Joshua 22

unto this day. Seven years (some think as many rtiore) they had continued in their service; as long as the war lasted with the Canaanites; yea, till they had seen their brethren" settled in the lots fallen to them. Bat have kept the charge of the commandment of the Lord your God.] During which time they never refused what was expected from them for the help of their brothren. (See xi. 18. xiv. 10.) This was a great proof of their patient obedience, in staying so long from their wives and children. The children of Reuben, and the children of Gad; and the half tribe of Manasseh, built there an altar by Jordan.] The word there hath made it thought that they built this altar in the land of Canaan beforeraentioned;but the particle. sham rela tes to. time as well as place, and may be translated then as well as there. Examples of which there are in Judg. v. 21. Prov. viii. 27. compared with ver. 30. Eccles. iii. 17. and most plainly, Isa.xlviiL 16. And thus it is to be here interpreted, that, before they went anyfarthcr, they stayed by Jordan till they had built this altar on the borders of their own country: for so the next verse teaches us. to expound it, and will admit of no other sense; where it is said, they had’ built an altar over against the land of Canaan." A great altar to see to.] Which made a great show, being very high and conspicuous, that it might be seen afar off. For being built, not by a private person, but by the whole. body of a great people; they thought they could not make it too stately and magnificent. And herein it differed so much from the altar made by Moses, that they thought, perhaps, it would administer the less occasion to their r brer thrcn to suspect it was intended for sacrifice. Ye have no part in the Lord: so shall your children make our children cease from fearing the Lord.] Make them lose their religion (which is called the fear of God), by pretending they are none of the Lord’s people. It was not likely,, one would think, such a thing should happen; but they did not know what length of time, and their distance from them, might do, to make them forget their relation unto them, and unto God; their country being no part of the land, of promise, as Canaan was. Here again the Targum hath it; Ye have no part in the Word of the Lord.

Joshua 22:4

And now the I^ord your God hath given rest unto your brethren, as he promised them. AVhich he had done for them before, i. 13. Now therefore return to your tents:] So ho calls their houses, because this was the common word used for a long time in the wilderness, to signify a habitation. And unto the land of your possession, ivhich Moses, the servant of the Lord’, gave you on the other side Jordan.]. It was but reasonable and just that they should go and enjoy what God had given them, now their-brethren were in a quiet possession of their portion; and that their fidelity in performing their promise, should be rewarded with the like, in dismissing them, when they had done their business. For they engaged to serve no longer, than till they had driven the Canaanites outof their country, (Numb. xxxii. 21.) - * * —

Joshua 22:5

But take diligent heed to do the commandment of the law, which Moses the servant of the Lord charged you. That is, to observe all his precepts (as they had done this of aiding their brethren), and for that end, preserve in mind all that God had done for them. (See Deut. iv. 9.) 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.] Especially to worship the Lord alone with sincere affection; which Moses inculcated above all things, before he left them, (Deut. vi. 5. 13, 14.x.l2.xi.l3. 22. xx. 9. xxx. 6.20.) Ver. C. So Joshua blessed them, and sent them away.] He not only praised and commended them; but dismissed them with a solemn prayer to God for his blessing upon them. And he seems first to have dismissed with his blessing the Reubenites and Gadites; and then to have blessed the Manassites by themselves. And they went unto their tent.] In order to pack up their goods, and make themselves ready for their departure.

Joshua 22:7

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. This is repeated to shew why he mentioned only half the tribe of Manasseh, ver. 1. and to introduce what follows.’ I And when Joshua had sent them away also unto their tents.] As he had done the Reubenites and Gadites.; Then he blessed them.] This seems to signify that he gave a peculiar blessing to tho Manassites; that is, rewarded their services, by somo present which he made them: for so the word blessing (I observed before) sometimes signifies, (2 Kings v. 15.) And he did this the rather, because the Manassites were neai of kin to the children of Ephraim (of which tribe he himself was), and were now to be separated from the rest of their brethren in Canaan. *

