Josué 22
Bob Utley · You Can Understand the Bible
Josué 22
CONTEXTUAL INSIGHTS Joshua 22:1-8 is Joshua's farewell address to the trans-Jordan tribes. Joshua 22:9-34 is the account of a serious misunderstanding between these eastern tribes and their brothers on the western bank in the Promised Land. It shows that problems and misconceptions can be solved in non-violent ways. Israel had seemingly misunderstood the motive behind the altar and the eastern tribes failed to clearly communicate its purpose. Honest dialog can bring peace!
Josué 22:1-6
22:1 "Then Joshua summoned" Based on Jos. 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 Jos. 22:3 states they had stayed the whole time, possibly even as long as seven years. ▣ "Reubenites" This is the oldest son of Jacob, who was rejected as family leader because he lay with one of Jacob's concubines (cf. Gen. 35:22; 49:4). 22:2 "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" Joshua addresses the eastern tribes and affirms them for obeying Moses (cf. Num. 32:28-32; Deut. 3:18-20) listening to him (cf. Jos. 1:12-18) It is significant that in Jos. 22:3 they are told that they kept the charge of the commandment of the Lord, which implies that God's words through Moses and Joshua are God's words (cf. Jos. 22:3). 22:4 "now the Lord your God has given rest to your brothers" This "rest" (BDB 628, KB 679, Hiphil PERFECT, cf. Exod. 33:14; Deut. 3:20; Jos. 1:13,15) refers to a time of peace and the absence of internal conflict. ▣ "go to your tents" Since the Israelites took over the homes of the people they conquered, this must be an idiom for "go to your homes." The verse has two commands from Joshua. "turn," meaning "return" (BDB 815, KB 937, Qal IMPERATIVE, cf. Jos. 22:8) "go," literally "walk" (BDB 229, KB 246, Qal IMPERATIVE) 22:5 Notice the series of Qal INFINITIVE CONSTRUCTS whereby Joshua defines their covenant responsibilities. love the Lord your God ‒ BDB 12, KB 17 walk in all His ways ‒ BDB 229, KB 246 keep His commandments ‒ BDB 1036, KB 1581 hold fast to Him ‒ BDB 179, KB 209 serve Him with all your heart ‒ BDB 712, KB 773 YHWH's covenant with Israel was both unconditional for His purposes, yet conditional of faith and godliness from Israel. This balance is hard for modern individualistic societies to reconcile, yet both are biblical. SPECIAL TOPIC: COVENANT (last paragrapah) SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: YHWH'S COVENANT REQUIREMENTS OF ISRAEL ▣ "Only be very careful to observe the commandments" Verse 5 (BDB 1036, KB 1581, Qal IMPERATIVE, "keep") clearly states that the covenant requirements were still in force and required obedience and faith. This verse is a series of quotes from themes in the book of Deuteronomy. It has three pairs of emphases: observe and love walk and keep hold fast and serve They are a series of Qal INFINITIVE CONSTRUCTS. This emphasizes not only lifestyle obedience, but also complete loyalty ("hold fast," lit. "cleave to," BDB 179, KB 209, Qal INFINITIVE CONSTRUCT). Some of the places these themes can be seen in Deuteronomy are: Deut. 5:32; 6:5; 7:9; 10:12; 11:1,13,22; 19:9; 30:6,16,20. Notice that love for God is expressed through obedience to His covenant. SPECIAL TOPIC: KEEP SPECIAL TOPIC: COVENANT (last paragraph) ▣ "hold fast to Him" Notice the emphasis here is not only on rules, which is the focus of the law of Moses, but also on the motive of serving God—because you love Him. This is also the focus of the prophets. ▣ "with all your heart and with all your soul" This is an emphasis on our entire person loving and serving God (Deut. 4:29; 6:4-5; 10:12). This is the essence of a covenant relationship! heart ‒ see SPECIAL TOPIC: HEART soul ‒ (Hebrew, nephesh), see note at Gen. 35:18. 22:6 "Joshua blessed them" This (BDB 138, KB 159, Piel IMPERFECT with waw) 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). SPECIAL TOPIC: BLESSING (OT) ▣ "and they went to their tents" This has been interpreted in two ways. It is either just a romantic way of referring to the wilderness wandering period and they were really going back to their houses, or they still lived in tents and did not divide their inheritance until all the men of war had returned.
