Joshua · Chapter 22

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.

Verse 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, Numbers 32:32, and renewed the promise to Joshua at the opening of the campaign, Joshua 1:16. And now, as they had performed their agreement, Joshua publicly and solemnly, in Shiloh, gives them their discharge.

Verses 2, 3. Ye have kept all that Moses commanded, &c. — Thus he dismisses them with a very honourable character. 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. Ye have not left your brethren these many days — He does not say how many, nor can it be collected with certainty from any other place; but it was as long as the war lasted, and therefore must have been the space of seven or eight years, Joshua 11:18, and 14:10. So long they had been absent from home, excepting such individuals as might have occasionally visited their families, the distance not being great, or have been exchanged for others of their brethren.

Verses 2, 3. Ye have kept all that Moses commanded, &c. — Thus he dismisses them with a very honourable character. 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. Ye have not left your brethren these many days — He does not say how many, nor can it be collected with certainty from any other place; but it was as long as the war lasted, and therefore must have been the space of seven or eight years, Joshua 11:18, and 14:10. So long they had been absent from home, excepting such individuals as might have occasionally visited their families, the distance not being great, or have been exchanged for others of their brethren.

3. Ye have not left your brethren — Ye have not permanently abandoned them during seven years of war. It is not to be supposed that in the long intervals between the military campaigns they had not been permitted to visit on furloughs their families only a few miles distant beyond the Jordan. Such frequent permissions to visit their homes had kept them from murmuring at the long delay in the division of Canaan. For the provision made for the protection of their homes, and the maintenance of their families during their absence, see Joshua 1:14, note.

V. 4. Your tents-That is, to your settled habitations. Tho’ their affections to their families could not but make them very desirous to return, yet like good soldiers, they would not move ‘till they had orders from their general. So, tho’ we desire to be at home with Christ ever so much, yet we must stay here till our warfare is accomplished, wait for a due discharge, and not anticipate the time of our removal.

V.5. Take heed-Watch over yourselves and all your actions. Commandment and law-Two words expressing the same thing, the law of commandments delivered by Moses. All your heart and soul-With the whole strength of your minds, and wills, and affections.

Verse 4. Return ye to your tents — That is, to your settled habitations. Though their affections to their families could not but make them very desirous to return, yet, like good soldiers, they would not move till they had orders from their general. So, though we desire to be at home with Christ ever so much, yet we must stay here till our warfare is accomplished, wait for a due discharge, and not anticipate the time of our removal.

4. Get you unto your tents — The word tents here, as often elsewhere, (Judges 7:8; 1 Samuel 4:10; 13:2; 2 Samuel 18:17,) is used for houses, or homes. Its use probably arose from Israel’s dwelling so long in tents.

Verse 5. But take diligent heed, &c.] Let us examine the force of this excellent advice; they must ever consider that their prosperity and continued possession of the land depended on their fidelity and obedience to God; to this they must take diligent heed.

Do the commandment] They must pay the strictest regard to every moral precept.

And the law] They must observe all the rites and ceremonies of their holy religion.

Love the Lord your God] Without an affectionate filial attachment to their Maker, duty would be irksome, grievous, and impossible. Walk in all his ways] They must not only believe and love, but obey: walk not in your own ways, but walk in those which GOD has pointed out. Keep his commandments] They must love him with all their heart, soul, mind, and strength, and their neighbour as themselves. Cleave unto him] They must be cemented to him, in a union that should never be dissolved.

Serve him] They must consider him as their Master, having an absolute right to appoint them when, where, how, and in what measure they should do his work.

With all your heart] Having all their affections and passions sanctified and united to him.

And with all your soul.] Giving up their whole life to him, and employing their understanding, judgment, and will, in the contemplation and adoration of his perfections; that their love and obedience might increase in proportion to the cultivation and improvement of their understanding.

Verse 5. Take diligent heed — Watch over yourselves and all your actions. Commandment and law — Two words expressing the same thing, the law of commandments delivered by Moses. All your heart and soul — With the whole strength of your minds, and wills, and affections.

5. And the law — The Torah. In note on chap. 1:8, we have shown that the Torah was already called a book. We have in this verse grounds for inferring that there was more than one copy. The Eastern tribes could not have been commanded to take diligent heed to obey the Torah if they were now to be excluded from its constant perusal. With all your heart and with all your soul — The words heart and soul indicate the affectional and emotional nature, and are used to intensify the exhortation to sincere and heartfelt obedience unto Jehovah. As if foreseeing the decay of national feeling which the separation of the deep trench of the Jordan would tend to create, Joshua tenderly and earnestly presses upon the departing tribes the duty of a faithful study of the law and a scrupulous obedience to its requirements. He well knew that the Hebrew could be a patriot only as he was an Israelite indeed; a lover of his nation only as a lover of his nation’s God. With a clear vision did Joshua see that both individual and national prosperity must arise from obedience to the moral law. The redundancy of the language evinces the intense earnestness of the great leader.

