Text -- Joshua 22:10 (NET)

Civil War is Averted

22:10 The Reubenites, Gadites, and half-tribe of Manasseh came to Geliloth near the Jordan in the land of Canaan and built there, near the Jordan, an impressive altar.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 22:10

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.

JFB: Jos 22:10

This altar was probably an immense pile of stones and earth. The generality of our translators supposes that it was reared on the banks of the Jordan, within the limits of Canaan proper. But a little closer examination seems to make the conclusion irresistible that its position was on the eastern side of the river, for these two reasons; first, because it is said (Jos 22:11) to have been built "over against," or in the sight of the land of Canaan--not within it; and secondly, because the declared motive of the trans-jordanic Israelites in erecting it was to prevent their brethren in Canaan ever saying, "in time to come, What have ye to do with the Lord God of Israel? For the Lord hath made Jordan a border between us and you," &c. [Jos 22:24-25]. Such a taunt would be obviously prevented or confuted by the two tribes and a half having on the eastern side of Jordan, within their own land, a facsimile of the altar at Shiloh, as a witness that they acknowledged the same God and practised the same rites of worship as the brethren in Canaan.|| 06438||1||19||0||@@CONTENTION THEREUPON.==== (Jos. 22:11-29)

JFB: Jos 22:10

Fame speedily spread intelligence of what the trans-jordanic tribes had done. The act being suspected of some idolatrous design, the tribes rose in a mass, and repairing to the tabernacle at Shiloh, resolved to declare war against the two tribes and a half as apostates from God. On calmer and more mature consideration, however, they determined, in the first instance, to send a deputation consisting of the son of the high priest, and ten eminent persons from each tribe, to make inquiry into this rumored rebellion against God (Deu 13:13-15). The quality of the deputies evinced the deep solicitude that was felt on the occasion to maintain the purity of the divine worship throughout Israel. In the presumptive belief that the two tribes and a half had really built an altar, the deputies expressed astonishment at their so soon falling into such a heinous crime as that of violating the unity of divine worship (Exo 20:24; Lev 17:8-9; Deu 12:5-13). They reminded their eastern brethren of the disastrous consequences that were entailed on the nation at large by the apostasy at Peor and by the sin of Achan, and finally exhorted them, if they felt the want of the tabernacle and altar and repented of their rash choice in preferring worldly advantages to religious privileges, to remove to the western side of the Jordan, where all the tribes would form a united and obedient community of worshippers.

Clarke: Jos 22:10

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

Clarke: Jos 22:10

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

Calvin: Jos 22:10

10.And when they came unto the borders, etc The history here is particularly deserving of notice, when the two tribes and half-tribe, intending to erect a memorial of common faith and fraternal concord, allowed themselves from inconsiderate zeal to adopt a method which was justly suspected by their brethren. The ten tribes, thinking that the worship of God was violated with impious audacity and temerity, were inflamed with holy wrath, and took up arms to use them against their own blood; nor were they appeased till they had received full satisfaction. The motive for erecting the altar was right in itself. For the object of the children of Reuben, Gad, and Manasseh, was to testify that though they were separated from their brethren by the intervening stream, they were, however, united with them in religion, and cherished a mutual agreement in the doctrine of the Law. Nothing was farther from their intention than to innovate in any respect in the worship of God. But they sinned not lightly in attempting a novelty, without paying any regard to the high priest, or consulting their brethren, and in a form which was very liable to be misconstrued.

We know how strictly the Law prohibited two altars, (Exo 20:24) for the Lord wished to be worshipped in one place only. Therefore, when on the very first blush of the case, all were at once led to think that they were building a second altar, who would not have judged them guilty of sacrilege in framing a ritual of a degenerate description, at variance with the Law of God? Seeing, then, that the work might be deemed vicious, they ought, at least, in so great and so serious a matter, to have made their brethren sharers in their counsel; more especially were they in the wrong in neglecting to consult the high priest, from whose lips the divine will was to be ascertained. They were, therefore, deserving of blame, because, as if they had been alone in the world, they considered not what offence might arise from the novelty of the example. Wherefore, let us learn to attempt nothing rashly, even should it be free from blame, and let us always give due heed to the admonition of St. Paul, (1Co 6:12; 1Co 10:23) that it is necessary to attend not only to what is lawful, but to what is expedient; more especially let us sedulously beware of disturbing pious minds ¹⁸² by the introduction of any kind of novelty.

TSK: Jos 22:10

the children : This verse should probably be rendered, ""And when they came to the borders of Jordan, that are in the land of Canaan, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, Then built an altar by (or beyond, al ) Jordan, a great altar to the view.""It would appear, that when they came to the river, they formed the purpose of building the altar; and when they crossed it they put that purpose into execution. It is evident that they did not build it west of the Jordan, for that was not in their territories, and the next verse expressly says that it was built over against the land of Canaan.

built : Jos 22:25-28, Jos 4:5-9, Jos 24:26, Jos 24:27; Gen 28:18, Gen 31:46-52

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 22:10

The two tribes and a half erected this altar in order to keep alive their claim to have the same interest as the other tribes had in the sanctuary of God, which was established on the west side of Jordan: and in order to forestall any assertion that the Jordan itself was a natural barrier of exclusion between them and the sanctuary, they built it on the west or Canaanite bank of the Jordan and not on the east.

The word rendered "borders"is noteworthy; it means circuits, arrondissements.