Joshua 22:8

And he spake unto them, saying. This speech seems to be directed to the Reubenites and Gadites, as well as to the Manassites; though they had a peculiar concern in it. Return vnth much riches unto your tents, and with very much cattle, and ivith silver, and tvith gold, &c.] As much as to say, Part with your brethren contentedly and wcllplcased; laden with the spoils which you have got in the wars against the people of Canaan. For they had their share in the prey, as well as the other seven tribes and half; and carried it away to their own country. Divide the spoil of your enemies tvith your brethren.] He orders them, w r hen they camo home, to let those that stayed on the other side Jordan, to defend their wives, children, and cattle, to have a share in the spoil which they had gotten. For this was thought an equal thing by God himself in the war they had with the Midianites, before they came.over Jordan; when twelve thousand went out to fight; who had one half of the spoil; the other half being divided among all the congregation that stayed at home, (Numb. xxxi. 27.) And it is very reasonable to think, that-now the same proportion was observed; the forty thousand w r ho went to help their brethren in the war, hav-. ing one half of the spoil; and their brethren who stayed to guard their possession, the other half:• so that the warriors had the far greater share, asthere was reason; because they had hazarded their lives in the enterprise. But in David’s time it was made’ a law, that they who went to fight, and they that stayed to guard the stuff, should have an equal share in the.prey, (1 Sam. xxx. 24, 25. sec Gen xiv. tilt.)

Joshua 22:9

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 into the country of Gilead, &c] This shews that he gave them all his blessing in Shiloh, where the sanctuary w r as; and sent them from thence, under the Divine protection, to their own country: which is here called the country of Gilead, because that was an eminent part of their country, divided betweon the children of Gad and Manasseh; and here comprehends all the rest of the land where the Reubenites lived.

Joshua 22:10

And when they came to the borders of Jordan. Or, they came (for the w T ord when is not in the Hebrew) unto the banks of that river. Which are in the land of Canaan.] This seems to import that they built the altar, mentioned in the end of the verse, before they w T cnt over Jordan, in the land of Canaan. Which is not at all likely; for it would not have answered their intention: which w r as to shew, that Jordan did not make such a separation between them and their brethren, but that they were one people with those in Canaan; where the altar of God was in Shiloh. Therefore I take this to be a short manner of speech; signifying, that they came to the borders of Jordan in the land of Canaan; and passed over into their own country on the other side of the river. And so the Hebrew word Gelilath (which we translate borders) seems to signify, a certain place near Jordan, to which they came. Tho Vulgar Latin translates it heaps; the LXX. in the Vatican copy, retains the word TaXaaS (or FdXikwS, as other copies more truly have it), taking it for some noted place, which M r as near to their passage over Jordan.

Joshua 22:11

And the children of Israel. That were in the land of Canaan. This is an instance of such a short manner of speech as I take that in the foregoing verse to be; which must be made out by some such supplement as is there mentioned. For the Reubenites, Gadites, &c. were the children of Israel, as well as those settled in the land of Canaan. <- - •’••"’ Heard sayi] This is an argument the altar was not built on their side of Jordan; for then they would have seen what they were doing, and hindered the building; whereas they heard nothing of it till it was built. Behold, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, have built an altar.] By a common consent. Over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.] Either there where they now passed over Jordan, or where they all passed over when they entered Canaan, or at the usual place where every body was wont to pass over, that they might take the more notice of it. And hefc) also were the Geliloth beforementioned, like those on the other side, which seem to have been great banks cast up to keep Jordan from overflowing too far. • * «, i wit)..

Joshua 22:12

And when the children of Israel heard of it, the whole congregation of the children of Israel. Not all the people of the land, but their elders and heads of their tribes, who, in the foregoing books, are often called by. the name of colledath (all the congregation). See Numb, xxvii. 2. xxxii. 2. and chap, xviii. of this book, ver. 1. Gathered tltemselves together at Shiloh.] It seems they had been separated, being gone to settle in their several cities..-.* i./‘i v / ^,…,, To go to war against them.] To consult about it. For they imagined them to be apostates from their religion, which, as it required them to worship the Lord alone, and no other god, so at no other place but. that which he. him-/ self had chosen. “Where he allowed but one altar, as.there was but one God. (Sec Deut. xii. 5/6; 11. 13. 18. 26, 27. xiii. 12, &c.) That altar, also, \vhere lie 4 commanded sacrifices to be offered, was to be but thre6 cubits high, (Exod. xxvii. 1.) so that they went not up to it* by steps; (Exod. xx. 26.) whereas this was a high altar, like those among the heathens, who loved to sacrifice on high places (i. e. mountains), and also upon high and lofty altars, which advanced their sacrifices nearer heaven. And this, perhaps, was one thing that incensed the congregation now assembled, and made them think their brethren were lapsed to idolatry; either intending to worship other gods, or the God of Israel in an unlawful place and manner.