Verse 7. Then he blessed them] Spoke respectfully of their fidelity and exertions, wished them every spiritual and temporal good, prayed to God to protect and save them, and probably gave some gifts to those leaders among them that had most distinguished themselves in this seven years’ war. In all the above senses the word bless is frequently taken in Scripture.

Verse 7. Then he blessed them — 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. It seems probable, from the manner in which this is stated, that this his blessing was peculiarly and separately given to the half-tribe of Manasseh. He was somewhat more nearly related to them than to the other two, as being an Ephraimite, and perhaps they might be more reluctant to depart than the others, as they were leaving one half of their own tribe behind them, and therefore might have more need than the others of the comfort and encouragement of his blessing.

7. Bashan — See Joshua 2:10, note.

V. 8. With your brethren-That is, with them who stayed beyond Jordan for the defence of their land, and wives, and children, who therefore were to have a share, though not an equal share with these. But for them, 1 Samuel 30:24, their share was equal, because their danger was equal.

Verse 8. Return with much riches] It appears they had their full proportion of the spoils that were taken from the Canaanites, and that these spoils consisted in cattle, silver, gold, brass, iron, and raiment. Divide the spoil-with your brethren.] It was right that those who stayed at home to defend the families of those who had been in the wars, and to cultivate the ground, should have a proper proportion of the spoils taken from the enemy, for had they not acted as they did the others could not have safely left their families.

Verse 8. Divide the spoil with your brethren — That is, with them who stayed beyond Jordan for the defence of their land, and wives, and children, who therefore were to have a share, though not an equal share with these. “Nothing could be more just,” says Dr. Dodd, “than this command; for, notwithstanding those who remained beyond Jordan had not shared in the dangers of the war, like those who had gone through it; yet they had, during that period, watched over the families of the latter, and defended their possessions against the inroads of their surrounding enemies. This seems to have been constantly the custom among the Israelites: those who were detached upon any military expedition, gave the rest of the army a share of the booty they had taken from the enemy; the pagans acted in like manner; God himself enjoined this practice after the war against the Midianites. Those who fought kept half the spoil of the enemy, and gave the other half to the rest of the people. Probably the same proportion was observed on this occasion. David, on his return from pursuing the Amalekites, changed this custom into a law, 1 Samuel 30:24, 25.”

8. Much riches — Since the Canaanites were quite advanced in arts, manufactures, and agriculture, it is natural that they should have a large amount of the precious metals and costly articles embodying wealth. Much raiment — Fashions in dress never change in the East. Hence the people make permanent investments of their wealth in dresses. Hence the Saviour’s exhortation, “Lay not up for yourselves treasures upon earth, where the moth doth corrupt,” evidently refers to accumulations of garments. Says a traveller in Palestine, “Not unfrequently one sees among the inhabitants of a wretched little hamlet, consisting of the merest hovels, a number of persons dressed in handsome silks.” Divide the spoil — On a previous occasion (Numbers 31:27) Moses commanded that those who did service at home should share equally with those who had perilled their lives in battle, for the obvious reason that guarding the household and raising supplies for the army are just as necessary and as patriotic as hurling javelins and storming hostile cities.

V. 10. Built an altar-About that time when they came to them, they designed it, and as soon as they were got over Jordan, which was in a very little time, they effected and perfected it. They built it, no doubt, on their own side of the water: for how could they build on other men’s land, without their consent? And it is said, in the following verse, to be over against the land of Jordan. Nor would there have been cause to suspect that it was designed for sacrifice, if they had not built it among themselves.

Verse 10. The borders of Jordan, that are in-Canaan] This verse can never mean that they built the altar on the west side of Jordan, for this was not in their territories; nor could it be a place for the purpose of public worship to their own people, if built on the opposite side of Jordan; besides, the next verse says it was built over against the land of Canaan. It appears that when they came to the river they formed the purpose of building the altar; and when they had crossed it they executed their purpose.

A great altar to see to.] A vast mass of earth, stones, &c., elevated to a great height, to serve as a memorial of the transactions that had already taken place. Probably it was intended also to serve as a kind of watchtower, being of a stupendous height, altare infinitæ magnitudinis, an altar of an immense size, as the Vulgate terms it.

