Josué 22
Bob Utley · Citado em PreceptAustin
Josué 22
Utley - Based on Josh 22:3, some commentators have wondered about how long these three tribes stayed and helped their brothers. It is possible that they were home and Joshua summoned them, but it is more likely that v. 3 states they had stayed the whole time, possibly even as long as fourteen years. Bush The war being now, for the present at least, concluded, and their services no longer required. Joshua 22:2 and said to them, "You have kept all that Moses the servant of the LORD commanded you, and have listened to my voice in all that I commanded you. ou have kept Nu 32:20-29 De 3:16-20 Joshua 22 Resources - Multiple Sermons and Commentaries Related Passages: Joshua 1:16-18+ They answered Joshua, saying, “All that you have commanded us we will do, and wherever you send us we will go. 17 “Just as we obeyed Moses in all things, so we will obey you; only may the LORD your God be with you as He was with Moses. 18 “Anyone who rebels against your command and does not obey your words in all that you command him, shall be put to death; only be strong and courageous.” Joshua 4:12-14+ The sons of Reuben and the sons of Gad and the half-tribe of Manasseh crossed over in battle array before the sons of Israel, just as Moses had spoken to them; 13 about 40,000 equipped for war, crossed for battle before the LORD to the desert plains of Jericho. 14 On that day the LORD exalted Joshua in the sight of all Israel; so that they revered him, just as they had revered Moses all the days of his life. THE 21/2 EASTERN TRIBES FULFILLED THEIR OBLIGATION Note the 3 pronged commendation reflecting their obedience - (1) you have kept... (2) and have listened.. (3) .(v3) have not forsaken your brothers. Dale Ralph Davis - There is much to commend the practice of commending God’s people when it may be done sincerely. In fact, it is quite commendable! As Matthew
Josué 22
Utley - Joshua addresses the eastern tribes and affirms them for (1) obeying Moses (cf. Num. 32:28–32; Deut. 3:18–20) and (2) listening to him (cf. Josh. 1:12–18). THOUGHT - Follow-through is vital in God’s work. Beware of the temptation to quit early and leave God’s work undone. (Life Application Study Bible) Matthew Henry's Concise Commentary - Verses 1-9. Joshua dismisses the tribes with good counsel. Those who have the commandment have it in vain, unless they do the commandment; and it will not be done aright unless we take diligent heed. (Jas 1:22, Lk 8:21, Jn 13:17) In particular to love the Lord our God, as the best of beings, and the best of friends; and as far as that principle rules in the heart (cf Ro 5:5, Gal 5:22), there will be constant care and endeavour to walk in his ways, even those that are narrow and up-hill. In every instance to keep his commandments. At all times, and in all conditions, with purpose of heart to cleave unto the Lord, and to serve him and his kingdom among men, with all our heart, and with all our soul. This good counsel is given to all; may God give us grace to take it (ED: AMEN - see "Spirit of grace" - Heb 10:29b)! Joshua 22:3 "You have not forsaken your brothers these many days to this day, but have kept the charge of the commandment of the LORD your God. Joshua 22 Resources - Multiple Sermons and Commentaries MISSION ACCOMPLISHED You have not forsaken (azab; Lxx - egkataleipo) your brothers these many days to this day - They remained loyal to their brethren. The were never AWOL! Their obedience was complete, giving a good example to all saints of all ages Since they already possessed their possession it would have been tempting to forsake their obligation, but they followed through on their commitment. These many days would be approximately 7+ years, time when they presumably were separated from their families. There is no note that they crossed over to visit their families during this time (no mention of furloughs in this book, but that cannot be excluded). One thinks about soldiers in WWII who were deployed for several years, but even they did not have to endure such a long separation (7 years of fighting) from their loved ones. But have kept (shamar) the charge of the commandment of the LORD your God This speaks of their faithfulness, loyalty and commitment to the Lord and His command, fighting on the side of their brothers, and doing so realizing that they would not benefit from any of the lands they conquered. And clearly they did receive abundant booty for their efforts (Joshua 22:8). Forsake (leave) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) Azab - 5x in Joshua - Joshua 1:5, Joshua 8:17, Joshua 22:3, Joshua 24:16, Joshua 24:20 Kept (in perfect tense; Lxx = phulasso) (observed) (08104) shamar conveys the basic idea = exercise great care over something. Thus it means to keep, observe, watch, preserve, to guard, to be careful, be circumspect, to watch over, to watch carefully over (like a watchman), to be on one’s guard. Keep or perform a vow. People are told to guard covenant, Sabbath, or commandments Ge 17:9; Ex 31:14; Dt 28:9. Hedge about as with thorns - the word the Hebrews used for a shepherd’s keeping watch over a flock of sheep. Conveyed the idea of protection as in Ps 121:7-8 (used 3 times!) In the great Aaronic blessing Nu 6:24. Check the first use - Ge 2:15 Hedge keeps outsiders out and insiders in! The word can suggest the idea of protecting: David gave orders to keep Absalom safe (1Sa26:15; 2Sa18:12); the Lord keeps those who look to Him (Ps 121:7). Keep the Law (shamar torah) = 8x in OT: 1Chr 22:12 Ps 119:44, 55, 136 Pr 28:4, 29:18 Jer 16:1 Eze 44:24 Translated in NASB a few times as a noun: bodyguard, doorkeeper, gate keeper, guardsman, sentries, watchman, watchmen Lxx often phulasso = watch, to keep from escaping, be on guard from being lost or perishing (2Ti 1:14) GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 Ye have not left your brethren these many days unto this day. Probably for the space of seven years; for the people were occupied for this period of time in subduing the land. Yet it is very possible that in the intervals of action, and when the rest of the army had retired into winter-quarters, some of them at least may have visited their families across the Jordan, or been relieved by other detachments, though we have no clear intimation that this was the fact. Certain it is that these two tribes and a half had always their quota of men, originally amounting to 40,000, in readiness at their respective posts, for any service to which they might be called; and after so long a delay we can easily imagine how ardently they must have longed for the period of their release, when they could return to their peaceful homes to be met with a joyful welcome by their wives and children. But like faithful soldiers they await the full close of the war and an honorable discharge. Had they departed sooner they would have been recalled as fugitives or branded as cowards; now they retire with blessings and applause. So though our home in heaven be ever so attractive, we are required to remain contentedly on earth till our warfare be accomplished, and instead of anticipating our removal, to wait for a due discharge at the hands of our divine Leader. (I THINK "DISCHARGE" IS THE MOMENT WE ARE GLORIFIED BUT NOT BEFORE!) THOUGHT - THINK ABOUT YOUR CHRISTIAN LIFE OF SERVICE - HAVE YOU "RETIRED" FROM ACTIVE SERVICE TO THE LORD? HAVE YOU DRIFTED AWAY FROM THAT FERVOR OF FIRST LOVE YOU ONCE HAD WHEN YOU WOULD HAVE DONE ANYTHING YOUR LORD ASKED? (Rev 2:4-5+) DON'T PASS OVER THESE QUESTIONS LIGHTLY OR QUICKLY DEARLY BELOVED! WE WILL HAVE PLENTY OF TIME TO REST IN ETERNITY! WORK ENABLED BY HIS WORD AND SPIRIT WHILE IT IS STILL DAY, WHILE YOU STILL HAVE HIS GIFT OF BREATH IN YOUR LUNGS!) Joshua 22:4 "And now the LORD your God has given rest to your brothers, as He spoke to them; therefore turn now and go to your tents, to the land of your possession, which Moses the servant of the LORD gave you beyond the Jordan. God has given rest Jos 21:43-44 De 12:9 go to your tents: Jos 13:8,15-33 14:1-5 Nu 32:33-42 De 3:1-17 29:8 Joshua 22 Resources - Multiple Sermons and Commentaries Related Passages: Joshua 21:43-44+ So the LORD gave Israel all the land which He had sworn to give to their fathers, and they possessed it and lived in it. 44 And the LORD gave them rest on every side, according to all that He had sworn to their fathers, and no one of all their enemies stood before them; the LORD gave all their enemies into their hand. Exodus 33:14+ (GOD SPEAKING TO MOSES - DON'T MISS THE SOURCE OF REST! "MY PRESENCE!" cf Ps 16:11) And He said, “My presence shall go with you, and I will give you rest.” Deuteronomy 3:20+ until the LORD gives rest to your fellow countrymen as to you, and they also possess the land which the LORD your God will give them beyond the Jordan. Then you may return every man to his possession which I have given you.’ Joshua 1:13; 15+ “Remember the word which Moses the servant of the LORD commanded you, saying, ‘The LORD your God gives you rest and will give you this land.’ 15 until the LORD gives your brothers rest, as He gives you, and they also possess the land which the LORD your God is giving them. Then you shall return to your own land, and possess that which Moses the servant of the LORD gave you beyond the Jordan toward the sunrise.” Joshua Gives Tribes An "Honorable Discharge" RETURN TO YOUR FAMILIES IN THE EAST Because of their loyalty, faithfulness and successful completion of their mission, General Joshua gives the two and one-half tribes an honorable discharge one which was worth working for. THOUGHT - This event begs the question of each of God's soldiers (cf 2Ti 2:3-4+, Php 2:25+, Philemon 1:2): Will you (I) receive an "honorable discharge?" Will you (I) hear the Captain of the host of the LORD (Joshua 5:14+), our "Joshua Jesus (Iesous)" declare to us "'Well done, good (agathos) and faithful (pistos) slave (doulos). You were faithful with a few things, I will put you in charge of many things, enter (aorist imperative see our need to depend on the Holy Spirit to obey) into the joy of your master (cf Ps 16:11+)?" (Mt 25:21, cf 1Co 3:11-15+, 2Cor 5:9-10+, Rev 22:12+) Follow-through is vital in God’s work. God's word done in God's will will never lack God's supply (or success)! Beware of tiring, retiring (early) or being tempted to quit God’s assignment for your life because you only "go around once," so be sure to redeem the time for His glory. Amen. And now the LORD your God has given rest (nuach/nuah) to your brothers, as He spoke to them - NET = "Now the LORD your God has made your fellow Israelites secure, just as he promised them." Note that rest was a gift from the Lord God. Your brothers of course is the 9.5 tribes on the west of the Jordan. And rest refers to the rest from active warfare which had been necessary to conquer the land and subdue the Canaanites. It was rest in a "relative sense" because there were still Canaanites in the land that needed to be eradicated by Israel. But for the time being, the Canaanites were not able to mount a significant war against Israel. As He spoke (or promised) for example in Ex 33:14+ or Deut 3:20+ which echoes Joshua 21:45+ that "Not one of the good promises which the LORD had made to the house of Israel failed; all came to pass." THOUGHT - This rest in Joshua is alluded to in Hebrews 4:8 to show there was a better rest, a Sabbath rest, a rest from works performed in an attempt to merit salvation. (Heb 4:9-10). Jesus (NT "Joshua") offers a better rest in Mt 11:28-30. Are you "resting" in Jesus by grace through faith (Eph 2:8-9). Madvig - “Rest” means the freedom to live in one’s own land without the fear of war with any of the surrounding nations (see Josh 21:44+). Moses (The Expositor's Bible Commentary Volume 3) Related Resources: Rest in the Bible Dr Walter Kaiser's excellent summary - The Promise Theme and the Theology of Rest - Bibliotheca Sacra: Volume 130 Therefore - Term of conclusion. Based on the fact that God had given rest to the tribes on the eastern side of the Jordan. Turn now and go to your tents - Red = commands. Recall that the Israelites had taken over the homes of the people they conquered, so the NET is probably a better rendering = "Return to your homes in your own land." To the land of your possession (achuzzah; Lxx - oikos), which Moses the servant ('ebed) of the LORD (Jehovah) gave you beyond the Jordan - Joshua tells the faithful soldiers it was time to return to their homes and families the east of the Jordan. Moses gave them the possession but was only Yahweh's servant, distributing the gracious gift of his Master. THOUGHT - And dear follower of Christ, our job is no different - we are simply bondservants of the Most High God dispensing His gracious offer of salvation through His Gospel, not to give poor sinners a temporal land but to give them a rich inheritance and eternal life in Christ. Cyril
