Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Joshua · Chapter 22 – Chapter 23
CHAP. XXII.
HEre is shewed first how Joshua dismissed the two Tribes and an halfe to V. 1, 2, 3, 4. &c.their possessions on the other side of Jordan, praising them for their obedience, and doing hitherto as they had promised, in helping their brethren constantly so long a time in the conquest of Canaan, till all was subdued; and he adjoyneth exhortations to feare God, and blesseth them at their departure, remembring the rich spoiles of the enemies, that they now went home laden withall, willing them to divide them amongst their brethren. The time when this was done, is not set downe but onelyonly in generall, when their brethren had rest; and the foresaid divisions of the Land were made amongst them; but by that which was said before upon Josh 11. 18. it may be gathered that it was after seven yeares since their comming over Jordan. Comestor saith, fourteen years, Schol. Hist.but without all ground. Their love and constancy in doing for their brethren, is worthy our imitation, saith Ferus, who are every man for himselfe, and regard Ferus.not the good of one another. Whereas Joshua chargeth them to walke in the commandements of the Lord, and in his Law: Lyra distinguisheth betwixt them, saying, the first setteth forth precepts morall, and the second judiciall Lyra.and ceremoniall. And he blessed them by a solemne praying for good unto them, as Aaron was appointed to blesse the people, Numb. 6. 23. Whereas v. 7. a commemoration is made of the half Tribe of Manasseh receiving their inheritance on the other side of Jordan, and halfe in Canaan, this was done because, V. 7.v. 1. mention was made of the half tribe dismissed; if any man should aske why halfe a tribe was sent away, and what became of the other halfe? V. 8.here the reason is rendred. Touching the charge of dividing the spoiles amongst their brethren, some think that this was no command, but an exhorting of them so to doe, to prevent envie; thus Calvin. But herein I prefer Tostatus, Calvin. Tostatus. Masius.Masius, &c. affirming it to bee a command: For although they that were left at home, fought not, as these did, yet they stood to defend their Confines, if any enemies should in the meane season have come against them. And Moses had before given an example of dividing with those that stayed by the stuffe, Numb. 31. and this was alwayes followed afterwards, they that went to the Warre had one halfe, and the rest, although many more, the other halfe amongst them; wherein consideration was had of the labour and hazard of the one more then of the other.
The two tribes and an halfe being returned, set up an Altar neare Jordan, at which the other Tribes hearing of it, were through zeale moved to great indignation V. 9. 10.against them, supposing that it had been made to offer Sacrifices thereupon, and assembled together to goe to warre against them. But first they send Phinces and ten Princes with him, to see what they had done. These first reprove them as falling away from the Lord; but the two Tribes and an half answering, that it was not made for Sacrifice, but for a witnesse, that although they were separated by the River Jordan from the other Tribes where the Tabernacle was, yet they also belonged to the Lord, lest their children in time to come, should be discouraged by their children from following the Lord: they were fully satisfied, and so was the whole Congregation, when at their returne this was related unto them, and they praised God for their good intention. This fact of the two Tribes and halfe is praised by Ferus, Ferus.for the care herein shewed of their posterity, that they might be upheld in the true Religion. But Calvin censureth it, because they did it without first Calvin.consulting with the High Priest, and the rest of the Congregation on this side Jordan, whose advice they should have used herein: and because, howsoever their intention was good, yet they knew not what an occasion of scandall it might be afterwards. But their care of their posterity certainly was commendable, and would be imitated by all Christian people: howsoever the circumstance of doing this, no consultation being before had, is no way justifiable. This Altar is said to have been set up in the borders of Jordan, in Canaan, and that it was very great to see to, the vulgar Latine of infinite greatnesse, hyperbolically. Hereby it appeareth that it was not built on the other side Jordan, but on this side, which was the Land of Canaan, Lyra. Josephus.wherefore Josephus erred in saying, that they set it up, when they had passed over Jordan, for they did it before, when they were now come to Jordan. And they made it of such a vast greatnesse, that it might be seen afarre off, on both sides of the River.
For the peoples assembling themselves together to fight against them, for V. 11, 12.this, it was out of zeal to Gods Commandements, whereby it was provided, that there should be but one Altar for all Israel, Exod. 20. 24. Deut. 12. 5, 6. for they thought that they would offer sacrifice here-upon to the Lord, or Lyra.else leaving him, serve Idols here. And if a City revolted to Idolatry, they were commanded to destroy it, Deut. 13. This zeale of theirs was partly commendable, Calvin.and by us to be imitated, in that they would not indure in any, Note. although most deare unto them, and to whom they had beene oblieged so much for their constant helping them in their warres so long a time, any corruption in religion: for such zeale should every of us have for God, as our places and callings will permit. And partly it was preposterous, because they should first have sent to know the truth, and not so tumultuously first come together, the intent not being known, see Deut. 13. 14. Thou shalt search and make diligent inquiry.