Verse 10. When they came — Or, They came (for the word when is not in the Hebrew) to the borders of Jordan — It is thought by many that twlylg, Geliloth, here rendered borders, was the name of a place. The children of Reuben built there an altar — This seems, at first sight, to import, that they built this altar before they went over Jordan, in the land of Canaan; but the Hebrew particle µv, sham, relates to time as well as place, and may be translated then as well as there. Examples of which may be found in Proverbs 8:27, compared with verse 30; Ecclesiastes 3:17; and Isaiah 48:16. And thus it is here to be interpreted, that before they went any farther, while they were yet on the bank of Jordan, they erected this altar on the borders of their own country; for so the next verse teaches us to expound the passage, and will admit of no other sense, where it is said they had built this altar, not in, but over against the land of Canaan. Indeed it is not likely that they would have ventured to erect it in the territory of the other tribes. Nor would it have answered their intention to have built it there, which was to show, by this monument, that Jordan made no such separation between them and their brethren, but that they were one people with those in Canaan, where the altar of God was in Shiloh. See verse 28. Nor would there have been cause to suspect, as it appears there was from the following verses, that it was designed for sacrifice, if they had not built it among themselves. A great altar to see to — Which made a very conspicuous appearance, being very high, and consequently visible afar off.

Verse 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.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

V. 11. At the passage-Where they passed over Jordan, either at their first entrance into Canaan, or afterwards, and usually.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

V. 12. The children of Israel-Not in their own persons, not by their elders, who used to transact all affairs of this kind in the name of all the people. Against them-As apostates from God, according to God’s command in that case, Deuteronomy 13:13. &c.

Verse 12. To go up to war against them.] Supposing that they had built this altar in opposition to that which Moses, by the command of God, had erected, and were consequently become rebels against God and the Israelitish constitution, and should be treated as such. Their great concern for the glory of God led them to take this step, which at first view might appear precipitate; but, that they might do nothing rashly, they first sent Phinehas and ten princes, one out of each tribe, to require an explanation of their motives in erecting this altar.

Verse 12. The whole congregation of the children of Israel — Not in their own persons, but by their elders, who were used to transact all affairs of this kind in the name of all the people. Gathered themselves together against them — As apostates from God, and the true religion, according to God’s command in such a case. For they too hastily inferred, from the erection of this altar, that their brethren were either going to serve other gods, or to worship the God of Israel in a manner different from that which he had prescribed. For they were expressly commanded that, as there was but one God, so they should offer only upon one altar, and in that one place which the Lord should choose, Deuteronomy 12:5-18.

12. The children of Israel gathered themselves together — The news produced the greatest consternation, and caused an uprising of all the tribes. A separate altar implied the setting up of a new religion, and fore-shadowed a secession from the theocratic state. Such a movement, therefore, demanded the most careful investigation, according to the express provision of the law. Deuteronomy 13:13, 14. So at a later time all Israel assembled at Mizpeh to investigate the offence of Benjamin. Judges 20. To go up to war against them — For the law ordained that if any city went over to idolatry it should be smitten with the edge of the sword, and utterly destroyed. Deuteronomy 13:15, 16.

13. Phinehas — Probably his father, Eleazar, was too aged for this service. Phinehas, the grandson of Aaron, had signalized himself while quite a youth by his zeal and energy against licentiousness at Shittim. Numbers 25:7. Subsequently he was chaplain of the expedition which destroyed the Midianites. Numbers 31:6. After his father’s death he became the third high priest.

14. Ten princes — Who these princes were is so obscurely told in the rest of the verse that it is difficult to decide as to the precise meaning. The rest of the verse is, literally: One prince, one prince to the house of a father to all the tribes of Israel, and a chief man of the house of their fathers were they to all the thousands of Israel. It could not be that one was chosen from each chief house in all Israel, for then must more than ten have been chosen. Keil probably explains correctly when he says that this delegation, called in verse 30 princes of the congregation, “was composed partly of princes of tribes and partly of heads of families, some tribes being represented in one way and others in the other; and that the latter were sent in cases in which the heads of the tribes were either too old, or otherwise unfitted to take part in the deputation. This supposition is strongly confirmed by the fact that the tribe of Levi was not represented by the chief of the tribe, the high priest Eleazar, but by his son and presumptive successor, Phinehas, who was chosen instead.”

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

V. 16. The congregation-Who do and are resolved to cleave unto that God from whom you have revolted. What trespass-How heinous a crime is this! This day-That is, so soon after God hath obliged you by such wonderful favours, and when God is now conducting you home to reap the fruits of all your pains and hazards. Rebel-With a design to rebel against God, and against his express command of worshipping him at one only altar.