Poole: Jos 22:10

Or, built then , as this particle is elsewhere used; and so learned interpreters understand it, Psa 14:5 36:12 Ecc 3:17 Hos 2:15 . And in the Latin tongue adverbs of place are sometimes put for adverbs of time: so I take it here. First, Because this best answers to the when in the beginning of the verse. Secondly, This seems to me to clear a great difficulty as to the place where the altar-was built, which though according to our translation it seems, and is generally thought by interpreters to have been, in the land of Canaan; yet if things be more narrowly examined, it may be thought to have been on the other side Jordan in Gilead; and that both, first, from Jos 21:11 , where it is said to have been built over against , or in the sight of the land of Canaan , therefore not in it. And secondly, from the reason they gave of the building of this altar, for fear lest the Israelites within Jordan and in Canaan should say unto their children dwelling beyond Jordan, The Lord hath made Jordan a border between us and you , &c.; which jealousy would have been much confirmed by building the altar in Canaan, but would be satisfied and confuted by having on the other side of Jordan, and in their own land, a pattern of that altar at which God was served in the land of Canaan, as a witness that they owned the same God, and the same way of worship, with their brethren that lived in Canaan. But whether the Hebrew particle be rendered then or there , it is not to be taken too strictly: if then , the meaning is not, that they did this as soon as ever they came to the borders of Jordan, that are in the land of Canaan ; but about that time when they came to them, that they thought and designed it, and as soon as ever they were got over Jordan, which was in a very little time, they effected and perfected it: if it be rendered there , it is not to be limited to the very same spot of ground mentioned before, as if it was built at that border of Jordan that was in the land of Canaan ; but to be a little more largely understood; to be built at one or other of the borders of Jordan; or, in general,

by Jordan which is here purposely added, for the explication of the word there, and to prevent the restraint of it to the border of Jordan, within Canaan.

Haydock: Jos 22:10

Banks. Hebrew Goliluth, which is (chap. xiii. 2, &c.) rendered Galilee, Galgal, "limits," &c. (Haydock) ---

Chanaan, consequently on the western banks. Vatable, however, says that the eastern country went sometimes by this name, on account of the Amorrhites having dwelt in it. Josephus ([Antiquities?] v. 1.) and the Jews affirm, that the altar was built on that side; and it seems natural that these tribes would erect it in their own territories, for the benefit of their children. (Calmet) ---

The effect would nevertheless have been equal, on which side soever it appeared, as the Jordan was not so broad but they might see over. (Haydock) ---

Immensely. Hebrew, "a great altar to be seen," like those heaps which Bacchus and Alexander raised to perpetuate the memory of their victories. (Pliny, [Natural History?] vi. 16.)

Gill: Jos 22:10

And when they came unto the borders of Jordan, that are in the land of Canaan,.... To the banks of it, or the sand heaps, some take the word to signify, which were thrown up to restrain the waters from overflowing; some by Geliloth understand a place so called; and Jerom ^g says it was near Jordan in the tribe of Benjamin: but rather the word signifies the meanders, windings, and turnings, of the river ^h; and such circuits and compasses it fetched near Jericho, as the same writer ⁱ observes, where we may suppose these tribes went over, and at a place where the river jetted out into the land of Canaan:

the children of Reuben, and the children of Gad, built there an altar by Jordan; or "then"; that is, when they had passed over the river into their own country, for which Josephus is express ^k; and certain it is, that the altar was built not on the Canaan side of Jordan, but on the opposite side, as is clear from Jos 22:11, and indeed they had no right to build on any other ground than their own; and they pitched upon a spot where the river jetted out into the land of Canaan, as most proper to erect it on, to be a witness, that though separated from the rest of the Israelites by the river Jordan, yet were a part of them, and had a right to join them in the service of God, and bring their sacrifices to the altar of God in the tabernacle, as more fully appears in some after verses:

a great altar to see to; built up very high, so that it might be seen at a great distance.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 22:10

¹ tn Heb “and they went to Geliloth of the Jordan which is in the land of Canaan, and the sons of Reuben, the sons of Gad, and the half-tribe of Manasseh built there an altar near the Jordan, an altar great with respect to appearance.”

Geneva Bible: 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 ^{( f )} there an altar by Jordan, a great altar to see to.

^{( f )} That is, beyond Jordan: for sometime the whole country on both sides of Jordan is referred to as Canaan.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 22:1-34

1 The two tribes and a half with a blessing are sent home.

10 They build the altar of testimony in their journey.

11 The Israelites are offended thereat.

21 They vindicate their conduct, and give them good satisfaction.

MHCC: Jos 22:10-20

Here is the care of the separated tribes to keep their hold of Canaan's religion. At first sight it seemed a design to set up an altar against the altar at Shiloh. God is jealous for his own institutions; we should be so too, and afraid of every thing that looks like, or leads to idolatry. Corruptions in religion are best dealt with at first. But their prudence in following up this zealous resolution is no less commendable. Many an unhappy strife would be prevented, or soon made up, by inquiries into the matter of the offence. The remembrance of great sins committed formerly, should engage us to stand on our guard against the beginnings of sin; for the way of sin is down-hill. We are all concerned to reprove our neighbour when he does amiss, lest we suffer sin upon him, Lev 19:17. The offer made that they should be welcome to come to the land where the Lord's tabernacle was, and settle there, was in the spirit of true Israelites.