Joshua 22:13

And the children of Israel sent unto the childreft of Reuben, arid to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead. Their zeal did not so transport them, but that they prudently considered it was fit to be rightly informed of the matter of fact; and, if any thing was amiss, to endeavour to Set it right by counsel and arguments, before they betook themselves to arms: in order to which they sent the embassy here mentioned. Phinehas the son ofEleazar the priest.] A person of very eminent authority among them, and more likely to be received.with.due regard, (Numb. xxxi. 6.)

Joshua 22:14

And with him ten princes, of each chief house a prince ) throughout all the tribes oflsraeL. Which were nine and a half; so that a prince was chosen out of the half tribe of Manasseh, as well as out of the other nine.,. And each one was a head of the house of their fathers among the thousands oflsraeL] That is, they were chiliarchs, as the LXX. call them, and the chief among such rulers of thousands in the several tribes, (Exod. xviii. 21.)

Joshua 22:15

And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh. Who, hearing of their coming> held a congregation, it is likely, of the chief persons among them, to receive their # message.. Into the land of Gilead.] So he calls here, and ver. 13. the country of the two tribes and half; by the name of an eminent part of it, which is put for the whole, as I observed upon ver. 9. i * And they spake unto them, saying.] Made the following speech in the assembly of the two tribes and half, by the mouth of Phinehas.

Joshua 22:16

Thus saith the whole congregation of the Lord. The representatives of the whole people of Israel, in whose name this embassy was sent. What trespass is this that you have committed against the Lord God of Israel.] They were not able to express the heinousness of it.. To turn away this day from following the Lord.] So soon after they had seen his wonderful works, and received such a Charge from Joshua, as he gave them at their departure from Canaan, (ver. 5.). \ ( In that you have built you an altar.] Which they supposed was for a sacrifice. TJiat you might rebel this day against the Lord?] Which was direct opposition to his express command, immediately afterhe gave them the law from Mount Sinai, (Exod. xx. 24. And see the places beforenamed upon ver. 12.)

Joshua 22:17

Is the iniquity of Peor too little for us, from ivhich we art not cleansed to this” day. He instances in this, being himself an actor in the punishment. of jt, though it deserved still greater punishment. For that is the meaning of we are, not cleansed; have not sufficiently suffered for that sin; there being some remaining (he feared) that were Microsoft® [chap. xxii. infected with those idolatrous inclinations, whom God might justly cutoff. Although there was a plague in the congregation of the Lord.’] Which destroyed twenty and four thousand, (see Numb. xxv. 9.)

Joshua 22:18

But that you must turn away this day from following the Lord?. Commit more sins of that nature. For, whether they intended to worship other gods, or to worship the God of Israel in a manner he did not allow, it was, in his esteem, idolatry. And it will be, seeing you rebel to-day against the Lord.] It must be acknowledged, that they were a little too hasty in concluding their brethren to be rebels, before they had asked them for what purpose they had erected this altar, which should properly have been the first question; but their pious fear, lest God should be offended, made them immediately fall into this vehement expostulation. That to-morrow.] That is, quickly, or speedily. He will be wroth with the whole congregation of Israel.’] With you for committing this sin, and with us for not punishing it. Vcr. 19. Notwithstanding.] Or rather, and now, as the LXX. translate the Hebrew particle veac. If the land of your jiossession be miclean.] They imagined the Reubenites, and Gaflites/and Manassites, might take their land to be less holy for want of an altar, and such a token of the Divine presence, as there was in the tabernacle. This appears to be the sense by what follows: which our Mr. Mede carries something further, in his observations concerning the appropriation of some place for the worship of God: which so universally prevailed, from the beginning, that it was believed, in those elder times, that those countries and territories, wherein no place was set apart for God’s worship, were unhallowed and unclean. Tliis, he thinks, may be rightly gathered from these words. (See book ii. upon Eccles. v. 1. p. 433.) Then pass ye over to the land of the possession of the Lord, wherein the Lord’s tabernacle dwelleth, and take possession among us.] This expresses a wonderful zeal for God and the common good, wherewith they were at present possessed; which made them desire rather to give up some of their ownlandto them, thanhave themfallfromtheirreligion. But rebel not against the Lord, nor rebel against us.] They desire them not to. break the common bond that tied them to each other, as well as unto God, which was the same religion. In building an altar, beside the altar of the Lord our God.] Which was, in effect, to forsake the Lord.

