworldly advantages to religious privileges, to remove to the westernside of the Jordan, where all the tribes would form a united andobedient community of worshippers.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the children of Israel heard say,…. Those that dwelt in the land of Canaan, for otherwise, as before observed, the two tribes and a half on the other side Jordan were Israelites also; and this is a further proof that the altar was built on their side, or those in the land of Canaan would have known of the building of it, and have seen them at it, and not come at the knowledge of it by hearsay only, as it seems they did, it being reported to them by some who had been in those parts, and had seen the structure:

behold, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, have built an altar over against the land of Canaan; which clearly shows it was on the other side Jordan, though Noldius, who places it in the land of Canaan, renders the words, “in the neighbourhood of” it l; which will not much help him, since it might be in the neighbourhood of it, and yet not in it:

in the borders of Jordan; on the banks of it, or in one of the meanders and windings of it, at a place where it ran out and fetched a compass in the land of Canaan:

at the passage of the children of Israel; where they passed over when they first came into Canaan, and where those tribes also passed over at their return; supposed to be the Bethabara beyond Jordan, where John was baptizing, Joh 1:28.

l “in vicinia”, Noldius, No. 369. p. 80.

Fuente: John Gill’s Exposition of the Entire Bible

The Israelites (on this side) heard that the tribes in question had built the altar “ opposite to the land of Canaan ” (lit. in the face or in front of the land of Canaan), , “ at the opposite region of the children of Israel ” (two descriptions which may be explained on the supposition that the name of Canaan is used in a restricted sense, the valley of the Jordan being expressly excepted, and Canaan considered as only extending to the valley of the Jordan). When they heard this, the whole congregation (in its heads and representatives) assembled at Shiloh, to go up, i.e., with the intention of going, to make war against them. The congregation supposed that the altar had been built as a place for sacrifice, and therefore regarded it as a wicked violation of the commandment of God with regard to the unity of the sacrificial altar (Lev 17:8-9; Deu 12:4.), which they ought to punish according to the law in Deu 13:13. This zeal was perfectly justifiable, and even praiseworthy, as the altar, even if not erected as a place for sacrifice, might easily be abused to that purpose, and thus become an occasion of sin to the whole nation. In any case, the two tribes and a half ought not to have erected such a building without the consent of Joshua or of the high priest.

(Note: “We know how sternly the law prohibited the use of two altars: because it was the will of God that His worship should be restricted to one place. When, therefore, from the very appearance it could not fail to occur to the mind of any one that they were establishing a second altar, who would not have condemned them as guilty of sacrilege, for introducing rites and ceremonies at variance with the law of God? And since it might so naturally be regarded as a wicked deed, they ought certainly to have consulted their brethren in so grave and important a matter; and it was especially wrong to pass by the high priest, when the will of God might have been learned from his lips. They were deserving of blame, therefore, because they acted as if they had been alone in the world, and did not consider what offence might easily arise from the novelty of their proceedings.” – Calvin.)

Fuente: Keil & Delitzsch Commentary on the Old Testament

Hearsay Disturbance, vs. 11-20

This passage opens with a statement containing two words which have caused untold sorrow and harm to God’s people and His churches, “heard say.”

There is much to learn from this incident. First, the tribes of Reuben and Gad and half tribe of Manasseh were guilty of unwise actions. Without explanation they had erected a huge altar, where the Israelites had crossed over Jordan on dry ground, without explanation to the other tribes.

It looked like they were putting up an altar in competition with the memorial the Lord had erected there to commemorate the crossing of Jordan, (cf. 1Th 5:22).

The second mistake was on the part of the other tribes who hastily jumped to conclusions about the altar without first investigating. In fact, they became very belligerent about it, and gathered their warriors back to Shiloh to go to war against the two and a half tribes.

But cool heads prevailed, seemingly through the young priest, Phinehas, who had once before saved the day by his quick action. This was back at Baal-peor before they crossed the Jordan, when his action stemmed the stroke of God’s judgment for Israel’s fornication with the Midianite prostitutes (Num 25:6 ff ).

A delegation of chief men from the western tribes, headed by Phinehas, was sent to deal with the two and a half tribes concerning their questionable altar.

The message began with a question, “What kind of trespass had they committed by building this altar?” Was it to turn them away from serving the Lord that they had done it? Then they pled the judgment of Baal-peor as a negative example of what happens to those who rebel against the law of God.

The scars of that judgment were still numerous in missing family members in their tribes who died for it.