Matthew Henry: Jos 22:10-20

Here is, I. The pious care of the separated tribes to keep their hold of Canaan's religion, even when they were leaving Canaan's land, that they might not be as the sons of the stranger, utterly separated from God's people, Isa 56:3. In order to this, they built a great altar on the borders of Jordan, to be a witness for them that they were Israelites, and as such partakers of the altar of the Lord, 1Co 10:18. When they came to Jordan (Jos 22:10) they did not consult how to preserve the remembrance of their own exploits in the wars of Canaan, and the services they had done their brethren, by erecting a monument to the immortal honour of the two tribes and a half; but their relation to the church of God, together with their interest in the communion of saints, is that which they are solicitous to preserve and perpetuate the proofs and evidences of; and therefore without delay, when the thing was first proposed by some among them, who, though glad to think that they were going towards home, were sorry to think that they were going from the altar of God, immediately they erected this altar, which served as a bridge to keep up their fellowship with the other tribes in the things of God. Some think they built this altar on the Canaan-side of Jordan, in the lot of Benjamin, that, looking over the river, they might see the figure of the altar at Shiloh, when they could not conveniently go to it; but it is more likely that they built it on their own side of the water, for what had they to do to build on another man's land without his consent? And it is said to be over-against the land of Canaan; nor would there have been any cause of suspecting it designed for sacrifice if they had not built it among themselves. This altar was very innocently and honestly designed, but it would have been well if, since it had in it an appearance of evil, and might be an occasion of offence to their brethren, they had consulted the oracle of God about it before they did it, or at least acquainted their brethren with their purpose, and given them the same explication of their altar before, to prevent their jealousy, which they did afterwards, to remove it. Their zeal was commendable, but it ought to have been guided with discretion. There was no need to hasten the building of an altar for the purpose for which they intended this, but they might have taken time to consider and take advice; yet, when their sincerity was made to appear, we do not find that they were blamed for their rashness. God does, and men should, overlook the weakness of an honest zeal.

II. The holy jealousy of the other tribes for the honour of God and his altar at Shiloh. Notice was immediately brought to the princes of Israel of the setting up of this altar, Jos 22:11. And they, knowing how strict and severe that law was which required them to offer all their sacrifices in the place which God should choose, and not elsewhere (Deu 12:5-7), were soon apprehensive that the setting up of another altar was an affront to the choice which God had lately made of a place to put his name in, and had a direct tendency to the worship of some other God. Now,

1. Their suspicion was very excusable, for it must be confessed the thing, prima facie - at first sight, looked ill, and seemed to imply a design to set up and maintain a competitor with the altar at Shiloh. It was no strained innuendo from the building of an altar to infer an intention to offer sacrifice upon it, and that might introduce idolatry and end in a total apostasy from the faith and worship of the God of Israel. So great a matter might this fire kindle. God is jealous for his own institutions, and therefore we should be so too, and afraid of every thing that looks like, or leads to, idolatry.

2. Their zeal, upon this suspicion, was very commendable, Jos 22:12. When they apprehended that these tribes, which by the river Jordan were separated from them, were separating themselves from God, they took it as the greatest injury that could be done to themselves, and showed a readiness, if it were necessary, to put their lives in their hands in defence of the altar of God, and to take up arms for the chastising and reducing of these rebels, and to prevent the spreading of the infection, if no gentler methods would serve, by cutting off from their body the gangrened member. They all gathered together, and Shiloh was the place of their rendezvous, because it was in defence of the divine charter lately granted to that place that they now appeared; their resolution was as became a kingdom of priests, who, being devoted to God and his service, did not acknowledge their brethren nor know their own children, Deu 33:9. They would immediately go up to war against them if it appeared they had revolted from God, and were in rebellion against him. Though they were bone of their bone, had been companions with them in tribulation in the wilderness, and serviceable to them in the wars of Canaan, yet, if they turn to serve other gods, they will treat them as enemies, not as sons of Israel, but as children of whoredoms, for so God had appointed, Deu 13:12, etc. They had but lately sheathed their swords, and retired from the perils and fatigues of war to the rest God had given them, and yet they are willing to begin a new war rather than be any way wanting in their duty to restrain, repress, and revenge, idolatry, and every step towards it - a brave resolution, and which shows them hearty for their religion, and, we hope, careful and diligent in the practice of it themselves. Corruptions in religion are best dealt with at first, before they get head and plead prescription.

3. Their prudence in the prosecution of this zealous resolution is no less commendable. God had appointed them, in cases of this nature, to enquire and make search (Deu 13:14), that they might not wrong their brethren under pretence of righting their religion; accordingly they resolve here not to send forth their armies, to wage war, till they had first sent their ambassadors to enquire into the merits of the cause, and these men of the first rank, one out of each tribe, and Phinehas at the head of them to be their spokesman, Jos 22:13, Jos 22:14. Thus was their zeal for God tempered, guided, and governed by the meekness of wisdom. He that knows all things, and hates all evil things, would not punish the worst of criminals but he would first go down and see, Gen 18:21. Many an unhappy strife would be prevented, or soon healed by an impartial and favourable enquiry into that which is the matter of the offence. The rectifying of mistakes and misunderstandings, and the setting of misconstrued words and actions in a true light, would be the most effectual way to accommodate both private and public quarrels, and bring them to a happy period.

4. The ambassadors' management of this matter came fully up to the sense and spirit of the congregation concerning it, and bespeaks much both of zeal and prudence.

