Joshua 22:26

Jos 22:26 Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:

Ver. 26. To build us an altar, not for burnt offering, &c.] This they often deny, and disclaim as a thing they abhorred. So John Baptist "confessed, and denied not; but confessed, I am not the Christ." {Joh 1:20} He did it frequently, solemnly, Verbis non solum desertis sed et exsertis. he thrust away that honour with both hands earnestly, as knowing the danger of falling into the punishing hands of a just and jealous God.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

"So we thought, we will make ourselves to build an altar (an expression derived from the language of ordinary life, for 'we will build ourselves an altar'), not for burnt-offerings and slain-offerings; but it shall be a witness between us and you, and between our generations after us, that we may perform the service of Jehovah before His face (i.e., before the tabernacle in which Jehovah was enthroned), with our burnt-offerings, slain-offerings, and peace-offerings," - in order, as they repeat in Jos 22:27 from Jos 22:24, Jos 22:25, that they might not be denied a part in Jehovah in time to come. For if it should so happen in time to come, that this should be said to them and to their descendants, they would say (or reply), "Behold the copy of the altar of Jehovah, which our fathers made, not for burnt-offerings," etc. (Jos 22:28, as in Jos 22:26, Jos 22:27). For this reason they had built the altar according to the pattern of the altar before the tabernacle, and that not in their own land, but on the western side of the Jordan, where the dwelling-place of Jehovah was standing, as a witness that they worshipped one and the same God with the tribes on this side.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Verse 26. An altar, not for burnt-offering, nor for sacrifice] Because this would have been in flat opposition to the law, Le 17:8-9; De 12:4-6; De 12:10-11; De 12:13-14, which most positively forbade any sacrifice or offering to be made in any other place than that one which the Lord should choose. Therefore the altar built by the Reubenites, &c., was for no religious purpose, but merely to serve as a testimony that they were one people with those on the west of Jordan, having the same religious and civil constitution, and bound by the same interests to keep that constitution inviolate.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

26. Therefore we said, etc The gross impiety of which they had been accused was now well refuted; and yet they seem not to have been in every respect free from blame, because the Law forbids the erection of any kind of statues. It is easy, however, to excuse this by saying, that no kind of statues are condemned except those which are intended to represent God. To erect a heap of stones as a trophy, or in testimony of a miracle, or a memorial of some signal favor of God, the Law has nowhere prohibited. (Exodus 20:4; Leviticus 26:1; Deuteronomy 5:8) Otherwise, Joshua and many holy judges and kings after him, would have defiled themselves by profane innovation. But the only thing displeasing to God was to see the minds of men drawn hither and thither, so as to worship him in a gross and earthly manner. The children of Reuben, Gad, and Manasseh do all that is required for their exculpation, when they declare that they would use the altar only as a bond of brotherly union; and add a sufficient reason, namely, the danger there was, lest, after a long course of time, the ten tribes might exclude the others as strangers, because they did not inhabit the same land. For as the country beyond the Jordan was not at first comprehended in the covenant, a difference of habitation might ultimately prove a cause of dissension. They therefore consult timelessly for their posterity, that they may be able by means of the altar as a kind of public document to defend their right, that they may mutually recognize each other, and unite in common in serving one God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(26) An altar.—Rather, the altar. It was not an altar (Jos_22:23), but the altar, i.e., the pattern or copy of the altar of Jehovah, to prove that the two and a half tribes had the same right to approach Him as all the rest.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. Let us now prepare to build] “Exstruamus nobis altare,” Vulgate. “Make we out to vs an auter,” Wyclif.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But that it may be a witness between us and you, and our generations after us,.... That we are one people, worship one God, and serve at one altar, of which this built was a resemblance, and would put them in mind of it:

that we might do the service of the Lord before him; in the tabernacle, and at the altar, in the place where he had chosen to put his name and dwell:

with our burnt offerings, and with our sacrifices, and with our peace offerings; to be brought at stated times, or as occasion required:

that your children may not say to our children, in time to come, ye have no part in the Lord; nor right to his altar, and so forbid them offering their sacrifices on it; or"have no part in the Word of the Lord,''as the Targum; the Messiah, whose sacrifice was typified by the sacrifices of the legal dispensation, and all such, who offered theirs in the faith of that, had a part in it, and their sins were expiated by it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Let us now prepare to build us an altar. Literally, let us make now to build to us an altar. Burnt offering, nor for sacrifice. In the "burnt offering" the whole victim was consumed. In the "sacrifice" part only was offered on the altar. The rest was eaten by the priest or the person who offered it.

