Joshua 22:10 Kommentar

In this and the following chapter we have two farewell sermons, which Joshua preached to the people of Israel a little before his death. Had he designed to gratify the curiosity of succeeding ages, he would rather have recorded the method of Israel's settlement in their new conquests, their husbandry, manufacturers, trade, customs, courts of justice, and the constitutions of their infant commonwealth, which one would wish to be informed of; but that which he intended in the registers of this book was to entail on posterity a sense of religion and their duty to God; and therefore, overlooking these things which are the usual subjects of a common history, he here transmits to his reader the methods he took to persuade Israel to be faithful to their covenant with their God, which might have a good influence on the generations to come who should read those reasonings, as we may hope they had on that generation which then heard them. In this chapter we have, I. A convention of the states called (Jos 23:1, Jos 23:2), probably to consult about the common concerns of their land, and to set in order that which, after some years' trial, being left to their prudence, was found wanting. II. Joshua's speech to them as the opening, or perhaps at the concluding, of the sessions, to hear which was the principal design of their coming together. In it, 1. Joshua reminds them of what God had done for them (Jos 23:3, Jos 23:4, Jos 23:9, Jos 23:14), and what he was ready to do yet further (Jos 23:5, Jos 23:10). 2. He exhorts them carefully and resolutely to persevere in their duty to God (Jos 23:6, Jos 23:8, Jos 23:11). III. He cautions them against all familiarity with their idolatrous neighbours (Jos 23:7). IV. He gives them fair warning of the fatal consequences of it, if they should revolt from God and turn to idols (Jos 23:12, Jos 23:13, Jos 23:15, Jos 23:16). In all this he showed himself zealous for his God, and jealous over Israel with a godly jealousy.

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, Co1 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, Pe1 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.

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.

And the children of Israel heard say,.... Those that dwelt in the land of Canaan, for otherwise, as before observed, the two tribes and a half on the other side Jordan were Israelites also; and this is a further proof that the altar was built on their side, or those in the land of Canaan would have known of the building of it, and have seen them at it, and not come at the knowledge of it by hearsay only, as it seems they did, it being reported to them by some who had been in those parts, and had seen the structure: behold, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, have built an altar over against the land of Canaan; which clearly shows it was on the other side Jordan, though Noldius, who places it in the land of Canaan, renders the words, "in the neighbourhood of" it (l); which will not much help him, since it might be in the neighbourhood of it, and yet not in it: in the borders of Jordan; on the banks of it, or in one of the meanders and windings of it, at a place where it ran out and fetched a compass in the land of Canaan: at the passage of the children of Israel; where they passed over when they first came into Canaan, and where those tribes also passed over at their return; supposed to be the Bethabara beyond Jordan, where John was baptizing, Joh 1:28. (l) "in vicinia", Noldius, No. 369. p. 80.

Do you still wish that I prove more clearly to you that all things among that prior people, whom Moses foreshadowed in the two and a half tribes, were neither complete nor perfect? Even the history written in this little book itself, Jesus [Joshua], son of Nun, also declares it when it says that the true altar was in the land that Jesus [Joshua] was distributing. But those who were across the Jordan, that is, Reuben and Gad and half the tribe of Manasseh, made an altar for themselves, but it was not a true altar. It merely contained a type and sign of the true altar that was with Jesus [Joshua]. Thus you have no cause to wonder whether or not those people had received the entire knowledge of the Trinity, since they had built neither an entire nor a true altar.

Joshua assembles, commends, blesses, and then dismisses the two tribes of Reuben and Gad, and the half tribe of Manasseh, Jos 22:1-8. They return and build an altar by the side of Jordan, Jos 22:9, Jos 22:10. The rest of the Israelites hearing of this, and suspecting that they had built the altar for idolatrous purposes, or to make a schism in the national worship, prepare to go to war with them, Jos 22:11, Jos 22:12; but first send a deputation to know the truth, Jos 22:13, Jos 22:14. They arrive and expostulate with their brethren, Jos 22:15-20. The Reubenites, Gadites, and half tribe of Manasseh, make a noble defense, and show that their altar was built as a monument only to prevent idolatry, Jos 22:21-29. The deputation are satisfied, and return to the ten tribes and make their report, Jos 22:30-32. The people rejoice and praise God, Jos 22:33; and the Reubenites and Gadites call the altar they had raised Ed, that it might be considered a witness between them and their brethren on the other side Jordan, Jos 22:34.

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

JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9) Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh--The general war of invasion being ended and the enemy being in so dispirited and isolated a condition that each tribe, by its own resources or with the aid of its neighboring tribe, was able to repress any renewed hostilities, the auxiliary Israelites from the eastern side of the Jordan were now discharged from service. Joshua dismissed them with high commendations for their fidelity and earnest admonitions to cultivate perpetual piety in life. The redundancy of the language is remarkable [Jos 22:2-5]. It shows how important, in the judgment of the venerable leader, a steadfast observance of the divine law was to personal happiness, as well as national prosperity.

THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10) when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben . . . built there an altar by Jordan--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.