Text -- Joshua 22:6-34 (NET)

22:6 Joshua rewarded them and sent them on their way; they returned to their homes. 22:7 (Now to one half-tribe of Manasseh, Moses had assigned land in Bashan; and to the other half Joshua had assigned land on the west side of the Jordan with their fellow Israelites.) When Joshua sent them home, he rewarded them, 22:8 saying, “Take home great wealth, a lot of cattle, silver, gold, bronze, iron, and a lot of clothing. Divide up the goods captured from your enemies with your brothers.” 22:9 So the Reubenites, Gadites, and half-tribe of Manasseh left the Israelites in Shiloh in the land of Canaan and headed home to their own land in Gilead, which they acquired by the Lord’s command through Moses.

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. 22:11 The Israelites received this report: “Look, the Reubenites, Gadites, and half-tribe of Manasseh have built an altar at the entrance to the land of Canaan, at Geliloth near the Jordan on the Israelite side.” 22:12 When the Israelites heard this, the entire Israelite community assembled at Shiloh to launch an attack against them. 22:13 The Israelites sent Phinehas, son of Eleazar, the priest, to the land of Gilead to the Reubenites, Gadites, and the half-tribe of Manasseh. 22:14 He was accompanied by ten leaders, one from each of the Israelite tribes, each one a family leader among the Israelite clans. 22:15 They went to the land of Gilead to the Reubenites, Gadites, and the half-tribe of Manasseh, and said to them: 22:16 “The entire community of the Lord says, ‘Why have you disobeyed the God of Israel by turning back today from following the Lord? You built an altar for yourselves and have rebelled today against the Lord. 22:17 The sin we committed at Peor was bad enough. To this very day we have not purified ourselves; it even brought a plague on the community of the Lord. 22:18 Now today you dare to turn back from following the Lord! You are rebelling today against the Lord; tomorrow he may break out in anger against the entire community of Israel. 22:19 But if your own land is impure, cross over to the Lord’s own land, where the Lord himself lives, and settle down among us. But don’t rebel against the Lord or us by building for yourselves an altar aside from the altar of the Lord our God. 22:20 When Achan son of Zerah disobeyed the command about the city’s riches, the entire Israelite community was judged, though only one man had sinned. He most certainly died for his sin!’” 22:21 The Reubenites, Gadites, and the half-tribe of Manasseh answered the leaders of the Israelite clans: 22:22 “El, God, the Lord! El, God, the Lord! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord, don’t spare us today! 22:23 If we have built an altar for ourselves to turn back from following the Lord by making burnt sacrifices and grain offerings on it, or by offering tokens of peace on it, the Lord himself will punish us. 22:24 We swear we have done this because we were worried that in the future your descendants would say to our descendants, ‘What relationship do you have with the Lord God of Israel? 22:25 The Lord made the Jordan a boundary between us and you Reubenites and Gadites. You have no right to worship the Lord.’ In this way your descendants might cause our descendants to stop obeying the Lord. 22:26 So we decided to build this altar, not for burnt offerings and sacrifices, 22:27 but as a reminder to us and you, and to our descendants who follow us, that we will honor the Lord in his very presence with burnt offerings, sacrifices, and tokens of peace. Then in the future your descendants will not be able to say to our descendants, ‘You have no right to worship the Lord.’ 22:28 We said, ‘If in the future they say such a thing to us or to our descendants, we will reply, “See the model of the Lord’s altar that our ancestors made, not for burnt offerings or sacrifices, but as a reminder to us and you.”’ 22:29 Far be it from us to rebel against the Lord by turning back today from following after the Lord by building an altar for burnt offerings, sacrifices, and tokens of peace aside from the altar of the Lord our God located in front of his dwelling place!” 22:30 When Phinehas the priest and the community leaders and clan leaders who accompanied him heard the defense of the Reubenites, Gadites, and the Manassehites, they were satisfied. 22:31 Phinehas, son of Eleazar, the priest, said to the Reubenites, Gadites, and the Manassehites, “Today we know that the Lord is among us, because you have not disobeyed the Lord in this. Now you have rescued the Israelites from the Lord’s judgment.” 22:32 Phinehas, son of Eleazar, the priest, and the leaders left the Reubenites and Gadites in the land of Gilead and reported back to the Israelites in the land of Canaan. 22:33 The Israelites were satisfied with their report and gave thanks to God. They said nothing more about launching an attack to destroy the land in which the Reubenites and Gadites lived. 22:34 The Reubenites and Gadites named the altar, “Surely it is a Reminder to us that the Lord is God.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 22:8

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

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.

Wesley: Jos 22:11

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

Wesley: Jos 22:12

Not in their own persons, not by their elders, who used to transact all affairs of this kind in the name of all the people.

Wesley: Jos 22:12

As apostates from God, according to God's command in that case, Deu 13:13. &c.

Wesley: Jos 22:16

Who do and are resolved to cleave unto that God from whom you have revolted.

Wesley: Jos 22:16

How heinous a crime is this! This day - That is, so soon after God hath obliged you by such wonderful favours, and when God is now conducting you home to reap the fruits of all your pains and hazards.

Wesley: Jos 22:16

With a design to rebel against God, and against his express command of worshipping him at one only altar.

Wesley: Jos 22:17

That is, of our worshipping of Baal - peor, Num 25:3. Probably this is mentioned the rather, because Phinehas, the first commissioner in this treaty, had signalized himself in that matter: and because they were now at or near the very place, where that iniquity was committed.

Wesley: Jos 22:17

For though God had pardoned it, as to the national punishment of it, Num 25:11, yet they were not yet throughly purged from it; partly because the shame and blot of that odious practice was not yet wiped off: and partly, because some of that corrupt leaven still remained among them, and though smothered for a time, yet was ready to break forth upon all occasions, See Jos 24:33. And God also took notice of these idolatrous inclinations in particular persons, and found out ways to punish them.

Wesley: Jos 22:18

morrow - That is, suddenly, as that word is often used.

Wesley: Jos 22:18

With you for doing so, and with us for suffering, or not punishing it.

Wesley: Jos 22:19

If you apprehend it to be so for want of the tabernacle and altar there; as the following words imply: if you now repent of your former choice in preferring the worldly commodities of that country before the advantage of God's presence, and more frequent opportunities of his service.

Wesley: Jos 22:19

We will readily resign part of our possessions to you for the prevention of this sin and mischief.

Wesley: Jos 22:19

For all the tribes were united in one body politick, and made one commonwealth, and one church; and each tribe was subject to the laws and commands of the whole society, and of the chief ruler or rulers thereof; so its disobedience to their just commands was properly rebellion against them.

Wesley: Jos 22:20

That is, one of his posterity.

Wesley: Jos 22:20

But brought destruction upon his whole family, and part of our forces sent against Ai.

Wesley: Jos 22:22

That Jehovah, whom we no less than you acknowledge and adore as the God of gods, infinitely superior to all that are called gods. The multiplying of his titles, and the repetition of these words, shew their zeal and earnestness in this matter.

Wesley: Jos 22:22

To him we appeal who knoweth all things, and the truth of what we are now saying. Not only our present words, but our future and constant course shall satisfy all Israel of our perseverance in the true religion.

Wesley: Jos 22:22

If this have been done by us with such design, or in such a manner.

Wesley: Jos 22:22

Thou, O Lord, to whom we have appealed, and without whom we cannot be saved and preserved, save us not from any of our enemies, nor from the sword of our brethren. It is a sudden apostrophe to God, usual in such vehement speeches.

Wesley: Jos 22:23

That is, call us to an account and punish us for it.

Wesley: Jos 22:24

You have no relation to him, nor interest in him, or his worship.

Wesley: Jos 22:25

To shut you out of the land of promise, and consequently from the covenant made between God and our fathers.

Wesley: Jos 22:25

Nothing to do with him; no right to serve him or expect favour from him.

Wesley: Jos 22:25

For they that are cut off from public ordinances, usually by degrees lose all religion. It is true, the form and profession of godliness, may be kept without the life and power of it. But the life and power will not long be kept, without the form and profession of it.

Wesley: Jos 22:27

That we and ours may have and hold our privilege of serving and worshiping God, not upon this altar, but in the place of God's presence, in your tabernacle, and upon your altar.

Wesley: Jos 22:28

An exact representation and resemblance.

Wesley: Jos 22:28

That we both serve one God, and approve and make use of one and the same altar.

Wesley: Jos 22:30

They were fully satisfied with this answer.

Wesley: Jos 22:31

By his gracious presence, and preventing goodness, in keeping you from so great an offence, and all of us from those calamities that would have followed it.

Wesley: Jos 22:31

That is, from the wroth and dreadful judgments of God, by avoiding that sin which would have involved both you and us in a most bloody war; you have delivered us from the evils we feared. He that prevents an approaching disease or mischief, doth as truly deliver a man from it, as he that cures or removes it after it hath been inflicted.

Wesley: Jos 22:33

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

Wesley: Jos 22:34

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

JFB: Jos 22:4-7

That is, home; for their families had been left in fortified towns (Num 32:17).

JFB: Jos 22:8

In cattle, clothes, and precious metals.

JFB: Jos 22:8

(See on Num 31:25-39).

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.

JFB: Jos 22:21

Repudiating, in the strongest terms, the alleged crime, and deponing that so far from entertaining the intention imputed to them, their only object was to perpetuate the memory of their alliance with Israel [Jos 22:24-25], and their adherence to the worship of Israel's God [Jos 22:26-27].

JFB: Jos 22:33-34

The explanation not only gave perfect satisfaction to the deputies, but elicited from them expressions of unbounded joy and thankfulness. "This day we perceive that the Lord is among us" [Jos 22:31], that is, by His gracious presence and preventing goodness, which has kept you from falling into the suspected sin and rescued the nation from the calamity of a fratricidal war or providential judgments. This episode reflects honor upon all parties and shows that piety and zeal for the honor and worship of God animated the people that entered Canaan to an extent far beyond what was exemplified in many other periods of the history of Israel.

Clarke: Jos 22:7

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

Clarke: Jos 22:8

Return with much riches - It appears they had their full proportion of the spoils that were taken from the Canaanites, and that these spoils consisted in cattle, silver, gold, brass, iron, and raiment

Clarke: Jos 22:8

Divide the spoil - with your brethren - It was right that those who stayed at home to defend the families of those who had been in the wars, and to cultivate the ground, should have a proper proportion of the spoils taken from the enemy, for had they not acted as they did the others could not have safely left their families.

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.

Clarke: Jos 22:12

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

Clarke: Jos 22:17

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

Clarke: Jos 22:19

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

Clarke: Jos 22:20

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

Clarke: Jos 22:21

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

Clarke: Jos 22:22

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

Clarke: Jos 22:22

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

Clarke: Jos 22:24

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

Clarke: Jos 22:26

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

Clarke: Jos 22:29

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

Clarke: Jos 22:31

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

Clarke: Jos 22:33

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

Clarke: Jos 22:34

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

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

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

When the majority of a nation agrees in some particular forms and modes in their religious service; no conscientious man will lightly depart from these; nor depart at all, unless he find that they are not only not authorized by the word of God, but repugnant to it. It is an object greatly to be desired, that a whole people, living under the same laws may, as much as possible, glorify God, not only with one heart, but also with one mouth

But there may be a dissent from established forms without schism; for if that dissent make no rent in the doctrines or practice of Christianity, as laid down in the New Testament, it is an abuse of terms to call it a schism; besides, there may be a dissent among religious people relative to certain points both in creed and practice, which, not affecting the essentials of Christianity, nor having any direct tendency to alienate the affections of Christians from each other, cannot be called a schism; but when professing Christians separate from each other, to set up one needless or non-essential form, etc., in the place of others which they call needless or non-essential, they are highly culpable. This not only produces no good, but tends to much evil; for both parties, in order to make the points of their difference of sufficient consequence to justify their dissension, magnify these non-essential matters beyond all reason, and sometimes beyond conscience itself: and thus mint and cummin are tithed, while the weightier matters of the law - judgment and the love of God - are utterly neglected. If Christians either cannot or will not think alike on all points, surely they can agree to disagree, and let each go to heaven his own way. "But should we take this advice, would it not lead to a total indifference about religion?"Not at all; for in the things which concern the essentials of Christianity, both in doctrine and practice, we should ever feel zealously affected, and earnestly contend for the faith once delivered to the saints.

Calvin: Jos 22:8

8.Return with much riches, etc As it was formerly seen that the greater part of the two tribes were left in their territories beyond the Jordan, when the others passed over to carry on the war, it was fair that, as they had lived in case with their families, or been only occupied with domestic concerns, they should be contented with their own livelihood and the produce of their own labor. And they certainly could not, without dishonesty, have demanded that any part of the booty and spoil should be distributed among them, when they had taken no share in all the toil and the danger. Joshua, however, does not insist on the strictly legal view, but exhorts the soldiers to deal liberally with their countrymen, by sharing the prey with them. Here some one may unseasonably raise the question, Whether or not the booty was common? For Joshua does not decide absolutely that it is their duty to do as he enjoins; he admonishes them that, after they have been enriched by the divine blessing, it would betray a want of proper feeling not to be liberal and kind towards their brethren, especially as it was not their fault that they did not take part in the same expedition. Moreover, when he bids them divide, he does not demand an equal partition, such as that which is usual among partners and equals, but only to bestow something that may suffice to remove all cause of envy and hatred. ¹⁸¹

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.

