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英文原文
Many particular things we have read concerning the two tribes and a half, though nothing separated them from the rest of the tribes except the river Jordan, and this chapter is wholly concerning them. I. Joshua's dismission of the militia of those tribes from the camp of Israel, in which the had served as auxiliaries, during all the wars of Canaan, and their return thereupon to their own country, Jos 22:1-9. II. The altar they built on the borders of Jordan, in token of their communion with the land of Israel, Jos 22:10. III. The offence which the rest of the tribes took at this altar, and the message they sent thereupon, Jos 22:11-20. IV. The apology which the two tribes and a half made for what they had done, Jos 22:21-29. V. The satisfaction which their apology gave to the rest of the tribes, Jos 22:30-34. And (which is strange), whereas in most differences that happen there is a fault on both sides, on this there was fault on no side; none (for aught that appears) were to be blamed, but all to be praised.
1-9
The Reubenites, Gadites, and Half Tribe of Manasseh Dismissed (1444 BC)
流便人、迦得人，和玛拿西半支派被遣散（公元前1444年）
¹ 当时，约书亚召了流便人、迦得人和玛拿西半支派的人来， ² 对他们说："耶和华仆人摩西所吩咐你们的，你们都遵守了；我所吩咐你们的，你们也都听从了。 ³ 你们这许多日子，总没有撇弃你们的弟兄，直到今日，并且守了耶和华你们神所吩咐你们当守的。 ⁴ 如今耶和华你们神照着他所应许的，使你们弟兄得享安息；现在你们可以回自己的帐棚，到耶和华仆人摩西在约旦河东所赐给你们为业之地去。 ⁵ 只要切切地谨守遵行耶和华仆人摩西所吩咐你们的诫命律法，爱耶和华你们的神，行他一切的道，守他的诫命，专靠他，尽心尽性事奉他。" ⁶ 于是约书亚为他们祝福，打发他们去，他们就回自己的帐棚去了。 ⁷ 玛拿西那半支派，摩西早已在巴珊分给他们地业。这半支派，约书亚又在约旦河西，在他们弟兄中分给他们地业。约书亚打发他们回帐棚的时候，也为他们祝福， ⁸ 对他们说："你们带着许多财物、许多牲畜和金、银、铜、铁，并许多衣服，回你们的帐棚去；要将你们从仇敌夺来的物，与你们弟兄同分。" ⁹ 于是流便人、迦得人、玛拿西半支派的人，从迦南地的示罗起行，离开以色列人，回基列地，到自己的地业，就是照耶和华借摩西所吩咐的，他们所已得为业之地。
争战既已结束，且结束得辉煌荣耀，约书亚作为一位审慎的将军，解散了他的军队——他们本无意以战争为业。他打发他们回家，享受所征服的果实，将刀打成犁头，把枪打成镰刀。尤其是这两个半支派的军兵：摩西曾基于一个条件将约旦河东的地业赐给他们——他们的战士当协助其他支派征服迦南，他们当时曾应许照行（民32:32），并在战事开始时向约书亚重新确认了这一应许（书1:16）。如今他们既已履行了约定，约书亚便在示罗公开而庄重地为他们办理了遣散手续。此事究竟是在分地之后才办理（如一些人所认为的，经文也如此编排），还是在争战结束、分地尚未开始之前就已办理（如另一些人所主张，因为分地并不需要他们协助，只需征服时才需要，而且在分地事务中被任用为委员的，也只出于其他十个支派，民34:18-28等），可以确定的是，此事直到示罗被设为大本营（书21:2）之后才施行，而分地在他们离开吉甲之前就已开始了（书14:6）。
很可能这一支流便人和迦得人的军队——他们在迦南的一切争战中始终作先锋——在战斗间隙、当其余军兵退入冬营之时，至少其中有些人曾趁机渡过约旦河（相距不远），探望家人，料理私事，也许还留在家里，另派更能效力的人代替自己前来；但这两个半支帝始终保持着他们的兵员配额，总计四万人，每逢需要，便到各自的岗位报到，如今则全体集合前来领取遣散令。虽然他们思念家人、牵挂家事，在如此漫长的分离之后不能不归心似箭，但像好兵丁一样，他们未得将军的命令便不肯动身。同样，虽然我们天上的父家何等令人向往（这是霍尔主教的引喻），然而我们必须留在地上，直到争战完毕，等候合宜的遣散，不可擅自提前离开的时刻。