(1.) The charge they draw up against their brethren is indeed very high, and admits no other excuse than that it was in their zeal for the honour of God, and was now intended to justify the resentments of the congregation at Shiloh and to awaken the supposed delinquents to clear themselves, otherwise they might have suspended their judgment, or mollified it at least, and not have taken it for granted, as they do here (Jos 22:16), that the building of this altar was a trespass against the God of Israel, and a trespass no less heinous than the revolt of soldiers from their captain ( you turn from following the Lord ), and the rebellion of subjects against their sovereign: that you might rebel this day against the Lord. Hard words. It is well they were not able to make good their charge. Let not innocency think it strange to be thus misrepresented and accused. They laid to my charge things that I knew not.

(2.) The aggravation of the crime charged upon their brethren is somewhat far-fetched: Is the iniquity of Peor too little for us? Jos 22:17. Probably that is mentioned because Phinehas, the first commissioner in this treaty, had signalized himself in that matter (Num 25:7), and because we may suppose they were not about the very place in which that iniquity was committed on the other side Jordan. It is good to recollect and improve those instances of the wrath of God, revealed from heaven against the ungodliness and unrighteousness of men, which have fallen out in our own time, and which we ourselves have been eye-witnesses of. He reminds them of the iniquity of Peor, [1.] As a very great sin, and very provoking to God. The building of this altar seemed but a small matter, but it might lead to an iniquity as bad as that of Peor, and therefore must be crushed in its first rise. Note, The remembrance of great sins committed formerly should engage us to stand upon our guard against the least occasions and beginnings of sin; for the way of sin is down-hill. [2.] As a sin that the whole congregation had smarted for: " There was a plague in the congregation of the Lord, of which, in one day, there died no fewer than 24,000; was not that enough for ever to warn you against idolatry? What! will you bring upon yourselves another plague? Are you so mad upon an idolatrous altar that you will run yourselves thus upon the sword's point of God's judgments? Does not our camp still feel from that sin and the punishment of it? We are not cleansed from it unto this day; there are remaining sparks," First, "Of the infection of that sin; some among us so inclined to idolatry that if you set up another altar they will soon take occasion from that, whether you intend it or no, to worship another God." Secondly, "Of the wrath of God against us for that sin. We have reason to fear that, if we provoke God by another sin to visit, he will remember against us the iniquity of Peor, as he threatened to do that of the golden calf, Exo 32:34. And dare you wake the sleeping lion of divine vengeance?"Note, It is a foolish and dangerous thing for people to think their former sins little, too little for them, as those do who add sin to sin, and so treasure up wrath against the day of wrath. Let therefore the time past suffice, 1Pe 4:3.

(3.) The reason they give for their concerning themselves so warmly in this matter is very sufficient. They were obliged to it, in their own necessary defence, by the law of self-preservation: "For, if you revolt from God today, who knows but tomorrow his judgments may break in upon the whole congregation (Jos 22:18), as in the case of Achan? Jos 22:20. He sinned, and we all smarted for it, by which we should receive instruction, and from what God did then infer what he may do, and fear what he will do, if we do not witness against your sin, who are so many, and punish it."Note, The conservators of the public peace are obliged, in justice to the common safety, to use their power for the restraining and suppressing of vice and profaneness, lest, if it be connived at, the sin thereby become national, and bring God's judgments upon the community. Nay, we are all concerned to reprove our neighbour when he does amiss, lest we bear sin for him, Lev 19:17.

(4.) The offer they make is very fair and kind (Jos 22:19), that if they thought the land of their possession unclean, for want of an altar, and therefore could not be easy without one, rather than they should set up another in competition with that at Shiloh they should be welcome to come back to the land where the Lord's tabernacle was, and settle there, and they would very willingly straiten themselves to make room for them. By this they showed a sincere and truly pious zeal against schism, that rather than their brethren should have any occasion to set up a separate altar, though their pretence for it, as here supposed, was very weak and grounded upon a great mistake, yet they were willing to part with a considerable share of the land which God himself had by the lot assigned them, to comprehend them and take them in among them. This was the spirit of Israelites indeed.

Keil-Delitzsch: Jos 22:9-10

On the way home, when the two tribes and a half had reached the border of Canaan, they built a large conspicuous altar in the district of the Jordan, in the land of Canaan, i.e., on this side of the Jordan: "a great altar to see to," i.e., one which caught the eye on account of its size, since it was to serve for a memorial (Jos 22:24.). The definition appended to Shiloh, " in the land of Canaan "(Jos 22:9), serves to bring out the antithesis "into the land of Gilead," by which we are to understand the whole of the country to the east of the Jordan, as in Num 32:29; Deu 34:1; Jdg 5:17, etc. נאחז , both in the form and meaning the same as in Num 32:30, made possessors , i.e., settled down. היּרדּן גּלילות , the circles of the Jordan , is synonymous with היּרדּן כּכּר in Gen 13:10, and signifies that portion of the Ghor which was upon the western side of the Jordan.

Constable: Jos 22:1--24:33

III. JOSHUA'S LAST ACTS AND DEATH chs. 22--24

"Each of the final three chapters describes a single event. At first glance, these events seem to be a random collection of leftovers: a dispute between the tribes about an altar, a farewell address, and another covenant ceremony. However, upon closer examination it becomes apparent that they all focus on a single matter, the proper worship of Israel's God--how to offer it and what will happen if Israel does not do so."¹⁹⁶

Constable: Jos 22:1-34

A. The return of the two and one-half tribes to their inheritances ch. 22

The main part of the second half of the Book of Joshua dealing with the division of the land ends with the appointment of the Levitical cities (chs. 13-21). The rest of the book deals with settlement in the land (chs. 22-24). There is much emphasis in these chapters on the importance of remaining faithful to God (22:5, 16, 18-19, 25, 29, 31; 23:6, 8, 11; 24:14-16, 18, 21, 23-24). This emphasis grows out of the record of God's faithfulness that 21:43-45 affirms.