Josué 22
Utley - This emphasizes not only lifestyle obedience, but also complete loyalty. And hold fast (cling) to Him - The Hebrew verb dabaq means to cling to Him, to "stick like glue," and is the same word to describe a husband holding fast to his wife (Ge 2:24). This verb is especially apropos because Israel in the Old Testament is clearly called "the Wife of Jehovah" and so to hold fast or cling to her Husband, Israel would remain faithful to Him. The Septuagint translates dabaq with the rare verb proskeimai which means ‘maintain allegiance to or adhere to God. The idea is to be closely attached to, be involved in, absorbed in, be devoted to. Proskeimai is used in Dt 1:36+ to describe Caleb who "followed (Lxx - proskeimai) the LORD fully." Thus in that context to hold fast to the LORD describes one who wholeheartedly follows Yahweh! In Dt 4:4+ Moses said "you who held fast (dabaq; Lxx - proskeimai) to the LORD your God are alive today, every one of you." The implication of the charge to hold fast to Him is Joshua knew that they would be strong temptations to compromise His commandments (especially since Canaanite idol worshippers were still in many parts of the promised land!) E’en so I love you and will love, and in your praise will sing, solely because you are my God and my eternal king. And serve (abad) Him - Serve is translated in the Lxx with latreuo which speaks of religious service and includes the idea of worship. Note the first order of business is to obey which is tantamount to loving God, for Jesus said “If you love Me, you will keep My commandments." (Jn 14:15). The corollary is don't say you love Him, if you are not obeying Him! Love is an "action" verb. THOUGHT - It is easy to fall into the trap of saying you are serving the Lord, when in truth you are not obeying the Lord. Saul fell into this snare and it cost him his kingdom! "Behold, to obey is better than sacrifice...." (1 Sa 15:22-23, 27, 28, Ps 51:16, 17+, Isa 57:15). God always desires us to "BE" before we "DO." Our flesh wants to "DO" but not the "BE (obedient)!" With all your heart and with all your soul (Dt 4:29+).-Note the two "all's." This is a powerful call to "holistic holiness." This echoes the repeated charge by Moses to the second generation of Israel before they crossed the Jordan - Dt 5:32; 6:5; 7:9; 10:12; 11:1, 13, 22; 19:9; 30:6, 16, 20. To reiterate love for God is expressed through obedience to His covenant (see the Wife of Jehovah). As seen in the related passages above, God repeatedly emphasizes wholehearted obedience. How is this possible? See discussion below on Circumcision of the Heart. Cyril
Josué 22
Utley - “Joshua blessed them” This seems to be very similar to the blessing of Jacob, Moses, and the patriarchal blessings in general. These were seen almost as an independent power performing good on behalf of the people to whom they were spoken. This reflects the Hebrew concept of the power of the spoken word (cf. Genesis 1; Isa. 55:11; John 1:1). Blessed (Lxx = eulogeo)(01288) barak is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27) The Hebrew is usually translated in the Lxx with eulogeo which literally means to speak well of and in this context to pronounce or bestow a blessing or gracious benefit upon the recipient. The English definition of to bless means "pronounce words in a religious rite, to confer or invoke divine favor upon; ask God to look favorably." Barak in Joshua - Jos. 8:33; Jos. 14:13; Jos. 17:14; Jos. 22:6; Jos. 22:7; Jos. 22:33; Jos. 24:10 GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 So Joshua blessed them. Spake respectfully of their faithful services, wished them every spiritual and temporal good, and prayed earnestly to God to protect and prosper them. They undoubtedly returned with all convenient expedition. It had been a long absence, and the meeting was no doubt proportionably happy. Here below, business, journeys, voyages, and other casualties are continually separating the dearest relatives; but they are glad to get home in peace. How much happier for the Christian pilgrim, when his warfare of life is accomplished, and receiving the divine blessing, to cross Jordan, and meet his brethren in glory, the family of God! Joshua 22:7 Now to the one half-tribe of Manasseh Moses had given a possession in Bashan, but to the other half Joshua gave a possession among their brothers westward beyond the Jordan. So when Joshua sent them away to their tents, he blessed them, Jos 13:29-31 17:1-12 Joshua 22 Resources - Multiple Sermons and Commentaries See Bashan at top of purple (click to enlarge) MANASSEH'S ALLOTMENTS EAST AND WEST OF JORDAN Now - Now marks a change in the subject. To the one half-tribe of Manasseh Moses had given a possession in Bashan (see part of this name in map above just above "East Manasseh") - This is the eastern aspect of the tribe of Manasseh. See comments on Josh. 17:1–13. But to the other half Joshua gave a possession among their brothers westward beyond the Jordan. So when Joshua sent them away to their tents, he blessed (barak; Lxx- eulogeo) them - Notice the designation the other half Joshua referring of course to west Manasseh. Primarily the clan of Makir of the tribe of Manasseh settled on the east side of the Jordan north in the land of Bashan (see map above). The rest of the tribe settled on the west side and received their inheritance as it is recorded in Joshua 17:1-18+. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 To the one half of the tribe of Manasseh, &c. This appears to come in here as a parenthesis, intimating the reason why the tribe was divided into two parts. Moses had before assigned one half of them their lot on the other side Jordan. Joshua 22:8 and said to them, "Return to your tents with great riches and with very much livestock, with silver, gold, bronze, iron, and with very many clothes; divide the spoil of your enemies with your brothers." Return: De 8:9-14,17,18 2Ch 17:5 32:27 Pr 3:16 1Co 15:58 Heb 11:26 divide: Nu 31:27 1Sa 30:24 Ps 68:12 Joshua 22 Resources - Multiple Sermons and Commentaries THE COMMANDER JOSHUA ISSUES HIS PARTING COMMANDS and said to them, "Return to your tents with great riches and with very much livestock, with silver, gold, bronze, iron, and with very many clothes; divide the spoil of your enemies with your brothers - The spoil after 7 years of conquest must have been substantial and they were to share it with their brothers who had remained on the east side (and presumably provided protection for the families). This command is needed for in the sin nature of every heart lurks the sin of greed. Utley has an interesting note - This shows three of the four ancient sources of wealth: (1) livestock; (2) weights of precious metals; and (3) clothing. The one source that is not specifically mentioned here is foodstuffs, but it is implied in the term “wealth”. The eastern tribes received part of the spoils of the defeated cities in Canaan. THOUGHT - We believe that when we obey God, we will be gainers, not losers. Perhaps not always in this obvious material sense, but in real, wonderful gains none the less. (Guzik) Francis Schaeffer - If we use a little (ED: "SANCTIFIED") imagination, we can feel the tremendous emotion involved in the parting of these comrades at arms. We can picture the men going through the camp, finding the friends with whom they had fought side by side, and saying good-bye to some who had even saved their lives. They shook hands and they parted, as worshipers of God, as friends, and as companions in war. There is a comradeship among men in titanic moments that is one of the great “mystiques” of life. It is the explanation of the mystique of the rope—two men on a mountain battling nature together, depending for their very lives on a common rope. (Joshua and the Flow of Biblical History) GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 Divide the spoil of your enemies with your brethren. Your brethren that have remained on the other side of the Jordan, protecting your families, flocks, and goods. It is not implied, however, that those who remained at home were to have an equal share of the spoil, as this would have been manifestly unjust from their superior numbers and inferior claims. See on Nu 31:27. Joshua 22:9 The sons of Reuben and the sons of Gad and the half-tribe of Manasseh returned home and departed from the sons of Israel at Shiloh which is in the land of Canaan, to go to the land of Gilead, to the land of their possession which they had possessed, according to the command of the LORD through Moses. the country of Gilead: Jos 13:11,25,31 Nu 32:1,26,29,39,40 De 3:15,16 Ps 60:7 Joshua 22 Resources - Multiple Sermons and Commentaries WESTERN 2.5 TRIBES RETURN HOME AFTER CONQUERING THE CANAANITES The sons of Reuben and the sons of Gad and the half-tribe of Manasseh returned home and departed from the sons of Israel at Shiloh which is in the land of Canaan, to go to the land of Gilead (map), to the land of their possession (achuzzah) which they had possessed, according to the command (Hebrew literally = "mouth"; Lxx - prostagma = an official order) of the LORD through Moses (literally "by the hand of Moses") - Recall that Shiloh (see map just north of name "Benjamin") was the site of the tabernacle (and the altar of Yahweh) and also the place chosen in Ephraim for the allotment committee's work in allocating the last seven parts of the land to t ne tribes. The east tribes were returning to Gilead, which is on the east side of the Jordan. Madvig - During the apportioning of the land to the various tribes, Shiloh had been selected as the place of worship. The Tent of Meeting had been set up there (Josh 18:1), and it was still in Shiloh in the time of Eli the priest and Samuel the prophet (1 Sa 1:3; 3:21; et al.). (The Expositor's Bible Commentary) Note the designation according to the command which would validate the eastern territory as from the Lord even though not in the original promised land. "For just as the crossing of the Jordan (chs. 3–4) was regarded as Israel’s entrance into the Promised Land, so now some of the people believed that the warriors of the two and one-half tribes were leaving God’s land when they crossed the Jordan to return home." (Madvig) Possessed (0270) ('achaz) to grasp, take hold, take possession. First use is dramatic "ram caught in a thicket" (Ge 22:13, cf Ex 4:4) Figuratively of anguish taking hold ("gripped") someone( Ex 15:14) and "trembling grips them." (Ex 15:15). "Caught" in Jdg 1:6. "Seized him and slew him" (Jdg 12:6) Samson "took hold of the doors" (Jdg 16:3) and "Philistines seized him" (Jdg 16:21) Gilbrant - This verb appears 68 times in the Hebrew Bible, with the basic sense of "to seize." It has a wide variety of usages. The verb often means simply "to seize" or "to hold" objects (e.g., gate by Samson, Judg. 16:3 or Esau's heel by Jacob, Gen. 25:26). Humans can be the object held, generally held prior to meeting a violent end (Judg. 12:6). It is used as an architectural term, denoting things "attached" to other things (1 Ki. 6:10). An idiom formed with this verb is "to be taken" by lot or "to be selected" (1 Chr. 24:6). A second idiom is "to be overcome" with some intense force, either emotive (fear, Exo. 15:14f) or physical pain (childbirth, Jer. 13:21; death on a battlefield, 2 Sam. 1:9). There are metaphorical usages of the verb. Yahweh will lead a believer by grasping one's hand (Ps. 73:23). One mentally grasps a concept (Ecc. 7:18). Finally, in the Niphal stem, the verb is used in the sense of "acquiring" property. The use of the Niphal here is reflexive, in that one takes the property for oneself. In a society where Yahweh served as the divine Landlord over a land of inalienable property, seizure was the only way to acquire more land. (Complete Biblical Library - Incredible Resource) Herbert Wolf - The basic idea of the root is "to take hold of." Jacob "took hold" of Esau's heel (Genesis 25:26); Samson "took hold" of the city gate (Judges 16:3); Ruth "held" the cloak as Boaz poured six measures of barley into it (Ruth 3:15). The curtains of Xerxes's palace were held by cords of linen on silver rings (Esther 1:6). Men could "hold" or "wear" swords (Song 3:8). Pertaining to architecture, it is used of the floors of the side rooms that were "attached" to the temple by cedar beams (1 Kings 6:10), or of the footstool attached to the throne (2 Chron. 