I. 约书亚打发他们回到自己得业之地（书21:4）。在分地的次序中最先被指定的，在全享地业上却是最末；他们在权利上比弟兄们先行一步，但在完全占有上弟兄们却走在他们前头；如此在后的将要在前，在前的将要在后，使众人之间可有某种均衡。
II. 他带着他们的酬劳遣散他们；因为有谁当兵自备粮饷呢？带着许多财物回你们的帐棚去（书21:8）。虽然他们协助征服的全部土地都要归其余支派，但他们当得一份战利品，他们也确实得了——这就是一切兵丁所指望的全部酬劳；因为迦南的争战自身便支付了自身的费用。"回去吧，"约书亚说，"回你们的帐棚去"——即"回你们的家去"。他称之为帐棚，因为他们在旷野中长期惯住帐棚；而事实上，这世上最坚固、最宏伟的房屋，与我们在上面的家相比，也不过是帐棚——卑微而可移动。"带着许多财物回去，不仅有牲畜——那地的掠物，还有金银——城邑中的战利品。"并且：1. "让你们所离弃在后的弟兄听见你们的好话——他们虽全地都归他们所有，却全数允准了你们应得之分，并不设法克扣。不要说因我们而受了亏损。"2. "让你们回去要见的弟兄——那些留守后方的人——也得分担战利品：将掠物与你们弟兄同分，正如与米甸人争战中所夺的之分法（民31:27）。让那些久盼你们归来的弟兄，因你们回家而得益。"
III. 他以极尊荣的称赞为他们送行。虽然他们的服事是当尽的义务、当守的承诺，他们所做的不过是分内之事，约书亚却极力称赞他们——不仅在他们履行条件之后如还清债券般将他们释放，更为他们的良好服事鼓掌喝彩。虽然以色列人得以据有那地，是因神的恩惠与大能，荣耀全当归他，但约书亚认为，对那些以刀弓为他们效力、前来相助的弟兄，理当致以感恩的承认。在我们的赞美中当以神为首要对象，但器具也不可全然忽视。他在这里称赞他们：1. 他们对指挥官顺服的敏捷（书21:2）。摩西既逝，他们仍记念并遵行他所给的吩咐；约书亚作为全军统帅所发出的一切命令，他们都小心听从，来去行止都照他所指派的（太8:9）。士兵的荣耀，莫过于听从号令。2. 他们对弟兄之爱与忠诚始终不渝：你们这许多日子总没有撇弃他们。他不说有多少日子，我们从别处也无法确知。加尔维修等最优秀的年代学者推算，征服和分地大约用了六七年的时间，这两个分离的支派就这么长久地随营驻扎，为他们尽了最大的努力。注意，那些拥护神以色列人之事业、与他们命运交织的人，能坚守不离，直到神使他们得享安息，然后自己也与他们同享安息——这将成为他们的荣耀。3. 他们对神律法的顺服之忠心。他们不仅对约书亚和以色列尽了本分，更重要的是（这是最好的），他们尽了对神当尽的本分：你们守了……当守的——原文作"你们守了所当守的"——即"你们小心谨慎地守了耶和华你们神所吩咐当守的诫命，不仅在这一持续为以色列服役直到争战结束的特定事上如此，而且在总体上，你们在自己营中维持了信仰——这是兵丁之中罕见而卓越的事，值得称赞。"
IV. 他以美好的劝勉为他们送行——不是去开垦田地、加固城邑，也不是趁他们的手既已惯于战争与得胜，便去侵略邻邦、扩展疆土，而是要在他们中间保持敬虔之实在的能力。他所给的，不是政治性的指导，而是敬虔的训诲（书21:5）。1. 总而言之，要切切地谨守遵行诫命和律法。凡有诫命赐下的，若不遵行，便是徒然；而且不能正确遵行（因为我们如此容易偏离，属灵的仇敌又如此殷勤地诱我们偏离），除非我们留意、切切地留意。2. 具体而言，要爱耶和华我们的神——他是至善的本体，也是至好的朋友；这一原则若在心中作主，成为心脏搏动的源泉，就必有不断的留心和真诚的努力去行他的道，行他一切的道，即便是那些又窄又陡的，在每一个具体的场合，在一切为人行事中守他的诫命，在任何时候、任何境况中都立定心志专靠他，并事奉他、事奉他的荣耀以及他在人中间国度的益处，尽心尽性地事奉。这里给他们的好劝勉，也是给我们众人的。愿神赐我们恩典去领受！
V. 他以祝福为他们送行（书21:6），尤其是玛拿西半支派——约书亚身为以法莲人，与他们比与其余两个支派更为亲近；他们也许因留下本支派的另一半而不舍离去，因此频频道别、迟迟不行，又得了第二次遣散和祝福（书21:7）。约书亚不仅像朋友一样为他们祷告，更像父亲一样奉主的名祝福他们，将他们以及他们的家庭和事务交托给神的恩典。有人将约书亚给他们的"祝福"理解为他所送的礼物，作为对他们服事的酬谢；但约书亚既为先知，既已将先知赏赐的一部分——即他所给的教训（书21:5）——赐给了他们，无疑我们当将这"祝福"理解为另一部分，即他凭着权柄、作为神的代理者为他们所献的祷告。
VI. 他们既如此被遣散，便成队回到自己得业之地（书21:9），大概有渡船供他们渡约旦河之用。家主们有时也许不得不离开家人，且长期离开，但当他们在外的使命完成之后，就必须记得：家是他们的所在之处，不可如雀鸟离巢般随处飘流。
英文原文
The Reubenites, Gadites, and Half Tribe of Manasseh Dismissed (1444 BC)
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 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 they were possessed, according to the word of the LORD by the hand of Moses.