Vers. 26-28. The altar of witness.

I THE OBJECTS AIMED AT. The Israelites were proved to have been in error when they assumed that the erection of the altar was a sign of religious schism and tribal secession. On the contrary, it was intended to prevent those very evils.

(1) It was erected to preserve the unity of the nation. National unity is always a desirable end of patriotic efforts. It secures strength, mutual help, brotherly sympathy, and the means of progress. Christians should aim at restoring the unity of the Church; or, where this is not possible, at preventing further divisions. While the external unity of the Church is broken, oneness of spirit and oneness of aim should be bonds of common sympathy between Christians. It would be well if Christians could make it evident that their points of difference are far less important than that common ground of essential faith on which all are united. Less emphasis would then be given to the internal controversies of the Church, and more weight to the great conflict with sin and unbelief and the great mission to evangelise the world.

(2) The altar was erected to maintain the religious faith of the trans-Jordanic tribes. Religion is more important to a people than fertile lands and well-built cities. We make a poor exchange when we sacrifice privileges of worship for worldly convenience. Separation from the ordinances of religion endangers the faith of religion. It should be our first duty to see that religious wants are supplied

(a) for ourselves,

(b) for our families,

(c) for destitute places, such as newly built suburbs of great towns, outlying hamlets, the colonies, etc.

II THE DANGER FEARED. The men who built the altar of witness thought that the national unity and religious faith were endangered.

(1) Separation from the other tribes was a source of danger. It is difficult to be faithful when we stand alone.

(2) Time would increase the danger. These men built the altar with a view to the future. The severest test of faithfulness is the trial of endurance. Christians rarely forsake Christ suddenly. Early impressions linger for a time and fade gradually; but they will fade unless they are renewed. We cannot maintain the faith of a life on the lessons of youth. For constant faith we need constant "means of grace.

(3) New generations would be less fortified against the danger. The altar was built chiefly for the sake of the children of the future. The Church can only be maintained by bringing the children into the places of the elders as these pass away. Children do not become Christians instinctively, or by the influence of the mere atmosphere of religion about them; they must be taught and trained; therefore the education of the young should be a primary object of Christian work.

III THE MEANS EMPLOYED. An altar of witness was erected. This was not for sacrifice and worship, to rival that of the tabernacle, like the altars attached to the calves at Bethel and Dan. (1Ki_12:28, 1Ki_12:29)

(1) It was simply a visible symbol.

(a) It was a symbol truth is often suggested most clearly by parables and illustrations.

(b) It was visible. Truth should be made clear and striking.

(c) It was substantial. Truth should be established by solid evidence, not melted down into vapid sentiments.

(d) It was enduring. We should not be satisfied with superficial impressions, but aim at establishing an enduring faith.

(2) The Christian has altars of witness, e.g.,

(a) the Bible preserved to us through the dark ages,

(b) the institutions of the Church, baptism, the Lord"s supper, and public worship;

(c) inwardly to the Christian, the indwelling Christ who is first our altar of sacrifice and then our altar of witness, bearing testimony to the fact that we are His, and one with his true Church by the Spirit He gives to us, and the fruits of this Spirit in our lives. W.F.A. (Rom_8:9)

HOMILIES BY S.R. ALDRIDGE Vers. 26, 27. A misunderstanding removed.