Josué 22:7-9
22:7 "but to the other half Joshua gave a possession among their brothers westward beyond the Jordan" See Jos. 17:1-13. 22:8 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" (BDB 647). The eastern tribes received part of the spoils of the defeated cities in Canaan. ▣ "divide the spoil of your enemies with your brothers" We know that not all of the men of war crossed the Jordan with the rest of the tribes. Possibly during these months or years the men of war exchanged positions; that is, those who were home would go to war and those at war would go home. So the final division of the spoils ("divide," BDB 323, KB 322, Qal IMPERATIVE) of the Canaanites was not done until all the men of war returned home. 22:9 "the sons of Israel at Shiloh" Gilgal was the first special site in the Promised Land, but later the tabernacle was moved to Shiloh.
Josué 22:10-12
22:10 "the region of the Jordan" The term translated "region" (BDB 165, cf. Jos. 13:2) could refer to Galilee, Gilgal (LXX), or the city of Geliloth. ▣ "built an altar there by the Jordan, a large altar in appearance" We learn from Jos. 22:28-29 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. Jos. 8:30-35). Apparently it was not for the purpose of sacrifice, but for a memorial like so many others (stone heaps) in Joshua. 22:12 "to go up against them in war" There was such an over-reaction! How could these brothers so quickly be willing to kill each other over something like this? There are several theories: it was strictly for religious purposes; it was a violation of Deut. 12:5-11, which says there was only one site where the Israelites could sacrifice and that was to be connected with the Tabernacle (cf. Jos. 22:16) it was somehow related to a territorial jealously because of v.11 it was related to a sense of corporate guilt (cf. Jos. 22:17-20); if the trans-Jordanian tribes had somehow offended God or become idolatrous, all of Israel would have suffered for their sin the other tribes were afraid that Reuben, Gad, and Manasseh had become involved in the idolatrous practices of the Canaanites (cf. Jos. 22:19)
Josué 22:13-20
22:13 "Phinehas the son of Eleazar the priest" The person in charge of the delegation which was to visit the eastern tribes was none other than the son of the High Priest. This was a very distinguished delegation. We hear about Phinehas earlier in Num. 25:7,11 and 31:6, where his zeal for the Lord is clearly seen. Later, this same priest will deal with another problem of impurity in Jdg. 20:28. 22:14 "chiefs" One of the major leaders (BDB 672, cf. Jos. 22:30,32; 9:15,18,19,21; 17:4; Exod. 16:22) of each tribe accompanied Phinehas. This was a very illustrious group which was sent to the eastern tribes. ▣ "head of his father's household among the thousands of Israel" One reason why we are not sure about the number of people who came out of Egypt is because the Hebrew word for "thousands" can be used literally, or it can mean a family unit (cf. Jdg. 6:15; 1 Sam. 23:23; Zech. 9:7), or military unit (cf. Exod. 18:21,25; Deut. 1:15). SPECIAL TOPIC: THOUSAND (eleph) 22:16 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. Jos. 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. "return to your tents," Jos. 22:8,9 "turn away," Jos. 22:16,18,23,29,32 "to rebel against the Lord," BDB 597, KB 632, Qal INFINITIVE CONSTRUCT, cf. Jos. 22:18, 19 (twice), 29; Num. 14:9 22:17 "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. SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY 22:18 "that. . .He will be angry with the whole congregation of Israel tomorrow" Notice the sense of corporeality is not only seen in the closing part of verse 17, but is reaffirmed in the account of Achan's sin (cf. Joshua 7), mentioned in Jos. 22:20. 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! 22:19 "If, however, the land of your possession is unclean" There are two ways to understand this phrase: the eastern lands were considered outside the Promised Land the sin of Peor permanently polluted the whole area ▣ Phinehas and the delegation confronted the eastern tribes to take decisive action. "cross into the land," BDB 716, KB 778, Qal IMPERATIVE "take possession among us," BDB 28, KB 31, Niphal IMPERATIVE "only do not rebel against the Lord," BDB 597, KB 632, Qal IMPERFECT used in a JUSSIVE sense "or rebel against us," same VERB as above The rebellion is characterized as "building (BDB 124, KB 139, Qal INFINITIVE CONSTRUCT) the altar." There was to be only one Hebrew altar of sacrifice, which was to be located at the tabernacle (cf. Deut. 12:11).
