suburbs, Geba with her suburbs, (18) Anathoth with her suburbs, and Almon with her suburbs; four cities. (19) All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs. (20) And the families of the children of Kohath, the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim. (21) For they gave them Shechem with her suburbs in mount Ephraim, to be a city of refuge for the slayer; and Gezer with her suburbs, (22) and Kibzaim with her suburbs, and Beth-horon with her suburbs; four cities. (23) And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs, (24) Aijalon with her suburbs, Gath-rimmon with her suburbs; four cities. (25) And out of the half tribe of Manasseh, Tanach with her suburbs, and Gath-rimmon with her suburbs; two cities. (26) All the cities were ten with their suburbs for the families of the children of Kohath that remained. (27) And unto the children of Gershon, of the families of the Levites, out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs, to be a city of refuge for the slayer; and Beesh - terah with her suburbs; two (18) Anathoth ('Anâta). Almon ('Almit). (20) The children of Kohath had the cities out of the tribe of Ephraim.In this instance the most honoured among the families of the Levites (after the house of Aaron) is grouped with the tribe next in honour after Judah. The tribes of Dan and Manasseh (verses 23-25) also were highly honoured, as they received Kohathites to settle among them. (21) Shechem in mount Ephraim, to be a city of refuge.-The metropolis of Israel for the time being is made a city of refuge; and there is an obvious convenience in this. In the same way Solomon madę Jerusalem a city of refuge for Shimei, binding him not to leave the city under penalty of death (1 Kings ii. 36-46). Gezer (Tell Jezer). (22) Kibzaim (Tell el-Kabûs). Beth-horon (Beit-'Ur). (23, 24) For these Danite cities, see chap. xix. 40—46. (25) Tanach-i.e., Taanach—a city of Manasseh, in the territory of Isaachar. out in (27) Unto the children of Gershon of the other half tribe of Manasseh Bashan, and (28) out of the tribe of Issachar, and (30) out of the tribe of Asher.-Each of the four divisions of the house of Levi is made a bond to cement three of the twelve tribes together. Some Levitical Cities. cities. (28) And out of the tribe of Issachar, Kishon with her suburbs, Dabareh with her suburbs, (29) Jarmuth with her suburbs, En-gannim with her suburbs; four cities. (30) And out of the tribe of Asher, Mishal with her suburbs, Abdon with her suburbs, (31) Helkath with her suburbs, and Rehob with her suburbs; four cities. (32) And out of the tribe of Naphtali, Kedesh in Galilee with her suburbs, to be a city of refuge for the slayer; and Hammoth-dor with her suburbs, and Kartan with her suburbs; three cities. (33) All the cities of the Gershonites according to their families were thirteen cities with their suburbs. (34) And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs, (35) Dimnah with her suburbs, Nahalal with her suburbs ; four cities. (36) And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs, (37) Kedemoth with her suburbs, and Mephaath with her suburbs; four cities. (38) And out of the tribe of Gad, Ramoth in Gilead with her suburbs, to be a city of refuge for the slayer; and Mahanaim with her suburbs, (39) Heshbon with her suburbs, Jazer with her suburbs; four cities in times the association is obvious. In this case the two sides of Jordan are bound together by the Gershonites. (28) Dabareh-i.e., Daberath (Debûrich). (29) Jarmuth-i.e., Remeth. En-gannim (Jenin). (30) Mishal. See chap. xix. 46. Abdon. Also mentioned there. (32) For Kedesh see chap. xix. 37. The other two are not identified with any certainty. (34) Unto the children of Merari out of the tribe of Zebulun, and (36) out of the tribe of Reuben, and (38) out of the tribe of Gad.-In the case of the Gershonites, we saw two tribes on the west of Jordan united to one on the east. The Merarites are employed to connect two tribes on the east of Jordan with one upon the west, and the south-east of the Israelitish territory with the north. Thus "the whole body by joints and bands was "knit together, that it might grow with a growth of God." It is not a little interesting to observe that Joshua's work of dividing the land of Canaan was so much directed to preserve the union of the several parts. The name of Levi (joined) thus received a spiritual emphasis. He was divided in Israel that he might be a bond of union, bringing the tribes of Israel together, and joining all of them to their God. Jokneam (Tell Keimûn, near Carmel). (35) Nahalal (’Ain Mahil). all. (40) So all the cities for the children of Merari by their families, which were remaining of the families of the Levites, were by their lot twelve cities. (41) All the cities of the Levites within the possession of the children of Israel were forty and eight cities with their suburbs. (42) These cities were every one with their suburbs round about them: thus were all these cities. (43) And the LORD gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein. (44) And the LORD gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand. (45) a There failed not ought of any good thing which the LORD had spoken unto the house of Israel; all came to pass. CHAPTER XXII.