Joshua_22:9-21
The Cause of this Outbreak of Wrath
The feeling excited in the people of Israel by the news that the Reubenites and Gadites had set up an altar beyond Jordan is a proof that the religious condition of the nation after the great benefits received by it was very healthy, while the act of the Reubenites and Gadites is no less an evidence of their gratitude to God. The indignation of the ten tribes is aroused by their impression that the Reubenites and Gadites have committed an act of rebellion against the holy law of God, in seeking to offer sacrifices on any other than the national altar. They are filled with holy zeal for the name of God and jealousy for His glory. "Ye have turned away this day from following the Lord," say their messengers to the two tribes supposed to be thus rebellious. If we inquire into the causes of so keen a spiritual life in this people usually so stiffnecked and prone to estrangement from God, we find that it can be accounted for in two ways.
I. ISRAEL HAS VIVIDLY IN REMEMBRANCE THE CONSEQUENCES OF ANY VIOLATION OF THE LAW OF GOD. Did not Achan the son of Zerah commit a trespass in the accursed thing, and was not the anger of the Lord kindled against all Israel? It was not Achan alone who perished because of his sin; the whole congregation suffered on his account (Joshua_22:20). In this holy fear we see the vindication of the stern judgment of God. "Whom he loveth he chasteneth, that they may be made partakers of his holiness."
II. THE SECOND EXPLANATION OF THIS HEALTHY MORAL CONDITION IS GRATITUDE FOR BLESSINGS RECEIVED in the signal victory over the Canaanites, which the people felt they could never have achieved in their own unaided strength. Thus we need the discipline both of adversity and of prosperity in our spiritual education. Prosperity alone does but harden; adversity unrelieved would sink the soul in despair. God knows our proneness to wander, hence He chastises us to put us in mind of our sins and of His holiness. But He remembers that we are but dust. Hence He blends joy with sorrow in our changeful lives, and the two together work out in us the gracious purposes of eternal love.—E. DE P.
Joshua_22:21-34
Its Vindication
The Reubenites and Gadites easily vindicate their conduct. They have had no intention of setting up a rival altar, for they do not mean to offer any sacrifices except in the place appointed by God. Their altar is to be simply a memorial. They have built it under a sort of apprehension that possibly, in times to come, their children might be led, in ungrateful forgetfulness of the past, to forsake the Lord and His service. The Reubenites and Gadites teach us a wholesome lesson. It is incumbent on us to strive, as they did, to keep alive the memory of the great things which God has done for us, that we may not fall under the reproach addressed by Christ to His disciples: "How is it that ye do not remember?" (Mar_8:18). Christ knows how prone we are to forgetfulness. He has therefore given us two great aids to memory—Holy Scripture and the sacraments. Nothing can ever take the place of the Scriptures. These alone give us the full story of redemption. But it was needful that that story should be brought before us also in a symbolic form, which should appeal vividly to the heart. Baptism and the Lord’s Supper supply this necessity for the Church. "As often as ye eat this bread and drink this wine, ye do show the Lord’s death till he come," says the Master (1Co_11:26). The bread which we break is the communion of the body of Christ, broken for our sins. The cup which we bless is the communion of His blood, shed for our offences. Thus does the Lord’s Supper recall to us the sacrifice of Calvary, as the altar of the Reubenites and Gadites brought to their remembrance the tabernacle sacrifices. But they had not, and we have not, to offer for ourselves upon this altar of remembrance, for there can be no other sacrifice than that offered once for all upon the cross. The Mass, by its pretension to be a real sacrifice, belies the true meaning of the Eucharist. The church which celebrates it commits exactly the error into which the tribes beyond Jordan would have fallen, if they had presumed to offer upon their altar sacrifices which could be legitimately presented only upon the one altar of the nation. Let us be on our guard against materializing the sacraments, and so offering to God a worship which must be abhorrent to Him, since it seeks acceptance in virtue of another than the one efficient and perfect sacrifice.—E. DE P.
HOMILIES BY W.F. ADENEY
Joshua_22:10-34
Misunderstandings among good people.
Bitter contention often arises from simple misunderstanding. The Israelites were on the verge of a civil war as a result of a simple mistake of judgment. Much unhappiness might be avoided if the lessons of this incident were well considered by Christian people.
I. CONSIDER THE INCIDENT IN RELATION TO THE TRANS-JORDANIC TRIBES. They erected an altar of witness which was supposed by their brethren to be an altar of sacrifice, a rival to the altar at Shiloh, a mark of national secession and religious schism.