Calvin: Jos 22:11

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

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

Calvin: Jos 22:16

16.Thus says the whole congregation, etc Just as if it had been known that this second altar was opposed to the one only altar of God, they begin with upbraiding them, and that in a very harsh and severe manner. They thus assume it as confessed, that the two tribes had built the altar with a view of offering sacrifices upon it. In this they are mistaken, as it was destined for a different use and purpose. Moreover, had the idea which they had conceived been correct, all the expostulation which they employ would have been just; for it was a clear case of criminal revolt to make any change in the Law of God, who values obedience more than all sacrifices, (1Sa 15:22) and there would have been perfect ground for condemning them as apostates, in withdrawing from the one only altar.

Calvin: Jos 22:17

17.Is the iniquity of Peor too little for us? etc They represent the crime as more heinous, from their perverse obstinacy in not ceasing ever and anon to provoke the Lord by their abominations. They bring forward one signal example of recent occurrence. While they were encircling the sanctuary of God from the four cardinal points, like good watchmen of God, and when they had received the form of due worship, and were habituated to it by constant exercise, they had allowed themselves, through the seductive allurements of harlots, to be polluted by foul superstitions, and had worshipped Baal-Peor. As the whole people were implicated in this crime, the ten ambassadors do not hesitate to admit, that they were partners in the guilt. They therefore ask, Is not the iniquity which we contracted in the matter of Baal-Peor sufficient? They add, that they were not yet purified from it, just as if they had said, that the remembrance of it was not yet entirely buried, or that the vengeance of God was not yet extinguished; and hence they infer, that the two tribes and the half tribe, while with impious contumacy they turn aside from God, and shake off his yoke, not only consult ill for themselves, but are calling down similar destruction on the whole people, because God will avenge the insult offered him to a wider extent. This they confirm by the example of Achan, who, though he was alone when he secretly stole of the accursed thing, did not alone undergo the punishment of his sacrilege, but also dragged others along with him, as it was seen that some fell in the line of battle, while all were shamefully put to flight, because pollution attached to the people.

They reason from the less to the greater. If the anger of God burnt against many for the clandestine misdeed of one man, much less would he allow the people to escape if they connived at manifest idolatry. A middle view, however, is inserted, that if the two tribes and half tribe built up an altar, and if their condition was worse from not dwelling in the land of Canaan, let them rather come and obtain a settlement also in the land of Canaan, but let them not provoke God by a wicked rivalship. ¹⁸⁴ Hence we infer, that they were not urged by some turgid impetus, since, even at their own loss and expense, they are willing kindly to offer partnership to those who had demanded a settlement and domicile for themselves elsewhere.

Calvin: Jos 22:21

21.Then the children of Reuben, etc The state of the case turns on the definition. For the children of Reuben, Gad, and Manasseh, explain that they had a different intention, and thus exculpate themselves from the charge, inasmuch as the nature of the proceeding was quite different from what the others supposed. In not making a disturbance, ¹⁸⁵ nor picking a quarrel for the injustice done, to them they give an example of rare modesty, which is held forth for our imitation; so that if at any time anything we have rightly done happen to be unjustly and falsely blamed by those not acquainted with its nature, we may deem it sufficient to refute the censure only so far as may be necessary for clearing ourselves. Moreover, that the more credit may be given to them, and that they may the better attest their integrity, they, by a solemn protest, put far from them the wickedness of which they were suspected. For there is force and meaning in the reduplication, The Lord God of gods, the Lord God of gods, by which they with vehemence affirm, how faithfully they desire to persevere in the doctrine of the Law, and how greatly they abhor all contrary superstitions. But as their intention was not patent to men, and every one explained it variously, according to his own sense, they appeal to the judgment of God, and offer to submit to punishment if he decide that they had attempted anything wickedly. And to prove that they are not like hypocrites who, with abandoned wickedness, appeal to God a hundred times as judge even when they are convicted in their own minds, they not only bring forward conscience, but at the same time declare, that the whole people will be witness; as if they had said, that it will be made palpable by the fact itself, that they never had any intention of devising any new form of worship; and they rightly explain, how the altar would have been unlawful, namely, if they had built it for the purpose of offering sacrifice. For the Law did not condemn the mere raising of heaps of stones, but only enjoined that sacrifices should be offered in one place, for the purpose of retaining the people in one faith, lest religion should be rent asunder, lest license should be given to human presumption, and thus every man might turn aside to follow his own fictions. We thus see how an explanation of the nature of the deed removes the detestation which the ten tribes had conceived of it. ¹⁸⁶

It is not strictly correct, though appropriate enough, for the rudeness of sense, to place our God above all gods. For it is impossible to compare him with others, seeing that no others actually exist. Hence, in order to avoid the apparent absurdity, some interpreters substitute angels for gods; this meaning holds in some cases, though not in all. It ought not, however, to seem harsh when he who is the one sole supreme being is called the God of gods, inasmuch as he has no equal, standing forth conspicuous above all other height, and so, by his glory, obscuring and annihilating all names of deity which are celebrated in the world. Hence this mode of speaking ought to be viewed with reference to the common sense of the vulgar.

Calvin: Jos 22:26

26.Therefore we said, etc The gross impiety of which they had been accused was now well refuted; and yet they seem not to have been in every respect free from blame, because the Law forbids the erection of any kind of statues. It is easy, however, to excuse this by saying, that no kind of statues are condemned except those which are intended to represent God. To erect a heap of stones as a trophy, or in testimony of a miracle, or a memorial of some signal favor of God, the Law has nowhere prohibited. (Exo 20:4; Lev 26:1; Deu 5:8) Otherwise, Joshua and many holy judges and kings after him, would have defiled themselves by profane innovation. But the only thing displeasing to God was to see the minds of men drawn hither and thither, so as to worship him in a gross and earthly manner. The children of Reuben, Gad, and Manasseh do all that is required for their exculpation, when they declare that they would use the altar only as a bond of brotherly union; and add a sufficient reason, namely, the danger there was, lest, after a long course of time, the ten tribes might exclude the others as strangers, because they did not inhabit the same land. For as the country beyond the Jordan was not at first comprehended in the covenant, a difference of habitation might ultimately prove a cause of dissension. They therefore consult timelessly for their posterity, that they may be able by means of the altar as a kind of public document to defend their right, that they may mutually recognize each other, and unite in common in serving one God.

Calvin: Jos 22:30

30.And when Phinehas the priest, etc Phinehas and the ambassadors rightly temper their zeal, when, instead of harshly insisting and urging the prejudice which they had conceived, they blandly and willingly admit the excuse. Many persons, if once offended and exasperated by any matter, cannot be appeased by any defense, and always find something maliciously and unjustly to carp at, rather than seem to yield to reason. The example here is worthy of observation. It teaches us that if at any time we conceive offence in regard to a matter not sufficiently known, we must beware of obstinacy, and be ready instantly to take an equitable view. Moreover, when the children of Reuben, Gad, and Manasseh are found free from crime, Phinehas and the ambassadors ascribe it to the grace of God. For by the words, We know that Jehovah is in the midst of us, they intimate that God was propitious to them, and had taken care of their safety.

This is to be carefully observed; for we are able to infer from it that we never revolt from God, or fall off to impiety unless he abandon us, and give us up when thus abandoned to a reprobate mind. All idolatry, therefore, shows that God has previously been alienated, and is about to punish us by inflicting judicial blindness. Meanwhile, we must hold that we persevere in piety only in so far as God is present to sustain us by his hand, and confirm us in perseverance by the agency of his Spirit. Phinehas and the ambassadors speak as if they had been delivered by the children of Reuben, Gad, and Manasseh, because there was no longer any ground to fear the divine vengeance, when all suspicion of criminality had been removed. At last similar equity and humanity are displayed by the whole people, when accepting the defense of their brethren they gave thanks to God for having kept his people free from criminality.

Though they had been suddenly inflamed, they depart with calm minds. In like manner the two tribes and the half tribe carefully exert themselves to perform their duty by giving a name to the altar, which, by explaining its proper use, might draw off the people from all superstition.

TSK: Jos 22:6

Jos 22:7, Jos 22:8, Jos 14:13; Gen 14:19, Gen 47:7, Gen 47:10; Exo 39:43; 1Sa 2:20; 2Sa 6:18, 2Sa 6:20; 2Ch 30:18; Luk 2:34, Luk 24:50; Heb 7:6, Heb 7:7

TSK: Jos 22:7

Jos 13:29-31, Jos 17:1-12

TSK: Jos 22:8

Return : Deu 8:9-14, Deu 8:17, Deu 8:18; 2Ch 17:5, 2Ch 32:27; Pro 3:16; 1Co 15:58; Heb 11:26

divide : Num 31:27; 1Sa 30:24; Psa 68:12

TSK: Jos 22:9

the country of Gilead : Jos 13:11, Jos 13:25, Jos 13:31; Num 32:1, Num 32:26, Num 32:29, Num 32:39, Num 32:40; Deu 3:15, Deu 3:16; Psa 60:7

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

TSK: Jos 22:11

heard : Lev 17:8, Lev 17:9; Deu 12:5-7, Deu 13:12-14; Joh 20:1, Joh 20:12

at the passage : Jos 2:7, Jos 3:14-16; Jdg 12:5; Joh 1:28

TSK: Jos 22:12

the whole : Supposing they had built this altar for sacrifice, in opposition to the command of God, they considered them as rebels against God and the Israelitish constitution. Deu 13:15; Jdg 20:1-11; Act 11:2, Act 11:3; Rom 10:2; Gal 4:17, Gal 4:18

TSK: Jos 22:13

sent : Deu 13:14; Jdg 20:12; Pro 20:18; Mat 18:15

Phinehas : Exo 6:25; Num 25:7, Num 25:11-13; Jdg 20:28; Psa 106:30, Psa 106:31; Pro 25:9-13

TSK: Jos 22:14

chief house : Heb. house of the father

an head : Exo 18:25; Num 1:4

TSK: Jos 22:15

the whole, Jos 22:12; Mat 18:17; 1Co 1:10, 1Co 5:4; Gal 1:1, Gal 1:2, trespass, Lev 5:19, Lev 26:40; Num 5:6; 1Ch 21:3; 2Ch 26:18, 2Ch 28:13; Ezr 9:2, Ezr 9:15; Mat 6:14, Mat 6:15, to turn, Jos 22:18; Exo 32:8; Num 14:43, Num 32:15; Deu 7:4, Deu 30:17; 2Ch 10:19, 2Ch 25:27; Heb 12:25, rebel, Lev 17:8, Lev 17:9; Deu 12:4-6, Deu 12:13, Deu 12:14; 1Sa 15:23; Psa 78:8; Isa 63:10

TSK: Jos 22:17

Is the iniquity : Num 25:3, Num 25:4-18; Deu 4:3, Deu 4:4; Psa 106:28, Psa 106:29

from which : Ezr 9:13, Ezr 9:14; 1Co 10:8, 1Co 10:11

TSK: Jos 22:18

following : Jos 22:16; Deu 7:4; 1Sa 12:14, 1Sa 12:20; 1Ki 9:6; 2Ki 17:21; 2Ch 25:27, 2Ch 34:33

and it will : Ezr 9:13, Ezr 9:14

he will be : Jos 22:20, Jos 7:1, Jos 7:11, Jos 7:21; Num 16:22; 2Sa 24:1; 1Ch 21:1, 1Ch 21:14

TSK: Jos 22:19

unclean : Exo 15:17; Lev 18:25-28; Amo 7:17; Act 10:14, Act 10:15, Act 11:8, Act 11:9

wherein : Jos 18:1; Lev 17:8, Lev 17:9; Deu 12:5, Deu 12:6; 2Ch 11:13, 2Ch 11:16, 2Ch 11:17

TSK: Jos 22:20

Jos 7:1, Jos 7:5, Jos 7:18, Jos 7:24; 1Co 10:6; 2Pe 2:6; Jud 1:5, Jud 1:6

TSK: Jos 22:21

Then the children : The conduct and answer of these Reubenites and the associates are worthy of admiration and imitation. Though conscious of their innocence, they permitted Phinehas to finish his speech, though composed of little else than accusations, without any interruption; and taking in good part the suspicions, reproofs, and even harshness of their brethren, with the utmost meekness and solemnity they explain their intention, give all the satisfaction in their power, and with great propriety and reverence, appeal to that God against whom they were supposed to have rebelled.

answered : Pro 15:1, Pro 16:1, Pro 18:13, Pro 24:26; Act 11:4; Jam 1:19; 1Pe 3:15

heads : Exo 18:21-25; Mic 5:2

TSK: Jos 22:22

Lord God : יהוה [Strong’ s H3068] אלהים [Strong’ s H430] אל [Strong’ s H410], El Elohim Yehowah , literally ""The strong God, Elohim Jehovah,""which is nearly the version of Luther, der starke Gott , der Herr , ""The strong God, the Lord.""Exo 18:11; Deu 10:17; Psa 82:1, Psa 95:3, Psa 97:7, Psa 136:2; Dan 2:47, Dan 11:36; 1Ti 6:16; Rev 19:16

he knoweth : 1Ki 8:39; Job 10:7, Job 23:10; Psa 7:3, Psa 44:21, Psa 139:1-12; Jer 12:3, Jer 17:10; Joh 2:24, Joh 2:25, Joh 21:17; Act 1:24; 2Co 11:11, 2Co 11:31; Heb 4:13; Rev 2:23

Israel : Psa 37:6; Mic 7:9; Mal 3:18; Acts 11:2-18; 2Co 5:11

if it be : 1Sa 15:23; Job 31:5-8, Job 31:38-40; Psa 7:3-5; Act 25:11

TSK: Jos 22:23

let the Lord : Gen 9:4; Deu 18:19; 1Sa 20:16; 2Ch 24:22; Psa 10:13, Psa 10:14; Eze 3:18; Eze 33:6, Eze 33:8

TSK: Jos 22:24

for fear : Gen 18:19

In time to come : Heb. To-morrow, Jos 4:6; Gen 30:33; Exo 13:14; Deu 6:20 *marg.