-(1) Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, (2) and said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you: (3) ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God. (4) And now the LORD your God hath given rest unto your a ch. 23. 14, 15. b Num. 32. 33; ch. c Deut. 10. 12. (43) And the Lord gave unto Israel.-Although the conquest of Canaan was not completed in the time of Joshua, as it was afterwards under David, yet we see by this statement that the expectations of Israel were abundantly satisfied. They received all that they hoped for. XXII. DISMISSAL OF THE TWO AND A HALF TRIBES TO THEIR INHERITANCE ON THE EAST Of Jordan. (1-6) Charge to the two and a half tribes by Joshua. The words of verses 2 and 3 recall the promise of chap. i. 16, and Joshua's charge in verse 5 recalls that which he himself had received at first (chap. i. 7), and finds a further parallel in what he said to Israel before his death (chaps. xxiii., xxiv.). (7, 8) Joshua blesses the half tribe of Manasseh that dwelt on the west of Jordan. (7) When Joshua sent them away also unto their tents, then he blessed them.-It is noteworthy that of all the tribes of Israel who followed Joshua, and remained with him, this half tribe alone is mentioned as receiving a special blessing. We cannot sent Home with a Blessing. brethren, as he promised them therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan. (5) But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. (6) So Joshua blessed them, and sent them away and they went unto their tents. (7) Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them, (8) and he spake unto them, saying, Return with much riches unto your tents, and with very much. cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren. (9) And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof fail to observe that both in ancient times, and also among ourselves, the conduct of the two and a half tribes in choosing their inheritance on the east of Jordan has been regarded as laying them open to some blame. Historically, this is incorrect. God delivered the land of Sihon and Og to Israel; some one must inherit it. Again, the true eastern boundary of Palestine is not the Jordan, but the mountain range of Gilead, which parts it from the desert that lies beyond. Really the two and a half tribes were as much in Palestine as the rest, only their position does not take advantage of that wonderful miracle by which Jordan was driven back, and the Israelites were enabled to strike at the heart of their Canaanitish foes. They themselves, however, were compelled to cross the Jordan before they could obtain the nest which they seemed to have won before they crossed it"that they without us should not be made perfect." In the spiritual world these two and a half tribes answer to the people who received their inheritance from Moses (i.e., from the law); the others are those who received nothing until they followed Joshua, i.e., the Captain of salvation, Jesus Christ, who gives rest to all. When He came, His own people were divided, (11) And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel. (12) And when the children of Israel heard of it, thea Num. 25. 4. whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them. (13) And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, ch. 7. 1, 5. Phinehas the son of Eleazar the priest, (14) and with him ten princes, of each 1 chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel. (15) And like the tribe of Manasseh. Some could not forsake Moses, a sacrifice which they thought He required of them; some gave up all, and followed Him. Forgetting (Heb., Mnâsheh―i.e., Manasseh) the things that were behind, and reaching forth unto the things before," they would take nothing but what He gave. These are they who receive special blessing from Him. (See Names on the Gates of Pearl-Manasseh, p. 165, &c.) (10) The borders of Jordan, that are in the land of Canaan.-As far as these words go, the site of the altar might be either east or west of Jordan; but it seems to be more probable that it was on the east bank. And thus the phrase above would be a reminder of the very thing the altar was intended to enforce, viz., the fact that both borders of Jordan are part of the promised land. But Kurn Šurtabeth, twenty miles north of Jericho, on the west side of Jordan, has been thought to be the place. (11) Have built an altar.-Rather, have built the altar. As appears by verse 28, it was a representation of the altar of Jehovah: a copy of the one altar which He had given to Israel for sacrifice. The design was to set up on the east of Jordan a likeness of that altar which was established on the west, that the tribes on the other side of Jordan might appeal to it as a proof that they also were the people of Jehovah. (12) To go up to war against them.