Annotations Upon the Historical Books Part 2, Joshua · Chapter 22
CHAP. XXII.
Verſ. 3. YE have not left your brethren theſe many dayes unto this day.] That for which Joſhua here commends the Reubenites, and Gadites, and the half tribe of Manaſſeh, when he was now to diſmiſſe them and ſend them back to their own inheritance, is, That notwithſtanding the warre had laſted ſo long, yet they had not been weary of that which they had undertaken, but had continued conſtantly with their brethren to help them againſt their enemies, till God had given them reſt from their enemies as he had promiſed them. It is no where expreſſed how long the war had laſted, ere the Iſraelites were ſettled peaceably in the land of Canaan; and ſo thereupon theſe tribes were ſet free to return back to their own dwellings; OnelyOnly by that which is ſaid concerning Calebs age, Joſhua 14.10. at that time when they were ſetting themſelves to the work of dividing the land, it is evident that then the warres had laſted full ſeven years; and how long it was after that ere the work was fully ended, we cannot ſay. Some learned Expoſitours hold, that it was at leaſt fourteen years after the Iſraelites paſſed over Jordan, ere Joſhua ſent back theſe tribes to their own dwellings: But if it were not ſo long, not happely above nine or ten years; yet however, if we conſider that they had left their wives, and children, and eſtates behind them in a land newly conquered, we may well conceive what juſt cauſe Joſhua had to praiſe them for their faithfulneſſe herein, that could be content for ſo many years together to continue with their brethren for their help, till they ſaw them peaceably ſeated each tribe in their inheritance.
Verſ. 4. Therefore now return ye, and get ye unto your tents, and unto the land of your poſſeſſion.] That is, from the aſſembly they were to go to their tents, and ſo from thence to the land of their poſſeſſion beyond Jordan.
Verſ. 5. But take diligent heed to do the commandment and the law, &c.] That is, be circumſpectly watchfull over your ſelves leſt you be drawn away from doing what God hath enjoyned you.
Verſ. 6. So Joſhua bleſſed them and ſent them away.] See the note chap. 14.13.
Verſ. 8. Divide the ſpoil of your enemies with your brethren.] That is, when you come home let your brethren there, have ſhare in the ſpoil you carry hence with you. Now this diviſion might be either that every one ſhould have an equall ſhare; or rather, that theſe that had been in the warre ſhould have one half, and the reſt of their tribes that ſtayed behind ſhould have the other half. For ſo Moſes by direction from the Lord had ordered it in the warre that was made by a party that was ſent out againſt the Midianites, Num. 31.27. And divide the prey into parts, between them that took the warre upon them, who went out to battell, and between all the congregation (concerning which, ſee the note upon that place) and it is therefore probable that Joſhua followed the example of Moſes herein.
Verſ. 10. And when they came unto the borders of Jordan, that are in the land of Canaan, &c.] That is, when the Reubenites and the Gadites and the half tribe of Manaſſeh came to the borders of Jordan within the land of Canaan, before they paſſed over Jordan, they built there a very great altar after the pattern of that in the Tabernacle, and this they did (as afterwards verſ. 24, &c. they make known to the meſſengers that were ſent to them about it) not with any thought to offer ſacrifices thereon, but onelyonly to the end that altar might be in the ages to come a memoriall, that thoſe tribes that dwelt without Jordan were of the ſtock of Iſrael as well as they within Jordan, and had a right to come to the Tabernacle, and to offer their ſacrifices on Gods altar there as well as they, in that it would ſtill be known by tradition from their fathers to all ſucceeding generations, that that altar within Jordan was built by the tribes without Jordan when they returned that way home from helping their brethren againſt the Canaanites, when they firſt ſettled themſelves in the land of Canaan.
Verſ. 12. The whole congregation of the children of Iſrael gathered themſelves together at Shiloh, to go up to warre againſt them.] God had enjoyned his people that in caſe any of their brethren of any citie in Iſrael, ſhould fall off from the true worſhip of the true God, to the worſhip of falſe gods (and conſequently to any idolatrous worſhip whatſoever) they ſhould then gather themſelves together and utterly deſtroy the inhabitants of that city, Deut. 13.13, &c. Now therefore when the Iſraelites heard of the altar, which their brethren had built on the banks of Jordan in their return home, they preſently concluded, that they had done it with a purpoſe to offer ſacrifices thereon (which would have been a manifeſt rebellion againſt Gods Law, wherein all the tribes of Iſrael were enjoyned to bring all their ſacrifices to that one altar that was in the Tabernacle, Deut. 12.5, 6.) and thereupon they unanimouſly gathered themſelves together at Shiloh, to make warre againſt theſe tribes that had built this altar; onelyonly they firſt ſent meſſengers (as it follows in the next verſe) to make inquiry concerning that which they had done, according to the direction of the law, Deut. 13.14. Thou ſhalt inquire and make ſearch, &c. though they were their brethren, that did not abate their indignation againſt them but rather increaſe it; yea the Manaſſites within Jordan were as forward as the reſt to fight in this quarrell, though one half of their own tribe was amongſt thoſe they were to fight againſt.