Joshua 22:20

Did not Achan the son of Zerah. Descended from Zerah, (vii. 17, 18.)’ Commit a trespass in an’accursed thing.] This was a fresher instanco than that of Baal-Peor, (ver. 17.) And wrath fell upon all the congregation of Israel? and that man perished not alone in his iniquity’.] See vii. 1, 2, &c. In this he explains what he said, ver. 18. that the whole congregation was in danger to fall under the Divine displeasure by their apostacy…

Joshua 22:21

Tlien 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. Some of the heads of their tribes made the following reply, in the name of all’the rest.

Joshua 22:22

The Lord God of gods, the Lord God of gods. In the Hebrew, the God of gods, the Lord; the God of gods, the Lord. Where there arc three names of God, Elohim, and Jehovah; signifying, that they owned no other God but him whom their forefathers worshipped, by what name soever he was called; that God, who is infinitely above all creatures, the fountain of all other beings: and they doublo the expression of their devotion to him, that they might sig-> nify their earnestness and vehemency to purge themselves from the crime objected to them. Some of the ancient Jews thought a great mystery is contained in these words: for the Midrasch Tillim upon tho fiftieth Psalm (quoted by Mart. & Raymund, in his Pugio Fidei, par. iii. distinct, i. cap. 4.) thus discourses:." What did they see that they mention these words twice, El, Elohim, Jehovah; El, Elohim, Jehovah? They said, God, God; Jehovah, the first time, because by these the world was created; and they said, God, God, Jehovah, the second time, because by these the law was given." Where ho plainly insinuates a plurality of persons, saying, behen (by these) the w r orld was created, &c. and refers to the first words of Genesis, where it is said Elohim created in the beginning the heaven and the earth. No wonder then that Christians have been of the same opinion, and thought these three names denoted the Father, Son, and Holy Ghost: as the -author of the old Nitzacon (three hundred years before that of R. Lipman’s) acknowledges, p. 59.* Unto which he gives no answer, but only this, That these three belong to one God; which we also acknowledge. He knoweth.] They appeal to- Him who searcheth the hearts of men, and their most secret designs. And Israel they shall know.] By seeing their constancy in the religion of their ancestors. If it be hi rebellion, or if in transgression against the Lord (save us not this day).] They turn their speech on a sudden (as is usual in great passion) unto God himself; desiring they may not live, but be immediately destroyed by him, if they intended either to throw off his worship and service, or to worship him any other way than according to his appointment.

Joshua 22:23

That we have built us an altar to turn from following the Lord, or if to. offer burnt-offerings thereon, or meat-offerings, or if to offer peace-offerings thereon, let the Lord himself requite it.] That is, they desire God to punish it, (for so that phrase requite it signifies, Deut. xviii. 19.) if they intended to offer any sort of sacrifice whatsoever upon this altar; which they acknowledge had been to turn from their religion.

Joshua 22:24

And if we have not rather done it for fear of this thing. The Hebrew w T ord deaga (^yhich wc translate fear) signifies such anxiety in. their mind, as gave them muck trouble; till they thought of this way to give themselves ease. Saying, In time to come your children might speak unto our children, saying, What have you to do with the Lord God of Israel?] They were afraid a time might come when they should be looked upon as aliens, who had no right to come to the. tabernacle, and the altar, to offer sacrifice there. The Targum hath it, lVIiat have you to do with the Word of the Lord God of Israel?

Joshua 22:25

For the Lord hath made Jordan a border between us and you, ye children of Reuben, &c. Divided us from you by the river Jordan.

Joshua 22:26

Tlierefore we said, Let us ncrax prepare to build us an altar, not for burnt-offering, or for sacrifice. They again disclaim that, before they give the true reason of what they had done. v; •

Joshua 22:27

But that it may be a witness between us and you, and our generations after us. For it had been an ancient way of preserving the remembrance of things, by raising such structures to testify to them, Gen. xxx. 48. and used afterward by Joshua himself, xxxiv. 27… Tliat we might do the service of the Lord before him with our burnt-offerings, &c] Have the privilege to come and worship God at the tabernacle, by offering such sacrifices as the rest of the Israelites did.. * That your children may not say unto our children, in time to come, Ye have no part in the Lord.] That they might not be thrust away from the altar when they brought their sacrifices, under a pretence that they.were none of God’s people, because they did not live in the land which he promised to their fathers. Here the Targum uses the same language again, No part in the Word of the Lord.