TSK: Jos 22:25

ye have : Jos 22:27; 2Sa 20:1; 1Ki 12:16; Ezr 4:2, Ezr 4:3; Neh 2:20; Act 8:21

make : 1Sa 26:19; 1Ki 12:27-30, 1Ki 14:16, 1Ki 15:30

TSK: Jos 22:27

a witness : Jos 22:10, Jos 22:34, Jos 24:27; Gen 31:48, Gen 31:52; 1Sa 7:12

that we : Deu 12:5, Deu 12:6, Deu 12:11, Deu 12:17, Deu 12:18, Deu 12:26, Deu 12:27

TSK: Jos 22:28

Behold : Exo 25:40; 2Ki 16:10; Eze 43:10, Eze 43:11; Heb 8:5

TSK: Jos 22:29

God forbid : Jos 24:16; Gen 44:7, Gen 44:17; 1Sa 12:23; 1Ki 21:3; Rom 3:6, Rom 6:2, Rom 9:14

to build : Jos 22:23, Jos 22:26; Deu 12:13, Deu 12:14; 2Ki 18:22; 2Ch 32:12

TSK: Jos 22:30

it pleased them : Heb. it was good in their eyes, It is remarkable, that Joshua is not once named in this transaction; but this only shews, that he did not in his old age assume any regal authority, but left the elders and magistrates to conduct the general business, only acting himself when great occasions made it necessary. Yet we cannot doubt, that his wisdom and piety influenced the counsels of the elders and people at this time. Jos 22:33; Gen 28:8; Jdg 8:3; 1Sa 25:32, 1Sa 25:33, 1Sa 29:6; 2Ch 30:4; Est 1:21 *marg. Pro 15:1; Act 11:18

TSK: Jos 22:31

the Lord is : Jos 3:10; Lev 26:11, Lev 26:12; Num 14:41-43; 2Ch 15:2; Psa 68:17; Isa 12:6; Zec 8:23; Mat 1:23; 1Co 14:25

now : Heb. then

TSK: Jos 22:32

and brought : Jos 22:12-14; Pro 25:13

TSK: Jos 22:33

the thing : Jos 22:30; Act 15:12, Act 15:31; 2Co 7:7; 1Th 3:6-8

blessed : 1Sa 25:32, 1Sa 25:33; 1Ch 29:20; Neh 8:5, Neh 8:6; Dan 2:19; Luk 2:28; Eph 1:3

TSK: Jos 22:34

Ed : i.e. a witness, The word witness, or testimony, is not found in the common editions of the Hebrew Bible; and is supplied in Italics by our venerable translators, at least in our modern copies; for in the first edition of this translation, it stands in the text without any note of this kind; but it is found in several of Kennicott’ s and De Rossi’ s manuscripts, and also in the Syriac and Arabic. Several also of the early printed editions of the Hebrew Bible have the word ed , either in the text or in the margin; and it must be allowed to be necessary to complete the sense. It is very probable that an inscription was put on this altar, signifying the purpose for which it was erected. Thus was this affair most happily terminated. Jos 22:27, Jos 24:27; 1Ki 18:39; Isa 43:10; Mat 4:10

the Lord is God : Several manuscripts read more emphatically, אלהים [Strong’ s H3068] הוא [Strong’ s H1931] יהוה , Yehowah , hoo Elohim , ""Jehovah he is God.""

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 22:7-8

The insertion of this explanation about the half tribe, and the repetition of Joshua’ s farewell, are examples of a marked characteristic of very ancient writers and of Hebrew writers as much as any - that of giving a completeness and finish to each section of their story. The Jewish historian scarcely ever quotes or reminds, but repeats so much as may be necessary to make his account of the transaction in hand fully intelligible by itself. (Compare also Jos 13:14, Jos 13:33; Jos 14:3; Jos 18:7.) It is quite possible, however, that the particulars special to Jos 22:8, may be due to some other narrative of the whole event than that to which Jos 22:5 belongs, and may have been interwoven by a later reviser.

Barnes: Jos 22:9

Gilead - Here used in the widest sense for the whole trans-Jordanic district.

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.

Barnes: Jos 22:12

Gathered themselves together - The various tribes had already dispersed to their homes, and were now summoned together again.

Barnes: Jos 22:17

From which we are not cleansed until this day - Phinehas, who had borne a conspicuous part in vindicating the cause of God against those who fell away to Baal-peor, means that terrible as the punishment had been, there were still those among them who hankered after Baal worship, and even practiced it in secret. (Compare Joshua’ s words, Jos 24:14-23.)

Barnes: Jos 22:19

Unclean - i. e. unholy because the sanctuary was not in it, but on the other side of Jordan.

Barnes: Jos 22:22

The repeated invocation of God, and that by His three names - אל 'êl , אלהים 'ĕlohı̂ym , יהוה y^e hovâh : compare Psa 50:1 - marks the earnestness of the protestation. The conduct of the two tribes and a half has often been noted as exemplary. They had had a grave and capital crime most unexpectedly laid to their charge, of which they were entirely innocent. Yet there is no word of reproach or recrimination in their vindication of themselves. They are contented simply to repudiate the false accusation and to explain the real motives of conduct perhaps suggested to them by a precedent set by Moses Exo 17:15.

Save us not this day - The words are a direct appeal to God, exactly equivalent in effect to our form "So help me God."

Barnes: Jos 22:34

The word עד ‛êd is not found after "altar"in the text of most manuscripts, nor is it represented in the Septuagint or Vulgate. The passage should probably run: "the children of Reuben and the children of Gad named the altar, that (as they said) it might be, etc."The title placed on the altar was perhaps simply a witness between them that the Lord was God (Wordsworth).

Poole: Jos 22:8

i.e. With them who staid beyond Jordan for the defence of their land, and wives, and children, who therefore were to have a share, though not an equal share, with these. See Num 31:27 . But for them, 1Sa 30:24 , their share was equal, because their danger was equal.

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.

Poole: Jos 22:11

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

Poole: Jos 22:12

The children of Israel not in their own persons, but by their elders, who used to transact all affairs of this kind in the name and stead of all the people.

To go up to war against them as apostates from God, according to God’ s command in that case, Deu 13:13 , &c.

Poole: Jos 22:16

The whole congregation of the Lord who do and are resolved to cleave unto that God from whom you have revolted, and who speak this to you in the name of the Lord.

What trespass is this? how heinous a crime is this! To turn away this day, i.e. so soon after God hath obliged you by such wonderful favours, and when God is now conducting you home to reap the fruits of all your pains and hazards.

That ye might rebel with a design to revolt from and rebel against God, and against his express command of worshipping him at one only altar, Exo 20:24 Lev 17:8,9 De 12:5,11,13 .

Poole: Jos 22:17

The iniquity of Peor i.e. of our worshipping of BaalPeer, Nu 25 .

From which we are not cleansed until this day for though God had pardoned it, as to the national punishment of it, Num 25:11 , yet they were not yet thoroughly purged from it; partly because the shame and blot of that filthy and odious practice was not yet wiped of; and partly because some of that corrupt leaven still remained among them, and though it smothered for a time, yet was ready to break forth upon all occasions. See Jos 24:23 . And God also took notice of these idolatrous inclinations in particular persons, and found out ways to punish them one time or other.

Poole: Jos 22:18

To-morrow i.e. suddenly, as that word is oft used, as Mat 6:30 1Co 15:32 .

He will be wroth with the whole congregation of Israel with you for doing so, and with us for suffering, or not punishing it.

Poole: Jos 22:19

If the land of your possession be clean if you apprehend it to be so for want of the tabernacle and altar there, as the following words imply; if you now repent of your former choice in preferring the worldly commodities of that country before the advantage of God’ s presence and favour, and more frequent opportunities of his service.

Take possession among us we will readily resign part of our possessions to you for the prevention of this sin and mischief; wherein they show great zeal for God’ s honour, and great pity and charity to their brethren.

Nor rebel against us for all the tribes were united in one body politic, and made one commonwealth, and one church; and each tribe was subject to the laws and commands of the whole society, and of the chief ruler or rulers thereof; so its disobedience to their just commands was properly rebellion against them.

Poole: Jos 22:20

The son of Zerah i.e. one of his posterity, Jos 7:17,18 .

Perished not alone but brought destruction upon his whole family, and part of our forces sent against Ai.

In his iniquity or, for his sin ; of which see Jos 7:24 .

Poole: Jos 22:21

Either, first, properly, each was a governor of a thousand; for there were among them divers rulers, some of tens, some of hundreds, and some of thousands; or rather, secondly, improperly, and indefinitely, i.e. of the people of Israel, which consist of so many thousands more than you, whose authority therefore you owe a reverence to. For by comparing Jos 22:14 , these seem to be greater persons than those that were rulers of thousands.

Poole: Jos 22:22

The Lord God of gods that Jehovah whom we, no less than you, acknowledge and adore as the God of gods , infinitely superior to all that are called gods. The multiplying of his titles, and the repetition of these words, show their zeal and earnestness in this matter, and their abhorrency of the very thoughts of it. He knoweth ; to him we appeal who knoweth all things, and the truth of what we are now saying. Israel he shall know ; not only our present words, but our future and constant course shall satisfy all Israel of our perseverance in the true religion.

If it be if this have been done by us with such design, or in such a manner.

Save us not this day thou, O Lord, to whom we have appealed, and without whom we cannot be saved or preserved, save us not from any of our enemies, nor from the sword of our brethren. It is a sudden apostrophe to God, usual in such vehement speeches.

Poole: Jos 22:23

i.e. Call us to an account, and punish us for it; as that phrase is oft used, as Deu 18:19 1Sa 20:16 Job 10:6 Psa 10:13 .

Poole: Jos 22:24

You have no relation to him, nor interest in him, or his worship.

Poole: Jos 22:25

A border between us and you to shut you out of the Land. of Promise, and consequently from thee covenant made, between God and our father.

Ye have no part in the Lord nothing to do with him; no right to serve him or expect favour from him. See the like phrase 2Sa 20:1 Ezr 4:3 Joh 13:8 .

Poole: Jos 22:27

That we might do the service of the Lord before him that we and ours may have and hold our privilege of serving and worshipping God, not upon this altar, but in the office of God’ s presence, in your tabernacle, and upon your altar.

Poole: Jos 22:28

The pattern an exact representation and resemblance.

A witness between us and you that we both serve one God, and approve and make use of one and the same altar.

Poole: Jos 22:30

They were fully satisfied with this answer.

Poole: Jos 22:31

The Lord is among us by his gracious presence and preventing goodness, in keeping you from so great an offence, and all of us from those dismal calamities that would have followed upon it.

Out of the hand of the Lord i.e. from the wrath and dreadful judgments of God; by avoiding that sin which would have involved both you and us in a most bloody war, you have delivered us from the evils we feared. He that prevents an unexpected or approaching disease or mischief, doth as truly deliver a man from it, as he that cures or removes it after it hath been inflicted.

Poole: Jos 22:33

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

Haydock: Jos 22:6

Blessed them, like a good magistrate, having given them a solemn admonition not to forget God, the source of all blessings. (Haydock) ---

This expression may also intimate that he loaded them with praises and with presents, and wished them all prosperity. ---

Dwellings. Literally, "tents," in which they had been accustomed to live, in the desert. Hence they gave the name to houses, temples, &c.

Haydock: Jos 22:8

Riches. Hebrew, Septuagint, &c., "cattle." ---

Brethren. Grotius pretends that they were to keep what they had gotten. But his proofs rather shew that they were to follow the ancient custom and law, which prescribed that those who had remained at home to guard the country, should share the booty with those who had gone to battle, 1 Kings xxx. 24., and Numbers xxxi. 27. Some suppose that the booty was divided into equal parts, and the 40,000 would retain as much as all the rest of their brethren, who had been less exposed. The Israelites, however, made all alike, as other nations seem to have been, Exodus xv. 9., &c.

Haydock: Jos 22:9

Galaad here denotes all that country, (Calmet) as Chanaan does that on the west of the Jordan (Haydock) and Ephraim, the ten tribes. (Calmet)

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.)