-There is no more striking proof of Israel's obedience to the law and veneration for it in the days of Joshua than this. A single altar to Jehovah, besides the one in Shiloh, is sufficient cause for war against the builders of it. But see what is the language of the prophet. "According to the number of thy cities were thy gods, O Judah; The Israelites Offended. they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying, (16) Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD? (17) Is the iniquity a of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD, (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. (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. (20) Did not Achan the son of and according to the number of the streets of Jerusalem have ye set up altars to Bosheth (disgrace), even altars to burn incense to Baal" (Jer. xi. 13). What stronger proof could we require of the veracity of the narrative in this place, and that it is genuine contemporary history? What writer of the days of Jeremiah, to which date some have referred the Book of Deuteronomy and its requirements, could have conceived such a scene as this, when altars to Jehovah on the high places were hardly regarded as illegal, and altars to Baal were as numerous as the very streets? Another passage in a different part of the Old Testament corroborates indirectly, but in a striking manner, the tone of this (Neh. viii. 17): "The congregation. made booths, and sat under the booths" (as required by the law of Moses in the Feast of Tabernacles); "for since the days of Joshua the son of Nun unto that day had not the children of Israel done so." (13) Phinehas . . . and (14) ten princes.-According to the constitution established by Moses, a government by priests and judges. Phinehas in particular was well suited to the office of "defender of the faith" (see Num. xxv.). (17) The iniquity of Peor.—A very natural subject for reference on the part of Phinehas, who had distinguished himself by his zealous opposition to it. (19) If the land of your possession be unclean. This suggests that they might have built the altar in it to sanctify it. But it would hardly be intelligible unless the altar was, as we supposed, on the eastern side. (20) That man perished not alone.-His whole household was exterminated. (See on chap. vii. 24.) Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity. a Gen. 31. 48; ver. 34; ch. 24. 27. (21) Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of 1 Heb., Tomorrow. Israel, (22) The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,) (23) that we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require it; (24) and if we have not rather done it for fear of this thing, saying, 1In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel? (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. (26) Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice: (27) but that it may be a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children not say to our children in time to may 2 Heb., it was good in their eyes. B.C. cir. 1444. 3 Heb., then. (26) An altar.-Rather, the altar. It was not an altar (verse 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. (27) Ye have no part in the Lord.-Something of the kind was insinuated in the abuse of the Gileadites by the men of Ephraim (Judges xii. 4), when they said, "Ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites." That taunt The cost the Ephraimites the lives of 42,000 men. person who made it the law of Israel to have no part in Jehovah was "Jeroboam the son of Nebat, who made Israel to sin" by setting up the calves, and thus diverting the stream of national worshippers from Jerusalem, the place chosen by the Lord. It may be further observed that Joshua's efforts under the direction of Jehovah for the establishment of national unity in Israel are proved by the narrative in this chapter to have taken considerable effect. At whatever cost, it was felt that the unity of national worship must be Justify their Conduct. come, Ye have no part in the LORD. (28) Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you. (29) God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle.. (30) And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them. (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. (32) And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again. (33) And the thing pleased maintained. Rebellion "against Jehovah" is treated by the heads of Israel (verse 19) as rebellion "against us." (28) The altar of the Lord, which our fathers made, not for burnt offerings, nor for sacrifices.