(1) We should be careful to avoid the appearance of evil. These tribes had voluntarily chosen a position of isolation. They were now acting in a way which exposed their conduct to suspicion. It is our duty to prevent the misinterpretation of our conduct when possible
(a) lest quarrels be engendered;
(b) lest the name of God be dishonoured;
(c) lest the weak be hindered.
(2) We must expect sometimes to be misunderstood. There are persons who are always ready to give an evil interpretation to ambiguous actions. We must not refrain from doing right for fear of being misjudged. False judgment is a trial to be endured with patience and accepted as a means of discipline to humble us and drive us to the sympathy of God (1Co_4:3).
(3) A refuge from the misunderstanding of men may be found in the knowledge and sympathy of God. The suspected tribes appeal to the "Lord God of gods," who knows everything. When men misjudge, God sees the truth. It is better to be blamed by all the world and approved by god, than to win the world’s approval at the expense of God’s disapproval.
(4) We should explain our conduct when it is questioned by those in whose good opinion we are interested. The trans-Jordanic tribes made a full explanation of their motives in building the altar. The pride which disdains an explanation is
(a) foolish, for it injures ourselves;
(b) unjust, for it allows the world to suffer for a false impression; and
(c) ungenerous, since our brethren have a right to expect us to justify our conduct when this is possible.
II. CONSIDER THE INCIDENT IN RELATION TO THE TEN TRIBES. These tribes were hasty in judgment, but wise in conduct.
(1) Zeal for God’s honour is always commendable. Phinehas and his friends feared dishonour to the name of God. It is well to be jealous for God’s truth rather than for our private interest.
(2) We should be cautious of passing an adverse judgment on others. Phinehas was too hasty. Many are too ready to form an unfavourable opinion of the conduct of others. Charity should incline us to view this in the best light (1Co_13:7).
(3) Contentions often spring from mistakes. It is so in the wars of nations, in ecclesiastical differences, in personal quarrels.
(4) It is our duty to inquire well into the grounds of a quarrel before taking an active part on either side. The Israelites sent a deputation to their brethren. It is unjust to decide and act on the uncertain information of mere rumours. Before saying anything ill of a person we should endeavour to see the accused himself, and hear his explanation.
(5) We should frankly recognise our errors of judgment. The Israelites admitted their mistake. It is mean and unchristian to hold to a mistaken judgment from feelings of pride. The Christian should always work for peace (Mat_5:9).—W.F.A.
Joshua_22:26-28
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,
The Cause of this Outbreak of Wrath
The feeling excited in the people of Israel by the news that the Reubenites and Gadites had set up an altar beyond Jordan is a proof that the religious condition of the nation after the great benefits received by it was very healthy, while the act of the Reubenites and Gadites is no less an evidence of their gratitude to God. The indignation of the ten tribes is aroused by their impression that the Reubenites and Gadites have committed an act of rebellion against the holy law of God, in seeking to offer sacrifices on any other than the national altar. They are filled with holy zeal for the name of God and jealousy for His glory. "Ye have turned away this day from following the Lord," say their messengers to the two tribes supposed to be thus rebellious. If we inquire into the causes of so keen a spiritual life in this people usually so stiffnecked and prone to estrangement from God, we find that it can be accounted for in two ways.
I. ISRAEL HAS VIVIDLY IN REMEMBRANCE THE CONSEQUENCES OF ANY VIOLATION OF THE LAW OF GOD. Did not Achan the son of Zerah commit a trespass in the accursed thing, and was not the anger of the Lord kindled against all Israel? It was not Achan alone who perished because of his sin; the whole congregation suffered on his account (Joshua_22:20). In this holy fear we see the vindication of the stern judgment of God. "Whom he loveth he chasteneth, that they may be made partakers of his holiness."
II. THE SECOND EXPLANATION OF THIS HEALTHY MORAL CONDITION IS GRATITUDE FOR BLESSINGS RECEIVED in the signal victory over the Canaanites, which the people felt they could never have achieved in their own unaided strength. Thus we need the discipline both of adversity and of prosperity in our spiritual education. Prosperity alone does but harden; adversity unrelieved would sink the soul in despair. God knows our proneness to wander, hence He chastises us to put us in mind of our sins and of His holiness. But He remembers that we are but dust. Hence He blends joy with sorrow in our changeful lives, and the two together work out in us the gracious purposes of eternal love.—E. DE P.