Haydock: Jos 22:12

In Silo, without being called, as they were all fired with a holy zeal, (Menochius) to prevent the growth of idolatry among their brethren. (Haydock) ---

They knew that one altar was to be allowed (Menochius) in the place which the Lord should appoint, Leviticus xvii. 8., and Deuteronomy xii. 5., &c. (Haydock) ---

God had ordered such cities as embraced idolatry among them, to be exterminated, Deuteronomy xiii. 12. (Calmet)

Haydock: Jos 22:14

Tribe. Another of the tribe of Levi, and deputies from the other nine tribes, accompanied Phinees on this important occasion. The Levites were most of all concerned, as their rights seemed to be particularly invaded. (Haydock) ---

The princes of the tribes did not (Calmet) perhaps (Haydock) go, but only men of high rank. Kimchi says, men set over a thousand. Hebrew, "ten princes with him of each chief house, a prince of all the tribes of Israel." (Calmet) ---

These were commissioned by Eleazar, Josue, and all the congregation, to endeavour to bring back their brethren to a sense of their duty, if they had so soon forgotten God, (Haydock) or if they should persist in their rebellion, to denounce an eternal war against them. (Menochius)

Haydock: Jos 22:16

Lord. Thus Phinees shews that he speaks in the name of those who still continued faithful to the Lord. He imputes the crime of apostacy to Ruben, &c., that they may declare more openly for what reason they had built this altar. (Menochius)

Haydock: Jos 22:17

Beelphegor. As they lived in the country, where this idol had been adored, Phinees was afraid lest they might have built the altar in his honour. He reminds them what destruction that worship had brought upon all Israel. He had been particularly zealous in appeasing the wrath of God, and therefore speaks with more authority. Hebrew, "is not the crime of Phegor enough for us, that we should not wish to expiate it until this day?" (Calmet) or Protestants, "is the iniquity of Peor too little for us, from which we are not cleansed until this day? (although there was a plague in the congregation of the Lord)." The stain of this impiety still remained upon Israel. They ought, therefore, to endeavour by sincere repentance, to obliterate it entirely, and not, by fresh provocations, enkindle the dreadful wrath of God. (Haydock) ---

There was reason to fear lest the Lord should punish this sin still more, as he is accustomed to do, when people relapse. (Calmet) ---

All must therefore shew their zeal to prevent such crimes, as the multitude sometimes suffers for the offence of one, when they do not take all possible care to prevent it, ver. 20. (Haydock)

Haydock: Jos 22:19

Unclean, as being destitute of the ark, &c. The Israelites had the greatest veneration for the land which God had chosen for their habitation. Naaman loaded two mules with some of the earth. We cannot help admiring the zeal and the disinterestedness of Phinees. He proposes to abandon some of the possessions on the other side of the Jordan, rather than that his brethren should forsake God, or offend him.

Haydock: Jos 22:20

Wickedness. Hebrew, "he did not expire in his sin," (Calmet) but repented; (Haydock) or, Did he not? &c. The Septuagint, "he did not alone die in his sin." Chaldean, "but this man alone did not die in his transgression." (Calmet) ---

All Israel was in consternation, and 36 were slain. If this secret offence was so severely punished, what judgments will not the public apostacy of so many thousands draw upon our heads!

Haydock: Jos 22:21

Israel. Septuagint, "answered the Chiliarchs of Israel," who had spoken by the mouth of their president. They repel the charge with earnestness. (Haydock)

Haydock: Jos 22:22

God. In Hebrew there are three terms, (Calmet) El, Elohim, Yehova, "the strong, the judge, the self-existent Being." To him they make their appeal. Him they acknowledge in the first place, as the only true God, as they had been accused of departing from him, ver. 19. (Haydock) ---

They are willing to undergo any punishment, if they had any evil intention. (Menochius)

Haydock: Jos 22:23

Sacrifice. Hebrew intimates particularly "of flour or libations." (Calmet)

Haydock: Jos 22:24

To-morrow. At any future period. (Haydock) ---

Israel. The same idea is expressed, ver. 27. You have no part in the Lord. You are not his peculiar people. Of this title the Israelites were always very jealous, even when they neglected the worship and covenant of the Lord. (Calmet) ---

Hence these tribes take these precautions, that they may not be excluded from the society and privileges of their brethren on the other side of the Jordan. They profess openly that they do not esteem it lawful to offer sacrifice in any other place, besides that which God had chosen. (Haydock)

Haydock: Jos 22:31

Lord, who would not have failed to punish Israel for such a crime. (Calmet) ---

They rejoice, therefore, not only at the fidelity of their brethren, but also on their own account, because they may now confidently look up for protection to God, instead of being in continual apprehensions of feeling his avenging arm. (Haydock)

Haydock: Jos 22:32

Into, &c. ( finium Chanaan ) "of the confines of Chanaan," which is ambiguous. (Haydock) ---

But the Hebrew removes the difficulty in this manner.

Haydock: Jos 22:34

God. Hebrew seems rather defective; (Calmet) "called the altar, (Syriac supplies the altar of witness) for it shall be a witness between us, that the Lord he is the God. Ed, "witness," is placed in the margin of Plantin's edition (Kennicott) and the Protestants have inserted it in the text, though in a different character, (Haydock) as "it is confirmed by the Syriac, Arabic, and Vulgate versions." Kimchi quotes the Chaldean paraphrase, as having the word seid, "witness," twice, which if read in two places formerly, has been lately omitted in one, as many other alterations have perhaps been made in it, in conformity to the later copies of the Hebrew text. It is still found in one Chaldean manuscript and in that of Masius. Between the two last words of this verse, some Hebrew manuscripts read eva, "He." "The Lord, He is the God;" which not only gives an emphasis, but is expressly confirmed by the Chaldean; and indeed this seems to have been a common form of confessing the belief in the one true God, 3 Kings xviii. 39. (Kennicott, Diss. i.) ---

Masius would translate, "They made an inscription upon the altar, declaring that it should be an eternal witness of their attachment to the Lord." Cora, in effect, sometimes means to write, as Alcoran, in the Arabic tongue, signifies "the scripture" (Calmet) of the Mahometans, which they hold in the utmost veneration, as containing the life and doctrine of their great prophet. The Septuagint (Grabe) insinuate that Josue approved of what had been done, "and Jesus gave a name to the altar,....and said, it is a witness in the midst of them, that the Lord God is their God." Thus, instead of war and destruction, which seemed to threaten Israel on all sides, all ended in peace and harmony. If Christians would imitate the conduct of the Israelites, they would not so rashly condemn their neighbours on every idle report; and, if our adversaries would condescend to examine seriously into the grounds of charging idolatry upon us, and on that account waging an eternal war against us, it is to be hoped they would pronounce our doctrine innocent, and reform their own iniquitous proceedings. (Haydock)

Gill: Jos 22:6

So Joshua blessed them, and sent them away,.... Dismissed them from his presence with a blessing, in order to go to their own country; this he did by wishing them well, praying to God for a blessing on them, their persons, and families, who had been so useful in assisting their brethren to get possession of the land of Canaan. Some think this blessing includes gifts and presents he bestowed on them:

and they went unto their tents; here the word means their military tents in the camp of Israel, to which they returned, in order to take with them their goods, their substance and riches, their part of the spoil of the enemy, which of right belonged to them.

Gill: Jos 22:7

Now to the one half of the tribe of Manasseh Moses had given possession in Bashan,.... The kingdom of Og, see Deu 3:13,

but unto the other half thereof gave Joshua among their brethren on this side Jordan westward: of which an account is given, and the border of their lot described, Jos 17:1,

and when Joshua sent them also unto their tents, then he blessed them; it seems as if this half tribe was separately dismissed and blessed, they being more nearly related to Joshua, who was of the tribe of Ephraim, and so had a more particular dismission and blessing; and he took his leave of them in a different and affectionate manner. Kimchi makes mention of a Derash, or Exposition of theirs, which says, that after they had taken leave they stayed two days, and returned and took leave a second time, and which he understands of them all, and not of the half tribe only; but it is plainly the half tribe that is only spoken of.

Gill: Jos 22:8

And he spake unto them,.... To the half tribe of Manasseh only, though some think also to the other ten tribes:

saying, return with much riches unto your tents; that is, return to their own land, and habitations there, with whatsoever riches they had got from the spoil of the enemy:

and with very much cattle; they had taken from them, and fell to their share, and for which they had good pasturage in Gilead and Bashan, and therefore very proper to take with them:

with silver and with gold, and with brass, and with iron; whether in massive pieces, or wrought up into vessels, which they found in the houses of the Canaanites when they plundered them:

and with very much raiment; some no doubt very rich and costly, such as their kings, princes, nobles, and great personages among them wore:

divide the spoil of your enemies with your brethren; according to Jarchi and Kimchi, this is spoken to the half tribe of Manasseh, to divide their spoil with the tribes of Reuben and Gad; but it rather means the dividing the above spoil, when they came to their own country with their brethren they left behind; who as they were employed in guarding and defending their cities, their wives and children, herds and flocks, in their absence, they had a right to part of the spoil; and as in other instances it appears to be a common case for those that stayed at home to share in the spoil with them that went to war, see Num 31:27; though the notion of Abarbinel pleases me best, that by "their brethren" are meant the other half tribe of Manasseh that remained in Canaan, and were settled there: when the spoil of the Canaanites was divided among all the tribes, the whole tribe of Manasseh had its share; and whereas now half of it were going to their own country on the other side Jordan, it was but reasonable they should have their part of the spoil to carry with them; and this seems to be the true reason of their being separately addressed, and dismissed and blessed.

Gill: Jos 22:9

And the children of Reuben, and the children of Gad, and the half tribe of Manasseh, returned,.... First to the camp to take their substance, and then set forward to their own land:

and departed from the children of Israel; from the rest of them, for otherwise they were children of Israel also:

out of Shiloh, which is in the land of Canaan; for here the camp of Israel was, as well as the tabernacle:

to go unto the country of Gilead, to the land of their possession,

whereof they were possessed; Gilead is put for the whole country on the other side Jordan, as the land of Jazer, and the kingdom of Bashan, which the two tribes of Reuben and Gad, and the half tribe of Manasseh, were possessed of:

according to the word of the Lord by the hand of Moses; for when they moved to have that country, Moses, it seems, consulted the Lord about it, who declared it to be his will they should have it, on performing what they promised, see Num 32:1.

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.

Gill: Jos 22:11

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

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

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

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

Gill: Jos 22:12

And when the children of Israel heard of it,.... Of the building the altar in the above place, namely, the nine tribes and a half settled in the land of Canaan:

the whole congregation of the children of Israel gathered themselves together at Shiloh; where the tabernacle and altar of the Lord were, whose cause they undertook to avenge, being injured as they imagined by the altar the other tribes had built, and where they could consult the Lord by Urim and Thummim, if needful; hither they repaired from the several places around, where their tribes were settled; not the whole body of the people, but their heads and representatives:

to go up to war against them; to consult about it, and to prepare for it, which they were obliged to do by the law of God, as in the case of a city, so of a tribe drawn aside to idolatry; and which they imagined was the case of these tribes, or at least what they had done had a tendency to apostasy from the true worship of God, which they were zealous to defend at the hazard of their lives, and though it should issue in an extirpation of one or more of their tribes; see Deu 13:12.

Gill: Jos 22:13

And the children of Israel,.... In the land of Canaan:

sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead; they were possessed of, and had now returned unto and dwelt in; hither they sent an embassy to them, to inquire into the truth of what they had heard, and the reason of it, before they went to war with them, or proclaimed it, or took any further steps towards it; and which they were obliged to do by the above law, when there was any suspicion of idolatry, and any good ground and reason for it, Deu 13:14; and at the head of this deputation was

Phinehas the son of Eleazar the priest; a man zealous for the Lord of hosts, and his glory, of which there is an instance in Num 25:7; and so a fit person to be employed in this affair, who would be faithful, bold, and zealous, as well as capable of giving advice and counsel to both parties, if needful.

Gill: Jos 22:14

And with him ten princes, of each chief house a prince,

throughout all the tribes of Israel,.... The nine tribes and a half, so that the half tribe of Manasseh sent a prince, as well as the whole tribes:

and each one was an head of the house of their fathers among the thousands of Israel; that is, among the rulers of the thousands of Israel; and so the Greek version calls them Chiliarchs, rulers of thousands; for the people were divided into tens, fifties, hundreds, and thousands, over whom there were distinct rulers, Exo 18:25. Now these were among the chief of them, of the highest rank and authority; they were the chief princes, heads of several tribes; a very honourable deputation this! the son of the high priest, and ten princes, the heads of the tribes; these were chosen and sent, partly in honour to their brethren beyond Jordan, and partly that they might carry the greater authority with them, and prevail upon them to hearken to them.

Gill: Jos 22:15

And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead,.... The deputation came thither; they either sent for the chiefs among the two tribes and a half, to meet them at some place, or they, having a notion of their coming, assembled together to receive them, and hear what they had to say to them:

and they spake with them, saying; as follows; very probably Phinehas was the mouth of the whole, for there could be but one speaker.

Gill: Jos 22:16

Thus saith the whole congregation of the Lord,.... By whom they were sent, and whom they represented; and they do not call them the congregation of Israel, but of the Lord, because it was not on a civil but religious account they were come, and not to plead their own cause, but the cause of God; and not so much to show a concern for their own honour and interest as for the glory of God:

what trespass is this that ye have committed against the God of Israel; they took it for granted that they had committed a sin, and that so great, they were not able to express the greatness of it in all its aggravated circumstances, and plainly suggest it was idolatry; which was too premature, when as yet they had not inquired into it; but their zeal for God, and his honour, hurried them into this hasty step:

to turn away this day from following the Lord; they intimate, that they had begun a revolt from the worship of God, which is aggravated by their falling into it so soon, having received so many favours from God, and had so lately seen such wonderful appearances of his power and goodness, and had just had such excellent instructions, exhortations, and cautions given them by Joshua, when he dismissed them:

in that ye have built you an altar; which they supposed was to offer sacrifices upon; whereas there was to be but one altar, and that in the place which the Lord should choose to put his name in, and which he had now chosen, where all sacrifices were to be brought and offered up; see Exo 20:24,

that ye might rebel this day against the Lord? against the commandment of the Lord expressed in the places referred to, which they charge with rebellion against himself, a very high and heavy charge indeed! but they should first have inquired whether they were guilty of the trespass, or with what view they had built the altar, whether for sacrifice, or for some other use; but they took it for granted it was for sacrifice.

Gill: Jos 22:17

Is the iniquity of Peor too little for us,.... The worshipping of that idol, when in the plains of Moab; the history of which, see in Num 25:2, was that so small a sin, that another must be added to it, or a greater committed? since building an altar seemed designed not for a single action of idolatrous worship, but for the continuance of it, whereas the sin of Peor was only committed at one time, and not continued in:

from which we are not cleansed until this day; not cleared from the shame and disgrace of it, or the guilt of it expiated or removed; but it might be expected, as in the case of the golden calf, that God would still at times punish for it, when provoked by new crimes; or the sense is, that there were those among them that were infected with the same contagion, and whose inclinations were to commit the same, or like sin of idolatry:

although there was a plague in congregation of the Lord; of which twenty four thousand died, Num 25:9.