The war being ended, and ended gloriously, Joshua, as a prudent general, disbands his army, who never designed to make war their trade, and sends them home, to enjoy what they had conquered, and to beat their swords into plough-shares and their spears into pruning-hooks; and particularly the forces of these separate tribes, who had received their inheritance on the other side Jordan from Moses upon this condition, that their men of war should assist the other tribes in the conquest of Canaan, which they promised to do (Nu 32:32), and renewed the promise to Joshua at the opening of the campaign, Jos 1:16. And, now that they had performed their bargain, Joshua publicly and solemnly in Shiloh gives them their discharge. Whether this was done, as it was placed, not till after the land was divided, as some think, or whether after the war was ended, and before the division was made, as others think (because there was no need of their assistance in dividing the land, but only in conquering it, nor were there any of their tribes employed as commissioners in that affair, but only of the other ten, Nu 34:18-28, etc.), this is certain, it was not done till after Shiloh was made the head-quarters (Jos 21:2), and the land was begun to be divided before they removed from Gilgal, Jos 14:6.
It is probable that this army of Reubenites and Gadites, which had led the van in all the wars of Canaan, had sometimes, in the intervals of action, and when the rest of the army retired into winter-quarters, some of them at least, made a step over Jordan, for it was not far, to visit their families, and to look after their private affairs, and perhaps tarried at home, and sent others in their room more serviceable; but still these two tribes and a half had their quota of troops ready, 40,000 in all, which, whenever there was occasion, presented themselves at their respective posts, and now attended in a body to receive their discharge. Though their affection to their families, and concern for their affairs, could not but make them, after so long an absence, very desirous to return, yet, like good soldiers, they would not move till they had orders from their general. So, though our heavenly Father's house above be ever so desirable (it is bishop Hall's allusion), yet must we stay on earth till our warfare be accomplished, wait for a due discharge, and not anticipate the time of our removal.
I. Joshua dismisses them to the land of their possession, Jos 21:4. Those that were first in the assignment of their lot were last in the enjoyment of it; they got the start of their brethren in title, but their brethren were before them in full possession; so the last shall be first, and the first last, that there may be something of equality.
II. He dismisses them with their pay; for who goes a warfare at his own charge? Return with much riches unto your tents, Jos 21:8. Though all the land they had helped to conquer was to go to the other tribes, yet they should have their share of the plunder, and had so, and this was all the pay that any of the soldiers expected; for the wars of Canaan bore their own charges. "Go," says Joshua, "go home to your tents," that is, "your houses," which he calls tents, because they had been so much used to tents in the wilderness; and indeed the strongest and stateliest houses in this world are to be looked upon but as tents, mean and movable in comparison with our house above. "Go home with much riches, not only cattle, the spoil of the country, but silver and gold, the plunder of the cities, and," 1. "Let your brethren whom you leave behind have your good word, who have allowed you your share in full, though the land is entirely theirs, and have not offered to make any drawback. Do not say that you are losers by us." 2. "Let your brethren whom you go to, who abode by the stuff, have some share of the spoil: Divide the spoil with your brethren, as that was divided which was taken in the war with Midian, Nu 31:27. Let your brethren that have wanted you all this while be the better for you when you come home."
III. He dismisses them with a very honourable character. Though their service was a due debt, and the performance of a promise, and they had done no more than was their duty to do, yet he highly commends them; not only gives them up their bonds, as it were, now that they had fulfilled the condition, but applauds their good services. Though it was by the favour of God and his power that Israel got possession of this land, and he must have all the glory, yet Joshua thought there was a thankful acknowledgment due to their brethren who assisted them, and whose sword and bow were employed for them. God must be chiefly eyed in our praises, yet instruments must not be altogether overlooked. He here commends them, 1. For the readiness of their obedience to their commanders, Jos 21:2. When Moses was gone, they remembered and observed the charge he had given them; and all the orders which Joshua, as general of the forces, had issued out, they had carefully obeyed, went, and came, and did, as he appointed, Mt 8:9. It is as much as any thing the soldier's praise to observe the word of command. 2. For the constancy of their affection and adherence to their brethren: You have not left them these many days. How many days he does not say, nor can we gather it with certainty from any other place. Calvisius and others of the best chronologers compute that the conquering and dividing of the land was the work of about six or seven years, and so long these separate tribes attended their camp, and did them the best service they could. Note, It will be the honour of those that have espoused the cause of God's Israel, and twisted interests with them, to adhere to them, and never to leave them till God has given them rest, and then they shall rest with them. 3. For the faithfulness of their obedience to the divine law. They had not only done their duty to Joshua and Israel, but, which was best of all, they had made conscience of their duty to God: You have kept the charge, or, as the word is, You have kept the keeping, that is, "You have carefully and circumspectly kept the commandment of the Lord your God, not only in this particular instance of continuing in the service of Israel to the end of the war, but, in general, you have kept up religion in your part of the camp, a rare and excellent thing among soldiers, and where it is worthy to be praised."