Verse 16. Thus saith the whole congregation — Who do, and are resolved to cleave unto that God from whom you have revolted. What trespass is this that you have committed? — How heinous a crime! To turn away this day — That is, so soon after God hath obliged you by such wonderful favours, and when he is now conducting you home to reap the fruits of all your pains and hazards. In that you have builded you an altar — For sacrifice, as they supposed. That ye might rebel — With a design to rebel against God, and against his express command enjoining you to worship him at one only altar.

16. What trespass is this — The erection of the altar is justly regarded as prima facie proof of violating the unity of divine worship, inasmuch as sacrifices offered in any other place than at the door of the tabernacle were strictly forbidden. Leviticus 17:7, 8.

V. 17. Of Peor-That is, of our worshipping of Baal-peor, Numbers 25:3. Probably this is mentioned the rather, because Phinehas, the first commissioner in this treaty, had signalized himself in that matter: and because they were now at or near the very place, where that iniquity was committed. Are not cleansed-For though God had pardoned it, as to the national punishment of it, Numbers 25:11, yet they were not yet throughly purged from it; partly because the shame and blot of that odious practice was not yet wiped off: and partly, because some of that corrupt leaven still remained among them, and though smothered for a time, yet was ready to break forth upon all occasions, See Joshua 24:33. And God also took notice of these idolatrous inclinations in particular persons, and found out ways to punish them.

Verse 17. Is the iniquity of Peor too little] See this history, Numbers 25:3, &c., and the notes there. Phinehas takes it for granted that this altar was built in opposition to the altar of God erected by Moses, and that they intended to have a separate service, priesthood, &c., which would be rebellion against God, and bring down his curse on them and their posterity; and, in order to show that God is jealous of his glory, he refers to the business of Baal Peor, which took place in that very country they were now about to possess, the destructive consequences of which he, through his zeal for the glory of God, was the means of preventing.

Verse 17. Is the iniquity of Peor — That is, of worshipping Baal-peor; too little for us? — Is it not enough that we provoked God to wrath then, but we must provoke him again now? Probably this is mentioned the rather, because Phinehas, the first commissioner in this treaty, had signalized himself in that matter; and because they were now at, or near, the very place where that iniquity was committed. From which we are not cleansed to this day — For though God had pardoned it, as to the national punishment of it, (Numbers 25:11,) yet they were not yet thoroughly purged from it; partly because the shame and blot of that odious practice were not yet wiped off, and partly because some of that corrupt leaven still remained among them; and though smothered for a time, yet was ready to break forth upon all occasions: see Joshua 24:33. And God also took notice of these idolatrous inclinations in particular persons, and found out ways to punish them.

17. Is the iniquity of Peor too little — Phinehas had a vivid remembrance of that dreadful outbreak of crime whose curse his active zeal had turned away from the congregation by a bold thrust of his javelin. Numbers 25:1-13. Hence the naturalness of this historical allusion. Not cleansed until this day — Though the divine wrath was turned away, the sad consequences of that crime were still visible. Although there was a plague — Rather, and the plague was in the congregation.

V. 18. To-morrow-That is, suddenly, as that word is often used. Congregation-With you for doing so, and with us for suffering, or not punishing it.

Verse 18. But ye must turn away this day — Commit more sins of that nature. For whether they intended to worship other gods, or to worship the God of Israel in a manner he did not allow, it was idolatry, in the judgment of Phinehas. Ye rebel to-day, to-morrow he will be wroth — That is, soon and suddenly, as the expression often signifies. With the whole congregation — With you for doing so, and with us for suffering or not punishing it.

18. To-morrow he will be wroth — The moral universe is pervaded by laws as inflexible as those of the physical world, or, rather, more certain in their consequences; for the physical laws may be suspended for moral ends. With the whole congregation — And not with you eastern tribes only. Such are our social and political relations that the crimes of a part are punished on the whole of the nation.

V. 19. Be unclean-If you apprehend it to be so for want of the tabernacle and altar there; as the following words imply: if you now repent of your former choice in preferring the worldly commodities of that country before the advantage of God’s presence, and more frequent opportunities of his service. Among us-We will readily resign part of our possessions to you for the prevention of this sin and mischief. Against us-For all the tribes were united in one body politick, and made one commonwealth, and one church; and each tribe was subject to the laws and commands of the whole society, and of the chief ruler or rulers thereof; so its disobedience to their just commands was properly rebellion against them.