Gill: Jos 22:18

But that you must turn away this day from following the Lord?.... From the worship of the Lord, as the Targum, and so on Jos 22:16; not content with the former transgression, but must add this revolt unto it, and at a time which sadly aggravates it:

and it will be, that seeing ye rebel to, day against the Lord; against the Word of the Lord, as the Targum, and so on Jos 22:16,

that tomorrow he will be wroth with the whole congregation of Israel; or, in a little time, if a stop is not put to this revolt, the whole body of the people will suffer for it: here they express a concern for the whole nation of Israel, as well as for the glory of God; for sometimes the whole congregation has been charged with the sins of individuals, and punished for it, as a case after mentioned shows; see Jos 7:1.

Gill: Jos 22:19

Notwithstanding, if the land of your possession be unclean,.... That is, if it was judged to be so by them, because not cleansed from the sins of the former inhabitants of it by sacrifice, or because there was no altar in it to offer up sacrifice for the expiation of sin:

then pass ye over unto the land of the possession of the Lord,

wherein the Lord's tabernacle dwelleth; if you repent of the choice you have made of a country to dwell in, quit it, and come over into the land of Canaan, which the Lord has taken possession of, and residence in, and where his tabernacle is fixed, the place of his presence and worship, and where an altar is erected to sacrifice upon:

and take possession among us; they were willing to quit possession of their own, and make room for them in each of their tribes, and even though they straitened themselves, and parted with much of their estates, rather than they should make a schism, or go into idolatrous practices; which was a brave, noble, spirit indeed, and showed their great concern for the honour and glory of God, and his worship, and their love to their brethren, and affectionate regard for their spiritual welfare, above their own private, personal, and temporal good:

but rebel not against the Lord: the Word of the Lord, as the Targum, either Christ the essential Word, the Angel of Jehovah's presence, or his word of command:

nor rebel against us; by breaking off from us, and setting up another religion or form of worship:

in building you an altar beside the altar of the Lord our God: which ought to be common to both, and no other to be set up against it, or used beside it.

Gill: Jos 22:20

Did not Achan the son of Zerah,.... One that descended from Zerah the son of Judah, Jos 7:18,

commit a trespass in the accursed thing; in taking what was devoted to sacred uses:

and wrath fell on all the congregation of Israel? and which was what was feared now; and this instance is brought to show that such fears were not groundless:

and that man perished not alone in his iniquity: which seems to confirm the notion of those who think that his children suffered with him; though it may be observed, that it was through his sin that thirty six men were slain by the men of Ai, Jos 7:5.

Gill: Jos 22:21

Then the children of Reuben, and the children of Gad, and the half tribe of Manasseh, answered,.... By some person whom they appointed to deliver the answer in their name:

and said unto the heads of the thousands of Israel; who were over those that were rulers of the thousands of Israel, persons of greater authority than they, being princes of the respective tribes to which they belonged.

Gill: Jos 22:22

The Lord God of gods, the Lord God of gods,.... They first set out in their answer with asserting their firm belief of Jehovah, the God of Israel, being the supreme God, God over all; over all that are called gods, whether angels, of whom Kimchi and Ben Melech interpret it; or civil magistrates and judges of the earth, who bare the same name; nor are the gods of the Gentiles to be spoken of with Jehovah, the God of Israel, who is the supreme Being, self-existent, the Being of beings, eternal and immutable, all which is contained in his name Jehovah; now this is repeated by them for the confirmation of their faith in this great article of it, and shows the steadiness of it, and to express their earnest and vehement affection for this truth, and to clear themselves from any imputation of idolatry, or thought of it, or doing anything that might have a tendency to it:

he knoweth; he is the omniscient God, the searcher of the hearts and the trier of the reins of the children of men; he knows our cordial belief of this truth, the integrity of our hearts, the intention of our minds, that we never had a thought in us of departing from his worship, and of setting up an altar beside his in opposition to it:

and Israel he shall know; our brethren the Israelites that dwell in the land of Canaan, whose representatives you are, shall know, not only by our present declaration, but by our future conduct, and strict adherence to the pure worship of God in time to come, that it was never our view by what we have done to depart from it:

if it be in rebellion, or if in transgression against the Lord; with a design to rebel against his word, and transgress his command:

save us not this day; this is said with respect to God, and as an apostrophe to him, as Jarchi, Kimchi, and Abarbinel observe; as expressing their desire to have no mercy shown them by him, but that vengeance might be taken on them by him, to whom all things were naked and open, and who full well knew whether they were guilty or not; or else the address is to Phinehas, and the princes, that they would rise up and put them to death by sword, if this appeared to be the case; or that all the other tribes would rise up, and make war against them, and cut them off with the edge of the sword, and not spare them.

Gill: Jos 22:23

That we have built us an altar, to turn from following the Lord,.... That is, we desire, as we deserve, to be cut to pieces, and not saved, if it should appear to be our view, in building this altar, to revolt from the pure worship of God:

or if to offer thereon burnt offering, or meat offering, or if to offer peace offerings; even to the Lord himself: they declare that as they had no design to apostatize from God, and worship idols, so it was not their intention to offer any kind of sacrifice on the altar they had built, even to the Lord himself; and they take notice of every kind of offering, to remove every charge of this sort from them, and to purge themselves of every imputation of this nature: then

let the Lord himself require it; seek it out, who is the omniscient God, and revenge it, who is the Lord God Almighty, just and true.

Gill: Jos 22:24

And if we have not rather done it for fear of this thing,.... So far they suggest were they from doing this, in order to turn from the pure worship of God, and introduce idolatrous worship, that it was to guard against everything of that kind for the future; and through fear of it, and anxiety and distress of mind, lest some time or another there should be any temptation to it in their posterity, had they built this altar:

saying, in time to come your children might speak unto our children; or "tomorrow" ^m, in a short time after your heads, and ours, are laid in the grave, your posterity will accost us:

saying, what have you to do with the Lord God of Israel? you are aliens and strangers from the commonwealth of Israel, live in a foreign land, and not in the land, of Canaan; are separated from us by the river Jordan, are a different people from us, and have nothing to do with the tabernacle of the Lord, and the service of it, or with the altar of the Lord, to offer sacrifice on it. Now as they returned to their own country, or when got there, such anxious thoughts and fears rose up in their minds, which they communicated to one another, and thought of this expedient to prevent what would be so fatal to their posterity. The Targum is,"you have no part in the Word of the Lord God of Israel;''see Joh 13:8.

Gill: Jos 22:25

For the Lord hath made Jordan a border between us and you,.... And by it separated them from them, as if they were a distinct people; not that this was really the case, but so they feared it would be represented in time to come; for though Jordan was the border of the land of Canaan, strictly so called, eastward, Num 34:12; yet it did not exclude the land of the two tribes and a half from being part of the land of promise; for the Amorites, which before inhabited it, and were driven out of it, were Canaanites, and were one part of the people, whose land the Lord promised to Abraham, Gen 15:18,

ye children of Reuben, and children of Gad, have no part in the Lord; in his covenant and promises, in his worship, word, and ordinances; these are things you have nothing to do with, being separated from us his peculiar people; or "have no part in the Word of the Lord", as the Targum, the promised Messiah, being without, or separated from him, as the Gentiles are said to be, Eph 2:12,

so shall your children make our children cease from fearing the Lord; from worshipping the Lord, the fear of the Lord being often put for the whole worship of God, external and internal, Ecc 12:13; by behaving in the above manner towards them, they would be the cause and occasion of their apostasy from the true God, and it would be in effect to say to them, "go, serve other gods", 1Sa 26:19.

Gill: Jos 22:26

Therefore we said,.... One to another, in order to prevent the apostasy of our children from God, their departure from his worship, and going into idolatry:

let us now prepare to build us an altar; get materials ready, and set about it instantly, without any delay, while the thing dwells upon our minds:

not for burnt offering, nor for sacrifice; not for offerings of any kind required by the law, neither for sin offerings nor trespass offerings, nor any other not named.

Gill: Jos 22:27

But that it may be a witness between us and you, and our generations after us,.... That we are one people, worship one God, and serve at one altar, of which this built was a resemblance, and would put them in mind of it:

that we might do the service of the Lord before him; in the tabernacle, and at the altar, in the place where he had chosen to put his name and dwell:

with our burnt offerings, and with our sacrifices, and with our peace offerings; to be brought at stated times, or as occasion required:

that your children may not say to our children, in time to come, ye have no part in the Lord; nor right to his altar, and so forbid them offering their sacrifices on it; or"have no part in the Word of the Lord,''as the Targum; the Messiah, whose sacrifice was typified by the sacrifices of the legal dispensation, and all such, who offered theirs in the faith of that, had a part in it, and their sins were expiated by it.

Gill: Jos 22:28

Therefore said we,.... To prevent any such usage of our children, and that they might have a ready answer to give:

that it shall be, when they should so say unto us, or to our generations, in time to come; as above suggested, that they were a separate people from them, and had no interest in the Lord, nor right to his altar, nor concern in his worship:

that we may say again; in reply, that is, our posterity:

behold the pattern of the altar of the Lord, which our fathers made; which exactly agrees with the Mosaic altar, and which they could never have framed in so exact a manner if they had not seen it, and served at it; wherefore this was a plain proof of their being originally worshippers of the same God, partakers of the same altar, and were in the faith, fellowship, and communion of Israel. According to Gussetius ⁿ, this was not the altar the Reubenites, &c. built, which the children of Israel would be bid to behold, but the Mosaic altar at the tabernacle or temple, which was the archetype and exemplar, according to which that of the Reubenites was formed; and therefore say not, come and behold, but behold the altar present before them, that of Moses, and acknowledge that to be a type and exemplar, which they had related, and so confess it to be a testimony of their mutual fellowship: and what they had made in imitation of it, which exactly answered to it, was

not for burnt offerings, nor for sacrifices; of any sort, that was not the intention of erecting it:

but it is a witness between us and you; that we worship the same God, and are of the same faith and fellowship.

Gill: Jos 22:29

God forbid that we should rebel against the Lord,.... Against the command of the Lord, who ordered one altar to be made, to which all sacrifices were to be brought from the several parts of the land of Israel, and there to be offered on it; or

"against the Word of the Lord,''as the Targum, Christ typified both by the altar and the sacrifices on it; and who is but one, one priest, one sacrifice, one altar, one Mediator and Saviour:

and turn this day from following the Lord; apostatize from him, and from his worship:

to build an altar for burnt offerings, for meat offerings, or for sacrifices; which was never our intention, or ever entered into our hearts to erect one for such a purpose:

besides the altar of the Lord our God, that is before his tabernacle; it standing in the court of the tabernacle before the holy place.

Gill: Jos 22:30

And when Phinehas the priest,.... For he was, being the son of Eleazar the high priest, so the word "priest", Jos 22:13; is to be joined, not to Eleazar but to Phinehas:

and the princes of the congregation; the ten princes, who were sent by the congregation of Israel, one out of each tribe:

and heads out of the thousands of Israel; these are the same with the princes, and this belongs to their title, who were heads of the Chiliarchs, or those who were rulers of thousands in Israel:

which were with him; with Phinehas, who were joined with him in the embassy, and now present with him:

heard the words that the children of Reuben, and the children of Gad,

and the children of Manasseh; spake; in defence of themselves, explaining the meaning and design of the altar they had built:

it pleased them; they were not only satisfied with their answer, but highly delighted with what they had done, as tending to preserve the common faith and fellowship of Israel.

Gill: Jos 22:31

And Phinehas the son of Eleazar the priest,.... As the mouth of the deputation, and in their name:

said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh; the representatives of them assembled together on this occasion:

this day we perceive that the Lord is among us; his Shechinah, as the Targum; his powerful Presence in preserving their brethren from committing a trespass, as they feared; his gracious Presence smiling upon them; and as the God of peace and order, and not of confusion, uniting and cementing their hearts in love to one another:

because ye have not committed this trespass against the Lord; which they were fearful and jealous of they had, but they found that the Lord had been good and gracious in preserving them from it:

now ye have delivered the children of Israel out of the hand of the Lord; into which they would have fallen, had that been the case, and would have felt the effects of the divine resentment, but now they were secure from them.

Gill: Jos 22:32

And Phinehas the son of Eleazar the priest, and the princes,.... Being fully satisfied with the relation of things that had been given them, and having taken their leave of the assembly:

returned from the children of Reuben, and from the children of Gad; the Greek version adds, "and from the half tribe of Manasseh"; which, though not in the Hebrew text, is undoubtedly meant:

out of the land of Gilead: which, though only a part of the country these tribes inhabited, is put for the whole, and it is not improbable that the assembly might be held in it:

unto the land of Canaan, to the children of Israel; the rest of the children of Israel who dwelt in the land of Canaan, properly so called:

and brought them word again; reported the whole affair, related all that had passed, and acquainted them with the intention and design of their brethren erecting the altar, and what had been the issue of their embassy to them.

Gill: Jos 22:33

And the thing pleased the children of Israel,.... They were quite satisfied with the account of things, and were pleased and delighted with what their brethren, the other two tribes, had done:

and the children of Israel blessed God: returned thanks to him, that there was no trespass committed against him, and no schism like to be made among them, nor any wrath to come upon them:

and did not intend to go up against them in battle; for though upon first hearing of their building an altar, which they supposed was for idolatry, they had intended to make war against them, but now understanding the design of that building, they laid aside all thoughts of that kind:

to destroy the land wherein the children of Reuben and Gad dwelt; which they judged by the law in Deu 13:12 they were obliged to do. The Greek version here adds also, "and the half tribe of Manasseh", and renders the last clause, and "they dwelt in it"; continued to dwell in it undisturbed by their brethren.