The delegation’s second point was around the example of Achan and Ai. They were apt to involve all the tribes in God’s wrath by their rebellion against Him just as had Achan when he stole the gold, silver, and precious garment from Jericho.

That had resulted in the defeat at Ai, wherein thirty-six men had died because of Achan’s transgression (Jos 7:1-5).

If the two and half tribes felt cut off from the remainder and felt the land they had been allotted unclean, and so had built the altar in testimony of that, then they were invited to remove themselves across to the west side of Jordan and take a possession among the western tribes.

Fuente: Garner-Howes Baptist Commentary

11. And the children of Israel heard say, etc There is no doubt that they were inflamed with holy zeal, nor ought their vehemence to seem excessive in taking up arms to destroy their countrymen on account of a pile of stones. For they truly and wisely judged that the lawful sanctuary of God was polluted and his worship profaned, that sacred things were violated, pious concord destroyed, and a door opened for the license of superstitious practices, if in two places victims were offered to God, who had for these reasons so solemnly bound the whole people to a single altar. Not rashly, therefore, do the ten tribes, on hearing of a profane altar, detest its sacrilegious audacity.

Here, then, we have an illustrious display of piety, teaching us that if we see the pure worship of God corrupted, we must be strenuous, to the utmost of our ability, in vindicating it. The sword, indeed, has not been committed to the hands of all; but every one must, according to his call and office, study manfully and firmly to maintain the purity of religion against all corruption’s. More especially deserving of the highest praise was the zeal of the half-tribe of Manasseh, who, setting aside all regard to the flesh, did not spare their own family. I admit, however, that this zeal, though pious, was not free from turbulent impetuosity, inasmuch as they hasten to declare war before they inquired concerning the mind of their brethren, and properly ascertained the state of the case. War, I admit, was declared only under conditions; for they send ambassadors to bring back word after they had carefully investigated the matter, and they move not a finger in the way of inflicting punishment till they are certified of the existence of the crime. Excuse, therefore, may be made for the fervor of their passion, while they prepare for battle in the event of any defection being discovered. (183)

(183) French, “ S’il se trouve que les autres se soyent revoltez de la religion;” “If it be found that the others have revolted from religion.” — Ed.

Fuente: Calvin’s Complete Commentary

(11) Have built an altar.Rather, have built the altar. As appears by Jos. 22:28, it was a representation of the altar of Jehovah: a copy of the one altar which He had given to Israel for sacrifice. The design was to set up on the east of Jordan a likeness of that altar which was established on the west, that the tribes on the other side of Jordan might appeal to it as a proof that they also were the people of Jehovah.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘ And the children of Israel heard it said, “See, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, have built an altar before (at the frontier of) the land of Canaan in the circles of Jordan on the side that belongs to the children of Israel.’

Word about the building of the great altar quickly spread and reached the authorities. The resulting anger would not be because of where it was built but because of its presumed purpose, although in fact where it was built tended to indicate that it was not for ritual use, otherwise it would have been built on the eastern side.

Fuente: Commentary Series on the Bible by Peter Pett

Ver. 11. And the children of Israel, &c. That is, those who were in the land of Canaan to the west of Jordan. This is a proof of the observation we just now made, that there are many things to be supplied in this narration; for the Reubenites, Gadites, and half-tribe of Manasseh, were no less children of Israel than the former. They were informed of the building of this altar, when finished; a certain proof that it had not been reared within their territories, in which case they would have seen and opposed them. The passage of the children of Israel is so called, either as being the part at which they entered into the land of Canaan, or by which they returned from thence: perhaps it was the place where the river was commonly crossed.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 257
THE ALTAR OF WITNESS

Jos 22:11-12. And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel. And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.

RELIGION has often been made a plea for ambitious and bloody projects: but it never was on any occasion so truly and properly the ground of war, as in the event that is here recorded. The tribes who had their portion on the east of Jordan, after having been disbanded, came to the land of their possession: and, apprehending that at some future period they might be disowned by their brethren on account of their not having their inheritance in the land of Canaan, they built a large altar on the borders of their own land near Jordan, to serve as a memorial to all future ages, that they belonged to the tribes of Israel, and were the worshippers of Israels God. The other tribes having no conception of an altar being erected but for sacrifice, regarded this as an act of rebellion against God, and determined instantly to go and punish the supposed apostates. But first they agreed to send an embassy, to see whether they could not prevail by milder methods to reclaim them from their wickedness. The ambassadors went; a convention met; an explanation took place; the misapprehensions were removed; and all was speedily and amicably settled.
Now this history will suggest many useful hints for the regulating of,

I.