Verse 19. If the land of your possessions be unclean] The generous mind of Phinehas led him to form this excuse for them. If ye suppose that this land is impure, as not having been originally included in the covenant, and ye think that ye cannot expect the blessing of God unless ye have an altar, sacrifices, &c., then pass ye over unto the land of the possession of the Lord, wherein the Lord’s tabernacle dwelleth, the only legitimate place where sacrifices and offerings can be made. We will divide this land with you, and rather straiten ourselves than that you should conceive yourselves to be under any necessity of erecting a new altar besides the altar of the Lord our God.

Verse 19. If the land of your possession be unclean — If you apprehend it to be so, and that it is not regarded by God for want of the tabernacle and altar there, but is like heathen lands; if you now repent of your former choice in preferring the worldly commodities of that country before the advantage of God’s presence, and more frequent opportunities of his service; pass ye over, and take possession among us — We will readily resign part of our possessions to you for the prevention of this sin and mischief. Thus Phinehas manifests his piety, disinterestedness, and benevolent intentions: “he even,” as Dr. Dodd observes, “himself seeks out some plausible pretence for the step against which he inveighs. He supposes that the Israelites beyond the river may have thought their land would be defiled, that it would not be a holy land, consecrated to God, and under his protection, unless they beheld there some token of his presence, some sacred edifice, which might publicly signify that the Lord was their God.” Rebel not against the Lord, nor against us — For as all the tribes were united in one body politic, and made one commonwealth, and one church; and each tribe was subject to the laws and commands of the whole society, and of the chief ruler or rulers thereof; so its disobedience to their just commands was properly rebellion against them. The tribes appear here to have been possessed of a wonderful zeal for God and the common good, inasmuch as they were willing and desirous rather to put themselves to straits, and give up some of their own land to their brethren, than see them deviate into schism, and revolt against God.

19. If the land of your possession be unclean — Not consecrated by the presence of the tabernacle and altar. “If ye think that God has not received your land into the same favour as ours, because he seems to dwell with us, and it is for that reason that ye are about to establish a worship of your own, change your abode and come over to us.” — Masius.

V. 20. Of Zerah-That is, one of his posterity. Not alone-But brought destruction upon his whole family, and part of our forces sent against Ai.

Verse 20. Did not Achan the son of Zerah] Your sin will not be merely against yourselves; your transgressions will bring down the wrath of God upon all the people; this was the case in the transgression of Achan; he alone sinned, and yet God on that account turned his face against the whole congregation, so that they fell before their enemies. We cannot therefore be unconcerned spectators of your transgression, we may all be implicated in its criminality; let this and the dishonour which we apprehend is done to our God plead our excuse, and vindicate the necessity of the present warlike appearance which we make before you. See the history of Achan referred to here, (Joshua 7:11-26,) and the notes there.

Verse 20. Achan the son of Zerah — That is, one of Zerah’s posterity. That man perished not alone — But brought destruction on his whole family, and on part of our forces sent against Ai.

20. Achan — Phinehas now argues that if the sin of an individual brought disasters upon the body politic, much more will that of the eastern tribes. Perished not alone — But involved his family and all his possessions in the penal vengeance which came upon himself. See on Joshua 7:24.

Verse 21. Then the children of Reuben-answered] Though conscious of their own innocency they permitted Phinehas to finish his discourse, though composed of little else than accusations; there was a decency in this, and such a full proof of good breeding, as does them the highest credit. There are many public assemblies in the present day which lay claim to the highest refinement, who might take a very useful lesson from these Reubenites and their associates.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

V. 22. The Lord-That Jehovah, whom we no less than you acknowledge and adore as the God of gods, infinitely superior to all that are called gods. The multiplying of his titles, and the repetition of these words, shew their zeal and earnestness in this matter. He knoweth-To him we appeal who knoweth all things, and the truth of what we are now saying. Not only our present words, but our future and constant course shall satisfy all Israel of our perseverance in the true religion. In rebellion-If this have been done by us with such design, or in such a manner. Save us not-Thou, O Lord, to whom we have appealed, and without whom we cannot be saved and preserved, save us not from any of our enemies, nor from the sword of our brethren. It is a sudden apostrophe to God, usual in such vehement speeches.