Gill: Jos 22:34

And the children of Reuben, and the children of Gad, called the altar Ed,.... Which signifies a "witness"; they caused such an inscription to be put upon it, or this word to be engraved on it, that so the intention of erecting it might be known in future time; that it was not for sacrifice, but to be a testimony of their being one with their brethren on the other side Jordan, in worship, faith, and fellowship:

for it shall be a witness between us that the Lord is God; is the one God, the God of them both, of all Israel, whether on the one or the other side of Jordan; to be worshipped by them in one and the same manner, and their sacrifices to be offered to him on his altar before the tabernacle.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 22:6

¹ tn Heb “blessed.” However, see v. 8, where rewards are given.

² tn Heb “and they went to their tents.”

NET Notes: Jos 22:7

¹ tn Heb “to their tents.”

² tn Heb “blessed.”

NET Notes: Jos 22:8

¹ tn Heb “return to your tents with.”

² tn Heb “very many cattle.”

³ tn Heb “very much clothing.”

NET Notes: Jos 22:9

¹ tn Heb “returned and went from the sons of Israel, from Shiloh which is in the land of Canaan, to go to the land of Gilead, to the land of their possession.”

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.”

NET Notes: Jos 22:11

¹ tn Heb “the sons of Israel heard, saying.”

² tn Heb “toward the front of.”

NET Notes: Jos 22:12

¹ tn Heb “to go up against them for battle.”

NET Notes: Jos 22:14

¹ tn Heb “ten leaders with him, one leader, one leader for a paternal house, for all the tribes of Israel, and each a head of the house of their father, they belong to the clans of Israel.”

NET Notes: Jos 22:16

¹ tn Heb “What is this unfaithfulness with which you have been unfaithful against the God of Israel, turning today from after the Lord, when you built for yourselves an altar, rebelling today against the Lord?”

NET Notes: Jos 22:17

¹ tn Heb “Was the sin of Peor too insignificant for us, from which we have not made purification to this day? And there was a plague in the assembly of the Lord.”

NET Notes: Jos 22:18

¹ tn Heb “you are turning back.”

² tn Or “he will be angry with.”

NET Notes: Jos 22:19

¹ tn Heb “the land of your possession.”

² sn The western tribes here imagine a possible motive for the action of the eastern tribes. T. C. Butler explains the significance of the land’s “impurity”: “East Jordan is impure because it is not Yahweh’s possession. Rather it is simply ‘your possession.’ That means it is land where Yahweh does not live, land which his presence has not sanctified and purified” (Joshua [WBC], 247).

³ tn Heb “the land of the possession of the Lord.”

⁴ tn Heb “where the dwelling place of the Lord resides.”

sn The phrase where the Lord himself lives refers to the tabernacle.

⁵ tn Heb “and take for yourselves in our midst.”

⁶ tc Heb “and us to you rebel.” The reading of the MT, the accusative sign with suffix (וְאֹתָנוּ, vÿ’otanu), is problematic with the verb “rebel” (מָרַד, marad). Many Hebrew mss correctly read the negative particle אַל (’al) for the preposition אֶל (’el, “to”).

NET Notes: Jos 22:20

¹ tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord] and against all the assembly of Israel there was anger?”

² tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.

NET Notes: Jos 22:21

¹ tn Heb “answered and spoke to the heads of.”

NET Notes: Jos 22:22

¹ sn Israel’s God is here identified with three names: (1) אֵל (’el), “El” (or “God”); (2) אֱלֹהִים (’elohim), “Elohim” (or “God”), and (3) יְהוָה (yÿhvah), “Yahweh” (or “the Lord”). The name אֵל (’el, “El”) is often compounded with titles, for example, El Elyon, “God Most High.”

² tn Heb “he knows.”

³ tn Heb “if in rebellion or if in unfaithfulness against the Lord.”

⁴ tn Heb “do not save us.” The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person.

NET Notes: Jos 22:23

¹ tn Heb “by building.” The prepositional phrase may be subordinated to what precedes, “if in unfaithfulness…by building.”

² tn Heb “or if to offer up.”

³ tn Heb “or if to make.”

⁴ tn Or “peace offerings.”

⁵ tn Heb “the Lord, he will seek.” Perhaps this is a self-imprecation in an oath, “may the Lord himself punish us.”

NET Notes: Jos 22:24

¹ tn Heb “Surely, from worry concerning a matter we have done this, saying.”

² tn Heb “What is there to you and to the Lord God of Israel?” The rhetorical question is sarcastic in tone and anticipates a response, “Absolutely none!”

NET Notes: Jos 22:25

¹ tn Heb “You have no portion in the Lord.”

² tn Heb “fearing.”

NET Notes: Jos 22:27

¹ tn Heb “but it is a witness between us and you.”

² tn Heb “to do the service of the Lord before him.”

³ tn Or “peace offerings.”

⁴ tn Heb “You have no portion in the Lord.”

NET Notes: Jos 22:28

¹ tn The words “such a thing” are supplied in the translation for clarification.

² tn Heb “fathers.”

³ tn Heb “but it is a witness between us and you.”

NET Notes: Jos 22:29

¹ tn Or “peace offerings.”

² sn The Lord’s dwelling place here refers to the tabernacle.

NET Notes: Jos 22:30

¹ tn Heb “the sons of Reuben, and the sons of Gad, and the sons of Manasseh.”

² tn Heb “it was good in their eyes.”

NET Notes: Jos 22:31

¹ tn Heb “the sons of Reuben, and the sons of Gad, and the sons of Manasseh.”

² tn Heb “because you were not unfaithful with this unfaithfulness against the Lord.”

³ tn On the use of אָז in a logical sense, see Waltke-O’Connor, Hebrew Syntax, 667.

⁴ tn Heb “the hand (i.e., power) of the Lord.”

NET Notes: Jos 22:32

¹ tn Heb “and Phinehas…returned from the sons of Reuben and from the sons of Gad, from the land of Gilead to the land of Canaan, to the sons of Israel. And they brought back to them a word.”

NET Notes: Jos 22:33

¹ tn Heb “and the word was good in the eyes of the sons of Israel and the sons of Israel blessed God.”

² tn Heb “and they did not speak about going up against them for battle to destroy the land in which the sons of Reuben and the sons of Gad were living.”

NET Notes: Jos 22:34

¹ tn Heb “a witness between us.”

Geneva Bible: Jos 22:6

So Joshua ^{( d )} blessed them, and sent them away: and they went unto their tents.

^{( d )} He commended them to God, and prayed for them.

Geneva Bible: Jos 22:8

And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your ^{( e )} brethren.

^{( e )} Who remained at home and did not go to the war, (Num 31:27; 1Sa 30:24).

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.

Geneva Bible: Jos 22:12

And when the children of Israel heard [of it], the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up ^{( g )} to war against them.

^{( g )} Such was their zeal, that they would rather lose their lives, that allow the true religion to be changed or corrupted.

Geneva Bible: Jos 22:16

Thus saith ^{( h )} the whole congregation of the LORD, What trespass [is] this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?

^{( h )} Not only of the princes, but also of the common people.

Geneva Bible: Jos 22:17

[Is] the iniquity of Peor too little for us, from which we are not ^{( l )} cleansed until this day, although there was a plague in the congregation of the LORD,

^{( l )} Meaning, God is not fully pacified, in that no punishment can be sufficient for such wickedness and idolatry.

Geneva Bible: Jos 22:19

Notwithstanding, if the land of your possession [be] ^{( k )} unclean, [then] pass ye over unto the land of the possession of the LORD, wherein the LORD'S tabernacle dwelleth, and take possession among us: but ^{( l )} rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God.

^{( k )} In your judgment.

^{( l )} To use any other service than God has appointed is to rebel against God, (1Sa 15:23).

Geneva Bible: Jos 22:20

Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man ^{( m )} perished not alone in his iniquity.

^{( m )} Signifying, that if many suffered for one man's sin, for the fault of many, all should suffer.

Geneva Bible: Jos 22:23

That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD ^{( n )} himself require [it];

^{( n )} Let him punish us.

Geneva Bible: Jos 22:25

For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children ^{( o )} cease from fearing the LORD.

^{( o )} Or, to turn back from the true God.

Geneva Bible: Jos 22:28

Therefore said we, that it shall be, when they should [so] say to us or to our ^{( p )} generations in time to come, that we may say [again], Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it [is] a witness between us and you.

^{( p )} They signify a wonderful care that they bore toward their posterity, that they might live in the true service of God.

Geneva Bible: Jos 22:31

And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD [is] ^{( q )} among us, because ye have not committed this trespass against the LORD: now ye have ^{( r )} delivered the children of Israel out of the hand of the LORD.

^{( q )} By preserving and governing us.

^{( r )} Whom if ye had offended; he would have punished with you.

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 22:1-9

Joshua dismisses the tribes with good counsel. Those who have the commandment have it in vain, unless they do the commandment; and it will not be done aright unless we take diligent heed. In particular to love the Lord our God, as the best of beings, and the best of friends; and as far as that principle rules in the heart, there will be constant care and endeavour to walk in his ways, even those that are narrow and up-hill. In every instance to keep his commandments. At all times, and in all conditions, with purpose of heart to cleave unto the Lord, and to serve him and his kingdom among men, with all our heart, and with all our soul. This good counsel is given to all; may God give us grace to take it!

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.

MHCC: Jos 22:21-29

The tribes took the reproofs of their brethren in good part. With solemnity and meekness they proceeded to give all the satisfaction in their power. Reverence of God is expressed in the form of their appeal. This brief confession of faith would remove their brethren's suspicion that they intended to worship other gods. Let us always speak of God with seriousness, and mention his name with a solemn pause. Those who make appeals to Heaven with a careless " God knows," take his name in vain: it is very unlike this. They express great confidence of their own uprightness in the matter of their appeal. " God knows it," for he is perfectly acquainted with the thoughts and intents of the heart. In every thing we do in religion, it highly concerns us to approve ourselves to God, remembering that he knows the heart. And if our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those who, though they mistake us, show zeal for the glory of God. They disdained the design of which they were suspected to be guilty, and fully explained their true intent in building this altar. Those who have found the comfort and benefit of God's ordinances, cannot but desire to preserve them to their seed, and to use all possible care that their children may be looked upon as having a part in him. Christ is the great Altar that sanctifies every gift; the best evidence of our interest in him is the work of his Spirit in our hearts.

MHCC: Jos 22:30-34

It is well that there was on both sides a disposition to peace, as there was a zeal for God; for quarrels about religion, for want of wisdom and love, often prove the most fierce and difficult to be made up. Proud and peevish spirits, when they have passed any unjust blame on their brethren, though full evidence be brought of its unfairness, can by no means be persuaded to withdraw it. But Israel was not so prejudiced. They looked upon their brethren's innocence as a token of God's presence. Our brethren's zeal for the power of godliness, and faith and love, notwithstanding the fears of their breaking the unity of the church, are things of which we should be very glad to be satisfied. The altar was called ED, a witness. It was a witness of their care to keep their religion pure and entire, and would witness against their descendants, if they should turn from following after the Lord. Happy will it be when all professed Christians learn to copy the example of Israel, to unite zeal and steady adherence to the cause of truth, with candour, meekness, and readiness to understand each other, to explain and to be satisfied with the explanations of their brethren. May the Lord increase the number of those who endeavour to keep the unity of the Spirit in the bond of peace! may increasing grace and consolation be with all who love Jesus Christ in sincerity!

Matthew Henry: Jos 22:1-9

The war being ended, and ended gloriously, Joshua, as a prudent general, disbands his army, who never designed to make war their trade, and sends them home, to enjoy what they had conquered, and to beat their swords into plough-shares and their spears into pruning-hooks; and particularly the forces of these separate tribes, who had received their inheritance on the other side Jordan from Moses upon this condition, that their men of war should assist the other tribes in the conquest of Canaan, which they promised to do (Num 32:32), and renewed the promise to Joshua at the opening of the campaign, Jos 1:16. And, now that they had performed their bargain, Joshua publicly and solemnly in Shiloh gives them their discharge. Whether this was done, as it was placed, not till after the land was divided, as some think, or whether after the war was ended, and before the division was made, as others think (because there was no need of their assistance in dividing the land, but only in conquering it, nor were there any of their tribes employed as commissioners in that affair, but only of the other ten, Num 34:18, etc.), this is certain, it was not done till after Shiloh was made the head-quarters (v. 2), and the land was begun to be divided before they removed from Gilgal, Jos 14:6.

It is probable that this army of Reubenites and Gadites, which had led the van in all the wars of Canaan, had sometimes, in the intervals of action, and when the rest of the army retired into winter-quarters, some of them at least, made a step over Jordan, for it was not far, to visit their families, and to look after their private affairs, and perhaps tarried at home, and sent others in their room more serviceable; but still these two tribes and a half had their quota of troops ready, 40,000 in all, which, whenever there was occasion, presented themselves at their respective posts, and now attended in a body to receive their discharge. Though their affection to their families, and concern for their affairs, could not but make them, after so long an absence, very desirous to return, yet, like good soldiers, they would not move till they had orders from their general. So, though our heavenly Father's house above be ever so desirable (it is bishop Hall's allusion), yet must we stay on earth till our warfare be accomplished, wait for a due discharge, and not anticipate the time of our removal.