National interests

[The question was, in fact, of infinite importance to the whole nation. Repeated occasions had arisen wherein the sin of individuals had been visited upon the whole nation. The iniquity of Achan had not long since caused the defeat of Israels hosts, and the loss of six and thirty men: and, not very long before, the connexion of many with the Midianitish women in whoredom and idolatry, brought destruction on twenty-four thousand Israelites in one day. What then could he expected, but that, if these who had erected the altar should pass unpunished, God would punish all the other tribes as partners in their guilt? To avert so terrible an evil was their bounden duty; and therefore they acted right in determining to avenge the quarrel of their God. But, as it was possible they might prevail by gentler means, they sent delegates from every tribe, with Phinehas at their head, to expostulate with them on their conduct. These were met by other delegates from the supposed offenders, and every thing was cleared up to their satisfaction: and thus the controversy was terminated to the unspeakable joy of all parties.

Now in this we see how nations ought to act, whenever grounds of disagreement arise, and their mutual interests interfere. Their ambassadors should confer with each other in a conciliatory manner, anxious to prevent extremities, and, by mutual explanations and concessions, to adjust their differences. One thing in particular was worthy of applause in those who seemed disposed for war: they were intent only on the prevention of iniquity; and, imagining that the altar had been raised with a view to put the land of Gilead on a footing of equality with the land of Canaan, they offered to give up a proportionate share of their own land to those who had erected it, and thus to sacrifice their own interests for the preservation of peace. Alas! how different is this from what is usually found amongst contending nations! Modern embassies are most frequently characterized by duplicity and concealment, by chicanery and finesse, and by a wanton pertinacity about matters of inferior moment. Were all actuated by the spirit of Israel on this occasion, were frankness on the one side met by patience and conciliation on the other, the earth would be no more deluged with blood, but the swords would be beaten into ploughshares, and happiness would reign, where nothing but desolation and misery is seen.]
But this history will be further useful for the regulation of,

II.

Judicial policy

[This act was in reality an enforcing of the existing laws under the direction of the civil magistrate: for, though Joshua is not mentioned, we can have no doubt but that Phinehas and the ten princes had received his sanction at least, if they did not proceed by his express command. The law of God had plainly enjoined, that there should be only one place for Gods altar, and that all the tribes should offer their sacrifices there [Note: Deu 12:5; Deu 12:7.]. It also commanded, that, if any attempt should be made by any part of Israel to establish idolatry among them, the remainder, after due inquiry, should cut them off with the sword [Note: Deu 13:12-15.]. This then was an interference of magistrates in support of the laws: and it was indispensably necessary that they should interfere, to prevent so fatal a schism as was likely to arise.

We would not be understood to say, that civil magistrates would be justified in using the sword for the prevention or punishment of schism now. The true Church is not so accurately defined now, as that any one body has a right to assume to itself the exclusive privilege of being called The Church of Christ: nor is there any commission given to magistrates to use carnal weapons in the support of any particular system, either of doctrines or of discipline, in the Church: but where, as in the instance before us, there appears to be a public renunciation of all religion, and a profane contempt of all laws, the magistrate is bound to interfere; and every Christian in the land is bound to give him his support. Opinions are not within the cognizance of the civil magistrate, except when they are manifested in actions, or are so promulged as to endanger the peace and welfare of society: but, when carried to that extent, they justly come under his control. This vigilance however, though sufficiently exercised in relation to the things which concern the State, is but little seen in the suppression of profaneness and iniquity. We have laws against every species of iniquity; but they are not carried into effect. The fear of divine judgments on the land scarcely ever enters into the bosoms either of magistrates or people: hence, if only there be no flagrant violation of the peace, iniquity may prevail almost to any extent, without any one to vindicate the honour of God, or to avert his displeasure from a guilty land. In this respect there is an awful difference between the Israelites and us: insomuch that we, with all our superior advantages, are not worthy to be compared with them. Yet we must remember, that whenever we put forth the arm of power for the suppression of vice, our first object must be, by expostulation, to reclaim; nor must we ever inflict punishment, till milder measures have failed of success.]

This history will be yet further useful to us in the regulation of,

III.

Religious zeal

It is good to be zealously affected always in a good thing: but our zeal should particularly exert itself,

1.