For the Princes sent, Phinees is particularly named, because of his zeale V. 13, 14.for God shewed Numb. 25. and for this Moses had sent him as chiefe before against the Midianites; the ten Princes sent with him were according to the number of the nine Tribes and halfe. These come together unto them, V. 15.and begin with reproofe, as if they had certainly built this Altar with a minde to rebell against God. And they put them in minde of the sinne not long agoe committed in Peor, saying, Is the iniquity of Peor too little for us, V. 17.from which wee are not cleansed, untill this day, &c? The vulgar Latine, Is it a little matter, that ye have sinned in Bethpeor, the staine of which remaineth in you unto this day? But in the Hebrew it is as before, as Lyra also noteth, arguing Lyra.against the Latin Translation: for that the Prince slaine then Numb. 25. was not of the Reubenites or Gadites, but of Simeon. From which wee are not cleansed to this day, that is, so as not to have more judgements executed upon us anew for it, if wee provoke God anew by sinning againe in like manner. For although Phinees is said then to have turned Gods wrath away, yet it is not meant so, but being provoked againe, hee would bee ready againe to punish that sinne over againe together with this. Or, wee are not cleansed, is to bee understood with Calvin both in respect of judgements, and the slaine Calvin. V. 19.thereof yet remaining, because it was so fresh in memory. Againe, they offer unto them, if they thought the Land of their possession uncleane without an Altar, to give them Land out of their possessions, where the Lords Tabernacle was, alledging the example of Achan, who alone sinned, but V. 10.wrath came upon all the Congregation, so that they might much more feare, if for the sinne of one secretly committed there came wrath upon all, that if they should suffer this, which was a sinne of many, and that openly committed: wrath should much more burne against them all. Hereby it appeareth Note. how well they profited by former corrections, wee being by their example taught to have Gods judgements likewise in minde, to make us the more watchfull against sinne, for all time to come. The Rubenites and Gadites, V. 21.&c. hearing what was laid to their charge, answer with much passion; and for the clearing of themselves from this foule imputation: appeale to God, and then tell the true cause of their setting up this Altar, as is aforesaid; whereas v. 22. it is said, save us not this day, as if they spake thus V. 22.to the Israelites, it is plainly in the Hebr. of the Lord, let not him save us.
This their answer being heard by all the Congregation, they praised God, V. 32, 33.that these two Tribes and halfe were cleare from the sinne, of which they had thought them guilty. And in token, that this Altar was built for no V. 34.other end, but to be a witnesse, that they which dwelt beyond Jordan, had right to bring their sacrifices to the Altar in Canaan, they called it Ed, that is witnesse. Ferus hereupon gathereth, that things done to a good end in Ferus.the Church of God ought not to be abolished, but if they be abused, the abuse is to be corrected, and they suffered still to remain, and such he saith, are singings, festivals, and images, and fasts, which were ordained for a good end. But when the Image of the Brazen Serpent, which at the first was set up for an excellent end, was abused to Idolatry, Hezekiah uttery abollisht it and is commended therefore.
CHAP. XXIII.
HEre Joshua being grown old, and so making account, that the time of his departure was at hand, assembleth all Israel, and warneth them to feare God and to serve him constantly, promising, that if they did so, hee would expell the rest of their enemies from before them, and give them the lands, which were already divided unto them; but if not, no more of them should be driven out, but they should remaine, as snares and trappes unto them, and scourges in their sides, and thornes in their eyes, if they had any familiarity with them, or made any marriages with them; or served their gods. And this speach was had after a long time of peace, whereupon Ferus noteth well, that as warre is dangerous to the body, so is peace to the soule, and Ferus.this Joshua prudently seeing into, seeketh to preserve them here-from by this admonition. And thus ought the Ministers of Gods Word to warne the people, Note. and to seeke to keepe them in the right way by promises and threatnings from time to time. And it is the part of a good Governour, as Calvin noteth to take care, as Joshua did of the good of his Subjects, that they may Calvin. Note.doe well and prosper after his death, wherefore Moses also did thus before, and Peter likewise, 2 Pet. 1. 15. whereas Joshua is said to have called all Israel▪ and then the Heads and Elders are mentioned in particular, this last seemeth to bee exegeticall, the meaning being, that these were all Israel representative, whom hee called together, and such voluntaries, as would come with them, for he could not assemble and speake to all together. To what place they were called, is not expressed, but the next assembling of them was in Shechem, Ch. 24. 1. Some conjecture the place to be Tinnath-serah, where he dwelt, and some Shiloh, where the Tabernacle was, which is the most Rabbini. Masius.probable, because such holy exhortations were wont to be before the Lord, who is said to have dwelt in his Tabernacle. For the time, it is uncertain, onelyonly it is said when Israel had rest now a longtime, and Joshua was very aged, the number of whose yeares are said to be an 100, Ch. 24. 29. but at what age he entred into Canaan, and so what yeare after this hee dyed, is not expressed, but in the Hebrewes Chronicle, called Seder-Olam, it is said 28 yeares, Josephus. 25 yeares, and Euseb. 27 yeares, and Adrichomius 7, and others make some more, some fewer. And it is no marvaile that Writers Ioseph. Antiq. lib. 5. c. 1. Euseb. in Chronico.are so diverse hereabout, seeing the yeares that onelyonly give light into this matter, be those 480 mentioned 1 Kings 6. 1. which are said to have passed since the comming of the Israelites out of Egypt, to the fourth yeare of Solomons reigne; and it cannot certainely bee found out, how these yeares are to be reckoned to make an exact account to a yeare, that other severall summes being deducted, the remainder may bee counted to Joshua his government, because that before any Judge arose after Ioshua, it is said, that the people served God all the dayes of the Elders that overlived Judg. 2 7.Ioshua; but afterwards, they sinning, were spoyled by their Enemies, and then crying to God, Othniel was raised up to save them; and how long it was after Ioshua his death to this, is uncertaine. Whereas, v. 8. they are forbidden to mention the names of their Gods, the meaning V. 8.is, that they should make no honourable mention of them, by calling them to witnesse in swearing, or by calling upon them, as is here further expressed.