9:18, the only Hophal usage). Once it is applied to "bolting" the city gates (Neh. 7:3). Sometimes "to take hold of" has the violent connotation of "seize" or "catch." The Israelites caught Adoni-bezek (Judges 1:6) and Jephthah caught and killed the men of Ephraim unable to pronounce "Shibboleth" (Judges 12:6, 2 Samuel 2:21). A ram is caught in a thicket (Genesis 22:13) and a fish in a net (Eccles. 9:12). Job says that God has "grasped me by the neck and shaken me to pieces" (Job 16:12). "To take" can also refer to selection, as the men taken by lot (1 Chron. 24:6) or the two percent of the plunder taken as the Levites' share (Numbers 31:30, 47). Metaphorically, the righteous man is said to "hold to his way" (Job 17:9). One can "grasp" an idea or "take hold" of folly (Eccles. 7:18; Eccles. 2:3). God in his grace will "take hold of my right hand" as a sign of his guidance and favor (Psalm 73:23; cf Isaiah 45:1, ḥāzaq). Psalm 139:10 speaks of God's right hand leading and "laying hold" of the Psalmist. In Deut. 32:41 the Lord sharpens his sword "to take hold of justice." A common idiom is to be seized by pain, sorrow or fear, often as a woman in childbirth. Anguish grips the enemies of Israel (Exodus 15:14-15), but Israel herself suffers labor pains as she faces exile (Jeremiah 13:21). King Saul was seized by the agony of death on the battlefield (2 Samuel 1:9), and the nations of the world endure pain and anguish as the day of the Lord approaches (Isaiah 13:8-9). In the Niphal stem the verb usually means "to acquire property," thus overlapping with the noun ʾaḥūzzâ "possession." Sometimes both noun and verb occur in the same verse (Joshua 22:9, 19). The Miphal may arrive at this meaning through its reflexive use, "to take for oneself." The property in view is almost always land. Hamor invited Jacob and his sons to "acquire property" in Shechem and Canaan (Genesis 34:10). Later, Joseph gave his father and brothers possession of the best land of Egypt (Genesis 47:11, 27), but only as a temporary residence. (Theological Wordbook of the Old Testament ) Strong's - 1) grasp, take hold, seize, take possession 1a) (Qal) to grasp, take hold of 1b) (Niphal) to be caught, grasped, be settled 1c) (Piel) to enclose, overlay 1d) (Hophal) fastened 'Achaz - 63v - acquire property(1), acquired property(1), attached(1), bolt(1), catch(1), caught(3), drawn(2), fastened(3), grasp(2), grasped(1), grasps(1), gripped(1), grips(1), handle(1), have possessions(1), held(4), held fast(1), hold(3), holding(1), inserted(1), lay hold(1), obscures(1), possessed(1), seized(10), seizes(3), take hold(6), take possession(1), taken(2), taken hold(3), takes hold(2), took(1), took hold(3), trapped(1), wielders(1). Gen. 22:13; Gen. 25:26; Gen. 34:10; Gen. 47:27; Exod. 4:4; Exod. 15:14; Exod. 15:15; Num. 31:30; Num. 31:47; Num. 32:30; Deut. 32:41; Jos. 22:9; Jos. 22:19; Jdg. 1:6; Jdg. 12:6; Jdg. 16:3; Jdg. 16:21; Jdg. 20:6; Ruth 3:15; 2 Sam. 1:9; 2 Sam. 2:21; 2 Sam. 4:10; 2 Sam. 6:6; 2 Sam. 20:9; 1 Ki. 1:51; 1 Ki. 6:6; 1 Ki. 6:10; 1 Chr. 13:9; 1 Chr. 24:6; 2 Chr. 9:18; 2 Chr. 25:5; Neh. 7:3; Est. 1:6; Job 16:12; Job 17:9; Job 18:9; Job 18:20; Job 21:6; Job 23:11; Job 26:9; Job 30:16; Job 38:13; Ps. 48:6; Ps. 56:1; Ps. 73:23; Ps. 77:4; Ps. 119:53; Ps. 137:9; Ps. 139:10; Eccl. 2:3; Eccl. 7:18; Eccl. 9:12; Cant. 2:15; Cant. 3:4; Cant. 3:8; Cant. 7:8; Isa. 5:29; Isa. 13:8; Isa. 21:3; Isa. 33:14; Jer. 13:21; Jer. 49:24; Ezek. 41:6 Joshua 22:10 When they came to the region of the Jordan which is in the land of Canaan, the sons of Reuben and the sons of Gad and the half-tribe of Manasseh built an altar there by the Jordan, a large altar in appearance. the sons: This verse should probably be rendered, "And when they came to 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, Then built an altar by (or beyond, {al}) Jordan, a great altar to the view." It would appear, that when they came to the river, they formed the purpose of building the altar; and when they crossed it they put that purpose into execution. It is evident that they did not build it west of the Jordan, for that was not in their territories, and the next verse expressly says that it was built over against the land of Canaan. built: Jos 22:25-28 4:5-9 24:26,27 Ge 28:18 31:46-52 Joshua 22 Resources - Multiple Sermons and Commentaries THE PROVOCATION: ANOTHER ALTAR - A LARGE ONE! When they came to the region of the Jordan which is in the land of Canaan, the sons of Reuben and the sons of Gad and the half-tribe of Manasseh built an altar there by the Jordan, a large altar in appearance - So they build an altar next to the Jordan. The question arises was it on the western or eastern side. Commentaries disagree. The altar had to be large to be easily seen, for as the story unfolds it was to serve as a witness of the unity of the eastern 2.5 with the western 9.5 tribes. Paul Enns - When the people got to the edge of the Jordan River, suddenly somebody said, "Wait a minute. I see some problems here. Suppose after we go back, sometime in the future, someone should say, 'You can't really be God's people--you're on the wrong side of the river!'" And so, in order to safeguard their future connection with the rest of God's people, they decided to build a monument. They built an altar there. It looked like the altars that had been used before by people of God for worship and sacrifice. But it was never intended for that. Their motives were pure. They simply felt they must have some kind of a monument so that, when people asked about their connection with God's people, they would have a witness. Then they could say, "There stands the altar, which is a monument. It tells the story. We fought for seven years; we fulfilled our obligation to our people; then we came home." (This Land is Your Land:) Ryrie - It was a needless act, for God had ordained that all the males should appear at the sanctuary three times each year (see Ex. 23:14) in order to preserve the unity of the tribes. Utley - built an altar there by the Jordan, a large altar in appearance” We learn from vv. 28–29 that it was a large replica of (1) the altar of sacrifice which was in the tabernacle or (2) the altar on Mt. Ebal (cf. 8:30–35). Apparently it was not for the purpose of sacrifice, but for a memorial like so many others (stone heaps) in Joshua. Matthew Henry's Concise Commentary - Verses 10-20. Here is the care of the separated tribes to keep their hold of Canaan's religion. At first sight it seemed a design to set up an altar against the altar at Shiloh. God is jealous for his own institutions; we should be so too, and afraid of every thing that looks like, or leads to idolatry. Corruptions in religion are best dealt with at first. But their prudence in following up this zealous resolution is no less commendable. Many an unhappy strife would be prevented, or soon made up, by inquiries into the matter of the offence. The remembrance of great sins committed formerly, should engage us to stand on our guard against the beginnings of sin; for the way of sin is down-hill. We are all concerned to reprove our neighbour when he does amiss, lest we suffer sin upon him, Leviticus 19:17. The offer made that they should be welcome to come to the land where the Lord's tabernacle was, and settle there, was in the spirit of true Israelites. Alan Redpath has an interesting explanation of why they 2.5 eastern tribes erected an altar on the western side of the Jordan - "When the departing tribes came to the border, to the brink of the river, as recorded in Joshua 22:24, they suddenly bethought themselves, "Now, suppose we go back to the other side of this river, our children and future generations will say, concerning us,'What have you got to do with the people of God, anyway? They live over there, you live here. You have nothing to do with them, for you never did any of the fighting, you never helped subdue the enemy. Why, what have you got to do with the people of Israel?'" And so they erected an alter on the ery westward brink of Jordan, not for sacrifice, but as a witness to their oneness with the people on the other side of Jordan. When the other tribes heard what was happening, they immediately jumped to false conclusions and presumed that this altar was for worship and sacrifice, that it showed division among the people of God, that it indicated that these two and a half tribes who were departing from them were apostate, and no longer worshiping God, but rebellious against Him and indifferent to His law. Therefore they presumed there was schism right in the very heart of the people of God. So the tribes which had remained with Joshua in Canaan prepared to attack the supposed apostates. Before doing so, however, they sent up a committee to discover exactly what the Reubenites, the Gadites, an the half tribe of Manasseh were doing, and to complain very frankly of their action. The committee accused them of being disloyal and in rebellion against God and warned them of the awful consequences to them and to all Israel if they continued in their action. These two and a half tribes had, in fact, no trouble at all in convincing the committee that they motives were perfectly pure, and that they had not intended their altar for worship, but as a testimony. They were not going to sacrifice to another God; they were simply raising a witness which declared their unity with their brethren. This easily proved that their motive was pure and sincere and the others were completely wrong in their judgment. What might have ended in tragedy, ended, indeed, in close ties of fellowship! (ED: APPLICATION) What lessons we have just here! What peril lies in the incompatibility of Christian with Christian! How easily misunderstandings occur, and with what damaging results! How rapidly they spread, and the farther they go the worse they get, until often an evangelical church is completely ruined by this very sin. Why is it we are all so ready to listen to gossip? Why is it that we are so quick to impute the worst motives to other people? Why do we believe so quickly a rumor concerning another person's character, and then repeat it with hundredfold exaggeration? (Perils to Avoid from Victorious Christian Living: Studies in the Book of Joshua) GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 The borders of Jordan. Heb. גלילות geliloth, properly the windings, meanderings made by the Jordan in its course, sometimes assuming almost a circular form, in accordance with the sense of the original term, which is used in some cases to signify a ring. The altar was doubtless erected on the eastern side of the Jordan, but it might have been situated upon a projecting tongue or promontory of land, that extended into the borders of Canaan proper. The reader will observe, moreover, that the word ‘are,’ being printed in Italics, does not occur in the original, so that we may as properly render it ‘is,’ and understand the relative ‘that’ of the river Jordan. A great altar to see to. Very conspicuous. Heb. ‘an altar great to the sight.’ A vast mass of earth, stones, &c., elevated to a commanding height and visible at a great distance; intended merely as a memorial to all future ages that they belonged to the tribes of Israel, and that they were worshippers of Israel’s God, but made in imitation of the altar of burnt-offering at the tabernacle. Their motive in this was an apprehension that at some future period they might be disowned by their brethren on account of their not having their inheritance in the land of Canaan proper. Joshua 22:10-34 Beware Of Jumping To Conclusions Do not hasten in your spirit to be angry, for anger rests in the bosom of fools. — Ecclesiastes 7:9 Today's Scripture: Joshua 22:10-34 The e-mail contained nothing but Bible verses, and it came from someone I didn’t know very well at a time when there was disagreement among members of a church committee I was on. I assumed that the verses were aimed at me in an accusing way, and I was angry that someone who didn’t know all the issues involved would use Scripture to attack me. Before I could retaliate, my husband, Jay, suggested I give her the benefit of the doubt instead of assuming the worst. “Perhaps there’s an innocent explanation,” he said. I couldn’t imagine what it would be, but I followed his advice and called. “Thank you so much for calling,” she said. “My computer has a virus and it spewed out e-mails using pieces of our Sunday school lesson to random people in my address book.” Gulp. I’m thankful that God used Jay to keep me from creating a problem where none existed. When you’re forming your opinions, Do it carefully—go slow; Hasty judgments oft are followed By regretting—that I know. —Anon. To avoid an embarrassing fall, don’t jump to a wrong conclusion. Joshua 22:10-16,21-29 Urge To Jump If you hear someone . . . saying, “Corrupt men have gone out from among you and enticed the inhabitants,” . . . then you shall inquire, search out, and ask diligently. —Deut. 13:12-14 Today's Scripture: Joshua 22:10-16,21-29 In April 2006, a stuntman tried to jump from the top of the Empire State Building. At the last minute, authorities restrained him and charged him with reckless endangerment. After a judge had looked carefully at all the facts, he dismissed the charges, noting that the accused had taken steps to ensure the safety of others. With a parachute strapped to his back, Jeb Corliss had safely made 3,000 previous jumps, including leaps from the 1,483-foot Petronas Towers in Kuala Lumpur and the Eiffel Tower. As extreme as Corliss’ sport is, it is safer than the kind of leap that almost took place in Joshua 22. Israel had just engaged in a 7-year conquest of Canaan. Suddenly, an alarming rumor raised the possibility of civil war. Word spread that the families who settled east of the Jordan River had built an idolatrous altar (v.10). Lest judgment should be based on wrong conclusion, Distinguish right from vain and carnal pleading; The world is rife with error and confusion; Rely alone on God the Spirit’s leading. —Mollon Jumping to wrong conclusions is one of the greatest of all dangers. Joshua 22:11 And the sons of Israel heard it said, "Behold, the sons of Reuben and the sons of Gad and the half-tribe of Manasseh have built an altar at the frontier of the land of Canaan, in the region of the Jordan, on the side belonging to the sons of Israel." heard: Lev 17:8,9 De 12:5-7 13:12-14 Joh 20:1,12 in the region of the Jordan: Jos 2:7 3:14-16 Jdg 12:5 Joh 1:28 Joshua 22 Resources - Multiple Sermons and Commentaries THE 9.5 TRIBES HEAR ABOUT THE ALTAR The lapse of time between the building and the sighting of the large altar is not specified. Obviously if it were a large altar it would have taken a while to build it. And the sons of Israel heard it said, "Behold, the sons of Reuben and the sons of Gad and the half-tribe of Manasseh have built an altar at the frontier of the land of Canaan, in the region of the Jordan, on the side belonging to the sons of Israel - In context the phrase sons of Israel refers to the other 9.5 tribes who had their inheritance on the western side of the Jordan. The word "behold" was used to get the attention regarding this "alternative" altar. They soon jumped to a false conclusion which could have had disastrous results for the nation, if cooler heads had not prevailed! John
Josué 22
Utley - “chiefs” One of the major leaders (cf Josh 22:30, 32; 9:15, 18, 19, 21; 17:4; Ex 16:22) of each tribe accompanied Phinehas. This was a very illustrious group which was sent to the eastern tribes. Joshua 22:15 They came to the sons of Reuben and to the sons of Gad and to the half-tribe of Manasseh, to the land of Gilead, and they spoke with them saying, Joshua 22 Resources - Multiple Sermons and Commentaries CONFRONTATION They came to the sons of Reuben and to the sons of Gad and to the half-tribe of Manasseh, to the land of Gilead, and they spoke with them saying - Phinehas and the 10 leaders crossed the Jordan into Gilead and spoke with the 21/2 tribes to get the facts. Joshua 22:16 "Thus says the whole congregation of the LORD, 'What is this unfaithful act which you have committed against the God of Israel, turning away from following the LORD this day, by building yourselves an altar, to rebel against the LORD this day? the whole congregation Jos 22:12 Mt 18:17 1Co 1:10 5:4 Ga 1:1,2, What is this unfaithful act which you have committed, Lev 5:19 26:40 Nu 5:6 1Ch 21:3 2Ch 26:18 28:13 Ezr 9:2,15 Mt 6:14,15, to turning away from following the LORD this day, Jos 22:18 Ex 32:8 Nu 14:43 32:15 De 7:4 30:17 2Ch 10:19 25:27 Heb 12:25, to rebel against the LORD this day, Lev 17:8,9 De 12:4-6,13,14 1Sa 15:23 Ps 78:8 Isa 63:10 Joshua 22 Resources - Multiple Sermons and Commentaries JUMPING TO CONCLUSIONS QUESTIONING THE WESTERN TRIBES Thus says the whole congregation of the LORD, 'What is this unfaithful act (maal) which you have committed against the God of Israel, turning away from following the LORD this day, by building yourselves an altar, to rebel against the LORD this day - It is clear that the delegation and all they represented had jumped to a conclusion. They make a strong accusation. The delegation from the 9.5 tribes interpreted the altar as a "breach of faith" (ESV) against the God of Israel. Unfaithful act (maal) is translated in the Septuagint with the Greek noun plemmeleia which was first a "false note in music" (“a discord in the harmonies of God’s universe”) and by extension something contrary to a generally recognized standard (a fault, sin, offense). So they do interpret the altar as an act of "treachery," using the same word (maal) that was used to describe the sin of Achan in Joshua 7:1+ ("acted unfaithfully"). The verb rebel (marad) was used in the warning of Joshua and Caleb to the entire nation in Nu 14:9 not to rebel against the LORD, which of course they did with fatal consequences! The Septuagint translates rebel with the Greek noun apostates (also Jos 22:19) which described a deserter, rebel or apostate (one who renounces a religious or political belief). Keil and Delitzsch - Assuming at the outset that the altar was intended for a second place of sacrifice in opposition to the command of God, the delegates, with Phinehas no doubt as their speaker, began by reproaching them for falling away from the Lord. “ What faithlessness is this ( מעל : see at Leviticus 5:15+) that ye have committed against the God of Israel, to turn away this day from Jehovah, in that ye have builded you an altar, that ye might rebel this day against Jehovah? ” מרד (to rebel) is stronger than מעל . Woudstra - The obvious purpose of the story of the altar near the Jordan is to warn Israel against the danger of losing sight of its unity, a unity which can be disrupted when unauthorized cult places are erected. The law of Deut. 12 did not insist on the limitation to one central sanctuary, although this is the way that the law has been widely understood. The chief concern of Deut. 12:5 was to set the place where the Lord was to be worshipped in sharp antithesis to the places where Canaanites practiced their fertility rites. (The Book of Joshua The New International Commentary) Utley - The eastern tribes’ actions are described in three ways. “an unfaithful act,” BDB 591, KB 612, Qal PERFECT. This term is often used in connection with an act specifically toward YHWH, cf. 2:20; 7:1; 22:16, 20, 31; Lev. 6:2; 26:40; Num. 5:6, 12, 27. This term can have a sexual connotation. “turning away from following the LORD,” BDB 996, KB 1427, Qal INFINITIVE CONSTRUCT, which implies they had purposefully violated the Mosaic covenant (i.e., by building an altar to rebel against the Lord). There is a play on the VERB in this chapter. (a) “return to your tents,” vv. 8, 9 (b) “turn away,” vv. 16, 18, 23, 29, 32 “to rebel against the LORD,” BDB 597, KB 632, Qal INFINITIVE CONSTRUCT, cf. vv. 18, 19 (twice), 29; Num. 14:9 Unfaithful act (Treachery) (04604) maal from the verb maal = to act unfaithfully or treacherously, to violate a legal obligation) is a masculine noun which refers to an unfaithful (not adhering to vows, allegiance, or duty) act, a violation of allegiance (the fidelity owed by a subject to his or her Sovereign God) or of faith and confidence. Most uses of maal reflect violations are against Jehovah (exception = Job 21:34). The idea is the breaking or violation of religious law as a conscious act of treachery. Maal - 26v - falsehood(1), treachery(2), trespass(1), trespass*(1), unfaithful(3), unfaithful act(4), unfaithful deeds(1), unfaithfully(6), unfaithfulness(6), very unfaithful(1). Lev. 5:15; Lev. 6:2; Num. 5:6; Num. 5:12; Num. 5:27; Num. 31:16; Jos. 7:1; Jos. 22:16; Jos. 22:20; Jos. 22:22; Jos. 22:31; 1 Chr. 9:1; 1 Chr. 10:13; 2 Chr. 28:19; 2 Chr. 29:19; 2 Chr. 33:19; 2 Chr. 36:14; Ezr. 9:2; Ezr. 9:4; Ezr. 10:6; Job 21:34; Ezek. 15:8; Ezek. 17:20; Ezek. 18:24; Ezek. 39:26; Dan. 9:7 Rebel (04775)(marad) is a primary root and means to revolt or be rebellious against a human king, against God or figuratively against light of God's truth (Job 24:13) To renounce a former allegiance. The idea is resisting authority, God (Nu 14:9, Da 9:9) or men (Ge 14:4, Neh 2:19). Marad describes the rebellious character of a nation (Ezek 2:3, Ezek 20:38) or an individual (Hezekiah in 2Ki 18:7, 20, Isa 36:5), or Zedekiah rebelling against King Nebuchadnezzar (2Ki 24:1, 20, Jer 52:3, Ezek 17:15). Gilbrant adds "Occurring twenty-five times in the Hebrew OT, the verb mārad is always in the Qal stem. The verb denotes obstinacy, resistence, and disobedience. Its cognates in South Semitic and later Aramaic dialects convey rebellion. In the Bible, māradh is used of two areas of rebellion, the secular and the religious. In the human sphere, it involves a political figure, such as a king. Concerning the matter of the altar constructed by the Trans-jordanian tribes, the delegation sent to investigate exhorted, "Do not rebel against the Lord, or against us" (Josh. 22:19, NIV). A question had existed as to the purpose and function of its construction. This issue was understood to have both political and theological implications. Hezekiah placed his trust in Yahweh in his confrontation with Assyria and successfully freed the nation from the oppressor (2 Ki. 18:7, 20). When the Judean king Abijah confronted Jeroboam's army, in a preliminary verbal exchange, he stressed Judah's position. It was the Northern Kingdom which had first rebelled against the House of David. The subsequent battle was won through divine intervention (2 Chr. 13:6). On the other hand, Jehoiakim and Zedekiah were condemned for rebelling against the king of Babylon and trusting in their political alliance with Egypt, rather than Yahweh's control of the situation (2 Ki. 24:1, 20). Efforts were made (by Sanballat, Tobiah and Geshem) to intimidate those returning from exile. Jerusalem was being rebuilt, they suggested, with the intention to rebel against the Persians (Neh. 2:19; 6:6). In his prayer, Nehemiah confessed the nation's sins, notably its rebellious inclination. His confession noted a history of rebellion against God (Neh. 9:16-37). Daniel prayed similarly (Dan. 9:5, 9). This characteristic rebelliousness had been reflected in disobedience (not trusting the Lord to help defeat the Canaanites; Num. 14:9), idolatry (the golden calves of Jeroboam; 2 Chr. 13:6) and foreign alliances (with Egypt; Ezek. 17:15). All this resulted in a history of covenant breaking, failing their legal obligations to observe the covenant. Māradh is used once poetically to signify rebellion against truth, "those who rebel against the light" (Job. 24:13, NIV). (Complete Biblical Library - Incredible Resource) Marad -23v - rebel(8), rebelled(14), rebelling(1), rebellious(1), rebels(1). Gen. 14:4; Num. 14:9; Jos. 22:16; Jos. 22:18; Jos. 