Verse 22. The Lord God of gods] The original words are exceedingly emphatic, and cannot be easily translated. hwhy אלהים la El Elohim Yehovah, are the three principal names by which the supreme God was known among the Hebrews, and may be thus translated, the strong God, Elohim, Jehovah, which is nearly the version of Luther, der starcte Gott der Herr, “The strong God the LORD.” And the Reubenites, by using these in their very solemn appeal, expressed at once their strong unshaken faith in the God of Israel; and by this they fully showed the deputation from the ten tribes, that their religious creed had not been changed; and, in the succeeding part of their defense they show that their practice corresponded with their creed. The repetition of these solemn names by the Reubenites, &c., shows their deep concern for the honour of God, and their anxiety to wipe off the reproach which they consider cast on them by the supposition that they had been capable of defection from the pure worship of God, or of disaffection to their brethren.

Save us not this day] This was putting the affair to the most solemn issue; and nothing but the utmost consciousness of their own integrity could have induced them to make such an appeal, and call for such a decision. “Let God the Judge cause us to perish this day, if in principle or practice we have knowingly departed from him.”

Verse 22. The Lord God of gods — In the Hebrew it is, The God of gods, Jehovah; the God of gods, Jehovah; or, rather, there are three names of God, El, Elohim, and Jehovah, signifying that they owned no other God but him whom their forefathers worshipped, by what name soever he was called, as if he had said, That Jehovah, who is infinitely above all creatures, and the fountain of all other beings, whom we no less than you acknowledge as the God of gods. The multiplying of his titles, and the repetition of these words, show their zeal and earnestness in this matter. He knoweth — To him we appeal who knoweth all things, and the truth of what we are now saying. Not only our present words, but our future and constant course shall satisfy all Israel of our perseverance in the true religion. If it be in rebellion — If this have been done by us with such design, or in such a manner. Save us not — Thou, O Lord, to whom we have appealed, and without whom we cannot be saved and preserved, save us not from any of our enemies, nor from the sword of our brethren. It is a sudden apostrophe to God, usual in such vehement speeches.

22. The Lord God of gods — El Elohim Jehovah — This is a most solemn oath. They who twice utter the three names of God declare that they revere him as the mighty, living Being, and are not in rebellion against him. Save us not this day — Or, help us not. This implies that they should be left to miserably perish. Let the Lord himself require it — That is, Let him punish it. Another strong adjuration is here uttered.

V. 23. Require it-That is, call us to an account and punish us for it.

Verses 23-25. Let the Lord himself require it — That is, call us to an account and punish us for it. What have you to do with the Lord — You have no relation to him, nor interest in him, or his worship. The Lord hath made Jordan a border — To shut you out of the land of promise, and consequently from the covenant made between God and our fathers. Ye have no part in the Lord — Nothing to do with him; no right to serve him or expect favour from him. Cease from fearing the Lord — For they that are cut off from public ordinances, usually by degrees lose all religion. It is true the form and profession of godliness may be kept without the life and power of it. But the life and power will not long be kept without the form and profession of it.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

V. 24. With the Lord-You have no relation to him, nor interest in him, or his worship.

Verse 24. For fear of this thing] The motive that actuated us was directly the reverse of that of which we have been suspected.

Verses 23-25. Let the Lord himself require it — That is, call us to an account and punish us for it. What have you to do with the Lord — You have no relation to him, nor interest in him, or his worship. The Lord hath made Jordan a border — To shut you out of the land of promise, and consequently from the covenant made between God and our fathers. Ye have no part in the Lord — Nothing to do with him; no right to serve him or expect favour from him. Cease from fearing the Lord — For they that are cut off from public ordinances, usually by degrees lose all religion. It is true the form and profession of godliness may be kept without the life and power of it. But the life and power will not long be kept without the form and profession of it.

24. For fear — The Hebrew word indicates great and distressing solicitude. The motive of their action was just the opposite of that ascribed to them. It was their intense desire to preserve themselves and their children in the worship of Jehovah that had induced the erection of the memorial altar. Our children — The truly pious man will seek to place the safeguards of piety about the path of his offspring. These eastern tribes had received by far the best portion of the Holy Land, yet they are not satisfied with worldly good. Their broad acres and vast herds are worthless without a portion in the God of Israel.

V. 25. A border-To shut you out of the land of promise, and consequently from the covenant made between God and our fathers. No part-Nothing to do with him; no right to serve him or expect favour from him. Cease from fearing the Lord-For they that are cut off from public ordinances, usually by degrees lose all religion. It is true, the form and profession of godliness, may be kept without the life and power of it. But the life and power will not long be kept, without the form and profession of it.