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 (1:12-18). Now Joshua dismissed the two and one-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.

22:1-8 Joshua commended these Israelites for their faithfulness to their promise to go to war with their brothers (vv. 2-3; cf. 1:16-18). He also charged them to remain faithful to the Mosaic Law (v. 5). Obedience included complete devotion to Yahweh.

"This 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."¹⁹⁷

Joshua then dismissed these Israelites with his blessing (vv. 6-8).

22:9-12 The writer used the terms "the land of Canaan" and "the land of Gilead" to refer to the land west and east of the Jordan River respectively in this section. The altar then stood on the west side of the Jordan.

These tribes evidently intended the altar they built to be a replica of the brazen altar in the tabernacle courtyard at Shiloh (cf. v. 28). If they did, it is easy to understand why the other tribes reacted to its construction so violently. God had prohibited the building of altars in the land apart from the ones He ordained (Deut. 12:1-14).¹⁹⁸ The Canaanites built many altars, but this was not to be Israel's practice.

When the other Israelites learned what the two and one-half tribes had done they prepared to go to war against them (v. 12). This is what God had commanded the Israelites to do if any of their brethren sought to lead others in Israel away from God and His law (Deut. 13:12-18).

22:13-20 To its credit the main body of Israelites did not attack and then ask questions later. Instead these Israelites sent a delegation of their leading men to persuade their brethren to take a different course of action.

"A noble example of moderation, forbearance, and charity, shines forth in this conduct. How many an unhappy strife might be prevented by similar precaution, by simply staying to inquire calmly into that which constitutes the avowed matter of offence [sic]! How often would a few words of candid explanation smother in embryo the most angry controversies, violent quarrels, and embittered persecutions! By barely adopting the prudent conduct of Israel on this occasion, individuals, families, churches, and communities, might, in a thousand instances, be saved a world of jealousy, enmity, discord, war and bloodshed."¹⁹⁹

Phinehas accompanied this group (v. 13). His presence would have impressed the two and one-half tribes with the importance of the delegation. It also would have reminded them of the war with the Midianites in which Phinehas figured as a prominent person (Num. 25; 31). The Israelites referred to that war here (v. 17). They also mentioned Achan's transgression (v. 20) to warn the Gileadite (transjordanian) tribes that God would punish disobedience to the law. The western Israelites believed that the whole nation would experience God's discipline if this act of rebellion went unpunished.

22:21-29 The leaders of the Gileadites explained that their motive was not to use the altar to promote departure from Yahweh or the tabernacle. It was to memorialize the unity of the 12 tribes for future generations. The Israelites had, of course, erected other memorials for this purpose in the Jordan, at Gilgal (ch. 4), and on Mt. Ebal (8:30-35). However, God had not ordered the building of this altar as He had the other monuments. He had made provision for preserving the unity of the nation by calling all the males in Israel back to the tabernacle three times each year. He had also done so through the stone memorials and altars that He had ordained.

"The combination of the three names of God--El, the strong one; Elohim, the Supreme Being to be feared; and Jehovah, the truly existing One, the covenant God (ver. 22)--serves to strengthen the invocation of God, as in Ps. 1.1; and this is strengthened still further by the repetition of these three names."²⁰⁰

22:30-34 The Gileadites' explanation relieved and satisfied Phinehas and his companions. They were glad to discover that their brethren were not apostatizing and that the nation would not therefore fall under God's discipline. They allowed this altar to remain in place and apparently felt its presence would do more good than harm.

Probably the Israelites should not have allowed this altar to stand. God had not ordained it. In the future other people would misunderstand its existence as some had already done. Though there is no record in Scripture that this particular altar became a snare to the Israelites, the practice of building altars continued in Israel. It resulted in the weakening of tribal ties and allegiance to Yahweh rather than strengthening these (e.g., Judg. 17:5).

This incident illustrates the fact that sometimes action taken with the best of motives and for worthy purposes can result in worse rather than better conditions. This can be the outcome if people do not clearly understand and carefully obey the whole revealed will of God. This kind of mistake often results from enthusiasm over a previous blessing, as was true here.

Nevertheless the major lessons of this chapter are positive. The zeal of the two and one-half tribes for the unity of their nation and the purity of their faith was commendable. The other Israelites' unwillingness to judge their brethren's motive on the basis of circumstantial evidence is also admirable. Furthermore we learn that gentle confrontation and candid discussion of problems can often result in the resolution of misunderstandings (cf. Prov. 15:1).²⁰¹ The Israelites dealt wisely with a situation that could have split the people of God. Instead they were able to continue to follow God faithfully in unity.

Guzik: Jos 22:1-34

Joshua 22 - A Misunderstanding Reconciled

A. The armies from the tribes east of the Jordan are sent home.

1. (1-4) Joshua thanks them for a job well done.