I. Joshua dismisses them to the land of their possession, Jos 22:4. Those that were first in the assignment of their lot were last in the enjoyment of it; they got the start of their brethren in title, but their brethren were before them in full possession; so the last shall be first, and the first last, that there may be something of equality.

II. He dismisses them with their pay; for who goes a warfare at his own charge? Return with much riches unto your tents, Jos 22:8. Though all the land they had helped to conquer was to go to the other tribes, yet they should have their share of the plunder, and had so, and this was all the pay that any of the soldiers expected; for the wars of Canaan bore their own charges. "Go,"says Joshua, "go home to your tents,"that is, "your houses,"which he calls tents, because they had been so much used to tents in the wilderness; and indeed the strongest and stateliest houses in this world are to be looked upon but as tents, mean and movable in comparison with our house above. "Go home with much riches, not only cattle, the spoil of the country, but silver and gold, the plunder of the cities, and,"1. "Let your brethren whom you leave behind have your good word, who have allowed you your share in full, though the land is entirely theirs, and have not offered to make any drawback. Do not say that you are losers by us."2. "Let your brethren whom you go to, who abode by the stuff, have some share of the spoil: Divide the spoil with your brethren, as that was divided which was taken in the war with Midian, Num 31:27. Let your brethren that have wanted you all this while be the better for you when you come home."

III. He dismisses them with a very honourable character. Though their service was a due debt, and the performance of a promise, and they had done no more than was their duty to do, yet he highly commends them; not only gives them up their bonds, as it were, now that they had fulfilled the condition, but applauds their good services. Though it was by the favour of God and his power that Israel got possession of this land, and he must have all the glory, yet Joshua thought there was a thankful acknowledgment due to their brethren who assisted them, and whose sword and bow were employed for them. God must be chiefly eyed in our praises, yet instruments must not be altogether overlooked. He here commends them, 1. For the readiness of their obedience to their commanders, Jos 22:2. When Moses was gone, they remembered and observed the charge he had given them; and all the orders which Joshua, as general of the forces, had issued out, they had carefully obeyed, went, and came, and did, as he appointed, Mat 8:9. It is as much as any thing the soldier's praise to observe the word of command. 2. For the constancy of their affection and adherence to their brethren: You have not left them these many days. How many days he does not say, nor can we gather it with certainty from any other place. Calvisius and others of the best chronologers compute that the conquering and dividing of the land was the work of about six or seven years, and so long these separate tribes attended their camp, and did them the best service they could. Note, It will be the honour of those that have espoused the cause of God's Israel, and twisted interests with them, to adhere to them, and never to leave them till God has given them rest, and then they shall rest with them. 3. For the faithfulness of their obedience to the divine law. They had not only done their duty to Joshua and Israel, but, which was best of all, they had made conscience of their duty to God: You have kept the charge, or, as the word is, You have kept the keeping, that is, "You have carefully and circumspectly kept the commandment of the Lord your God, not only in this particular instance of continuing in the service of Israel to the end of the war, but, in general, you have kept up religion in your part of the camp, a rare and excellent thing among soldiers, and where it is worthy to be praised."

IV. He dismisses them with good counsel, not to cultivate their ground, fortify their cities, and, now that their hands were inured to war and victory, to invade their neighbours, and so enlarge their own territories, but to keep up serious godliness among them in the power of it. They were not political but pious instructions that he gave them, Jos 22:5. 1. In general, to take diligent heed to do the commandment and the law. Those that have the commandment have it in vain unless they do the commandment; and it will not be done aright (so apt are we to turn aside, and so industrious are our spiritual enemies to turn us aside) unless we take heed, diligent heed. 2. In particular, to love the Lord our God, as the best of beings, and the best of friends; and as far as this principle rules in the heart, and is the spring of its pulses, there will be a constant care and sincere endeavour to walk in his ways, in all his ways, even those that are narrow and up-hill, in every particular instance, in all manner of conversation to keep his commandments, at all times and in all conditions with purpose of heart to cleave unto him, and to serve him and his honour, and the interest of his kingdom among men, with all our heart and with all our soul. What good counsel was here given to them is given to us all. God give us grace to take it!

V. He dismisses them with a blessing (Jos 22:6), particularly the half tribe of Manasseh, to which Joshua, as an Ephraimite, was somewhat nearer akin than to the other two, and who perhaps were the more loth to depart because they left one half of their own tribe behind them, and therefore, bidding often farewell, and lingering behind, had a second dismission and blessing, Jos 22:7. Joshua not only prayed for them as a friend, but blessed them as a father in the name of the Lord, recommending them, their families, and affairs, to the grace of God. Some by the blessing Joshua gave them understand the presents he made them, in recompence of their services; but Joshua being a prophet, and having given them one part of a prophet's reward in the instructions he gave them (Jos 22:5), no doubt we must understand this of the other, even the prayers he made for them, as one having authority, and as God's viceregent.

VI. Being thus dismissed, they returned to the land of their possession in a body (Jos 22:9), ferry-boats being, it is likely, provided for their repassing Jordan. Though masters of families may sometimes have occasion to be absent, long absent, from their families, yet, when their business abroad is finished, they must remember home is their place, from which they ought not to wander as a bird from her nest.

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.

Matthew Henry: Jos 22:21-29

We may suppose there was a general convention called of the princes and great men of the separate tribes, to give audience to these ambassadors; or perhaps the army, as it came home, was still encamped in a body, and not yet dispersed; however it was, there were enough to represent the two tribes and a half, and to give their sense. Their reply to the warm remonstrance of the ten tribes is very fair and ingenuous. They do not retort their charge, upbraid them with the injustice and unkindness of their threatenings, nor reproach them for their rash and hasty censures, but give them a soft answer which turns away wrath, avoiding all those grievous words which stir up anger; they demur not to their jurisdiction, nor plead that they were not accountable to them for what they had done, nor bid them mind their own business, but, by a free and open declaration of their sincere intention in what they did, free themselves from the imputation they were under, and set themselves right in the opinion of their brethren, to do which they only needed to state the case and put the matter in a true light.

I. They solemnly protest against any design to use this altar for sacrifice or offering, and therefore were far from setting it up in competition with the altar at Shiloh, or from entertaining the least thought of deserting that. They had indeed set up that which had the shape and fashion of an altar, but they had not dedicated it to a religious use, had had no solemnity of its consecration, and therefore ought not to be charged with a design to put it to any such use. To gain credit to this protestation here is,

1. A solemn appeal to God concerning it, with which they begin their defence, intending thereby to give glory to God first, and then to give satisfaction to their brethren, Jos 22:22. (1.) A profound awe and reverence of God are expressed in the form of their appeal: The Lord God of gods, the Lord God of gods, he knows. Or, as it might be read somewhat closer to the original, The God of gods, Jehovah, the God of gods, Jehovah, he knows, which bespeaks his self-existence and self-sufficiency; he is Jehovah, and has sovereignty and supremacy over all beings and powers whatsoever, even those that are called gods, or that are worshipped. This brief confession of their faith would help to obviate and remove their brethren's suspicion of them, as if they intended to desert the God of Israel, and worship other gods: how could those entertain such a thought who believed him to be God over all? Let us learn hence always to speak of God with reverence and seriousness, and to mention his name with a solemn pause. Those who make their appeals to heaven with a slight, careless, "God knows,"have reason to fear lest they take his name in vain, for it is very unlike this appeal. (2.) It is a great confidence of their own integrity which they express in the matter of their appeal. They refer the controversy to the God of gods, whose judgment, we are sure, is according to truth, such as the guilty have reason to dread and the upright to rejoice in. " If it be in rebellion or transgression that we have built this altar, to confront the altar of the Lord at Shiloh, to make a party, or to set up any new gods or worships,"[1.] " He knows it (Jos 22:22), for he is perfectly acquainted with the thoughts and intents of the heart, and particularly with all inclinations to idolatry (Psa 44:20, Psa 44:21); this is in a particular manner before him. We believe he knows it, and we cannot by any arts conceal it from him."[2.] " Let him require it, as we know he will, for he is a jealous God."Nothing but a clear conscience would have thus imprecated divine justice to avenge the rebellion if there had been any. Note, First, In every thing we do in religion, it highly concerns us to approve ourselves to God in our integrity therein, remembering that he knows the heart. Secondly, When we fall under the censures of men, it is very comfortable to be able with a humble confidence to appeal to God concerning our sincerity. See 1Co 4:3, 1Co 4:4.

2. A sober apology presented to their brethren: Israel, he shall know. Though the record on high, and the witness in our bosoms, are principally to be made sure for us, yet there is a satisfaction besides which we owe to our brethren who doubt concerning our integrity, and which we should be ready to give with meekness and fear. if our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those who, though they mistake us, yet show a zeal for the glory of God, as the ten tribes here did.

3. A serious abjuration or renunciation of the design which they were suspected to be guilty of. With this they conclude their defence (Jos 22:29): " God forbid that we should rebel against the Lord, as we own we should if we had set up this altar for burnt-offerings; no, we abhor the thought of it. We have as great a value and veneration for the altar of the Lord at Shiloh as any of the tribes of Israel have, and are as firmly resolved to adhere to it and constantly to attend it; we have the same concern that you have for the purity of God's worship and the unity of his church; far be it, far be it from us, to think of turning away from following God."

II. They fully explain their true intent and meaning in building this altar; and we have all the reason in the world to believe that it is a true representation of their design, and not advanced now to palliate it afterwards, as we have reason to think that these same persons meant very honestly when they petitioned to have their lot on that side Jordan, though then also is was their unhappiness to be misunderstood even by Moses himself. In their vindication, they make it out that the building of this altar was so far from being a step towards a separation from their brethren, and from the altar of the Lord at Shiloh, that, on the contrary, it was really designed for a pledge and preservative of their communion with their brethren and with the altar of God, and a token of their resolution to do the service of the Lord before him (Jos 22:27), and to continue to do so.

1. They gave an account of the fears they had lest, in process of time, their posterity, being seated at such a distance from the tabernacle, should be looked upon and treated as strangers to the commonwealth of Israel (Jos 22:24); it was for fear of this thing, and the word signifies a great perplexity and solicitude of mind which they were in, until they eased themselves by this expedient. As they were returning home (and we may suppose it was not thought of before, else they would have made Joshua acquainted with their purpose), some of them in discourse started this matter, and the rest took the hint, and represented to themselves and one another a very melancholy prospect of what might probably happen in after-ages, that their children would be looked upon by the other tribes as having no interest in the altar of God and the sacrifices there offered. Now indeed they were owned as brethren, and were as welcome at the tabernacle as any other of the tribes; but what if their children after them should be disowned? They, by reason of their distance, and the interposition of Jordan, which it was not easy at all times to pass and repass, could not be so numerous and constant in their attendance on the three yearly feasts as the other tribes, to make a continual claim to the privileges of Israelites, and would therefore be looked upon as inconsiderable members of their church, and by degrees would be rejected as not members of it at all: So shall your children (who in their pride will be apt to monopolize the privileges of the altar) make our children (who perhaps will not be so careful as they ought to be to keep hold of those privileges) cease from fearing the Lord. Note, (1.) Those that are cut off from public ordinances are likely to lose all religion, and will by degrees cease from fearing the Lord. Though the form and profession of godliness are kept up by many without the life and power of it, yet the life and power of it will not long be kept up without the form and profession. You take away grace if you take away the means of grace. (2.) Those who have themselves found the comfort and benefit of God's ordinances cannot but desire to preserve and perpetuate the entail of them upon their seed, and use all possible precautions that their children after them may not be made to cease from following the Lord, or be looked upon as having no part in him.

2. The project they had to prevent this, Jos 22:26-28. "Therefore, to secure an interest in the altar of God to those who shall come after us, and to prove their title to it, we said, Let us build an altar, to be a witness between us and you, "that, having this copy of the altar in their custody, it might be produced as an evidence of their right to the privilege of the original. Every one that saw this altar, and observed that it was never used for sacrifice and offering, would enquire what was the meaning of it, and this answer would be given to that enquiry, that it was built by those separate tribes, in token of their communion with their brethren and their joint-interest with them in the altar of the Lord. Christ is the great altar that sanctifies every gift; the best evidence of our interest in him will be the pattern of his Spirit in our hearts, and our conformity to him. If we can produce this it will be a testimony for us that we have a part in the Lord, and an earnest of our perseverance in following him.

Matthew Henry: Jos 22:30-34

We have here the good issue of this controversy, which, if there had not been on both sides a disposition to peace, as there was on both sides a zeal for God, might have been of ill consequence; for quarrels about religion, for want of wisdom and love, often prove the most fierce and most difficult to be accommodated. But these contending parties, when the matter was fairly stated and argued, were so happy as to understand one another very well, and so the difference was presently compromised.

I. The ambassadors were exceedingly pleased when the separate tribes had given in a protestation of the innocency of their intentions in building this altar. 1. The ambassadors did not call in question their sincerity in that protestation, did not say, "You tell us you design it not for sacrifice and offering, but who can believe you? What security will you give us that it shall never be so used?"No. Charity believes all things, hopes all things, believes and hopes the best, and is very loth to give the lie to any. 2. They did not upbraid them with the rashness and unadvisedness of this action, did not tell them, "If you would do such a thing, and with this good intention, yet you might have had so much respect for Joshua and Eleazar as to have advised with them, or at least have made them acquainted with it, and so have saved the trouble and expense of this embassy."But a little want of consideration and good manners should be excused and overlooked in those who, we have reason to think, mean honestly. 3. Much less did they go about to fish for evidence to make out their charge, because they had once exhibited it, but were glad to have their mistake rectified, and were not at all ashamed to own it. Proud and peevish spirits, when they have passed an unjust censure upon their brethren, though ever so much convincing evidence be brought of the injustice of it, will stand to it, and can by no means be persuaded to retract it. These ambassadors were not so prejudiced; their brethren's vindication pleased them, Jos 22:30. They looked upon their innocency as a token of God's presence (Jos 22:31), especially when they found that what was done was so far from being an indication of their growing cool to the altar of God that, one the contrary, it was a fruit of their zealous affection to it: You have delivered the children of Israel out of the hand of the Lord, that is, "You have not, as we feared, delivered them into the hand of the Lord, or exposed them to his judgments by the trespass we were jealous of."