-The words suggest the reflection that there are many other "altars" so called in the present day, also an occasion of dispute; and it would tend greatly to peace and acquiescence in their existence if we could be assured that, like this altar, they are "not for sacrifice," but for a witness to that common worship of Christ as God which is an essential feature of Christianity. (31) We perceive that the Lord is among us, because ye have not committed this trespass "If -The best token of the Divine presence among men is the Divine likeness and holiness in men. we say that we have fellowship with Him, and walk in darkness, we lie... but if we walk in the light, we have fellowship one with another." (33) Did not intend-i.e., they decided not (Heb., they did not say to go up against them). ness. to the Rulers. the children of Israel; and the children 1 That is, A wit- I have cut off, even unto the great sea of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt. 2 Heb., come into a Ex. 14. 14. (34) And the children of Reuben and the children of Gad called the altar I Ed: for it shall be a witness between s Heb., at the sunus that the LORD is God. CHAPTER XXIII.-(1) And it came to pass a long time after that the LORD had given rest unto Israel from all their enemies round about, that Joshua waxed old and 2 stricken in age. (2) And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age: (3) and ye have seen all that the LORD your God hath done unto all these nations because of you; for the "LORD your God is he that hath fought for you. (4) Behold, I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that set. B.C. cir. 1427. c 3 westward. (5) And the LORD your God, he shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God hath promised unto you. (6) Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, 'that ye turn not aside therefrom to the right hand or to the left; (7) that ye come not among these nations, these that remain Deut. 5. 32 & 28. among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them: (8) but 4 cleave unto the LORD your God, as ye have done unto this day. (9) 5 For the 4 Or, For if you LORD hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you unto this day. (10) One man of you shall chase a thousand for the LORD your God, he it is that fighteth for you, as he hath promised you. 14. c Ps. 16. 4. will cleave, &c. the 5 Or, then d Lev. 26. 8; Deut. 6 Heb., souls. (34) That the Lord (i.e., Jehovah) is God (of all the twelve tribes alike). XXIII. (1) Joshua waxed old and stricken in age.The same expression employed in chap. xiii. 1. It is possible that we ought to translate thus: "It came to pass, a long time after the Lord had given rest... and (after) Joshua had grown old, advanced in days, that Joshua called . . .' Or it may be that we have here, as it were, the two evenings" of Joshua's life: the early evening, when his sun began to decline-the afternoon; and the late evening, just before its glorious setting in the service of Jehovah on earth, to "serve Him day and night in His temple." (Our Lord fed the five thousand between the two evenings-Matt. xiv. 15 and 23. So Joshua gave Israel their inheritance between the two evenings of his life.) (2) Joshua called for all Israel (i.e., first) . for their elders... heads... judges, and officers.-The first "and" in the English Version of this verse should be omitted. And said unto them... -The address which follows should be contrasted with that in chap. xxiv. The first is suited to men of education, authority, and position in Israel, and concerns the duty of the rulers; the second contains one plain lesson for all the people, and makes no demand upon their intellect, nor does it require any position of influence or authority to carry out the instructions which it gives. (1) Take good heed therefore unto your-selves, that ye love the LORD (4) Behold, I have divided unto you by lot these nations that remain.-Here, as in chap. xiii. 1-7, and afterwards, in Judges ii. 23, the preliminary and partial nature of the conquest achieved by Joshua is distinctly recognised. He gave Israel the land to possess, and gave them the vantage-ground from which they might possess it. In verses 4 and 5 he bids them continue the work which he had begun. (6) Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses.-As Joshua was the servant of the law himself, so must his successors be. No higher position was attainable than this. It has been the same with the successors of the greater Joshua. With them, and with those who follow them, nothing can ever supersede the authority of the written (7) Come not among these nations-i.e., do not mix with them; literally, do not go in unto them. (See on chap. xiii. 2-7, for the rules to be observed in dealing with the nations.) It must always be remembered that, in proposing the extermination of the seven nations, Jehovah reserved to Himself the ordering of the details of the conquest and extermination. When the Lord thy God shall deliver them before thee, thou shalt smite them and utterly destroy them." He did not propose to deliver them all to Israel at once, for reasons set forth in Judges ii., iii. Meantime, it was a trial of Israel's faith and obedience to live among idolaters without making any peace with them, or lending any countenance to their idolatry. (9) No man hath been able to stand before you. Comp. chap. i. 5. (10) One man of you shall chase a thousand. -See Deut. xxviii. 7. |