IV. He dismisses them with good counsel, not to cultivate their ground, fortify their cities, and, now that their hands were inured to war and victory, to invade their neighbours, and so enlarge their own territories, but to keep up serious godliness among them in the power of it. They were not political but pious instructions that he gave them, Jos 21:5. 1. In general, to take diligent heed to do the commandment and the law. Those that have the commandment have it in vain unless they do the commandment; and it will not be done aright (so apt are we to turn aside, and so industrious are our spiritual enemies to turn us aside) unless we take heed, diligent heed. 2. In particular, to love the Lord our God, as the best of beings, and the best of friends; and as far as this principle rules in the heart, and is the spring of its pulses, there will be a constant care and sincere endeavour to walk in his ways, in all his ways, even those that are narrow and up-hill, in every particular instance, in all manner of conversation to keep his commandments, at all times and in all conditions with purpose of heart to cleave unto him, and to serve him and his honour, and the interest of his kingdom among men, with all our heart and with all our soul. What good counsel was here given to them is given to us all. God give us grace to take it!
V. He dismisses them with a blessing (Jos 21:6), particularly the half tribe of Manasseh, to which Joshua, as an Ephraimite, was somewhat nearer akin than to the other two, and who perhaps were the more loth to depart because they left one half of their own tribe behind them, and therefore, bidding often farewell, and lingering behind, had a second dismission and blessing, Jos 21:7. Joshua not only prayed for them as a friend, but blessed them as a father in the name of the Lord, recommending them, their families, and affairs, to the grace of God. Some by the blessing Joshua gave them understand the presents he made them, in recompence of their services; but Joshua being a prophet, and having given them one part of a prophet's reward in the instructions he gave them (Jos 21:5), no doubt we must understand this of the other, even the prayers he made for them, as one having authority, and as God's vicegerent.