Having completed their engagement, the auxiliaries of Reuben, Gad, and half Manasseh were dismissed by Joshua in peace and honour to their homes, now at length to settle down to the enjoyment of their possessions on the east of the Jordan. Joshua had strictly charged them "to love the Lord," and "to walk in all his ways," and to share with their brethren the spoils acquired in war. One of their first acts on arriving in Gilead was to erect an altar, conspicuous by size and position, and framed after the pattern of the altar before the tabernacle.

I THE INTENTION of the eastern tribes.

(1) To have a memorial of their unity in religious faith with their brethren across the river. Religious ceremonies were inseparably interwoven with the national life, so that to be refused a right to participate in the former would imply a denial of their claim to kinship. The Jordan might hereafter be regarded as a natural barrier of exclusion from the privileges of dwellers in the land of promise. When the Reubenites, etc., had proffered their request to be permitted to dwell on the east of the river, they had not perceived this possible difficulty so clearly, but now, after having trodden the promised land, and viewed the habitations of their brethren, they were seized with anxiety lest in after years they might be regarded as "aliens from the commonwealth of Israel." Their conduct exhibits a respect for God. Their chief care was not for horses or trophies of war, but for the preservation of a common interest in the worship of the true God, and all the advantages thereby secured. They feared the selfishness of the human heart. Men so often like to reserve to themselves peculiar honours and privileges, to be esteemed the only true people of the covenant. Brotherly love and sympathy are forgotten in the attempt to surround ourselves with walls of exclusiveness. And against this narrowing of the national bounds the altar was to be a continual guard, a silent yet eloquent and forcible "witness to the brotherhood of all the tribes. And amongst Christians of today some such voice is not unneeded to remind us of our common interest in the "altar", (Heb_13:10) the cross of Christ, whereby we are made "one body.

(2) To prevent a lapse into idolatry on the part of their descendants. The altar would be a standing reminder of the commandment of God, which forbade the rearing of strange altars for sacrifice. These easterns showed a right sense of the importance of preserving the religion of their fathers, and of handing it down uncorrupted to remotest ages. If the knowledge of the true God vanished, then farewell to all prosperity! What a hint to parents! Men toil to gather wealth for their heirs, to found an estate, to perpetuate the family name; it is more important to perpetuate piety, to train up the children in the nurture and admonition of the Lord. "The fear of the Lord" (ver. 25) is the choicest treasure which children can inherit, and apart from it riches do not prove a blessing. Religion and prosperity eventually go hand in hand. Statesmen, if wise, will seek to establish the throne in righteousness. Their aim will be that religion shall flourish in the land, not necessarily by direct enactments, but by removal of all restrictions to its progress. It is not our commerce, our art, our resources for war that constitute our strength or hope for the future, but love to God, the prevalence of honesty and integrity, peace and truth. We need not so much ascendancy over other nations as over ourselves, our own passions and prejudices, vices and errors.

(3) To secure the offerings of the proper sacrifices at the tabernacle. Not only rights were remembered, but consequent duties. The altar would ever call these tribes to attend to the performance of their obligations, not to neglect "the service of the Lord." Some of the people would have a long distance to travel, and might grow weary of providing for ceremonies celebrated at such a distance from their dwellings. What shall be the "witness" in each household, testifying to the duty incumbent upon its members to contribute of their substance to the support of God"s cause? The Bible? The missionary box? And in our churches the first day of the week is a mute appeal, seconded by the gathering now and again around the table of the Lord.

II THE INDIGNATION of the western tribes.

(1) Exhibited in a striking manner their jealousy for the Lord God. Though these brethren had been lately endangering their lives and strength on their behalf, marching at their head and capturing their places of abode, nevertheless this kindness does not excuse an after fault. Our gratitude must not blind us to derelictions on the part of our friends. It were mistaken love that hesitated to reprove error. Nor did the westerns delay, they were prompt in action to prepare to root out evil. They knew the value of early attention to it. A little water quenches a fire which, if allowed time to spread, will surpass the power of a flood to extinguish. Let us not say of any sin, "Is it not a little one?" Attack the disease at its commencement or it will defy all treatment! Better lose a limb than the whole body.