Verſ. 13. And the children of Iſrael ſent unto the children of Reuben, &c.] To wit, to enquire concerning that which they had heard, to expoſtulate the matter with them, to try if by any fair means they might be drawn from the evil which they conceived they had done. And indeed, not onelyonly becauſe they were brethren, but eſpecially, becauſe theſe tribes had ſo lately continued ſo many years ſo faithfully with them, to help them againſt their enemies till they were ſeated peaceably in the land of their inheritance, it had been a great evil to have proceeded to extremities, before they had aſſayed to make up the matter in a gentle way.
Verſ. 17. Is the iniquitie of Peor too little for us, from which we are not cleanſed unto this day, &c.] As if they ſhould have ſaid, Is it not enough that we did many years ſince ſo highly provoke God to diſpleaſure againſt us by ſuffering our ſelves to be drawn by the daughters of Moab to the worſhip of Baal-Peor, that we muſt now afreſh provoke God again by a new rebellion againſt his Law? And indeed conſidering how exceedingly zealous Phinehas had been in that matter of Peor, when he ſlew Zimri and Cozbi in the very act of their uncleanneſſe; it is no wonder though he did particularly inſtance in this example of their former rebellion, to ſhew them how dangerous a thing it was, ſo again to incenſe God againſt them, as he conceived they had done. But why doth he ſay that the Iſraelites were not yet unto that day cleanſed from the iniquitie of Peor, ſince at that time when Phinehas had ſlain Zimri and Cozbi, the Lord ſaid unto Moſes, Num. 25.11. Phinehas the ſonne of Eleazar, the ſonne of Aaron the Prieſt, hath turned my wrath away from the children of Iſrael, &c. I anſwer, 1. Becauſe the ſtain and infamy of that ſinne lay ſtill upon them, it was a mighty diſhonour to the Iſraelites unto that day, that they had ſo baſely forſaken the living God to go after the baſe idol-gods of the heathen; as many as were guilty of it, yea all indeed had cauſe to bluſh at the remembrance of it unto that day. 2. Becauſe the infection of that ſinne did ſtill cleave unto them: The governours of the people did no doubt find that the infection of Idolatry, which the Iſraelites had contracted at that time when they were drawn by the daughters of Moab to worſhip their falſe gods, did ever and anon ſtill break forth in ſome particular perſons, who were found lingring ſtill after that idolatrous worſhip: whence it was that after this, Moſes gave them that charge, chap. 24.23. Now therefore put away the ſtrange gods that are among you, &c. and hence it is that they now tell their brethren that they were not throughly cleanſed from the iniquity of Peor unto that day. Indeed the people and ſtate in generall continued uncorrupt all the dayes of Joſhua, chap. 24.31. And Iſrael ſerved the Lord all the dayes of Joſhua. But they ſpake here of that which they found in particular perſons, to wit, that though they did what they might to puniſh and ſuppreſſe idolatry, yet now and then there was ſtill ſome found, that ſhewed they were not wholly purged from that infection which they had taken ſo long ſince in the worſhip of Baal-Peor, and 3. Becauſe they were not fully cleared from the guilt and puniſhment of that ſinne. For though upon that zealous act of Phinehas it is ſaid, that he had turned away Gods wrath from the children of Iſrael, yet the meaning of that was onelyonly this, that Gods wrath was thereby ſtaid from proceeding on any further in that ſlaughter, which he had enjoyned the Judges to make amongſt thoſe that had committed fornication with that Idol Baal-Peor, Num. 25.5. Moſes ſaid unto the Judges of Iſrael, Slay ye every one his men that had joyned themſelves unto Baal-Peor; all which notwithſtanding there might be many particular perſons that God was pleaſed to ſpare at that time, whom he might afterwards call to account, and correct them ſharply even for that ſinne; and ſo in this regard it might be here ſaid that unto that day they were not fully cleanſed from that iniquity. For juſt ſuch an expreſſion we have Num. 14.20, 23. And the Lord ſaid, I have pardoned according to thy word: But as truly as I live, &c. Surely they ſhall not ſee the land which I ſware unto their fathers.