VI. Being thus dismissed, they returned to the land of their possession in a body (Jos 21:9), ferry-boats being, it is likely, provided for their repassing Jordan. Though masters of families may sometimes have occasion to be absent, long absent, from their families, yet, when their business abroad is finished, they must remember home is their place, from which they ought not to wander as a bird from her nest.
10-34
The Altar of the Reubenites (1444 BC)
流便人的祭坛（公元前1444年）
¹⁰ 他们到了迦南地的约旦河一带，流便子孙、迦得子孙和玛拿西半支派，就在那里靠近约旦河边筑了一座坛，一座高大可观的坛。 ¹¹ 以色列人听说：看哪，流便子孙、迦得子孙和玛拿西半支派，在迦南地对面、约旦河一带、以色列人过河的渡口，筑了一座坛。 ¹² 以色列人听见了，全会众就聚集在示罗，要上去与他们争战。 ¹³ 以色列人打发祭司以利亚撒的儿子非尼哈，往基列地去见流便子孙、迦得子孙和玛拿西半支派； ¹⁴ 又打发十个首领与他们同去，以色列各支派的宗族中各差一个首领；这些人都是以色列千夫长中他们祖家的首领。 ¹⁵ 他们到了基列地，见流便子孙、迦得子孙和玛拿西半支派，对他们说： ¹⁶ 耶和华全会众如此说：你们今日转去不跟从耶和华，在你们为自己筑坛，要在今日悖逆耶和华，你们向以色列的神所犯的是何等的罪呢？ ¹⁷ 从前拜毗珥的罪孽，在我们中间尚算小吗？虽然有瘟疫临到耶和华的会众，直到今日我们还未得洁净； ¹⁸ 你们今日竟转去不跟从耶和华吗？你们今日既悖逆耶和华，明日祂必向以色列全会众发怒。 ¹⁹ 你们所得为业之地若不洁净，那末可以过到耶和华产业之地，就是耶和华会幕所在之处，在我们中间得地业；只是不可悖逆耶和华，也不可为我们筑坛，以致在我们的神耶和华的坛以外另筑一坛。 ²⁰ 从前谢拉的曾孙亚干岂不是在那当灭的物上犯了罪，就有忿怒临到以色列全会众吗？那人在自己的罪中灭亡，并不单独。
此处，I．我们可以看见那相隔之支派的敬虔关切：他们即便离开迦南之地，仍要持守迦南的信仰，免得他们如外邦人被全然从神的民中隔除（赛 56:3）。为此，他们在约旦河边筑了一座大坛，作为他们是以色列人的见证，使他们既是以色列人，便与主的坛有分（林前 10:18）。他们到了约旦河边（书 21:10）时，并未商议如何为自己在迦南争战中的功绩、为他们向弟兄们所行的服事立碑，以永远尊崇那两个半支派；他们所切切要保存并常留其证据的，乃是他们与神教会的关系，以及在圣徒相通中的利益；因此，他们毫不迟延——当这意见初次由他们中间一些人提出时（这些人虽因想到要回家而高兴，却也因想到要离开神的坛而忧愁），他们立即筑起这座坛，作为桥梁，以保守他们与其余支派在属神之事上的交通。有人以为他们把这坛筑在约旦迦南一侧、便雅悯的拈阘内，使他们隔河远眺时可以望见示罗那坛的形状（在他们不能便当前去之时）；但更可能的是他们把它筑在自己一方的水边——因为若无允许，他们怎能在别人的地上建造呢？经上又称之为在迦南地对面；倘若不是筑在他们自己中间，便不会有人怀疑它是要用来献祭。这座坛的设计是极清白极诚实的；但若它能早早如此——既其上有恶的形迹，又可能作弟兄的绊脚石——他们就该在动手之前请示神的谕旨，或至少把他们的用意先告诉弟兄，并像他们后来为消除弟兄的疑心所作的解释那样，预先给出同样的说明，那就好了。他们的热心可嘉，但本当以慎重来引导。为他们的目的，根本不必急于筑坛，本可以从容考虑、征询意见；然而当他们的诚意显明之后，我们不见有人因他们的轻率而责备他们。神如此行，人也当如此——宽容诚实热心中的软弱。
II．其余支派为着神的尊荣和祂在示罗的坛，怀着圣洁的疑心。立刻有人报告以色列的众首领，说这座坛已经立起（书 21:11）。他们既知道那条要他们把一切祭物献在神所选定之处、不可在别处献祭的律法是何等严格严厉（申 12:5-7），便很快警觉：另立一坛乃是对神近来择地立名之举的冒犯，且直接趋于敬拜别的神。如今，
1．他们的猜疑极其可谅；因为必须承认，这事乍看之下便是坏的，似乎暗示要设立并维持一个与示罗之坛竞争的坛。从筑坛一事推断其上有献祭之意图，绝非牵强附会；而献祭可能引入偶像崇拜，终至全然背弃以色列神的信仰与敬拜。这火或能点燃何等大的事！神为自己所设立的制度而嫉妒，所以我们也当如此，并惧怕一切有偶像崇拜之嫌或趋于偶像崇拜之事。
