Joshua 22

Joshua 22:1

Ch. Joshua 22:1-8. Joshua’s Farewell Address to the two Tribes and a Half

1. Then Joshua] The author of the section from chapters 13–21. having given his account, marked with truth and accuracy, of the division of the land, the appointment of the Cities of Refuge and the Levitical cities, describes in the three following chapters, which close the book, (a) the release of the two tribes and a half to their homes beyond the Jordan; (b) their return, and erection of an altar on the Jordan; (c) the embassy from Israel on account of this altar; (d) the apology of the eastern tribes and return of the embassy; (e) Joshua’s last discourses to the people; (f) his death; and (g) the death of Eleazar. called the Reubenites] This took place not immediately after the close of the war, but after the completion of the division of the land and the appointment of the Levitical cities, in which the Trans-Jordanic tribes had as much interest as the other tribes.

Joshua 22:2

2. all that Moses] See (a) Numbers 32:20-22; (b) Deuteronomy 3:18-20; (c) Joshua 1:12-17.

Joshua 22:3

3. the charge of the commandment] They had kept their obligations to Moses, to Joshua, and to Jehovah.

Joshua 22:4

4. hath given rest] Comp. ch. Joshua 21:44, Joshua 23:1. which Moses] See ch. Joshua 13:8.

Joshua 22:5

5. But take diligent heed] “Se onli that çe kepen attentifly.” Wyclif. In their natural isolation in their eastern homes from their brethren of the west, it was above all things necessary that they should remember Him from whom their success and prosperity had proceeded. Comp. the counsels of Moses, Deuteronomy 6:6; Deuteronomy 6:17; Deuteronomy 11:22.

Joshua 22:6

6. So Joshua blessed them] Comp. (a) the blessing of the workers of the Tabernacle (Exodus 39:43), and (b) the blessing of Caleb by Joshua (Joshua 14:13).

Joshua 22:7

7. Now to the one half] The repetition here of what has been already described more fully (Joshua 17:5, &c.), may seem to us superfluous. But “it agrees with the fulness, abundant in repetitions, of the ancient Hebrew style of narrative.” Keil. “A modern author will refer his readers to what he has stated elsewhere. The Jewish historian scarcely ever quotes or reminds, but repeats so much as may be necessary to make his account of the transaction in hand fully intelligible by itself.” The Speaker’s Commentary, in loc.

Joshua 22:8

8. with your brethren] i.e. with the members of the tribes who had remained on the east side of the Jordan, to whom, according to Numbers 31:27, one half belonged.

Joshua 22:9

9, 10. Return of the Tribes. Erection of an Altar on the Jordan 9. out of Shiloh] where the division of the land had been carried out. See Joshua 18:1. which is in the land of Canaan] Only the country west of the Jordan is regarded as the Land of Canaan. That on the east of the river is simply called here Gilead (comp. Numbers 32:1; Numbers 32:28-29), although it embraced Gilead and Bashan, the kingdoms of Sihon and Og.

Joshua 22:10

10. unto the borders of Jordan] More literally, the circles of the Jordan. Comp. Joshua 13:2, “the borders (or circles) of the Philistines;” Joe 3:4, “all the coasts (or circles) or Palestine;” Matthew 3:5; “the region round about Jordan.” The region indicated is a portion of what is now called the Ghor of the Jordan, the low tract or plain along the river, through which it flows. Wyclif renders it, “whanne thei weren comen to the mynde hyllis of Jordan.” that are in the land of Canaan] That is on the west side of “the Ghor.” They desired to anticipate any assertion that the Jordan constituted in itself a barrier between them and their western brethren and the Sanctuary of God at Shiloh. a great altar to see to] i. e. an altar great to behold; so high and wide that it would be seen from a great distance. “An auter of mychilnes with out mesure,” Wyclif. The site of this interesting memorial has been lately discovered by the officers of the Survey of Palestine. It is an almost inaccessible mountain, except from the north, where the ascent is called Tal’at abn’Ayd = “the going up to Ed.” It projects like a white bastion towards the river, some twenty miles north of Jericho, and close to the line of march from Shiloh to Gilead, and on its summit are the remains of a huge monument of masonry, bearing traces of fire on its upper surface. It is mentioned in the Jewish Talmud under the name of Surtabeh, and is said to have been a beacon station. Mentioned only once in the Bible, this altar, erected by the two and a half tribes on their return from Western Palestine as a “witness” that they too were co-heirs with their brethren on the other side of the river, had dropped entirely out of all hope of recovery. The place has now been found by Lieut. Conder, its name still existing, on the high peak known as Kurn Surtabeh, in the valley of the Jordan. Independently of the special interest attaching to the spot, this recovery illustrates remarkably the vitality of the old Biblical names. (Quarterly Statement, 1874, p. 241.) to see to] = to behold. “Faire to see to, goodlie to behold.” Ad aspectum præclarus. Baret, Alvearie, s. v: “If such rank corne be once cut down with the syth … certain it is that the grain in the ear will be longer to see to, howbeit void and without any floure within it.” Holland’s Pliny, xviii. 17; Bible Word-Book, p. 425; “Care and utmost shifts, How to secure the lady from surprisal, Brought to my mind a certain shepherd lad Of small regard to see to.” Milton’s Comus, 618.