22:19; Jos. 22:29; 2 Ki. 18:7; 2 Ki. 18:20; 2 Ki. 24:1; 2 Ki. 24:20; 2 Chr. 13:6; 2 Chr. 36:13; Neh. 2:19; Neh. 6:6; Neh. 9:26; Job 24:13; Isa. 36:5; Jer. 52:3; Ezek. 2:3; Ezek. 17:15; Ezek. 20:38; Dan. 9:5; Dan. 9:9 GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 What trespass is this, &c. Without acquitting the ten tribes of the charge of somewhat of an undue precipitancy in taking up their unfavorable impressions, the matter in question was one on which they were justified in feeling strongly and acting promptly. As it now appeared, it was a step fraught with the most momentous consequences to the whole body of Israel. Repeated occasions had arisen wherein the sin of individuals had been visited upon the entire nation. The iniquity of Achan had not long since caused the defeat of Israel’s hosts, together with the loss of six and thirty men; and not very long before the connexion of many with the Midianitish women had brought destruction on twenty-four thousand Israelites in one day. What then could be expected, but that, if those who had erected the altar should go unpunished, God would punish all the other tribes as partners in their guilt? And if formerly one man’s sin wrought so much indignation, what would be the consequences of the apostasy of two tribes and a half? To avert so terrible an evil, therefore, they felt to be their bounden duty at all events, and in order to this nothing could be more effectual than plainly reminding them of the sad effects of past transgression. ‘It is good to recollect and improve those instances of the wrath of God which have fallen out in our own time, and of which we ourselves have been eye-witnesses. THOUGHT - 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’ Henry. Joshua 22:17 'Is not the iniquity of Peor enough for us, from which we have not cleansed ourselves to this day, although a plague came on the congregation of the LORD, Is not the iniquity of Peor: Nu 25:1-4, 5-18 De 4:3,4 Ps 106:28,29 from which: Ezra 9:13,14 1Co 10:8,11 Joshua 22 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 25:1-3+ While Israel remained at Shittim, the people began to play the harlot with the daughters of Moab. 2 For they invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. 3 So Israel joined themselves to Baal of Peor, and the LORD was angry against Israel. Numbers 25:4-11+ (PHINEHAS WAS INTIMATELY FAMILIAR WITH THE INIQUITY AT PEOR) The LORD said to Moses, “Take all the leaders of the people and execute them in broad daylight before the LORD, so that the fierce anger of the LORD may turn away from Israel.” 5 So Moses said to the judges of Israel, “Each of you slay his men who have joined themselves to Baal of Peor.” 6 Then behold, one of the sons of Israel came and brought to his relatives a Midianite woman, in the sight of Moses and in the sight of all the congregation of the sons of Israel, while they were weeping at the doorway of the tent of meeting. 7 When Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he arose from the midst of the congregation and took a spear in his hand, 8 and he went after the man of Israel into the tent and pierced both of them through, the man of Israel and the woman, through the body. So the plague on the sons of Israel was checked. 9 Those who died by the plague were 24,000. 10 Then the LORD spoke to Moses, saying, 11 “Phinehas the son of Eleazar, the son of Aaron the priest, has turned away My wrath from the sons of Israel in that he was jealous with My jealousy among them, so that I did not destroy the sons of Israel in My jealousy. REMINDER OF REBELLION AND PUNISHMENT AT PEOR Is not the iniquity ('avon) of Peor enough for us, from which we have not cleansed ourselves to this day, although a plague came on the congregation of the LORD - Phinehas and the 10 leaders based their exhortation in Joshua 22:19 on the bad experience at Peor, which alludes to the sin of idolatry described in Numbers 25:1-4+ (see above). Cyril
Josué 22
Utley - “Is not the iniquity of Peor enough for us” This is a reference to the Israelites worshiping the Canaanite fertility gods. This occurred on the plains of Moab and is recorded in Num. 25:1–13. It was apparently instigated by Baalam’s advice to Balak, which is also recorded in Num. 22–24. Israel was severely punished for this by God and the implication here is that they still carried the scars of that punishment. Related Resource: What was Baal Peor in the Bible? | GotQuestions.org - Excerpt - "Baal Peor, or the Baal of Peor, was a local deity worshiped by the Moabites. When the Israelites, following Moses to the Promised Land, were in the vicinity of Peor, some of them fell into idolatry and worshiped Baal Peor. As a result of their sin, the men of Israel were judged by God. The story of Baal Peor starts when Balak, the king of the Moabites, hired Balaam, a prophet-for-hire, to curse Israel. Balaak had seen the progress and might of Israel and was trying to do something that would stop them. Balaam took the money but was unable to curse Israel because the Lord would not allow him to do so. Balaam then met with the king of Moab and went through the motions of receiving a word from God; each time (seven times total) he ended up blessing Israel instead of cursing them (Numbers 23–24). At the time of the third oracle, Balaam and Balak were observing the Israelite camp from a place called Peor (Numbers 23:28). By the end of the seventh try, Balaak finally got the message that Balaam would not curse Israel for him. In Numbers 25, we find that the women of Midian began to seduce the men of Israel to sexual sin and to sacrifice to their gods. Since the gods of the pagans were often fertility gods, the “worship” often involved sexual acts. The incident is recorded in Numbers 25:1–3: “While Israel was staying in Shittim, the men began to indulge in sexual immorality with Midianite women, who invited them to the sacrifices to their gods. The people ate the sacrificial meal and bowed down before these gods. So Israel yoked themselves to the Baal of Peor. And the Lord’s anger burned against them.” As a judgment against the Israelites’ sin, God sent a plague among the people (Nu 25:9). Joshua 22:18 that you must turn away this day from following the LORD? If you rebel against the LORD today, He will be angry with the whole congregation of Israel tomorrow. KJV Joshua 22:18 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. NET Joshua 22:18 Now today you dare to turn back from following the LORD! You are rebelling today against the LORD; tomorrow he may break out in anger against the entire community of Israel. NLT Joshua 22:18 And yet today you are turning away from following the LORD. If you rebel against the LORD today, he will be angry with all of us tomorrow. ESV Joshua 22:18 that you too must turn away this day from following the LORD? And if you too rebel against the LORD today then tomorrow he will be angry with the whole congregation of Israel. NIV Joshua 22:18 And are you now turning away from the LORD? " 'If you rebel against the LORD today, tomorrow he will be angry with the whole community of Israel. YLT Joshua 22:18 that ye turn back to-day from after Jehovah? and it hath been -- ye rebel to-day against Jehovah -- and to-morrow against all the company of Israel He is wroth. LXE Joshua 22:18 And ye have this day revolted from the Lord; and it shall come to pass if ye revolt this day from the Lord, that to-morrow there shall be wrath upon all Israel. CSB Joshua 22:18 and now, you would turn away from the LORD? If you rebel against the LORD today, tomorrow He will be angry with the entire community of Israel. from following the LORD: Jos 22:16 De 7:4 1Sa 12:14,20 1Ki 9:6 2Ki 17:21 2Ch 25:27 34:33 If you rebel against the LORD today: Ezra 9:13,14 He will be angry: Jos 22:20 7:1,11,21 Nu 16:22 2Sa 24:1 1Ch 21:1,14 Joshua 22 Resources - Multiple Sermons and Commentaries DANGER TO ALL ISRAEL IF THEY REBELLED AGAINST YAHWEH that you must turn away this day from following the LORD? - The NET (and NIV) interpret this not as a question but a declaration - "Now today you dare to turn back from following the LORD!" Keil and Delitzsch - are about to bring His wrath upon the whole congregation again through a fresh rebellion. If you rebel against the LORD today, He will be angry with the whole congregation of Israel tomorrow - The treachery of two and one-half tribes was interpreted by Phinehas and the 10 leaders as an act which result in God's wrath against all 12 tribes. Utley - “that He will be angry with the whole congregation of Israel tomorrow” Notice the sense of corporeality is not only seen in the closing verse of Joshua 17, but is reaffirmed in the account of Achan’s sin (cf. Joshua 7), mentioned in Josh 7:20. It seems that this delegation mentioned one account of sin which had occurred on the eastern side of the Jordan, i.e., the Baal of Peor, and another account which happened on the western side of the Jordan, i.e., Achan and the defeat at Ai (cf. Joshua 7). When one person (or a few) sins, all are negatively affected! Anderson - In essence, the delegation is saying, "We are all in this together." Joshua 22:19 'If, however, the land of your possession is unclean, then cross into the land of the possession of the LORD, where the LORD'S tabernacle stands, and take possession among us. Only do not rebel against the LORD, or rebel against us by building an altar for yourselves, besides the altar of the LORD our God. KJV Joshua 22:19 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. NET Joshua 22:19 But if your own land is impure, cross over to the LORD's own land, where the LORD himself lives, and settle down among us. But don't rebel against the LORD or us by building for yourselves an altar aside from the altar of the LORD our God. BGT Joshua 22:19 καὶ νῦν εἰ μικρὰ ὑμῖν ἡ γῆ τῆς κατασχέσεως ὑμῶν διάβητε εἰς τὴν γῆν τῆς κατασχέσεως κυρίου οὗ κατασκηνοῖ ἐκεῖ ἡ σκηνὴ κυρίου καὶ κατακληρονομήσατε ἐν ἡμῖν καὶ μὴ ἀποστάται ἀπὸ θεοῦ γενήθητε καὶ μὴ ἀπόστητε ἀπὸ κυρίου διὰ τὸ οἰκοδομῆσαι ὑμᾶς βωμὸν ἔξω τοῦ θυσιαστηρίου κυρίου τοῦ θεοῦ ἡμῶν NLT Joshua 22:19 "If you need the altar because the land you possess is defiled, then join us in the LORD's land, where the Tabernacle of the LORD is situated, and share our land with us. But do not rebel against the LORD or against us by building an altar other than the one true altar of the LORD our God. ESV Joshua 22:19 But now, if the land of your possession is unclean, pass over into the LORD's land where the LORD's tabernacle stands, and take for yourselves a possession among us. Only do not rebel against the LORD or make us as rebels by building for yourselves an altar other than the altar of the LORD our God. NIV Joshua 22:19 If the land you possess is defiled, come over to the LORD's land, where the LORD's tabernacle stands, and share the land with us. But do not rebel against the LORD or against us by building an altar for yourselves, other than the altar of the LORD our God. unclean: Ex 15:17 Lev 18:25-28 Am 7:17 Ac 10:14,15 11:8,9 where the LORD'S tabernacle stands: Jos 18:1 Lev 17:8,9 De 12:5,6 2Ch 11:13,16,17 Joshua 22 Resources - Multiple Sermons and Commentaries DO NOT REBEL AGAINST YAHWEH If, however, the land of your possession (achuzzah) is unclean then cross into the land of the possession (achuzzah) of the LORD where the LORD'S tabernacle stands and take possession among us. - NLT = "If you need the altar because the land you possess is defiled, then join us in the LORD's land, where the Tabernacle of the LORD is situated, and share our land with us." Phinehas and the 10 leaders were willing to give land to the 2.5 tribes if their possession east of the Jordan was unclean. The point about the land on the east potentially being unclean is brought up because why else would they build an altar on the west side for themselves unless their land was defiled. NET Note - The western tribes here imagine a possible motive for the action of the eastern tribes. T. C. Butler explains the significance of the land's "impurity" -- "East Jordan is impure because it is not Yahweh's possession. Rather it is simply 'your possession.' That means it is land where Yahweh does not live, land which his presence has not sanctified and purified" (Joshua [WBC], 247).
