J
O S H U A
CHAP. XXII.
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 they had served
as auxiliaries, during all the wars of Canaan,
and their return
thereupon to their own country, ver. 1-9. II. The altar they built on the
borders of Jordan, in token of their
communion with the land
of Israel, ver. 10. III. The
offence which the rest of the tribes took at this altar, and the message they
sent thereupon, ver. 11-20. IV. The apology which the two tribes and a half
made for what they had done, ver. 21-29. V. The satisfaction which their
apology gave to the rest of the tribes, ver. 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.
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The
Reubenites, Gadites, and Half Tribe of Manasseh Dismissed.
B. C.
1444.
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1 Then Joshua called the
Reubenites, and the Gadites, and the half tribe of Manasseh, 2 And
said unto them, Ye have kept all that Moses the servant of the LORD
commanded you, and have obeyed my voice in all that I commanded you:
3 Ye have not left your brethren these many days unto this day, but have kept
the charge of the commandment of the LORD
your God. 4 And now the LORD
your God hath given rest unto your brethren, as he promised them: therefore
now return ye, and get you unto your tents, and unto the land of your
possession, which Moses the servant of the LORD
gave you on the other side Jordan. 5 But take diligent heed to do
the commandment and the law, which Moses the servant of the LORD
charged you, to love the LORD
your God, and to walk in all his ways, and to keep his commandments, and to
cleave unto him, and to serve him with all your heart and with all your
soul. 6 So Joshua blessed them, and sent them away: and they went
unto their tents. 7 Now to the one half of the tribe of
Manasseh Moses had given possession in Bashan: but unto the other
half thereof gave Joshua among their brethren on this side Jordan westward.
And when Joshua sent them away also unto their tents, then he blessed
them, 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 brethren. 9 And the children of Reuben and
the children of Gad and the half tribe of Manasseh returned, and departed from
the children of Israel out of Shiloh, which is in the land of Canaan,
to go unto the country of Gilead, to the land of their possession, whereof
they were possessed, according to the word of the LORD
by the hand of Moses.
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. xxxii.
32), and renewed the promise to Joshua at the opening of the campaign, Josh. i.
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. xxxiv. 18, &c.), 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, ch.
xiv. 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, v. 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, v. 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. xxxi. 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, v. 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, Matt. viii. 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, v. 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 (v. 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, v.
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 (v. 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 vicegerent.
VI. Being thus dismissed, they returned to the land of their possession
in a body (v. 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.
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The
Altar of the Reubenites.
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B.
C. 1444.
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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 there an altar by Jordan, a great altar to see to. 11 And
the children of Israel heard say, Behold, the children of Reuben and the
children of Gad and the half tribe of Manasseh have built an altar over
against the land of Canaan, in the borders of Jordan, at the passage of the
children of Israel. 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 to war against them. 13 And the
children of Israel sent unto the children of Reuben, and to the children of
Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the
son of Eleazar the priest, 14 And with him ten princes, of each
chief house a prince throughout all the tribes of Israel; and each one was
a head of the house of their fathers among the thousands of Israel.
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, and they spake with
them, saying, 16 Thus saith 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?
17 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,
18 But that ye must turn away this day from following the LORD?
and it will be, seeing ye rebel to day against the LORD,
that to morrow he will be wroth with the whole congregation of Israel.
19 Notwithstanding, if the land of your possession be 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 rebel not against the LORD,
nor rebel against us, in building you an altar beside the altar of the LORD
our God. 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 perished not alone in his iniquity.
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. lvi. 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, 1 Cor. x. 18. When they came to Jordan (v.
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, v. 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 (Deut. xii. 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, v. 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, Deut. xxxiii. 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, Deut. xiii. 12, &c. 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 (Deut. xiii. 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, v. 13, 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. xviii. 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 (v. 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? v. 17.
Probably that is mentioned because Phinehas, the first commissioner in this
treaty, had signalized himself in that matter (Num. xxv. 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, Exod. xxxii. 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, 1 Pet. iv.
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
to-day, who knows but to-morrow his judgments may break in upon the whole
congregation (v. 18), as in the case of Achan? v. 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. xix. 17.
(4.) The offer they make is very fair and kind (v. 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.
21 Then the children of
Reuben and the children of Gad and the half tribe of Manasseh answered, and
said unto the heads of the thousands of Israel, 22 The LORD
God of gods, the LORD
God of gods, he knoweth, and Israel he shall know; if it be in
rebellion, or if in transgression against the LORD,
(save us not this day,) 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
himself require it; 24 And if we have not rather
done it for fear of this thing, saying, In time to come your children
might speak unto our children, saying, What have ye to do with the LORD
God of Israel? 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 cease from fearing the LORD.
26 Therefore we said, Let us now prepare to build us an altar, not for burnt
offering, nor for sacrifice: 27 But that it may be a
witness between us, and you, and our generations after us, that we might do
the service of the LORD
before him with our burnt offerings, and with our sacrifices, and with our
peace offerings; that your children may not say to our children in time to
come, Ye have no part in the LORD.
28 Therefore said we, that it shall be, when they should so say to us
or to our 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. 29 God forbid that we should rebel
against the LORD,
and turn this day from following the LORD,
to build an altar for burnt offerings, for meat offerings, or for sacrifices,
beside the altar of the LORD
our God that is before his tabernacle.
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 account
able 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, v. 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 (v. 22), for he is perfectly acquainted
with the thoughts and intents of the heart, and particularly with all
inclinations to idolatry (Ps. xliv. 20, 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 1 Cor. iv.
3, 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 (v.
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 (v. 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 (v.
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, v. 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.
30 And when Phinehas the
priest, and the princes of the congregation and heads of the thousands of
Israel which were with him, heard the words that the children of Reuben
and the children of Gad and the children of Manasseh spake, it pleased
them. 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 among us, because ye have not committed this trespass against the LORD:
now ye have delivered the children of Israel out of the hand of the LORD.
32 And Phinehas the son of Eleazar the priest, and the princes, returned from
the children of Reuben, and from the children of Gad, out of the land of
Gilead, unto the land of Canaan, to the children of Israel, and brought them
word again. 33 And the thing pleased the children of Israel; and
the children of Israel blessed God, and did not intend to go up against them
in battle, to destroy the land wherein the children of Reuben and Gad
dwelt. 34 And the children of Reuben and the children of Gad
called the altar Ed: for it shall be a witness between us that
the LORD
is God.
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, v. 30. They looked upon their
innocency as a token of God's presence (v. 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
(v. 32); and when they understood the truth of the matter it pleased
them (v. 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 (v. 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.
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