Joshua_22:21-34
Its Vindication
The Reubenites and Gadites easily vindicate their conduct. They have had no intention of setting up a rival altar, for they do not mean to offer any sacrifices except in the place appointed by God. Their altar is to be simply a memorial. They have built it under a sort of apprehension that possibly, in times to come, their children might be led, in ungrateful forgetfulness of the past, to forsake the Lord and His service. The Reubenites and Gadites teach us a wholesome lesson. It is incumbent on us to strive, as they did, to keep alive the memory of the great things which God has done for us, that we may not fall under the reproach addressed by Christ to His disciples: "How is it that ye do not remember?" (Mar_8:18). Christ knows how prone we are to forgetfulness. He has therefore given us two great aids to memory—Holy Scripture and the sacraments. Nothing can ever take the place of the Scriptures. These alone give us the full story of redemption. But it was needful that that story should be brought before us also in a symbolic form, which should appeal vividly to the heart. Baptism and the Lord’s Supper supply this necessity for the Church. "As often as ye eat this bread and drink this wine, ye do show the Lord’s death till he come," says the Master (1Co_11:26). The bread which we break is the communion of the body of Christ, broken for our sins. The cup which we bless is the communion of His blood, shed for our offences. Thus does the Lord’s Supper recall to us the sacrifice of Calvary, as the altar of the Reubenites and Gadites brought to their remembrance the tabernacle sacrifices. But they had not, and we have not, to offer for ourselves upon this altar of remembrance, for there can be no other sacrifice than that offered once for all upon the cross. The Mass, by its pretension to be a real sacrifice, belies the true meaning of the Eucharist. The church which celebrates it commits exactly the error into which the tribes beyond Jordan would have fallen, if they had presumed to offer upon their altar sacrifices which could be legitimately presented only upon the one altar of the nation. Let us be on our guard against materializing the sacraments, and so offering to God a worship which must be abhorrent to Him, since it seeks acceptance in virtue of another than the one efficient and perfect sacrifice.—E. DE P.
HOMILIES BY W.F. ADENEY
Joshua_22:10-34
Misunderstandings among good people.
Bitter contention often arises from simple misunderstanding. The Israelites were on the verge of a civil war as a result of a simple mistake of judgment. Much unhappiness might be avoided if the lessons of this incident were well considered by Christian people.
I. CONSIDER THE INCIDENT IN RELATION TO THE TRANS-JORDANIC TRIBES. They erected an altar of witness which was supposed by their brethren to be an altar of sacrifice, a rival to the altar at Shiloh, a mark of national secession and religious schism.
(1) We should be careful to avoid the appearance of evil. These tribes had voluntarily chosen a position of isolation. They were now acting in a way which exposed their conduct to suspicion. It is our duty to prevent the misinterpretation of our conduct when possible
(a) lest quarrels be engendered;
(b) lest the name of God be dishonoured;
(c) lest the weak be hindered.
(2) We must expect sometimes to be misunderstood. There are persons who are always ready to give an evil interpretation to ambiguous actions. We must not refrain from doing right for fear of being misjudged. False judgment is a trial to be endured with patience and accepted as a means of discipline to humble us and drive us to the sympathy of God (1Co_4:3).
(3) A refuge from the misunderstanding of men may be found in the knowledge and sympathy of God. The suspected tribes appeal to the "Lord God of gods," who knows everything. When men misjudge, God sees the truth. It is better to be blamed by all the world and approved by god, than to win the world’s approval at the expense of God’s disapproval.
(4) We should explain our conduct when it is questioned by those in whose good opinion we are interested. The trans-Jordanic tribes made a full explanation of their motives in building the altar. The pride which disdains an explanation is
(a) foolish, for it injures ourselves;
(b) unjust, for it allows the world to suffer for a false impression; and
(c) ungenerous, since our brethren have a right to expect us to justify our conduct when this is possible.
II. CONSIDER THE INCIDENT IN RELATION TO THE TEN TRIBES. These tribes were hasty in judgment, but wise in conduct.
(1) Zeal for God’s honour is always commendable. Phinehas and his friends feared dishonour to the name of God. It is well to be jealous for God’s truth rather than for our private interest.
(2) We should be cautious of passing an adverse judgment on others. Phinehas was too hasty. Many are too ready to form an unfavourable opinion of the conduct of others. Charity should incline us to view this in the best light (1Co_13:7).
(3) Contentions often spring from mistakes. It is so in the wars of nations, in ecclesiastical differences, in personal quarrels.
(4) It is our duty to inquire well into the grounds of a quarrel before taking an active part on either side. The Israelites sent a deputation to their brethren. It is unjust to decide and act on the uncertain information of mere rumours. Before saying anything ill of a person we should endeavour to see the accused himself, and hear his explanation.
(5) We should frankly recognise our errors of judgment. The Israelites admitted their mistake. It is mean and unchristian to hold to a mistaken judgment from feelings of pride. The Christian should always work for peace (Mat_5:9).—W.F.A.
Joshua_22:26-28
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,
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