Verses 23-25. Let the Lord himself require it — That is, call us to an account and punish us for it. What have you to do with the Lord — You have no relation to him, nor interest in him, or his worship. The Lord hath made Jordan a border — To shut you out of the land of promise, and consequently from the covenant made between God and our fathers. Ye have no part in the Lord — Nothing to do with him; no right to serve him or expect favour from him. Cease from fearing the Lord — For they that are cut off from public ordinances, usually by degrees lose all religion. It is true the form and profession of godliness may be kept without the life and power of it. But the life and power will not long be kept without the form and profession of it.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

Verse 26. An altar, not for burnt-offering, nor for sacrifice] Because this would have been in flat opposition to the law, Leviticus 17:8, 9; Deuteronomy 12:4-6, 10, 11, 13, 14, which most positively forbade any sacrifice or offering to be made in any other place than that one which the Lord should choose. Therefore the altar built by the Reubenites, &c., was for no religious purpose, but merely to serve as a testimony that they were one people with those on the west of Jordan, having the same religious and civil constitution, and bound by the same interests to keep that constitution inviolate.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

V. 27. Before him-That we and ours may have and hold our privilege of serving and worshiping God, not upon this altar, but in the place of God’s presence, in your tabernacle, and upon your altar.

Verse 27. But that it may be a witness — It was an ancient way of preserving the remembrance of things to raise such structures. That we might do the service of the Lord before him — That we and ours may have and retain the privilege of serving and worshipping God, not upon this altar, but in the place of God’s presence, in your tabernacle, and upon your altar.

27. That it may be a witness — Having disavowed that their altar was intended for sacrificial uses, they now plainly declare that it was intended for a memorial that their children were entitled to appear as worshippers before that altar in Shiloh of which this was a facsimile.

V. 28. The pattern-An exact representation and resemblance. A witness-That we both serve one God, and approve and make use of one and the same altar.

Verse 28. Behold the pattern of the altar — An exact representation and resemblance of it; but which they could not have imitated, if they had not been acquainted with it, and worshipped God there with their brethren. But it is a witness between us and you — That we both serve one God, and approve and make use of the same altar.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

Verse 29. God forbid that we should rebel] These words not only express their strong abhorrence of this crime, but also show that without God they could do no good thing, and that they depended upon him for that strength by which alone they could abstain from evil.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

V. 30. Pleased them-They were fully satisfied with this answer.

Verses 30, 31. It pleased them — They were fully satisfied with this answer. We perceive that the Lord is among us — By his gracious presence and preventing goodness, in keeping you from so great an offence, and all of us from those calamities that would have followed it. Out of the hand of the Lord — That is, from the wrath and dreadful judgments of God. By avoiding that sin which would have involved both you and us in a most bloody war, you have delivered us from the evils we feared. He that prevents an approaching disease or mischief, doth as truly deliver a man from it, as he that cures or removes it after it hath been inflicted.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

V. 31. Is among us-By his gracious presence, and preventing goodness, in keeping you from so great an offence, and all of us from those calamities that would have followed it. Hand of the Lord-That is, from the wroth and dreadful judgments of God, by avoiding that sin which would have involved both you and us in a most bloody war; you have delivered us from the evils we feared. He that prevents an approaching disease or mischief, doth as truly deliver a man from it, as he that cures or removes it after it hath been inflicted.

Verse 31. We perceive that the Lord is among us] Or, according to the Targum of Jonathan. “This day we know that the majesty of Jehovah dwelleth among us, because ye have not committed this prevarication against the WORD of the Lord, and thus ye have delivered the children of Israel from the hand of the WORD of the Lord.” They rejoice to find them innocent, and that there is no ground of quarrel between the children of the same family. And from this they draw a very favourable conclusion, that as God was among them as the sole object of their religious worship, so he would abide with them as their protector and their portion; and as they were his friends, they take it for granted that he will deliver them from the hands of their enemies.

Verses 30, 31. It pleased them — They were fully satisfied with this answer. We perceive that the Lord is among us — By his gracious presence and preventing goodness, in keeping you from so great an offence, and all of us from those calamities that would have followed it. Out of the hand of the Lord — That is, from the wrath and dreadful judgments of God. By avoiding that sin which would have involved both you and us in a most bloody war, you have delivered us from the evils we feared. He that prevents an approaching disease or mischief, doth as truly deliver a man from it, as he that cures or removes it after it hath been inflicted.

31. The Lord is among us — The commission were more than satisfied with the explanation; they were delighted with the loyalty and fidelity of their misjudged brethren. This whole account is highly honourable to both the accusing party and the accused, inasmuch as it shows that both were animated with the high and holy purpose of cleaving to the worship of the true God.

THE ALTAR OF WITNESS AT THE JORDAN, 10-34.

10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones. A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.

V. 33. Destroy the land-As they were by the law of God obliged to do, if they had been guilty and persisted therein; as afterwards they did the tribe of Benjamin for the same reason.