Joshua 22:12

12. gathered themselves together] The act of their trans-Jordanic brethren, done without any authority of the High Priest, appeared at first sight to be a direct infringement of the express commands against another altar and other worship (Leviticus 17:8-9; Deuteronomy 12:5-7; Deuteronomy 13:12-18). It was open to the suspicion that they meant, if not to adopt another worship, at least to set up another and an independent establishment for worship, which, besides the obvious tendency to idolatry, could not fail in the event to destroy the connection by which the tribes were linked together. “The obligation of all the Israelites to resort three times in the year for worship to the sole altar of the people, was admirably suited to retain them as one people by continually keeping before their minds their common origin and common obligations; but if a separate establishment were allowed to exist there could be no difficulty in divining that they would cease to put themselves to the trouble of visiting the parent establishment in Canaan, and would, in no long time, come to regard themselves, with a country so congenial to their pastoral character and a geographical separation so complete, as a distinct people.”

Joshua 22:13

13. And the children of Israel sent] The holy jealousy which inspired them did not induce them to proceed hastily, or without proper enquiry. They resolved to send a deputation to ascertain the meaning of what had been done. Phinehas] In Hebrew Pinchas, in the Apocryphal Books Phinees, was the son of Eleazar and grandson of Aaron (Exodus 6:25). While yet a youth he had been memorable for his zeal and energy at the critical moment of the sin of Peor at Shittim, and appeased the Divine wrath and put a stop to the plague which was destroying the nation (Numbers 25:7). For this he received the special approbation of Jehovah, and the promise that the priesthood should remain in his family for ever (Numbers 25:10-13). This seems to have raised him to a very high position in the nation, and he figures rather than his father as the leading member of the hierarchy;—(a) In the conflict with Midian (Numbers 31:6), (b) in this dispute with the Reubenites, (c) in the war with the Benjamites (Judges 20:28) he is the chief oracle and adviser. The memory of the zealous priest was very dear to the Jews. He is specially commemorated in one of the Psalms (Psalms 106:30-31), and the priests who returned from the captivity are enrolled in the official lists as the sons of Phinehas (Ezra 8:2; 1Es 5:5). In his Egyptian name he bore the last trace of the sojourn of the nation in “the land of Ham.” His tomb, a place of great resort to Jews and Samaritans, is shewn at Awertah, 4 miles south-east of Nablus.

Joshua 22:14

14. ten princes] Representing the nine and a half tribes west of the Jordan. head of the house] Each of them was prince of a fathers’ house among the thousands of Israel. Comp. Judges 6:15; 1 Samuel 10:19; 1 Samuel 10:21. “They were thus persons of great weight of character and approved discretion, entitled by their position to demand an explanation, and less likely than younger men to have their judgments warped or compromised by the hasty impulses of passion.”

Joshua 22:16

16. that ye might rebel] See Numbers 14:9; Leviticus 17:8-9; Deuteronomy 12:13-14.

Joshua 22:17

17. the iniquity of Peor] i. e. of Baal Peor. In four passages Peor occurs as a contraction for Baal Peor, (a) Numbers 25:18, twice; (b) Numbers 31:16; and (c) in this place. He makes allusion to the apostasy in the staying of which he himself had borne so memorable a part, and many have suspected that there were still some amongst them who were hankering after the licentious orgies of Baal worship. We shall find Joshua himself alluding to the same propensity (Joshua 24:14-23). although there was a plague] Of which upwards of 24,000 of the people died.

Joshua 22:19

19. if the land of your possession be unclean] i. e. without an altar to the Lord, and in the midst of many heathen dwelling amongst them. the land of the possession of the Lord] the land of your possession. Observe the antithesis.

Joshua 22:20

20. Did not Achan] Phinehas finally reminds the tribe of the recent crime of Achan (Joshua 7:1 ff.) which had involved in its consequences not only the man himself, but his children, and the entire people (Joshua 7:1-5).

Joshua 22:21

21–31. Defence of the Two Tribes and a Half 21. Then the children of Reuben] The two tribes and a half proceed to defend themselves and to shew that their object was in all respects the very reverse of that imputed to them.