2．他们在此猜疑之下所发的热心十分可嘉（书 21:12）。他们既以为这些被约旦河隔开的支派正在与神隔绝，便视之为可能加给自己最大的伤害，并表现出一种乐意——若必要的话，便不顾性命以保卫神的坛，发兵惩戒并挽回这些叛徒，若温和之法无用，便从其身上割去那已坏死的肢体，以防止传染的蔓延。他们都聚集起来，示罗是他们集合之地，因为他们现在出面，正是为维护那新近赐给该地的神圣特许状；他们的决心合乎祭司国度的本色——这国度既奉献归神和事奉神，便不承认弟兄，也不认得自己的儿女（申 33:9）。若显然这些支派已经背叛神、悖逆祂，他们便要立即上去与他们争战。这些支派虽与他们骨肉相连，虽在旷野与他们患难与共，在迦南争战中又大有用处，但倘若他们转去事奉别神，他们就要待他们为仇敌——不是当作以色列的子孙，而是当作淫乱之子；因为神如此吩咐（申 13:12-18等）。他们不过刚把刀收入鞘中，从争战的危险和疲乏中退下来、享受神所赐的安息，却宁愿重新开战，也不愿在遏制、压制并报应偶像崇拜及其每一步趋向上有所失职——这是勇敢的决心，显出他们对信仰是真心实意的，我们也可以盼望他们在其实行上谨慎殷勤。信仰上的败坏，最好在其初起、未成气候、未借惯例自辩之前就加以对付。
3．他们在执行这一热心决定时所显的审慎，同样可嘉。神曾命他们在这一类情形中要查究、究问（申 13:14），免得他们假维护信仰之名而冤屈弟兄；因此他们在此决定：在未先派使臣查明案情是非之先，决不派兵出战；这些使臣都是首要人物，每支派一人，非尼哈为首，作为他们的发言人（书 21:13、14）。他们对神的热心，如此被智慧的温柔所调和、引导、约束。那位知晓万事、恨恶一切恶事的神，连最坏的罪犯也不肯不先下去察看就加以刑罚（创 18:21）。多少不幸的争端，若对冒犯之事作公正而有善意的查究，便可避免，或迅速得医治。纠正错误与误解，把被曲解的言语行为置于真光之中，是调和私争与公争、使其圆满终结的最有效之道。
4．使臣们办理此事，完全符合会众对此事的感受与精神，并在热心和审慎两方面都有高度表现。
(1.) 他们草拟对弟兄的控告确实极其严厉，除了因他们对神尊荣的热心、并且此刻是为使会众在示罗的愤慨得以正当化、并唤醒那些被以为有罪的人来为自己辩白之外，再无别的借口；否则他们本可暂缓判断，或至少缓和语气，而不像此处那样，把筑这坛一事视为既定事实（书 21:16）：这是向以色列的神所犯的罪过，又视之不亚于士兵弃主帅而去的背叛（你们转去不跟从耶和华），也不亚于臣民背叛其君王：以致你们今日悖逆耶和华。措辞严厉。幸好他们未能证实其控告。无辜者被如此误解和控告，不要以为奇怪。他们无故地攻击我。
(2.) 他们所指控之罪的加重情节，有点牵强：拜毗珥的罪孽在我们中间尚算小吗？（书 21:17）大概这是因非尼哈——这次交涉的首席使臣——曾在此事上大为显著（民 25:7），又因为我们大概并不在约旦对岸那罪所犯之处的近旁。回想并应用神从天上对不虔不义之人所显的怒气的实例——这些实例发生在我们自己的时代，我们自己也亲眼见过——是好的。他提及毗珥的罪，[1.] 是当作极大的罪，大大惹神发怒。筑这坛似乎只是小事，却可能引致与毗珥之罪一般的大罪，因此必须在其初起之时加以扑灭。当注意，对从前所犯大罪的记忆，当使我们儆醒防备罪恶的最小的机会和开端；因为罪路乃是下坡路。[2.] 是当作全会众曾为之受苦的罪：耶和华的会众中有了瘟疫——一日之间死去不下二万四千人；这难道不足以永远警告你们远避偶像崇拜吗？怎么！你们还要把另一场瘟疫招到自己身上吗？你们竟对一个拜偶像的坛如此狂热，以致要这样把自己撞在神审判的刀尖上吗？我们的营中难道不仍因那罪和那刑罚而感到余痛吗？我们直到今日还未从其中得洁净；其中尚有火星*第一，*那罪之传染；我们中间有人如此倾向偶像崇拜，你们若另立一坛，他们便要借机——无论你们是否有此意——去敬拜别神。第二，神为那罪向我们发的怒；我们有理由担心，若我们再以别的罪惹神追讨，祂必记念毗珥的罪归于我们——正如祂曾威胁要记念金牛犊的罪一样（出 32:34）。你们竟敢惊动神圣报应那沉睡之狮吗？当注意，百姓以从前的罪为小——以为太小——正如那些罪上加罪、为自己积聚忿怒等候忿怒之日的人所作的，乃是愚妄危险之事。所以让过去的时候够了（彼前 4:3）。
(3.) 他们之所以在此事上如此热切关心，其理由十分充分。他们按自保的律法，为着必要的自卫而有此义务："因为你们今日若背叛神，谁知祂的审判明日不会临到全会众（书 21:18），正如亚干的事吗？（书 21:20）他犯了罪，我们都为此受苦；由此我们当受教诲，从神那时所作的推论祂所能作的，并畏惧祂所要作的——若我们不因你们人数众多而见证你们的罪、刑罚你们的罪的话。"当注意，公共秩序的守护者，为着共同安全之故，理当运用其权柄来遏制和压制邪恶与亵渎，免得若被纵容，此罪便成为全国之罪，将神的审判招致共同体之上。不但如此，我们都当责备行错路的邻舍，免得我们因他担罪（利 19:17）。