Verse 33. And did not intend to go up against them in battle] That is, they now relinquished the intention of going against them in battle, as this explanation proved there was no cause for the measure.

Verse 33. The children of Israel blessed God — As Phinehas had done, that their brethren had not offended the Divine Majesty as they suspected. And did not intend to go up against them — Laid aside the intention which had been in their minds. To destroy the land — As, by the law of God, they would have been obliged to do, if these two tribes and a half had been guilty of the crime of which they had been suspected, and had persisted in their sin; as afterward they nearly destroyed the tribe of Benjamin for a similar reason.

33. Did not intend to go up — More literally, They did not talk of going up. This is a Hebraism for saying that they abandoned the purpose of civil war, for which they had assembled at Shiloh.

V. 34. The altar Ed-That is, a witness: a witness of the relation they stood in to God and Israel, and of their concurrence with the other tribes in the common faith, that Jehovah he is God. It was a witness to posterity, of their care to transmit their religion pure and entire; and would be a witness against them, if ever they should turn from following the Lord their God.

Verse 34. Called the altar Ed] The word d[ ED, which signifies witness or testimony, is not found in the common editions of the Hebrew Bible, and is supplied in Italics by our translators, at least in our modern copies; for in the first edition of this translation it stands in the text without any note of this kind; and it is found in several of Kennicott’s and Deuteronomy Rossi’s MSS., and also in the Syriac and Arabic. Several also of the early printed editions of the Hebrew Bible have the word d[, either in the text or in the margin, and it must be allowed to be necessary to complete the sense. It is very probable that an inscription was put on this altar, which pointed out the purposes for which it was erected.

FROM the contents of this chapter we learn that the Israelites were dreadfully alarmed at the prospect of a schism in their own body, both as it related to ecclesiastical and civil matters. A few observations on this subject may not be useless.

Schism in religion is a dangerous thing, and should be carefully avoided by all who fear God. But this word should be well understood. Scisma, in theology, is generally allowed to signify a rent in, or departure from, the doctrine and practice of the apostles, especially among those who had been previously united in that doctrine and practice. A departure from human institutions in religion is no schism, for this reason that the WORD OF GOD alone is the sufficient rule of the faith and practice of Christians; and as to human institutions, forms, modes, &c., those of one party may be as good as those of another.

When the majority of a nation agrees in some particular forms and modes in their religious service; no conscientious man will lightly depart from these; nor depart at all, unless he find that they are not only not authorized by the word of God, but repugnant to it. It is an object greatly to be desired, that a whole people, living under the same laws may, as much as possible, glorify God, not only with one heart, but also with one mouth. But there may be a dissent from established forms without schism; for if that dissent make no rent in the doctrines or practice of Christianity, as laid down in the New Testament, it is an abuse of terms to call it a schism; besides, there may be a dissent among religious people relative to certain points both in creed and practice, which, not affecting the essentials of Christianity, nor having any direct tendency to alienate the affections of Christians from each other, cannot be called a schism; but when professing Christians separate from each other, to set up one needless or non-essential form, &c., in the place of others which they call needless or non-essential, they are highly culpable. This not only produces no good, but tends to much evil; for both parties, in order to make the points of their difference of sufficient consequence to justify their dissension, magnify these non-essential matters beyond all reason, and sometimes beyond conscience itself: and thus mint and cummin are tithed, while the weightier matters of the law-judgment and the love of God-are utterly neglected. If Christians either cannot or will not think alike on all points, surely they can agree to disagree, and let each go to heaven his own way. “But should we take this advice, would it not lead to a total indifference about religion?” Not at all; for in the things which concern the essentials of Christianity, both in doctrine and practice, we should ever feel zealously affected, and earnestly contend for the faith once delivered to the saints. JOSHUA

Verse 34. They called the altar Ed — That is, a witness; a witness of the relation they stood in to God and Israel, and of their concurrence with the other tribes in the common faith, that Jehovah he is God. It was a witness to posterity of their care to transmit their religion pure and entire; and it would be a witness against them, if ever they should turn from following the Lord.

Ver. 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.

34. Ed… shall be — These words are not in the original, nor need they be inserted in the translation. We may correctly render: The children of Gad named the altar that it might be a witness among us that Jehovah is the God. The lessons which this episode teaches are, first, That appearances do not always imply bad motives; second, That we should watch over each other and cautiously rebuke the first departure from God; third, That apostasy from God awakens in the truly pious great solicitude; and, finally, That a conscience void of offence is a great blessing.