To prevent apostasy from God

[This was the real object of the persons who raised the altar: they, in a most reverential and solemn manner, called God to witness that they had been actuated only by a desire to transmit to their posterity an indelible assurance, that they were as truly the Lords people, as those who dwelt in Canaan; and that though their land was separated from that of their brethren, their interests and privileges were the same.
Here was a noble example of regard for posterity. It might have been better indeed to have consulted Joshua, or rather to have taken counsel of the Lord, respecting this measure, before they had carried it into execution: but holy zeal does not always pause to consider all possible effects and consequences; (though doubtless, the more tempered it is with wisdom, the more excellent it appears:) but God does not blame their conduct: and in this at least we shall do well to follow it, namely, by exerting ourselves in every possible way to transmit, and to perpetuate even to the remotest ages, the knowledge of God, as our God, our Father, and Redeemer.
The other tribes also manifested a noble zeal, in the same cause, though by different means. They were fearful that this altar would be the means of turning many of their brethren from the worship of the true God; and they went forth at the peril of their lives to prevent it. It may be said, that these two were less temperate than they should have been: but, convinced as they were in their own judgment, their zeal was not at all more ardent than the occasion required. Though they spoke roughly, they spoke with candour, and with a perfect openness to conviction, if any thing could be said to justify the act. And their offer to surrender a part of their own possessions, in order to remove the temptation to which, in their own minds, they had ascribed the act, shewed, that they were actuated solely by a regard for Gods honour and for Israels good.
Here then is proper scope for all our zeal. We should remove, as far as possible, both from ourselves and from our children, every temptation to apostasy from God. We should rebuke sin in others also, and set ourselves against it to the uttermost, We should shew ourselves on all occasions on the Lords side; and be willing to sacrifice, not only our property, but even life itself, in vindicating his honour, and maintaining his interest in the world.]

2.

To preserve love and unity with man

[If we find somewhat to blame in each of these opposite parties; in the one, an undue precipitation in building the altar; and, in the other, an undue hastiness in ascribing it to wrong intentions; we behold much, very much, to admire in both. When the accusers found themselves mistaken, they did not shift their ground, and condemn their brethren for imprudence: nor, when the accused had evinced their innocence, did they condemn their accusers on the ground of uncharitableness and injustice: the one were as glad to acquit as the others were to be acquitted; and both united in unfeigned thankfulness to God, that all ground of dissension was removed.
Now it will almost of necessity sometimes happen, that the well-meant actions of our brethren shall be misconstrued, through an ignorance of their precise views and intentions: it may also happen, that the well-meant reproofs of our brethren may be founded in misconception. Here then is ample room for the exercise of well-tempered zeal. To avoid, on the one hand, unnecessary accusations, and gladly to retract them if they have been unwittingly adduced; and, on the other side, to avoid vindictive recriminations, and with pious meekness to satisfy the minds of any whom we may have unintentionally grieved: this is the spirit which we should continually cultivate: it should be the labour of our lives to keep the unity of the Spirit in the bond of peace.]

3.

To avert the divine judgments from our guilty land

[It is a memorable expression which is recorded on this occasion: Now ye have delivered the children of Israel out of the hand of the Lord [Note: ver. 31.]. Sin delivers us into his hand for punishment. Of this, the history of Israel in all ages is a decisive proof [Note: If this be the subject of a Fast Sermon, the judgments inflicted on us may be adduced as an additional proof.]. On the other hand, repentance delivers us out if his hand; as was remarkably exemplified in the case of Nineveh: which, but for the intervention of their penitence, would have been overthrown in forty days. But we need not go further than to the history before us, where this very effect is ascribed to the pious zeal of the Reubenites and Gadites. Happy would it be for us, if we all considered the effect of our conduct on the public welfare! God has no pleasure in punishing his creatures: and he is ever ready to remove his judgments, when they have produced in us the desired humiliation. Let us then approve ourselves to him: and then, though our zeal be misinterpreted, and even our own brethren be for a time incensed against us, our righteousness shall be made to appear, and our labours be crowned with the approbation of our God.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

The holy jealousy of God’s people, affords a lovely picture to contemplate. In the first view of things, no doubt, the conduct of the two tribes and a half, which were returned home, appeared to be in opposition to the divine precept; and we cannot but admire their zeal for the cause of God. The place only of the Lord’s choosing was to be the hallowed spot, where his people were to offer on the altar. Reader! is it not so now? Is not Jesus the altar of our offering? Deu 12:5 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jos 22:11 And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.

Ver. 11. And the children of Israel heard say. ] Fame had soon blown her trumpet: but is, mostly, a loud liar –

“ Tam ficti privique tenax quam nuncia veri. ” – Virg.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)