(4.) 他们所作的提议极公平、极仁厚（书 21:19）：倘若他们以为所得为业之地因没有坛而不洁净，因此非有一坛不能安心，那么与其让他们另立一坛与示罗的相争，他们大可回到耶和华会幕所在之地，在那里定居；他们情愿自己挤一点，为他们腾出地方。由此他们表现出真诚而真正敬虔的反分裂之热心：与其让弟兄有任何借口设立分开之坛（纵然其借口如这里所假设的那样软弱，又基于重大的误解），他们宁愿舍弃神借拈阘亲自分给他们的相当一部分地，以包容他们、接纳他们。这才是真以色列人的心志。
²¹ 于是流便子孙、迦得子孙和玛拿西半支派回答以色列千夫长的首领说： ²² 大能者神耶和华，大能者神耶和华，祂是知道的，以色列人也必知道；我们若是悖逆，或是背叛耶和华，（愿祂今日不救我们，） ²³ 说我们为自己筑坛，要转去不跟从耶和华，或是要在其上献燔祭、素祭，或是要在其上献平安祭，愿耶和华亲自追讨； ²⁴ 我们行这事岂不是出于这事的顾虑吗？说：恐怕日后你们的子孙对我们的子孙说：你们与耶和华以色列的神有什么相干呢？ ²⁵ 因为耶和华使约旦河作我们和你们之间的界限；你们流便子孙、迦得子孙啊，你们在耶和华里无份；这样，你们的子孙便使我们的子孙不再敬畏耶和华。 ²⁶ 所以我们说：不如为自己筑一座坛吧，不是为献燔祭，也不是为献祭； ²⁷ 乃是为在我们与你们并我们的后代之间作一个见证，好叫我们在耶和华面前，用我们的燔祭、素祭和平安祭事奉耶和华；免得日后你们的子孙对我们的子孙说：你们在耶和华里无份。 ²⁸ 所以我们说：日后他们若对我们或对我们的后代如此说，我们便可回答说：你们看耶和华之坛的样式，是我们列祖所造的，并不是为献燔祭，也不是为献祭；乃是在我们与你们中间作见证。 ²⁹ 我们断不敢悖逆耶和华，今日转去不跟从耶和华，在耶和华我们神的坛以外——就是在祂帐幕前的坛以外——另筑一座坛，为献燔祭、素祭或祭物。
我们可以设想，那时召开了一个相隔支派首领和重要人物的集会，以听取这些使臣的发言；或者也许那班军队在归途上仍集体扎营，尚未解散；无论如何，足有足够的人可以代表那两个半支派，并表达他们的心意。他们对十支派激烈陈词的答复，极其公正而坦率。他们并没有反控，并不因他们威胁的不公和刻薄而加以责难，也不因他们的草率论断而讥诮，却以柔和的回答挽回怒气，避开了那一切触动怒气的暴戾言语；他们既不质疑他们的权柄，也不抗辩说自己不向他们交代所作的事，更不叫他们管自己的事；而是借着公开而坦白地宣告自己所作的诚意，把自己从所受的指控中解救出来，并在弟兄的眼中端正自己的形象——他们只需陈述事实、把事情置于真光之中，便可做到这一点。
I．他们郑重声明：他们绝无意图把这坛用于献祭或献礼物，因此他们远远没有把它设作示罗之坛的竞争者，也远远没有丝毫离弃那坛的念头。他们确实立了一个有坛之形状的东西，但他们并没有把它奉献为宗教用途，并没有行奉献之礼，因此不应当被指控为有意把它作如此用途。为使这声明得着信用，在此有：
1．向神的郑重呼吁，他们以此开始他们的辩护，意欲先归荣耀给神，然后使弟兄得着满足（书 21:22）。(1.) 在他们呼吁的形式中表达了对神极深的敬畏和敬重：大能者神耶和华，大能者神耶和华，祂是知道的。或更贴近原文如此读：神之神耶和华，神之神耶和华，祂是知道的——这话表明祂的自存和自足；祂是耶和华，对一切存有和权能——连那些称为神的、或受敬拜的——都有主权和至高无上之权。他们信仰的这一简短认信，有助于消除并挪去弟兄对他们的疑心，以为他们有意离弃以色列的神、敬拜别神：那信祂是统管万有之神的人，怎会怀着这样的念头？我们当由此学得，永远怀着敬畏和严肃论到神，并以郑重的停顿提说祂的名。那些轻率、漫不经心地以"神知道"向天呼吁的人，有理由恐怕自己妄称了神的名，因为这与此处的呼吁大不相同。(2.) 他们在呼吁中表达了对自身正直的极大确信。他们把争论交托给万神之神，祂的判断我们确知是按着真理——有罪的人当惧怕，正直的人当喜乐。"若我们筑这坛是出于悖逆或背叛，要与示罗耶和华的坛对抗，要结党，或要立什么新神、新敬拜"，[1.] "祂是知道的"（书 21:22），因为祂完全熟悉人心中的思想和意向，特别是对偶像崇拜的一切倾向（诗 44:20、21）；这在祂面前是特别清楚的。我们相信祂知道，我们无法用任何巧计向祂隐藏。[2.] "愿祂亲自追讨"，正如我们知道的祂必追讨，因为祂是嫉妒的神。除了无亏的良心，没有人会这样以神圣的公义来咒诅，求祂为背叛——若真有的话——报仇。当注意：第一， 我们在宗教上所作的每一件事，至要在其中向神显明我们的正直，记得祂知道人心。第二， 当我们落在人的论断之下时，能以谦卑的信心向神申诉我们的真诚，这是极大的安慰。参林前 4:3、4。
2．向弟兄呈上的清醒的辩解：以色列人也必知道。虽然天上的记录和我们胸中的见证主要是为我们而作实，但除了这之外，我们对那些怀疑我们正直的弟兄还有一种亏欠——我们当以温柔和敬畏的心准备给他们满足。我们的真诚若为神所知，就当借着其果子使别人也知道，尤其是那些虽误解我们、却显出为神荣耀之热心的人，正如这里十支派所作的。