Joshua 22:22

22. The Lord God of gods] Rather, The Lord, the God of gods; or, the three names may be taken separately, cf. Psalms 50:1. They commence in the most solemn manner by invoking God Himself to witness as to the innocence of their intentions. The form in which they do this is the most emphatic that language can express. There are three principal names of God in Hebrew,—El, Elohim, Jehovah. Here all the three are used together and repeated twice to mark the earnestness of their protestation. “El, Elohim, Jehovah—El, Elohim, Jehovah.” “The moost strong Lord God of Israel,” Wyclif. He knoweth. The verse is “invested with a mournful interest, for it is that on which Welsh, the minister of the army of the Covenanters, preached before the battle of Bothwell Bridge.” Stanley’s Lectures, i. 221. if it be] The particle rendered “if” is here used as the formula of an oath. The apodosis follows at the close of Jos 22:23, “let the Lord Himself require it.” save us not this day] “If bi inwit of trespassynge this auter we han maad vp, keep he vs not, but punyshe now,” Wyclif. This is an imprecation addressed immediately to God. “A parenthetic clause in which the excited feeling passionately invoking evil upon itself passes into the appeal to the Most High.” Comp. Deuteronomy 10:17; Job 10:7; Job 23:10. The words are almost equivalent to our form “So help me God.”

Joshua 22:23

23. require it] Comp. Deuteronomy 18:19, “And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him;” 1 Samuel 20:16, “So Jonathan made a covenant with the house of David, saying, Let the Lord even require it at the hand of David’s enemies.”

Joshua 22:24

24. and if we have not] More literally, and if not rather from anxiety, for a reason we have done this thing. The word rendered “fear” is translated “care” in Ezekiel 4:16; “carefulness” Ezekiel 12:18-19.

Joshua 22:25

25. ye children of Reuben and children of Gad] The half tribe is omitted here, and again in Joshua 22:33-34. Perhaps for the sake of brevity.

Joshua 22:26

26. Let us now prepare to build] “Exstruamus nobis altare,” Vulgate. “Make we out to vs an auter,” Wyclif.

Joshua 22:27

27. be a witness] Instead of meaning a separation, they had set up their altar as a monument to future ages of the connection between the tribes divided by the river, so that if, at any time to come, their descendants should attempt to cast off the connection and assert their own independence, or if the Israelites should hereafter attempt to disown their union, and declare that the people beyond the river “had no part in the Lord,” this monument might be pointed to in evidence of the fact. Observe the calmness maintained by the accused tribes. There is no syllable of reproach or recrimination in their vindication of themselves.

Joshua 22:28

28. Behold the pattern] Some have imagined that the altar set up had an actual resemblance to the altar of burnt-offering at the Tabernacle. But this could hardly be. There may have been some general resemblance in their structure, which was of earth heaped up and huge stones. it is a witness between us and you] Comp. Joshua 4:6-7; and Genesis 31:48.

Joshua 22:29

29. God forbid] Literally, Far be it from us. LXX. μὴγένοιτο. Wyclif translates it, “God shilde fro vs this hidous gilt.” The speakers express in the strongest manner their abhorrence of the idea of forsaking Jehovah.

Joshua 22:30

30. it pleased them] Or, it was good in their eyes. Comp. Genesis 34:18, “And their words pleased Hamor, and Shechem Hamor’s son;” Genesis 41:37, “And the thing was good in the eyes of Pharaoh;” Genesis 45:16, “And it pleased Pharaoh well, and his servants” (where see Margin); and see 2 Samuel 3:36; 1 Kings 3:10.

Joshua 22:31

31. is among us] Phinehas recognises the presence of God in the congregation, because His Providence had restrained their brethren from even the semblance of idolatry. out of the hand of the Lord] As otherwise a punishment like that in Numbers 25:9 might have again fallen on the whole people.

Joshua 22:33

32–34. Return of the Embassy 33. blessed God] Compare 1 Chronicles 29:20, “And David said to all the congregation, Now bless the Lord your God. And all the congregation blessed the Lord God of their fathers;” Nehemiah 8:6, “And Ezra blessed the Lord, the great God;” Daniel 2:19, “Then Daniel blessed the God of heaven;” Luke 2:28, “Then took he Him up in his arms, and blessed God, and said.” did not intend] i. e. did not carry out their intention of going up to war against them, as they first thought of doing when “they gathered themselves together at Shiloh;” see above Joshua 22:12.

Joshua 22:34

34. called the altar Ed] The word Ed is not found after altar in the Hebrew, nor is it represented in the LXX. or Vulgate, nor are the words in the next clause, “shall be,” in the original. The words indicate the title which was placed upon the altar, “a witness between us that the Lord is God.” Wyclif renders the verse, “And the sones of Ruben and the sones of Gad clepen the auter, that thei hadden maad, Oure Witnessynge, that the Lord he be God.”