(2) Manifested the abiding impression produced by past events. Peor and its dreadful plague, Achan with the loss in battle and dire retribution exacted from the offender and his family, had written in letters of fire and blood the wrath of God against iniquity. The lessons were remembered. Punishment graves the commandment deep within the conscience. Well for us if the past is not forgotten, its events recorded not on the sands but on the rocks. The reasoning of the Israelites was clear. If two and a half tribes transgressed, surely it was to be feared that God would chastise the entire nation; perhaps blot it out from under heaven, since lie had in previous days manifested such severe displeasure at the defection of a few of the people. We cannot allow our brother to persevere in sin and ourselves remain unharmed. The contagion spreads. "Am I my brother"s keeper?" is a foolish inquiry and a groundless plea.

(3) Rested on a misunderstanding. And so does much of the strife which prevails. It is frequently impossible for men to know all the reasons by which others are actuated, and a partial view is often unjust. We do not advocate false leniency, or a total suspension of judgment. In the sermon wherein our Lord gave the warning, "Judge not that ye be not judged," He also declared, "By their fruits ye shall know them." We are apt to be hasty in drawing our conclusions, and it is probable that concerning a brother"s behaviour we are especially quick in rushing to an adverse judgment. If acquainted with all the circumstances we might praise where now we blame. Let us try to avoid putting uncharitable constructions upon each other"s acts. Appearances deceive. In heaven the harmony of love will be perfect, for we shall know even as also we are known. No veil of flesh shall intercept the vision of the spirit. Every signal flashed is clearly deciphered in the pure light of the presence of God; there is no cloud, no haze, to mar the reflection of His glory.

III THE MISUNDERSTANDING REMOVED.

(1) The right method was pursued by the complainants. Before proceeding to the arbitrament of the sword they resolved to send an influential deputation to remonstrate, and to seek to dissuade their brethren from the indulgence of idolatrous practices. They manifested their sincerity and affection by offering to provide settlements within the land of Palestine, if the eastern tribes were now repenting of having chosen an unclean possession (ver. 19). Such is the method of dealing with brethren whom we believe to be sinning against God. Inquire and expostulate! "If thy brother shall trespass against thee, go and tell him his fault; if he shall hear thee, thou hast gained thy brother." Reformation is better than excommunication. Wisdom and affection concur in urging the adoption of such a course.

(2) The apparent offenders displayed similar reasonableness of spirit. They willingly explained what they had done; did not stand sullenly upon their rights, refusing to render reasons for their action. They did not ask what business their brethren had to interfere with them, "Who made you rulers and judges over us?" Their procedure conveys lessons for modern days. Peaceable overtures must be peaceably met, and even unjustifiable suspicion must be pardoned.

(3) The suspected altar became a pleasing object to all. The explanation was accepted, and the deputation, gratified with the answer they received, bore home a favourable account, and the dispute was amicably terminated. The end was even better than the beginning, for the affair reflected credit upon all concerned. God grant that all misapprehensions among believers may vanish with equal celerity and happiness! that no root of bitterness be allowed to spring up and trouble them. Nothing should delight us more than to be enabled to exonerate our brethren from blame.]Discovery of their freedom from guilt is a sweet proof of the presence of God in our midst (v. 31).

CONCLUSION. This narration begets the inquiry whether we have any part in the Lord. Can any secret place of prayer, or any word or deed testify that the Lord is our God? The strongest union is formed by religious ties. Where families are thus united the bands of love axe indissolubly cemented. Have we a family altar, not material but spiritual, a witness to the Lord? May the lessons thus derived from an old book be indelibly stamped upon our hearts. A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

The tribes of Reuben, Gad and the half tribe of Manasseh now give their answer.

to be a witness between us and you

The altar is spoken of as if it were a witness that could testify to the rights of the three tribes. (See: Metaphor)

so that your children will never say to our children in time to come, "You have no share in Yahweh."

This is the hypothetical situation that the three tribes did not want to happen. (See: Hypothetical Situations)

no share

"no portion" or "no inheritance"

translationWords

sacrifice

testimony

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.