Then Joshua called the Reubenites, the Gadites, and half the tribe of Manasseh, and said to them: "You have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you. You have not left your brethren these many days, up to this day, but have kept the charge of the commandment of the LORD your God. And now the LORD your God has given rest to your brethren, as He promised them; now therefore, return and go to your tents and to the land of your possession, which Moses the servant of the LORD gave you on the other side of the Jordan."

a. You have kept all that Moses the servant of the LORD commanded you: In the seven years they had been with Joshua, helping the tribes west of the Jordan to conquer their enemies, they had been completely obedient and helpful to Joshua.

b. You have not left your brethren these many days: They had gone out and fought on behalf of their brethren, even though they already had their own inheritance - even as God commanded them to do.

c. Now therefore, return and go to your tents and to the land of your possession: Now that the land was conquered and fully distributed to the tribes, they could go back to their families and lands on the eastern side of the Jordan.

2. (5-6) Before they leave, Joshua gives them an exhortation and a blessing.

"But take careful heed to do the commandment and the law which Moses the servant of the LORD commanded you, to love the LORD your God, to walk in all His ways, to keep His commandments, to hold fast to Him, and to serve Him with all your heart and with all your soul." So Joshua blessed them and sent them away, and they went to their tents.

a. He tells them to take diligent heed to the word of God, probably here mostly in the sense of carefully hearing it and knowing it.

b. He tells them to love the LORD. This is a matter of the heart, but it can still be commanded.

c. He tells them to obey God with all they have, to keep His commandments, to hold fast to Him in a personal sense, and to serve Him with all your heart and soul.

i. We should not miss the order here. First we should take care to hear God. Then we give Him our love. Next comes a walk of obedience. To mix this order up is to get off into heresy (loving without hearing) or legalism (obeying before loving).

d. So Joshua blessed them and sent them away: Joshua will not send them away with a blessing; he knows that they cannot do or be what God wants without His blessing in their lives.

i. Perhaps he used the blessing from Numbers 6:23-27: Speak to Aaron and his sons, saying, 'This is the way you shall bless the children of Israel. Say to them: "The LORD bless you and keep you; the LORD make His face shine upon you, and be gracious to you; the LORD lift up His countenance upon you, and give you peace.'" So they shall put My name on the children of Israel, and I will bless them.

3. (7-9) The armies of the two and a half tribes depart, with much spoil.

Now to half the tribe of Manasseh Moses had given a possession in Bashan, but to the other half of it Joshua gave a possession among their brethren on this side of the Jordan, westward. And indeed, when Joshua sent them away to their tents, he blessed them, and spoke to them, saying, "Return with much riches to your tents, with very much livestock, with silver, with gold, with bronze, with iron, and with very much clothing. Divide the spoil of your enemies with your brethren." So the children of Reuben, the children of Gad, and half the tribe of Manasseh returned, and departed from the children of Israel at Shiloh, which is in the land of Canaan, to go to the country of Gilead, to the land of their possession, which they had obtained according to the word of the LORD by the hand of Moses.

a. Return with much riches to your tents: Their obedience to God and faithfulness to their brethren has been rewarded. God has allowed them to gain much plunder that they can take back home with them.

i. We believe that when we obey God, we will be gainers, not losers. Perhaps not always in this obvious material sense, but in real, wonderful gains none the less.

b. So the children of Reuben, the children of Gad, and half the tribe of Manasseh returned, and departed from the children of Israel at Shiloh: We might imagine that this was a somewhat emotional departure of brothers who had known the closeness of fighting side-by-side. These were true veterans of the army of Israel.

B. The incident of the altar by the Jordan.

1. (10) The eastern tribes make an impressive altar.

And when they came to the region of the Jordan which is in the land of Canaan, the children of Reuben, the children of Gad, and half the tribe of Manasseh built an altar there by the Jordan; a great, impressive altar.

a. Before crossing over the Jordan, the soldiers from the two and a half tribes build a great, impressive altar near the Jordan River.

b. This was significant not only because of its size, but because of the meaning of an altar. An altar was a place of sacrifice, and both the Israelites and pagans had altars they used for sacrifice.

2. (11-12) The tribes west of the Jordan river learn of the great altar.

Now the children of Israel heard someone say, "Behold, the children of Reuben, the children of Gad, and half the tribe of Manasseh have built an altar on the frontier of the land of Canaan, in the region of the Jordan; on the children of Israel's side." And when the children of Israel heard of it, the whole congregation of the children of Israel gathered together at Shiloh to go to war against them.

a. Behold, the children of Reuben, the children of Gad, and half the tribe of Manasseh have built an altar: When the news comes to the rest of Israel, their is no discussion, there is a simple reaction. They gathered to make war against their own brothers who built this altar.

i. Notice that Joshua does not need to gather them, they gather of own accord. It was an automatic reaction.

b. Why did they do this? Because they feared that this altar was a sign of allegiance to the pagan gods of the region.

c. Their readiness to fight this battle shows great courage to confront on behalf of God's truth and holiness. This was a healthy "body," able to purge itself of poisons.

i. Their later actions show that they are not happy about taking this action, nor will they do it rashly - but they will do it!

3. (13-15) Before action is taken, Phinehas the High Priest, and representatives from each tribe west of the Jordan personally confront the leaders of the tribes east of the Jordan.

Then the children of Israel sent Phinehas the son of Eleazar the priest to the children of Reuben, to the children of Gad, and to half the tribe of Manasseh, into the land of Gilead, and with him ten rulers, one ruler each from the chief house of every tribe of Israel; and each one was the head of the house of his father among the divisions of Israel. Then they came to the children of Reuben, to the children of Gad, and to half the tribe of Manasseh, to the land of Gilead, and they spoke with them, saying,

a. Phinehas led the group, because he had the authority. He was High Priest over the whole nation, including the two and one-half tribes on the east side of the Jordan. He not only had the authority, he also had the heart of a wise shepherd. He wanted to correct the erring, to protect the nation, and to drive out the dangerous.

d. Israel reacts according to God's character. Their assembling for war demonstrated God's holiness, but their personal confrontation demonstrated God's love.