Verſ. 18. And it will be, ſeeing ye rebell to day against the Lord, that to morrow he will be wrath, &c.] That is, immediately or forthwith, for ſo this word to morrow is often taken, Matt. 6.30. Wherefore if God ſo clothe the graſſe of the field, which to day is, and to morrow is caſt into the oven, ſhall he not much more clothe you. 1. Cor. 15.32. Let us eat and drink, for to morrow we ſhall die.
Verſ. 19. Notwithſtanding, if the land of your poſſeſſion be unclean, then paſſe ye over into the land of the poſſeſſion of the Lord, &c.] That is, if you think the land without Jordan unclean, becauſe ye have not Gods Tabernacle and Altar with you, as we have, then paſſe over into the land of Canaan where the Lord dwells in his Tabernacle. Doubtleſſe the countrey without Jordan was a part of the land of promiſe, onelyonly the land within Jordan is peculiarly called, the land of the poſſeſſion of the Lord, becauſe the Lord dwelt there in his Sanctuary. Now though it would have been a great imparing to all their inheritances that were ſeated within Jordan, to have admitted theſe two tribes and a half without Jordan to come and have a ſhare with them, eſpecially at this time when as yet the Canaanites were amongſt them, and held ſo great a part of their land from them: yet this they willingly offered them, rather then they ſhould fall off from the true worſhip of God: which ſhewed how ſingularly zealous they were, both for Gods glory, and their brethrens ſalvation.
But rebell not againſt the Lord, nor rebell against us.] They call their building of an altar a rebellion, not againſt the Lord onelyonly, but againſt their brethren alſo within Jordan, becauſe thereby they had (as they apprehended) ſeparated themſelves from having communion with them as the true Church of God, and by this their idolatrous practiſe had provoked the Lord, as much as in them lay, to deſtroy them all, or to caſt them off from being his people.
Verſ. 22. The Lord God of gods, the Lord God of gods, he knoweth, and Iſrael he ſhall know.] In theſe words, the tribes without Jordan, do firſt appeal to God, who knew with what intention they built that altar, as comforting themſelves with this, that however it might be ſuſpected, whether that which they ſhould ſay were true or no, God who was the ſearcher of all hearts knew, that they had not done it with any ſuch purpoſe, as their brethren ſuſpected; and the vehemency they uſe in expreſſing this, The Lord God of gods, the Lord God of gods, he knoweth; implies how hatefull the very thought of that was to them, of which they were ſuſpected; and then in that next clauſe, and Iſrael he ſhall know, they profeſſe that this in time to come ſhould be clearly manifeſted to their brethren too; for thoſe words, and Iſrael he ſhall know, are not meant thus, that they would now tell the Iſraelites for what cauſe they had built it, but the meaning is, that in time to come, by their conſtancy in the true worſhip of God, they would make the Iſrael of God know, how farre they were from building an altar, with any purpoſe to ſacrifice thereon.
If it be in rebellion, or if in tranſgreſſion againſt the Lord, (ſave us not this day)] Theſe words, ſave us not this day, are an imprecation, wherein they deſire that the Lord ſhould not ſpare them, but puniſh them according to the hainouſneſſe of ſo foul a ſinne, if they in ſetting up the altar intended any ſuch thing as they were charged with.
Verſ. 24. In time to come your children might speak unto our children, ſaying, What have you to do with the Lord God of Iſrael.] That is, in the generations to come, your children might happely deny to ſuffer our children to offer their ſacrifices at Gods altar, alledging that they were none of the Church and people of God, none of Abrahams ſeed, that Jordan was the utmoſt bounds of the land of promiſe, and that therefore thoſe without Jordan were no true Iſraelites, nor had any thing to do with the worſhip of God in his Tabernacle.
Verſ. 31. This day we perceive that the Lord is among us, becauſe ye have not committed this treſpaſſe againſt the Lord.] This being the greateſt and ſureſt ſigne of Gods gratious preſence amongſt a people, when he preſerves them from falling into ſcandalous ſinnes.
Now ye have delivered the children of Iſrael out of the hand of the Lord.] Not by diverting any puniſhment which the Lord was ready to inflict, but by avoiding that ſinne which might have drawn ſome heavy judgement not onelyonly upon themſelves, but upon the whole body of the people, if they had fallen into it.
Verſ. 34. For it ſhall be a witneſſe between us, that the Lord is God.] This is the reaſon which the tribes without Jordan give, why they called the altar they had ſet up Ed, which ſignifieth a witneſſe, to wit, becauſe ſtanding in the middeſt betwixt them within Jordan and them without, it ſhould be a witneſſe, that they without Jordan meant to acknowledge and worſhip no other God then he whom their brethren worſhipped, even the Lord Jehovah onelyonly.