Josué 22
Utley - “the Mighty One, God, the LORD, the Mighty One, God, the LORD!” Here we have three of the most common names for God in the Old Testament: (1) “El,” which is the general name for God and seems to mean “the strong One”; (2) “Elohim,” which is the plural form of “El” and is translated “God” in Genesis 1; it can refer to angels (cf. Ps. 8:5) or judges of Israel (cf. Ps. 82:6); and (3) the term “LORD,” which seems to refer to the covenant name for God given in Exod. 3:14, “YHWH.” The fact that these three names (cf. Ps. 50:1) are repeated twice possibly refers to the Hebrew concept that when something is stated three times it becomes a superlative. This may be a way of saying “the highest and only God” (cf. Ps. 50:1). This repetition of God’s name is meant to show the solemnity of their oath. Deity is not only characterized by titles, but by His actions. (1) “He knows,” (3) “may Israel itself know,” (3) “save” (negated conditional sentence). The implication here is “save” us from the attack of the rest of the Israeli army. Keil and Delitzsch - In utter amazement at the suspicion expressed by the delegates of the congregation, the two tribes and a half affirm with a solemn oath, that it never entered into their minds to build an altar as a place of sacrifice, to fall away from Jehovah. The combination of the three names of God-El, the strong one; Elohim, the Supreme Being to be feared; and Jehovah, the truly existing One, the covenant God (Joshua 22:22), - serves to strengthen the invocation of God, as in Psalms 50:1; and this is strengthened still further by the repetition of these three names. God knows, and let Israel also know Don Anderson - Man looks on the outward appearance, but God looks on the heart. They have been totally devastated by all of these wrong interpretations for their actions, and now they call God to witness If it was in rebellion, or if in an unfaithful act (maal) against the LORD do not save us this day - NET = "If we have rebelled or disobeyed the LORD, don't spare us today!" They based their willingness to be subject to punishment on God's perfect knowledge and the fact that He knew the intention of their hearts. Keil and Delitzsch - Mayst Thou not help us to-day,” sc., if we did it in rebellion against God. An appeal addressed immediately to God in the heat of the statement, and introduced in the midst of the asseveration, which was meant to remove all doubt as to the truth of their declaration. Believer's Study Bible - The accused tribes responded with an oath (vv. 22, 23), an explanation (vv. 24-28), and a final denial of wrongdoing (v. 29). Related Resources: Omniscient Name of the LORD is a Strong Tower: Summary Name of the LORD is a Strong Tower: Why Should You Study It? Elohim: My Creator Jehovah GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 The Lord God of gods. The original words אל אלהים יהוה El Elohim Yehovah, are exceedingly emphatic, and cannot be easily translated. They are the three principal names by which the supreme God was known among the Hebrews, and may be rendered ‘The strong God, Elohim Jehovah,’ which is nearly the version of Luther, ‘Der starke Gott, der Herr,’ the strong God, the Lord. q. d. ‘that almighty and omniscient Jehovah, whom we as well as you acknowledge and adore as the God of gods, infinitely superior to all that are called gods—to him we appeal as knowing our innocency, and that we would shudder at the thought of forsaking or dividing his worship.’ By this solemn appeal they would convince their brethren that their religious faith was unchanged, and their future conduct, they also intimate, should satisfy all Israel that with clean hands and an upright heart they had engaged in this undertaking. Where there is evidence of a deep and heart-felt reverence for God, there is the best security for pure intentions and a blameless course of conduct. Save us not this day. Let God the Judge cause us to perish by the sword of our enemies or of our brethren, if either in principle or practice we have knowingly departed from him. It is a sudden apostrophe to God, prompted by strong emotion and frequently occurring in speeches of a very earnest and vehement character, and highly expressive of conscious integrity. Joshua 22:23 "If we have built us an altar to turn away from following the LORD, or if to offer a burnt offering or grain offering on it, or if to offer sacrifices of peace offerings on it, may the LORD Himself require it. NET Joshua 22:23 If we have built an altar for ourselves to turn back from following the LORD by making burnt sacrifices and grain offerings on it, or by offering tokens of peace on it, the LORD himself will punish us. BGT Joshua 22:23 καὶ εἰ ᾠκοδομήσαμεν αὑτοῖς βωμὸν ὥστε ἀποστῆναι ἀπὸ κυρίου τοῦ θεοῦ ἡμῶν ὥστε ἀναβιβάσαι ἐπ᾽ αὐτὸν θυσίαν ὁλοκαυτωμάτων ἢ ὥστε ποιῆσαι ἐπ᾽ αὐτοῦ θυσίαν σωτηρίου κύριος ἐκζητήσει NLT Joshua 22:23 If we have built an altar for ourselves to turn away from the LORD or to offer burnt offerings or grain offerings or peace offerings, may the LORD himself punish us. ESV Joshua 22:23 for building an altar to turn away from following the LORD. Or if we did so to offer burnt offerings or grain offerings or peace offerings on it, may the LORD himself take vengeance. NIV Joshua 22:23 If we have built our own altar to turn away from the LORD and to offer burnt offerings and grain offerings, or to sacrifice fellowship offerings on it, may the LORD himself call us to account. may the LORD Himself require it. Ge 9:4 De 18:19 1Sa 20:16 2Ch 24:22 Ps 10:13,14 Eze 3:18 Eze 33:6,8 Joshua 22 Resources - Multiple Sermons and Commentaries IF GUILTY OF SIN THEY CALL ON YAHWEH TO PUNISH THEM If we have built us an altar to turn away from following the LORD, or if to offer a burnt offering or grain offering on it, or if to offer sacrifices of peace offerings on it - The oath begun in the previous passage continues. They first address the accusation of treachery or rebellion from Yahweh. May the LORD Himself require it - NLT - "may the LORD himself punish us." The admit that had they committed treachery and rebellion they would deserve Yahweh's punishment. GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 Let the Lord himself require it. Requite it. Let him call us to account for it and punish us as the offence may deserve, as the word ‘requite,’ often signifies. See on Gen. 9:5; Deut. 18:19; 1 Sam. 20:16. The trans-Jordanic tribes were accused of erecting an altar prohibited by the law, and that with the design of apostatizing from the true religion. They in their answer imply that the law is not violated except by altars intended for sacrifice; but such was not theirs, as they show by specifying the three principal, uses of the divinely appointed altar, and denying that they contemplated either of these uses in erecting theirs. Joshua 22:24 "But truly we have done this out of concern, for a reason, saying, 'In time to come your sons may say to our sons, "What have you to do with the LORD, the God of Israel? KJV Joshua 22:24 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? NET Joshua 22:24 We swear we have done this because we were worried that in the future your descendants would say to our descendants, 'What relationship do you have with the LORD God of Israel? BGT Joshua 22:24 ἀλλ᾽ ἕνεκεν εὐλαβείας ῥήματος ἐποιήσαμεν τοῦτο λέγοντες ἵνα μὴ εἴπωσιν αὔριον τὰ τέκνα ὑμῶν τοῖς τέκνοις ἡμῶν τί ὑμῖν κυρίῳ τῷ θεῷ Ισραηλ NLT Joshua 22:24 "The truth is, we have built this altar because we fear that in the future your descendants will say to ours, 'What right do you have to worship the LORD, the God of Israel? ESV Joshua 22:24 No, but we did it from fear that in time to come your children might say to our children, 'What have you to do with the LORD, the God of Israel? NIV Joshua 22:24 "No! We did it for fear that some day your descendants might say to ours, 'What do you have to do with the LORD, the God of Israel? YLT Joshua 22:24 'And if not, from fear of this thing we have done it, saying, Hereafter your sons do speak to ours sons, saying, What to you and to Jehovah God of Israel? out of concern, for a reason Ge 18:19 In time to come: Jos 4:6 Ge 30:33 Ex 13:14 De 6:20 Joshua 22 Resources - Multiple Sermons and Commentaries THE REAL REASON FOR THE ALTAR But - Term of contrast. Instead of the altar showing treachery and rebellion, the purpose was to facilitate unity of the tribes and honor to the LORD. truly we have done this out of concern, for a reason, saying, 'In time to come your sons may say to our sons, "What have you to do with the LORD, the God of Israel - NET = "We swear we have done this because we were worried that in the future your descendants would say to our descendants, 'What relationship do you have with the LORD God of Israel?" The reason for building the altar was that the LORD would continue to be honored by tribes on both sides of the Jordan. NET NOTE - The Hebrew reads "What is there to you and to the LORD God of Israel?" The rhetorical question is sarcastic in tone and anticipates a response, "Absolutely none!" Utley - “but truly we have done this out of concern, for a reason” This explanation, phrased in such strong terms, is meant to show the visiting delegation that they have totally misunderstood the reason for the altar. The altar was not meant for sacrifice, but to remind the tribes of the western bank that the three eastern tribes were also their brothers and that they should not be cut off from each other. Don Anderson - We didn't do it for these other reasons that you have accused us of. We did it because some day your descendants might say to ours, "What do you have to do with the Lord, the God of Israel?" Just becaue we're moving over on the east bank doesn't mean that we still do not love the Lord our God with all of our heart. This too is part of the consequence of remaining short of the will of God because the Jordan River lies between them and the meeting place of God at Shiloh. It sure will be easy for them to drift away from the Lord their God because of the inconvenience of the river that flows between them and the place of God in the west GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 For fear of this thing. What this thing was they immediately go on to state. They were apprehensive of certain consequences resulting from their local separation from their brethren, which are fully detailed in the ensuing verses. The original word for ‘fear’ denotes a great perplexity and solicitude of mind bordering upon actual distress. It occurs Prov. 12:25, where it signifies affliction. The amount of their answer is, that they were actuated by motives directly the reverse of those attributed to them. In time to come. Heb. ‘to-morrow.’ See note on ch. 4:6. Joshua 22:25 "For the LORD has made the Jordan a border between us and you, you sons of Reuben and sons of Gad; you have no portion in the LORD." So your sons may make our sons stop fearing the LORD.' KJV Joshua 22:25 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. NET Joshua 22:25 The LORD made the Jordan a boundary between us and you Reubenites and Gadites. You have no right to worship the LORD.' In this way your descendants might cause our descendants to stop obeying the LORD. NLT Joshua 22:25 The LORD has placed the Jordan River as a barrier between our people and you people of Reuben and Gad. You have no claim to the LORD.' So your descendants may prevent our descendants from worshiping the LORD. ESV Joshua 22:25 For the LORD has made the Jordan a boundary between us and you, you people of Reuben and people of Gad. You have no portion in the LORD.' So your children might make our children cease to worship the LORD. NIV Joshua 22:25 The LORD has made the Jordan a boundary between us and you--you Reubenites and Gadites! You have no share in the LORD.' So your descendants might cause ours to stop fearing the LORD. YLT Joshua 22:25 for a border hath Jehovah put between us and you, O sons of Reuben, and sons of Gad -- Jordan; ye have no portion in Jehovah -- and your sons have caused our sons to cease, not to fear Jehovah. LXE Joshua 22:25 Whereas the Lord has set boundaries between us and you, even Jordan, and ye have no portion in the Lord: so your sons shall alienate our sons, that they should not worship the Lord. CSB Joshua 22:25 For the LORD has made the Jordan a border between us and you descendants of Reuben and Gad. You have no share in the LORD! ' So your descendants may cause our descendants to stop fearing the LORD. you have no portion in the LORD: Jos 22:27 2Sa 20:1 1Ki 12:16 Ezr 4:2,3 Ne 2:20 Ac 8:21 may make our sons stop fearing the LORD: 1Sa 26:19 1Ki 12:27-30 14:16 15:30 Joshua 22 Resources - Multiple Sermons and Commentaries EXPLANATION OF THEIR CONCERN For the LORD has made the Jordan a border between us and you, you sons of Reuben and sons of Gad - NIV = " The LORD has made the Jordan a boundary between us and you--you Reubenites and Gadites!" Mattoon has an interesting comment - The Lord is blamed for the division of the tribes (vs. 25). No, it was the two and a half tribes that chose this situation, not the Lord. Their fears were created by their own actions. We need to take responsibility for our own actions and stop blaming God for mistakes and willfulness. Building this altar was dangerous. The concern of the tribes of Israel was a valid one. We find that later on in Israel’s history, Jeroboam built separate altars after the succession of the ten tribes in the North (1 Kings 12). you have no portion in the LORD - NET = "You have no right to worship the LORD." They postulate that this could be the mindset of the western tribes in the future toward the eastern tribes, because the latter were on the other side of the Jordan. So your sons may make our sons stop fearing the LORD - NET gives a good translation = "In this way your descendants might cause our descendants to stop obeying the LORD." Believer's Study Bible - Note the theme again of the spiritual legacy believers leave to their children GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 So shall your children make our children cease from fearing the Lord. The danger to which they allude was not immediate, but prospective. There was little probability of their being disowned by their brethren of the present generation, but their children might be looked upon in after ages as having no interest in the God of Israel, or his instituted worship. The consequence would be, that, being cut off from public ordinances, the life and power of religion would die out from among them, they would become reckless of their duty and allegiance to God, wickedness would abound, and they would sink to a state of comparative heathenism. This was a prospect of which they could not endure to think. It was a state of things to be by all means averted; and though it would perhaps have been better to have consulted Joshua, or rather to have taken counsel of the Lord, respecting this measure before they carried it into execution, yet this solicitude for the spiritual welfare of their posterity cannot be too highly praised. Nothing weighs more deeply on the truly pious heart, than the transmission to the latest generations of those inestimable religious privileges, which have been the comfort and blessing of their fathers. If the outward institutions of piety are wanting in any community, the very existence of piety itself is endangered, and where that is the case, the judgments instead of the mercies of heaven will descend, as the inheritance of posterity. THOUGHT - Yet, alas! how much more anxious are thousands to entail (in law settle the inheritance of (property) over a number of generations so that ownership remains within a particular group,) upon their descendants ample worldly possessions, even at the hazard of all their better interests, than to perpetuate among them those invaluable means of grace which take hold on eternal life! (1Ti 6:12+) God forbid that we should ever be willing that our children should dwell in splendid mansions, or revel in accumulated riches, on which ‘Ichabod’ is written! (What does the term “Ichabod” mean in the Bible? | GotQuestions.org) Joshua 22:26 "Therefore we said, 'Let us build an altar, not for burnt offering or for sacrifice; Joshua 22 Resources - Multiple Sermons and Commentaries THEIR EXPLANATION: A NON-SACRIFICIAL ALTAR Therefore we said, 'Let us build an altar, not for burnt offering or for sacrifice - This is not an altar that is made to compete with the altar at the Tabernacle. G Campbell
Josué 22
Utley - “it pleased them” This VERB (yatab/yatav Qal imperfect) is used in this sense several times (cf. Josh 22:33; Lev. 10:19, 20; Deut. 1:23; 1Sam. 18:5; 24:4; 2Sam. 3:36; 18:4; 1Ki 3:10). TSK has an interesting comment - It is remarkable, that Joshua is not once named in this transaction; but this only shows, that he did not in his old age assume any regal authority, but left the elders and magistrates to conduct the general business, only acting himself when great occasions made it necessary. Yet we cannot doubt, that his wisdom and piety influenced the counsels of the elders and people at this time. (ED: THIS COULD ALSO BE INTERPRETED AS HIS LEADERSHIP INTEGRITY AND CHARACTER WAS SUCH THAT IT RAISED UP MEN OF SIMILAR QUALITY. Matthew Henry's Concise Commentary - Verses 30-34. It is well that there was on both sides a disposition to peace, as there was a zeal for God; for quarrels about religion, for want of wisdom and love, often prove the most fierce and difficult to be made up. Proud and peevish spirits, when they have passed any unjust blame on their brethren, though full evidence be brought of its unfairness, can by no means be persuaded to withdraw it. But Israel was not so prejudiced. They looked upon their brethren's innocence as a token of God's presence. Our brethren's zeal for the power of godliness, and faith and love, notwithstanding the fears of their breaking the unity of the church, are things of which we should be very glad to be satisfied. The altar was called ED, a witness. It was a witness of their care to keep their religion pure and entire, and would witness against their descendants, if they should turn from following after the Lord. Happy will it be when all professed Christians learn to copy the example of Israel, to unite zeal and steady adherence to the cause of truth, with candour, meekness, and readiness to understand each other, to explain and to be satisfied with the explanations of their brethren. May the Lord increase the number of those who endeavour to keep the unity of the Spirit in the bond of peace! may increasing grace and consolation be with all who love Jesus Christ in sincerity! Pleased (good - combined with Heb - ayin = eye = good in eyes) (03190) yatab/yatav means to be good, to be well, to be pleasing. To be made well, happy, cheerful, joyful. Using the same language of Ru 3:1 (security … be well [well = yatab]) Boaz is described as having a sense of well being which is most readily explained by the full harvest in contrast to previous years of famine (cf. Jdg 18:20-note). Yatab is often used in idiomatic expressions with heart (as in current verse) where it means to be pleased or to be happy. It is often used in idiomatic expressions with heart (lēb̠), meaning to be pleased or to be happy (Jdg. 18:20; 19:6, 9; Ruth 3:7); and with eyes, to be pleasing to someone else (i.e., pleasing or good in their eyes Ge. 34:18; 1 Sa 18:5). Yatab/yatav is found first in the story of Cain and Abel, where it is used twice in one verse: "If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door" (Ge 4:7) Joshua 22:31 And Phinehas the son of Eleazar the priest said to the sons of Reuben and to the sons of Gad and to the sons of Manasseh, "Today we know that the LORD is in our midst, because you have not committed this unfaithful act against the LORD; now you have delivered the sons of Israel from the hand of the LORD." KJV Joshua 22:31 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. NET Joshua 22:31 Phinehas, son of Eleazar, the priest, said to the Reubenites, Gadites, and the Manassehites, "Today we know that the LORD is among us, because you have not disobeyed the LORD in this. Now you have rescued the Israelites from the LORD's judgment." BGT Joshua 22:31 καὶ εἶπεν Φινεες ὁ ἱερεὺς τοῖς υἱοῖς Ρουβην καὶ τοῖς υἱοῖς Γαδ καὶ τῷ ἡμίσει φυλῆς Μανασση σήμερον ἐγνώκαμεν ὅτι μεθ᾽ ἡμῶν κύριος διότι οὐκ ἐπλημμελήσατε ἐναντίον κυρίου πλημμέλειαν καὶ ὅτι ἐρρύσασθε τοὺς υἱοὺς Ισραηλ ἐκ χειρὸς κυρίου NLT Joshua 22:31 Phinehas son of Eleazar, the priest, replied to them, "Today we know the LORD is among us because you have not committed this treachery against the LORD as we thought. Instead, you have rescued Israel from being destroyed by the hand of the LORD." ESV Joshua 22:31 And Phinehas the son of Eleazar the priest said to the people of Reuben and the people of Gad and the people of Manasseh, "Today we know that the LORD is in our midst, because you have not committed this breach of faith against the LORD. Now you have delivered the people of Israel from the hand of the LORD." NIV Joshua 22:31 And Phinehas son of Eleazar, the priest, said to Reuben, Gad and Manasseh, "Today we know that the LORD is with us, because you have not acted unfaithfully toward the LORD in this matter. Now you have rescued the Israelites from the LORD's hand." YLT Joshua 22:31 And Phinehas son of Eleazar the priest saith unto the sons of Reuben, and unto the sons of Gad, and unto the sons of Manasseh, 'To-day we have known that Jehovah is in our midst, because ye have not committed against Jehovah this trespass -- then ye have delivered the sons of Israel out of the hand of Jehovah.' LXE Joshua 22:31 And Phinees the priest said to the sons of Ruben, and to the sons of Gad, and to the half of the tribe of Manasse, To-day we know that the Lord is with us, because ye have not trespassed grievously against the Lord, and because ye have delivered the children of Israel out of the hand of the Lord. the Lord: Jos 3:10 Lev 26:11,12 Nu 14:41-43 2Ch 15:2 Ps 68:17 Isa 12:6 Zec 8:23 Mt 1:23 1Co 14:25 Joshua 22 Resources - Multiple Sermons and Commentaries "ALTAR ACQUITTAL" And Phinehas the son of Eleazar the priest said to the sons of Reuben and to the sons of Gad and to the sons of Manasseh, "Today we know (yada: Lxx-ginosko in perfect tense) that the LORD (Jehovah) is in our midst, because you have not committed this unfaithful act (maal) against the LORD (Jehovah) - Phinehas recognizes the Lord's presence in this interaction, so that Yahweh was glorified in what could have been a tragic situation for the nation of Israel. Anderson explains why Phinehas says "Today we know that the Lord is with us." - The reason we know that is because you have not acted unfaithfully toward the Lord in this matter. As a result of that, you have now rescued the Israelites from the Lord's hand." now you have delivered the sons of Israel from the hand of the LORD - NET - "Now you have rescued the Israelites from the LORD's judgement." Phinehas put a "positive spin" on the misunderstanding (but without patronizing), the sign of a wise leader. Utley - “you have delivered the sons of Israel from the hand of the LORD” This VERB in the Hiphil means “rescue,” “save,” or “snatch away” (cf. 2:13; 9:26; Jdgs. 9:17; 1 Sam. 14:48). If these tribes would have acted unfaithfully, then YHWH’s judgment would have fallen on all Israel (cf. vv. 17, 20). Since the eastern tribes had not rebelled, then all of Israel was “delivered”! Believer's Study Bible (Joshua 22:31-33) makes an excellent point that "The Lord will not work among an unfaithful people. Reconciliation demonstrates His presence and results in worship (cf. 1Co 12:25, 26; 13:6; 2Co 2:5-11)." Delivered (Lxx in Josh 22:31 = rhuomai)(05337) natsal means primarily to deliver, often by the power of one entity overcoming another. Deliverance from the hand or power (Ge 32:11, Hos 2:10). Idols and human might cannot deliver (1 Sa 12:21, Ps 33:16). Strong's = 1) to snatch away, deliver, rescue, save, strip, plunder 1a) (Niphal) 1a1) to tear oneself away, deliver oneself 1a2) to be torn out or away, be delivered 1b) (Piel) 1b1) to strip off, spoil 1b2) to deliver 1c) (Hiphil) 1c1) to take away, snatch away 1c2) to rescue, recover 1c3) to deliver (from enemies or troubles or death) 1c4) to deliver from sin and guilt 1d) (Hophal) to be plucked out 1e) (Hithpael) to strip oneself GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 22 This day we perceive that the Lord is among us. Rendered in the Targum of Jonathan, ‘This day we know that the majesty of the Lord dwelleth among us, because ye have not committed this prevarication against the Word of the Lord, and thus ye have delivered the children of Israel from the hand of the Word of the Lord.’ The sense undoubtedly is, that the happy issue of the affair proved conclusively that God was among them by his preventing goodness. Had their motives been less pure and conscientious than they were, the result would have been unquestionably far more disastrous. But as all unhappy consequences had been avoided, the inference was inevitable that God was that day in the midst of them, that he had approved the spirit and motives in which the step originated, and, accordingly, would not suffer a well meant design to be productive of the injurious and mournful effects which they at one time apprehended. The obvious lesson taught by the passage is, that pure and pious motives in our conduct secure the presence of God with us, and consequently an exemption from the evils and disasters that would be sure to follow a contrary course. ‘When a man’s ways please the Lord, even his enemies shall be at peace with him.’ How delightful to recognize the hand of a gracious Providence overruling the most untoward events and brightening the darkest prospects, in reference to his humble servants who are aiming to walk in his fear! How desirable to afford to others the evidence that God is with us and smiling upon us by the happy and prosperous results of all our undertakings! Ye have delivered the children of Israel out of the hand of the Lord. As it is a sinful and perverse deportment that delivers us into the hand of God for punishment, so it is only repentance and a corresponding humble and conscientious walk, that will deliver us out of his hand. The effect of our example on the public welfare should operate at once to deter us from transgression, and engage us in the practice of every moral virtue. Joshua 22:32 Then Phinehas the son of Eleazar the priest and the leaders returned from the sons of Reuben and from the sons of Gad, from the land of Gilead to the land of Canaan, to the sons of Israel, and brought back word to them. brought back word to them: Jos 22:12-14 Pr 25:13 Joshua 22 Resources - Multiple Sermons and Commentaries DELEGATION RETURNS TO INFORM THE CONGREGATION Then - This marks progress in the narrative. Their explanation had been satisfactory and met with approval by all. Phinehas the son of Eleazar the priest and the leaders returned from the sons of Reuben and from the sons of Gad, from the land of Gilead to the land of Canaan, to the sons of Israel, and brought back word to them - The delegation returns to the western tribes and brings good news. They "Made a full and faithful report of the whole transaction upon their return to their brethren." (Bush) Joshua 22:33 The word pleased the sons of Israel, and the sons of Israel blessed God; and they did not speak of going up against them in war to destroy the land in which the sons of Reuben and the sons of Gad were living. The word pleased the sons: Jos 22:30 Ac 15:12,31 2Co 7:7 1Th 3:6-8 blessed God: 1Sa 25:32,33 1Ch 29:20 Ne 8:5,6 Da 2:19 Lu 2:28 Eph 1:3 Joshua 22 Resources - Multiple Sermons and Commentaries THE CONGREGATION IS PLEASED AND PRAISES GOD The word pleased the sons of Israel - The word that the altar was not an act of rebellion but a witness was pleasing to the western tribes. And the sons of Israel blessed (barak; Lxx- eulogeo) God - The result of the conflict resolution was praise to God. Would it be that more church altercations when resolved end in a praise and worship service! And they did not speak of going up against them in war to destroy the land in which the sons of Reuben and the sons of Gad were living - The matter was dropped entirely and not even spoken of again. Cyril
Josué 22
Utley - “called the altar Witness” In the NASB, the term “witness” is in italics, which means that it is not in the ancient Masoretic or Hebrew text. This term does not appear in the Septuagint, the Greek translation of the Old Testament, or the Vulgate, the Latin translation of the Old Testament. It is simply supplied for an English reader to understand what the altar was called (following the Syriac translation). It really refers to the term mentioned in Josh 22:27 ("it shall be a witness between us and you and between our generations after us"). Irving Jensen - The explanation pleased the children of Israel, whose one concern was that the Lord would remain in the midst of all the people (Josh 22:31). The altar was called "Ed" ("witness"), for it was a witness between the two peoples that "Jehovah is God" (Josh 22:34). (Joshua- Everyman's Bible Commentary: Rest-Land Won) TSK - , The word witness, or testimony, is not found in the common editions of the Hebrew Bible; and is supplied in Italics by our venerable translators, at least in our modern copies; for in the first edition of this translation, it stands in the text without any note of this kind; but it is found in several of Kennicott's and De Rossi's MSS., and also in the Syriac and Arabic. Several also of the early printed editions of the Hebrew Bible have the word {ed,} either in the text or in the margin; and it must be allowed to be necessary to complete the sense. It is very probable that an inscription was put on this altar, signifying the purpose for which it was erected. Thus was this affair most happily terminated. F B
Josué 22
Utley - “God will circumcise your heart” This is a metaphor for an open and accessible hearing of God’s word. The opposite is stated in v. 17. In 10:16 and Jer. 4:4; 9:25–26, the Israelite is called upon to perform this spiritual act (cf. Rom. 2:28–29), yet here God must do it. This same tension between God’s sovereignty and human action is seen in Ezekiel 18:31 vs. Ezekiel 36:26. Here circumcision is a metaphor for a proper spiritual attitude. ESV Study Bible - Deuteronomy 10:16 - This verse explicitly recognizes Israel’s need to change its heart (cf. Dt. 29:4; see also Jer. 4:4; 9:25-26; Ro. 2:25-29). Here, circumcision symbolizes removing the stubbornness that prevents the heart from properly loving God (cf. Ex. 6:12, where “uncircumcised lips” do not speak well; Jer. 6:10, where “uncircumcised ears” do not hear clearly). This is a command beyond any human’s competence to fulfill (see Deut. 30:6). Circumcision of the heart comes from renewal through the Spirit of Christ (Ro 8:9–13; Col. 2:11; Heb. 8:8–13). Deuteronomy 30:6 circumcise your heart. This is a key promise in Deuteronomy, looking forward to genuine covenant participation (see Jer. 31:33; Ezek. 36:26–27; Rom. 2:25–29; Col. 2:11). so that you will love. God’s changing of the heart enables obedience (Dt 6:5). Jeremiah 4:4 Changing the image, God tells the people of Judah to circumcise themselves to the LORD by removing the foreskin of their hearts (Deut. 10:16). The heart symbolizes the totality of one’s will and emotions. Loving God with all one’s heart is the essence of faith (Deut. 6:4–9; Mark 12:28–32). True circumcision is of the heart, not simply the flesh (Gen. 17:10–14), and makes the Israelites followers of God (Ro 2:28–29 articulates this OT principle). The lack of a changed heart leads to disobedience, which leads to God’s wrath burning like unquenchable fire (Isa. 1:31; Jer. 7:20; 17:27; 21:12; Amos 5:6). Bible Knowledge Commentary - Dt 10:16–18. The proper response to their election by the sovereign Lord was to circumcise their hearts (cf. 30:6). An uncircumcised heart means a will that is hardened against God’s commands. It is another way of saying the person is stiff-necked or stubborn (cf. 9:6, 13; 31:27). Thus the command to circumcise their hearts assumes that human hearts are naturally rebellious and need correction. MacArthur Study Bible - Deuteronomy 30:6 the LORD … will circumcise your heart. Cf. 10:16. This work of God in the innermost being of the individual is the true salvation that grants a new will to obey Him in place of the former spiritual insensitivity and stubbornness (cf. Jer 4:4; 9:25; Ro 2:28, 29). This new heart will allow the Israelite to love the Lord wholeheartedly, and is the essential feature of the New Covenant (see 29:4, 18; 30:10, 17; Jer 31:31–34; 32:37–42; Eze 11:19; 36:26). Deuteronomy 10:16 So circumcise your heart. Moses called the Israelites to cut away all the sin in their hearts, as the circumcision surgery cut away the skin. This would leave them with a clean relationship to God (cf. Dt 30:6; Lv 26:40, 41; Jer 4:4; 9:25; Ro 2:29). Jeremiah 4:4 - Circumcise. This surgery (Ge 17:10–14) was to cut away flesh that could hold disease in its folds and could pass the disease on to wives. It was important for the preservation of God’s people physically. But it was also a symbol of the need for the heart to be cleansed from sin’s deadly disease. The really essential surgery needed to happen on the inside, where God calls for taking away fleshly things that keep the heart from being spiritually devoted to Him and from true faith in Him and His will. Jeremiah later expanded on this theme (Jer 31:31–34; cf. Dt 10:16; 30:6; Ro 2:29). God selected the reproductive organ as the location of the symbol for man’s need of cleansing for sin, because it is the instrument most indicative of his depravity, since by it he reproduces generations of sinners. Derek Thomas - As B. B. Warfield says, ‘The re-creative activity of the Spirit of God is even made the crowning Messianic blessing …’ But this, too, was not unknown under the old covenant administration. What is patent in the new is latent in the old. ‘Circumcise your hearts, therefore, and do not be stiff-necked’ (Deut. 10:16; cf. 30:6). No one can reasonably draw the conclusion that folk like Abraham, Moses, Joshua, David, Elijah, Naomi or Ruth were not regenerate! (God Strengthens) John McKay comments on Ezekiel 18:31 and relates it to "circumcise your hearts" - "Make for yourselves a new heart and a new spirit’ (Ezek 18:31) sets out the measure not of mankind’s ability but of mankind’s need, so there was no suggestion that Ezekiel’s audience was capable of moral and spiritual self-transformation. All mankind are naturally ‘dead in trespasses and sins’ (Eph. 2:1) and require divine intervention and renewal to respond appropriately. God’s command to repent did not express what he expected to happen, but what he required should happen. The same tension as regards spiritual renewal is also observable in Deuteronomy where the people were commanded to ‘circumcise therefore the foreskin of your heart, and be no longer stubborn’ (Deut. 10:16) as well as being told that ‘the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live’ (Deut. 30:6). The command that change occur was not unfair because the incapacity to react was part of fallen sinfulness. By making the people aware of their need and their lack of ability to remedy their situation, God was calling them to accept his gracious invitation and receive the remedy he alone could impart. (Ezekiel - Mentor Commentary) Thomas Oden - A related metaphor of new birth is circumcision—complicated but worth understanding. The promise was made to the covenant people that, when they take possession of the land of promise, “the Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and life” (Deut. 30:6). The circumcised heart was set apart, consecrated wholly to God. (Life in the Spirit) KJV Study Bible - Dt 10:12–22. God’s requirement of Israel was Circumcise therefore the foreskin of your heart, and be no more stiffnecked. An uncircumcised heart is one that is closed and impervious to God’s incoming, just as an uncircumcised ear (Jer. 6:10) is one that hears imperfectly, being covered over; and uncircumcised lips (Ex. 6:12, 30) are lips that speak incoherently because they are sealed wholly or in part. If that which hinders is cut away, there will be a submission to the will of God and the end of stubbornness. Certainly the Old Testament went beyond the physical to the spiritual (cf. Rom. 2:29; Phil. 3:3; Col. 2:11) in the same sense as the New Testament. Reformation Study Bible - Therefore circumcise … your heart. This verse (along with Deut. 30:6 and Jer. 4:4) is an effective answer to those who imagine that the Old Testament teaches merely a religion of outward form. Circumcision was a symbol, a sacrament, an outward sign of an inward grace. Apart from this, as Paul indicates, circumcision was of no saving significance. True circumcision is “of the heart, in the Spirit, not in the letter” (Rom. 2:29)