4. (16-18) Phinehas brings the accusation against the eastern tribes.

Thus says the whole congregation of the LORD: "What treachery is this that you have committed against the God of Israel, to turn away this day from following the LORD, in that you have built for yourselves an altar, that you might rebel this day against the LORD? Is the iniquity of Peor not enough for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD, but that you must turn away this day from following the LORD? And it shall be, if you rebel today against the LORD, that tomorrow He will be angry with the whole congregation of Israel."

a. What treachery is this: Clearly, they thought that the altar at the Jordan represented a rival place of sacrifice and worship, to compete with God's tabernacle, presently at Shiloh.

i. God had clearly commanded that there was one place of sacrifice and burnt offerings for Israel: Also you shall say to them: Whatever man of the house of Israel, or of the strangers who dwell among you, who offers a burnt offering or sacrifice, and does not bring it to the door of the tabernacle of meeting, to offer it to the LORD, that man shall be cut off from among his people. (Leviticus 17:8-9)

ii. We understand from this that we cannot worship God any way we please, or justify a manner of worship just because we like it. First and always, our worship must be pleasing to God. We must worship Him in spirit and in truth. (John 4:24)

b. Is the iniquity of Peor not enough for us: Phinehas reminds the eastern tribes that Israel has been punished for rebellion against God before, using the rebellion at Peor as an example.

i. At Peor, Israel's men had sex with Moabite women, and they gave themselves over to the worship of the Moabite gods. In judgment, God sent a plague that killed 24,000 people.

ii. This incident would be especially meaningful to Phinehas, because he was the one who stopped the plague by making a dramatic stand for righteousness in the midst of gross sin.

c. He will be angry with the whole congregation: Phinehas also knew that the sin of these tribes would reflect on the whole nation. He knew that no one really sins unto himself.

5. (19) A willingness to sacrifice to keep a brother from sin.

Nevertheless, if the land of your possession is unclean, then cross over to the land of the possession of the LORD, where the Lord's tabernacle stands, and take possession among us; but do not rebel against the LORD, nor rebel against us, by building yourselves an altar besides the altar of the LORD our God.

a. Take possession among us: To Phinehas, anything was better than seeing these tribes go off in rebellion against God. If there was something unclean in their land, he invited them to come and live with the tribes on the western side of the Jordan.

b. This was an invitation made at great cost. It would have meant a must smaller area of land for the western tribes. But it didn't matter, because they were willing to sacrifice to see their brothers free from this sin.

i. Too many of us lack this willingness; we tell people to stop sinning, but are not willing to help them if it costs us something.

6. (20) A second example of the price of sin: the sin of Achan and its affect on all of Israel is remembered.

Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? And that man did not perish alone in his iniquity.

7. (21-23) The eastern tribes respond.

Then the children of Reuben, the children of Gad, and half the tribe of Manasseh answered and said to the heads of the divisions of Israel: "The LORD God of gods, the LORD God of gods, He knows, and let Israel itself know; if it is in rebellion, or if in treachery against the LORD, do not save us this day. If we have built ourselves an altar to turn from following the LORD, or if to offer on it burnt offerings or grain offerings, or if to offer peace offerings on it, let the LORD Himself require an account."

a. The LORD God of gods, the LORD God of gods, He knows: They first appeal to God, because He knows for certain their hearts, and they believe that their brothers in the western tribes have misunderstood them.

i. When we are misunderstood, our first refuge is God. He knows our heart, and we must be satisfied with being right before God even if it means we are wrong in the eyes of some others.

b. If it is in rebellion, or if in treachery against the LORD, do not save us this day: They also recognized the rightness of what the others were doing in coming against them.

i. The eastern tribes do what we should all do when we are misunderstood: put ourselves in the shoes of the other person and try to see what they see. If we saw what they saw, we might respond in the same way.

8. (24-29) The eastern tribes explain their true reason for building the altar: it was built as a memorial, not as a place of sacrifice.

"But in fact we have done it for fear, for a reason, saying, 'In time to come your descendants may speak to our descendants, saying, "What have you to do with the LORD God of Israel? For the LORD has made the Jordan a border between you and us, you children of Reuben and children of Gad. You have no part in the LORD." So your descendants would make our descendants cease fearing the LORD.' Therefore we said, 'Let us now prepare to build ourselves an altar, not for burnt offering nor for sacrifice, but that it may be a witness between you and us and our generations after us, that we may perform the service of the LORD before Him with our burnt offerings, with our sacrifices, and with our peace offerings; that your descendants may not say to our descendants in time to come, "You have no part in the LORD."' Therefore we said that it will be, when they say this to us or to our generations in time to come, that we may say, 'Here is the replica of the altar of the LORD which our fathers made, though not for burnt offerings nor for sacrifices; but it is a witness between you and us.' Far be it from us that we should rebel against the LORD, and turn from following the LORD this day, to build an altar for burnt offerings, for grain offerings, or for sacrifices, besides the altar of the LORD our God which is before His tabernacle."

a. An altar, not for burnt offering nor for sacrifice, but that it may be a witness: The eastern tribes recognized their distance from the center of worship in Israel, and that there was a natural barrier (the Jordan River) between them and the rest of the nation. So they built the altar a memorial to link the two segments of the nation.

b. They built it so big and impressive so that it would last. They wanted it to stand as a memorial to future generations that the tribes on both sides of the Jordan worshipped the same God.

c. The eastern tribes again agree with the concern of the western tribes; but they explain that the western tribes have misunderstood the meaning of the great, impressive altar.