II. The congregation was abundantly satisfied when their ambassadors reported to them their brethren's apology for what they had done. It should seem they staid together, at least by their representatives, until they heard the issue (Jos 22:32); and when they understood the truth of the matter it pleased them (Jos 22:33), and they blessed God. Note, Our brethren's constancy in religion, their zeal for the power of godliness, and their keeping the unity of the Spirit in faith and love, notwithstanding the jealousies conceived of them as breaking the unity of the church, are things which we should be very glad to be satisfied of, and should make the matter both of our rejoicing and of our thanksgiving; let God have the glory of it, and let us take the comfort of it. Being thus satisfied, they laid down their arms immediately, and were so far from any thoughts of prosecuting the war they had been meditating against their brethren that we may suppose them wishing for the next feast, when they should meet them at Shiloh.

III. The separate tribes were gratified, and, since they had a mind to preserve among them this pattern of the altar of God, though there was not likely to be that occasion for it which they fancied, yet Joshua and the princes let them have their humour, and did not give orders for the demolishing of it, though there was as much reason to fear that it might in process of time be an occasion of idolatry as there was to hope that ever it might be a preservation from idolatry. Thus did the strong bear the infirmities of the weak. Only care was taken that they having explained the meaning of their altar, that it was intended for no more than a testimony of their communion with the altar at Shiloh, this explanation should be recorded, which was done according to the usage of those times by giving a name to it signifying so much (Jos 22:34); they called it Ed, a witness to that, and no more, a witness of the relation they stood in to God and Israel, and of their concurrence with the rest of the tribes in the same common faith, that Jehovah he is God, he and no other. It was a witness to posterity of their care to transmit their religion pure and entire to them, and would be a witness against them if ever they should forsake God and turn from following after him.

Keil-Delitzsch: Jos 22:1-8

After the conquest and division of the land, Joshua sent the auxiliaries of the tribes of Reuben, Gad, and half Manasseh back to their homes, with a laudatory acknowledgment of the help they had given to their brethren, and a paternal admonition to adhere faithfully to the Lord and His law, and with a parting blessing (Jos 22:1-6). By the expression "then Joshua called," etc., the occurrence described in this chapter is placed in a general manner after the conquest and subjugation of Canaan, though not of necessity at the close of the distribution of the land. As the summons to these tribes to go with their brethren into Canaan, to assist them in the war, formed the commencement of Joshua's plans for the conquest of Canaan (Jos 1:12.), their dismission to their home very properly forms the conclusion to the history of the conquest of this land by the Israelites. We might therefore assume, without in any way contradicting the words of the text, that these auxiliaries had been dismissed immediately after the war was ended. Even in that case, the account of their dismission would stand in its proper place, "since it was only right that the history itself, which relates to the conquest and possession of the land, should be fully completed before any other narratives, or any casual occurrences which took place, were introduced to break the thread"( Lightfoot , App. i. p. 42). On the other hand, however, the circumstance that the two tribes and a half were dismissed from Shiloh, where the tribes assembled for the first time during the casting of the lots, favours the conclusion that the dismission did not take place till after the lots had been cast; that is to say, contemporaneously with the advance of the other tribes into their possessions.

Jos 22:2-3

Joshua acknowledged that they had done all that they were under any obligation to do towards Moses and himself (Num 32:20.; Jos 1:16-17). "Kept the charge of the commandment," i.e., observed what had to be observed in relation to the commandment of the Lord (see at Lev 8:35 and Gen 26:5).

Jos 22:4

Jos 22:4 points back to Jos 1:15. "Unto your tents," for to your homes, - an antiquated form of expression, as in Deu 16:7; Jdg 7:8, etc.

Jos 22:5

Remembering, however, the changeableness of the human heart, Joshua appends to the acknowledgment of their fidelity in the performance of their duty the pressing admonition, to continue still to observe the law of Moses faithfully, to walk in the ways of the Lord and serve Him with the whole heart, which was simply a repetition of what Moses had impressed in a fatherly way upon the hearts of the people (see Deu 4:4, Deu 4:29; Deu 6:5; Deu 10:12; Deu 11:13, etc.).

Jos 22:6-8

Thus Joshua dismissed them with blessings. - In Jos 22:7, the writer, for the sake of clearness, refers again to the fact that only half of Manasseh had received its inheritance from Moses in Bashan, whereas the other had received its inheritance through Joshua on the west of the Jordan (cf. Jos 14:3, and Jos 18:7). To us such repetitions appear superfluous; but they are closely connected with the copious breadth of the early historical style of the Hebrews, which abounded in repetitions. The verb נתן (gave) wants its object, אחזּתו or נחלתו , which may easily be supplied from the context. This interpolation involved a further repetition of the fact, that Joshua also dismissed them (the Manassites of the other side) with a blessing, in order that the words might be appended with which Joshua dismissed the two tribes and a half to their homes, namely, the admonition to share the rich booty which they had accumulated with their brethren at home, in accordance with the instructions which Moses had given them with reference to the war with the Midianites (Num 31:25.).

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.

Keil-Delitzsch: Jos 22:11-12

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

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

Keil-Delitzsch: Jos 22:13-15

The congregation therefore sent Phinehas, the son of the high priest and his presumptive successor in this office, with ten princes, one from each tribe (not the tribe-princes, but a head of the fathers' houses of the families of Israel), to Gilead, to the two tribes and a half, to call them to account for building the altar.

Keil-Delitzsch: Jos 22:16

Assuming at the outset that the altar was intended for a second place of sacrifice in opposition to the command of God, the delegates, with Phinehas no doubt as their speaker, began by reproaching them for falling away from the Lord. " What faithlessness is this ( מעל : see at Lev 5:15) that ye have committed against the God of Israel, to turn away this day from Jehovah, in that ye have builded you an altar, that ye might rebel this day against Jehovah? " מרד (to rebel) is stronger than מעל .

Keil-Delitzsch: Jos 22:17

To show the greatness of the sin through apostasy from the Lord, the speaker reminds them of two previous acts of sin on the part of the nation, which had brought severe judgments upon the congregation. " Is there too little for us in the iniquity of Peor (i.e., with Peor, or through the worship of Peor, Num 25:3), from which we have not cleansed ourselves till this day, and there came the plague upon the congregation of Jehovah? " את־עון is an accusative: see Ges . §117, 2; Ewald , §277, d . That plague, of which 24,000 Israelites died, was stayed through the zeal of Phinehas for the honour of the Lord (Num 25:4-9, Num 25:11). The guilt connected with the worship of Peor had thereby been avenged upon the congregation, and the congregation itself had been saved from any further punishment in consequence of the sin. When Phinehas, therefore, affirmed that the congregation had not yet been cleansed from the crime, he did not mean that they were still bearing or suffering from the punishment of that crime, but that they were not yet cleansed from that sin, inasmuch as many of them were still attached to idolatry in their hearts, even if they had hitherto desisted from it outwardly from fear of the infliction of fresh judgment.

Keil-Delitzsch: Jos 22:18

"And to-day ye turn away from the Lord again," and are about to bring His wrath upon the whole congregation again through a fresh rebellion.

Keil-Delitzsch: Jos 22:19

"And truly," the speaker continued, "if the land of your possession should be unclean," sc., so that you think it necessary to have an altar in the neighbourhood to expiate your sins and wipe away your uncleanness, " pass over into the land of Jehovah's possession, where His dwelling-place stands, and settle in the midst of us ('settle,' as in Gen 34:10); but do not rebel against Jehovah nor against us, by building an altar beside the (one) altar of Jehovah our God ." מרד is construed first of all with בּ , and then with the accusative; the only other place in which the latter occurs is Job. Jos 24:13.

Keil-Delitzsch: Jos 22:20

He finally reminded them of the sin of Achan, how that had brought the wrath of God upon the whole congregation (Josh 7); and, moreover, Achan was not the only man who had perished on account of the sin, but thirty-six men had fallen on account of it at the first attack upon Ai (Jos 7:5). The allusion to this fact is to be understood as an argument a minori ad majus , as Masius has shown. "If Achan did not perish alone when he committed sacrilege, but God was angry with the whole congregation, what think ye will be the consequence if ye, so great a number, commit so grievous a sin against God?"

Keil-Delitzsch: Jos 22:21-25

In utter amazement at the suspicion expressed by the delegates of the congregation, the two tribes and a half affirm with a solemn oath, that it never entered into their minds to build an altar as a place of sacrifice, to fall away from Jehovah. 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 (Jos 22:22), - serves to strengthen the invocation of God, as in Psa 50:1; and this is strengthened still further by the repetition of these three names. God knows, and let Israel also know, sc., what they intended, and what they have done. The אם which follows is the usual particle used in an oath. " Verily (it was) not in rebellion, nor in apostasy from Jehovah ,"sc., that this was done, or that we built the altar. "Mayst Thou not help us to-day," sc., if we did it in rebellion against God. An appeal addressed immediately to God in the heat of the statement, and introduced in the midst of the asseveration, which was meant to remove all doubt as to the truth of their declaration. The words which follow in Jos 22:23, "that we have built,"etc., continue the oath: " If we have done this, to build us an altar, to turn away from the Lord, or to offer thereon burnt-offering, meat-offering, or peace-offering, may Jehovah himself require it ( דּרשׁ , as in Deu 18:19; cf. 1Sa 20:16). Another earnest parenthetical adjuration, as the substance of the oath, is continued in Jos 22:24. " But truly ( לא ואם , with an affirmative signification) from anxiety, for a reason (lit. on account of a thing) have we done this, thinking ( לאמר , since we thought) in time to come your sons might say to our sons, What have ye to do with Jehovah, the God of Israel? "i.e., He does not concern you; He is our God. "Jehovah has made the Jordan a boundary between us and your sons; ye have no part in Jehovah. Thus your sons might make our sons cease to fear Jehovah," i.e., might make them desist from the worship of Jehovah (for the infinitive form ירא instead of the abbreviated form לרא used in 1Sa 18:29, there are analogies in יצק in Eze 24:3, and לישׁון , Ecc 5:11, whereas יראה is the only form used in the Pentateuch). There was some reason for this anxiety. For, inasmuch as in all the promises and laws Canaan alone (the land on this side of the Jordan, Num 34:1-12) is always mentioned as the land which Jehovah would give to His people for their inheritance, it was quite a possible thing that at some future time the false conclusion might be drawn from this, that only the tribes who dwelt in Canaan proper were the true people of Jehovah.

Keil-Delitzsch: Jos 22:26-28

" So we thought, we will make ourselves to build an altar (an expression derived from the language of ordinary life, for 'we will build ourselves an altar'), not for burnt-offerings and slain-offerings; but it shall be a witness between us and you, and between our generations after us, that we may perform the service of Jehovah before His face (i.e., before the tabernacle in which Jehovah was enthroned), with our burnt-offerings, slain-offerings, and peace-offerings ,"- in order, as they repeat in Jos 22:27 from Jos 22:24, Jos 22:25, that they might not be denied a part in Jehovah in time to come. For if it should so happen in time to come, that this should be said to them and to their descendants, they would say (or reply), "Behold the copy of the altar of Jehovah, which our fathers made, not for burnt-offerings," etc. ( Jos 22:28 , as in Jos 22:26 , Jos 22:27 ). For this reason they had built the altar according to the pattern of the altar before the tabernacle, and that not in their own land, but on the western side of the Jordan, where the dwelling-place of Jehovah was standing, as a witness that they worshipped one and the same God with the tribes on this side.

Keil-Delitzsch: Jos 22:29

The speakers conclude with an expression of horror at the thought of rebelling against Jehovah. ממּנּוּ לנוּ חלילה , " far be it from us away from Him ( ממּנּוּ = מיהוה , 1Sa 24:7; 1Sa 26:11; 1Ki 21:3), to rebel against Jehovah ," etc.

Keil-Delitzsch: Jos 22:30-31

This explanation pleased the delegates of the congregation, so that Phinehas bore this testimony to the tribes on the east of the Jordan: " Now (to-day) we perceive that Jehovah is in the midst of us; because ( אשׁר , quod , as in Gen 31:49, etc.) ye have not committed this unfaithfulness towards Jehovah, since ( אז , then, if ye had only this intention) ye have saved the children of Israel out of the hand of Jehovah ,"i.e., preserved them from His judgments.

Keil-Delitzsch: Jos 22:32-33

They then returned to Canaan and informed the congregation. And the thing pleased them, so that they praised the Lord, sc., for having kept their brethren on the other side from rebellion, and they thought no more of going to war against them, or laying waste the land of the tribes on the east of the Jordan.

Keil-Delitzsch: Jos 22:34

The Reubenites and Gadites (half Manasseh is omitted in Jos 22:33, Jos 22:34, for the sake of brevity) called the altar " witness is it between us that Jehovah is God "( כּי introduces the words). This is at once a name and an explanation, namely in this sense: they gave the altar the name of "witness between us," because it was to be a witness that they also acknowledged and worshipped Jehovah as the true God.

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

Bibliography

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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.