Joshua 22:28

Tlierefore said ice, that it shall be, when they shall so say to us, or to our generations in time to come, that we may say again. Have a reply ready, if such a thing as we fear should happen.. Behold, the pattern of the altar of the Lord which our fathers made.] Which they could not have exactly imitated, if they had n6t been acquainted with it, and worshipped God there with their brethren. Not for burnt-offering, nor for sacrifice.] They thought this could not be. too often repeated, that they might not be misunderstood. But it is a ivitness between its and you.] A public testimony that we ought not to be excluded from the worship of God among you, being of the same communion with you.

Joshua 22:29

God forbid that we should rebel against the Lord, and turn this day from following the Lord, to build an altar for burnt-offerings, &c. They utterly renounce all such intentions, as they were suspected to have; protesting again most solemnly they meant not to rebel against the Word of the Lord, as the Targum again expresses it.

Joshua 22:30

And when Phinehos 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, &c. spake, it pleased them.] They not only acquiesced in their answer, but were very glad to hear it.

Joshua 22:31

And Phinehas the son ofEleazar the priest said unto the children of Reuben, &c. He spake to them in the name of all his company. TJiis day we perceive that the Lord is among us, because ye have not committed this trespass, against the Lord.] He thankfully acknowledges the gracious presence of God with them, in preserving the Reubenites, &c. from so great J a sin, as they feared they had committed; and all the people of Israel from such heavy judgments as it would have deserved. Now you have delivered the children of Israel out of the hand of the Lord;] Who would have punished them for this schism, if they had been guilty of it, and not censured for it. This whole verse runs thus in the Targum: “This day we perceive that the Schechinah (or Divine Majesty) is among us, because ye have not committed this trespass against the Word of the Lord; whereby you have delivered the children of Israel out of the hand of the Word of the. Lord.”’

Joshua 22:32

And Phinehas the son ofEleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land ofGilead, &c. Under Reuben and Gad the half tribe of Manas^eh is included,, both here, and ver. 25. 32, 33. as tinder the land of Gilead is included the whole country of these tribes. The LXX. thought good to add here (and in all those verses) expressly,* and the half tribe ofManasseh; though not in the Hebrew. And brought them word again.] Informed them how they; found things among their brethren. *

Joshua 22:33

And the thing pleased Jhe children of Israel. They were satisfied in.the. account they gave them; and approved of what their brethren had done. And they blessed God.] As Phinehas had done, that thei? brethren had not offended the Divine Majesty as they suspected..’. -, And did not intend to go up against them in battle.] Laid aside that intention (which was in their mind, ver. 12.) and* pursued it no further.;,.: To destroy the land wherein the children of Reuben and the children of Gad dwelt.] For so they thought they were bound to do by the command, Deut. xiii. 12, &c. which * extended to a whole country, as well as a city.

Joshua 22:34

And the children of Reuben, and the children of Gad, called the altar Ed. That is, a ivitness; for the reason following.. -For it shall be a witness between us, that the Lord is God.] That we own no other God but Jehovah, and him only will we worship, as he hath commanded. So the LXX. fin Kvpioc 6 Qe&e avru>v iart, that the Lord is their God. In all this whole relation from ver. 10. to the end of the chapter, there being no mention of Joshua, who is not* once named, either as sending these ambassadors, or re-: ceiving the report which they brought back, some have thence entertained a conceit, that Joshua was dead before * this happened; and consequently, that ho could not be the author of this book. But it is manifest such persons have a great desire to weaken the authority of these holy books, or else they would not draw such consequences from such frivolous observations. For it is evident, that all this came, to pass not long after Joshua had dismissed, these tribes, with good counsel, and with his blessing: for they returning immediately after this to their own country, went no further than Jordan before they erected this altar; upon. which those great persons went to expostulate with them, and heard their apology, and came back and reported it. All this is told in one continued -and coherent history (as it were with one breath), without the least signification of any considerable time that passed between one part of it and the other. And the LXX. were so well satisfied of