9. (30-31) The explanation of the eastern tribes is accepted by the western tribes.

Now when Phinehas the priest and the rulers of the congregation, the heads of the divisions of Israel who were with him, heard the words that the children of Reuben, the children of Gad, and the children of Manasseh spoke, it pleased them. Then Phinehas the son of Eleazar the priest said to the children of Reuben, the children of Gad, and the children of Manasseh, "This day we perceive that the LORD is among us, because you have not committed this treachery against the LORD. Now you have delivered the children of Israel out of the hand of the LORD."

a. Now when Phinehas the priest . . . heard the words . . . it pleased them: Obviously, Phinehas is pleased by this explanation; yet he deserves credit for being willing to believe his brothers. Phinehas puts himself in the shoes of the eastern tribes now, and so the explanation makes sense.

b. This day we perceive that the LORD is among us, because you have not committed this treachery against the LORD: Phinehas could see that the LORD was among us, because unity had been restored among the people of Israel. This fulfilled the passage from Psalm 133:1: Behold, how good and how pleasant it is for brethren to dwell together in unity!

10. (32-34) Epilogue: the matter is resolved.

And Phinehas the son of Eleazar the priest, and the rulers, returned from the children of Reuben and the children of Gad, from the land of Gilead to the land of Canaan, to the children of Israel, and brought back word to them. So the thing pleased the children of Israel, and the children of Israel blessed God; they spoke no more of going against them in battle, to destroy the land where the children of Reuben and Gad dwelt. The children of Reuben and the children of Gad called the altar, Witness, "For it is a witness between us that the LORD is God."

a. So the thing pleased the children of Israel, and the children of Israel blessed God: Everyone is glad, and everyone enjoys the blessing of having peace among the people of God.

b. The children of Reuben and the children of Gad called the altar, Witness: The altar is given the name Witness, because it was a witness to the tribes on both the eastern side and the western side of the Jordan that the LORD is God.

11. We should respond to misunderstanding in the same manner, according to these same principles.

a. Respond with a concern for God's holiness.

b. Respond with the courage to confront in love.

c. Respond with an attempt to reconcile before you fight.

d. Determine that you are willing to sacrifice to help them; don't confront unless you are willing to help.

e. Determine that you will see the situation from the perspective of the other person.

f. Determine that you will believe the best of one another.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 22 (Chapter Introduction)

Overview

Jos 22:1, The two tribes and a half with a blessing are sent home; Jos 22:10, They build the altar of testimony in their journey; Jos 22:11, The Israelites are offended thereat; Jos 22:21, They vindicate their conduct, and give them good satisfaction.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 22 (Chapter Introduction)

CHAPTER 22

The two tribes and half are sent home with, a blessing, strict charge to fear the Lord, and great booty, Jos 22:1-9 . They build an altar of testimony at the brink of Jordan, Jos 22:10 . The Israelites are offended, and assemble to wage war against them, Jos 22:11,12 . They first send Phinehas and ten princes ambassadors to reprove them, Jos 22:13-20 . They clear themselves; their brethren rest satisfied, Jos 22:21-34 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 22 (Chapter Introduction)

(Jos 22:1-9) Reuben and Gad, with the half tribe of Manasseh, dismissed to their homes.

(Jos 22:10-20) They build an altar of testimony, The congregation offended thereat.

(Jos 22:21-29) The answer of the Reubenites.

(Jos 22:30-34) The children of Israel satisfied.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 22 (Chapter Introduction)

Many particular things we have read concerning the two tribes and a half, though nothing separated them from the rest of the tribes except the river Jordan, and this chapter is wholly concerning them. I. Joshua's dismission of the militia of those tribes from the camp of Israel, in which the had served as auxiliaries, during all the wars of Canaan, and their return thereupon to their own country (Jos 22:1-9). II. The altar they built on the borders of Jordan, in token of their communion with the land of Israel (Jos 22:10). III. The offence which the rest of the tribes took at this altar, and the message they sent thereupon (Jos 22:11-20). IV. The apology which the two tribes and a half made for what they had done (Jos 22:21-29). V. The satisfaction which their apology gave to the rest of the tribes (Jos 22:30-34). And (which is strange), whereas in most differences that happen there is a fault on both sides, on this there was fault on no side; none (for aught that appears) were to be blamed, but all to be praised.

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 22 (Chapter Introduction)

INTRODUCTION TO JOSHUA 22

The war with the Canaanites being ended, Joshua called to him the two tribes of Reuben and Gad, and the half tribe of Manasseh, who came over Jordan with him to assist in it, and commended them for their obedience to Moses and to himself, and to God by them; and then dismissed them, with some instructions to keep the ways and worship of God, and with his blessing upon them, Jos 22:1; upon which they returned to their country, and when they came to the borders of it set up an altar by Jordan, Jos 22:9; which, when the children of Israel heard of, it gave them great offence, they fearing they were going to make a revolt from the pure worship of God, and therefore sent a deputation of princes to them, with the son of the high priest, to inquire into the matter, and expostulate with them about it, who did, Jos 22:11; and who received from them a very satisfactory answer, Jos 22:21; with which they returned and reported to the children of Israel, and which gave them pleasure, Jos 22:32.