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Matthew Henry’s Complete Commentary
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Matthew Henry |
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 the had served as auxiliaries, during all the wars of
Canaan, and their return thereupon to their own country,
II. The altar they built on the borders of Jordan, in token of their
communion with the land of Israel,
III. The offence which the rest of the tribes took at this altar, and
the message they sent thereupon,
IV. The apology which the two tribes and a half made for what they had
done,
V. The satisfaction which their apology gave to the rest of the tribes,
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.
| 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
and renewed the promise to Joshua at the opening of the campaign,
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,
&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,
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,
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,
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.
| The Altar of the Reubenites. | 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,
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,
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
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,
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,
&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
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,
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,
(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?
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,
(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,
(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
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
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,
“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,
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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