Josué 22:21-25
22:22 "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: "El," which is the general name for God and seems to mean "the strong One" "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) 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. See SPECIAL TOPIC: NAMES FOR DEITY, C., D. Deity is not only characterized by titles, but by His actions. "He knows," BDB 393, KB 390, Qal PARTICIPLE "may Israel itself know," BDB 393, KB 390, Qal IMPERFECT used in a JUSSIVE sense "save" (negated conditional sentence), BDB 446, KB 448, Hiphil IMPERFECT used in a JUSSIVE sense. The implication here is "save" us from the attack of the rest of the Israeli army. 22:23 The eastern tribes answer in a series of CONDITIONAL SENTENCES. "If we have built us an altar to turn away from following the Lord" "build," BDB 124, KB 139, Qal INFINITIVE CONSTRUCT "to turn," BDB 996, KB 1427, Qal INFINITIVE CONSTRUCT "If to offer a burnt offering or grain offering on it," "to offer," BDB 748, KB 828, Hiphil INFINITIVE CONSTRUCT "If to offer sacrifices of peace offerings on it," "to offer," BDB 793, KB 889, Qal INFINITIVE CONSTRUCT "Then may the Lord Himself require it," BDB 134, KB 152, Piel IMPERFECT used in a JUSSIVE sense, cf. 1 Sam. 20:16; 2 Sam. 4:11. The NIDOTTE, vol. 1, p. 723, asserts that this usage of the VERB means "investigate" in a legal sense. 22:24 "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. 22:25 We see again the emphasis on training sons in religious ways, which is a recurrent theme of Deuteronomy (cf. Jos. 4:9; 6:20-25; 11:19; and 32:46).
Josué 22:26-29
22:26 "Let us build an altar" This phrase has two VERBALS. "do" or "make," BDB 793, KB 889, Qal IMPERFECT, but used in a COHORTATIVE sense "build," BDB 124, KB 139, Qal INFINITIVE CONSTRUCT Verses 26-28 are what the eastern tribes were saying to themselves. 22:28 "the copy of the altar of the Lord" For a detailed description of the sacrificial altar of stones see Exod. 20:24-26. 22:29 "Far be if from us" This is an emphatic exclamation (cf. Jos. 24:16; Gen. 44:7; 1 Sam. 2:30; 14:45; 20:2,9; 22:15).
Josué 22:30-31
22:30 "it pleased them" This VERB (BDB 405, KB 408, Qal IMPERFECT with waw) is used in this sense several times (cf. Jos. 22:33; Lev. 10:19,20; Deut. 1:23; 1 Sam. 18:5; 24:4; 2 Sam. 3:36; 18:4; 1 Kgs. 3:10). 22:31 "Today we know that the Lord is in our midst, because you have not committed this unfaithful act against the Lord" Notice that the presence of God was related to the sin or lack of sin on the part of the believing community. In the Old Testament the holiness of God requires holiness in His people. ▣ "you have delivered the sons of Israel from the hand of the Lord" This VERB (BDB 664, KB 717) in the Hiphil means "rescue," "save," or "snatch away" (cf. Jos. 2:13; 9:26; Jdg. 9:17; 1 Sam. 14:48). If these tribes would have acted unfaithfully, then YHWH's judgment would have fallen on all Israel (cf. Jos. 22:17,20). Since the eastern tribes had not rebelled, then all of Israel was "delivered"!
Josué 22:32-34
22: 34 "called the altar Witness" In the New American Standard Bible, the term "witness" is in italics, which means that it is not in the ancient Masoretic or Hebrew text not in the Septuagint, the Greek translation of the Old Testament nor 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 or how it functioned). It really refers back to Jos. 22:27.