3．对所疑之罪的严肃弃绝和撇清。他们以此结束辩护（书 21:29）：我们断不敢悖逆耶和华——我们承认，我们若把这坛设作燔祭之坛，就是悖逆耶和华；断不敢，我们厌恶这念头。我们对示罗耶和华之坛的珍视和敬重，与以色列任何支派一样；我们决意坚守它、常常赴它，与你们一样坚决；我们对神敬拜之纯洁和祂教会之合一，有同样的关切；我们断不敢——断不敢——有转去不跟从神的念头。
II．他们充分说明筑这坛的真实意图和含义；我们有十足理由相信，这是他们设计之意图的真实陈述，而不是为日后掩饰而临时编造的说法——正如我们也有理由相信，这些人当初请求在约旦那一边得地时，他们的心意是诚实的，虽然那时他们也不幸连摩西自己也误解了他们。在他们的辩词中，他们证明筑这坛远非迈向与弟兄分离、与示罗耶和华之坛分离的一步；相反，它实在是设计作为他们与弟兄并与神的坛相通的凭据和保障，作为他们决心在耶和华面前事奉祂（书 21:27）并继续如此行的记号。
1．他们述说自己心中的恐惧：恐怕日久之后，他们的后裔既离会幕如此之远，便会被视为外人，被当作与以色列无关的人看待（书 21:24）；正是因这事——这字表明他们心中极大的困惑和焦虑，直到借这方法得以解脱——他们才如此行。他们在归途上（我们可以设想这事以前并未想到，否则他们会把自己的用意告诉约书亚），其中一些人在交谈中提出这事，其余的人得了提示，便向自己和彼此呈现出一幅很可能在后世代中发生的可悲前景：他们的儿女会被别的支派看作在神的坛和其上所献的祭上无份。如今他们诚然被承认是弟兄，在会幕那里与其他支派同样受欢迎；但倘若他们的儿女在后被否认呢？他们因距离远，又因约旦河的阻隔——并非随时可以方便地往来——不能像其他支派那样在三个年度节期中众多而恒常地赴会，借此持续主张以色列人的特权，于是就要被视为教会中无关紧要的成员，渐渐被当作不属于教会了：这样，你们的儿女（他们因骄傲便易把坛的特权独占）便使我们的儿女（他们也许不像所当行的那么小心持守那些特权）不再敬畏耶和华。当注意：(1.) 那些被断绝于公开蒙恩之道的人，很可能失去一切信仰，渐渐不再敬畏耶和华。虽然许多人维持着敬虔的形式和承认，却无其生命和能力；然而其生命和能力若离了形式和承认，也不能长久保持。你拿走蒙恩之恩，便是拿走恩典。(2.) 那些自己经历过神蒙恩之道的安慰和益处的人，不能不渴望把这些保守并传留于子孙，并用一切可能的预防之法，使他们的儿女在他们之后不至于不再跟从耶和华，或被看作在祂里面无份。
2．他们为防止此事所作的设想（书 21:26-28）。"所以，为要为那些在我们之后的人保证他们在神坛上的利益，并证明他们对它的权利，我们说：让我们筑一座坛，在我们和你们之间作见证——这样，他们既保有这坛的样式在手中，便可作为他们享有原坛特权之权利的证据。凡看见这坛、又注意到它从未用于献祭和献礼的人，便会问它是什么意思；对这询问的回答便是：这是那些相隔支派所筑，作为他们与弟兄相通并与他们共同享有耶和华之坛的记号。基督是那使每一礼物成圣的大坛；我们在祂里面利益的最佳证据，便是祂的灵在我们心中的样式，以及我们与祂的相似。我们若能提出这个，它便是为我们所作的见证——证明我们在主里有份，也是我们坚忍跟从祂的凭据。
³⁰ 祭司非尼哈与会众的首领、以及与他同在的以色列千夫长，听了流便子孙、迦得子孙和玛拿西子孙所说的话，便以为美。 ³¹ 祭司以利亚撒的儿子非尼哈对流便子孙、迦得子孙、玛拿西子孙说：今日我们知道耶和华在我们中间，因为你们没有向耶和华犯这罪；现在你们救了以色列人脱离耶和华的手了。 ³² 祭司以利亚撒的儿子非尼哈和众首领，就从流便子孙、迦得子孙那里，从基列地回到迦南地的以色列人那里，向他们回话。 ³³ 这事便是以色列人所喜悦的；以色列人就称颂神，并不有意上去与他们争战，要毁灭流便人和迦得人所住的地。 ³⁴ 流便子孙和迦得子孙给坛起名叫证坛（Ed）；因为它要在我们中间作见证，证明耶和华是神。
我们在此看见这场争论的美满结局——倘若双方没有像他们对神的热心那样、也有向和平的心意，其后果可能十分恶劣；因为关于信仰的争执，若缺乏智慧和爱心，往往最为激烈、最难调和。但这些争辩的双方，既把事情公正地陈述并辩论清楚，便能很好地彼此了解，于是分歧立刻得以和解。
I．相隔支派呈上了一份声明、说明他们筑坛之意图清白之后，使臣们极其喜悦。1．使臣们并未怀疑他们在那份声明中的诚意，并未说："你们告诉我们你们不打算把它用于献祭和献礼，但谁能信你们呢？你们要给我们什么保证，使它永不被如此使用？"不。爱是凡事相信，凡事盼望——相信并盼望最好的，极不愿指任何人为说谎。2．他们并不因这行动的轻率鲁莽而责备他们，并未说："你们若要作这样的事，又有这等好意，至少也当尊重约书亚和以利亚撒，与他们商议，或至少告知他们一声，便可省去这次使团的麻烦和花费。"但在那些我们有理由认为出于诚实的人身上，少许考虑不周和失礼之处，是当加以宽容和忽略的。3．他们更不去设法搜罗证据以坐实其控告（虽然他们已经提出了控告），倒乐于纠正自己的错误，毫不羞于承认错误。骄傲和暴躁的人，一旦对弟兄下了不公正的论断，无论有多少令人信服的证据证明其不公，他们也要执迷不悟，无论如何不肯收回。这些使臣并非如此偏狭；弟兄的辩白使他们喜悦（书 21:30）。他们把弟兄的清白看作神同在的记号（书 21:31），尤其当他们发现所作之事非但不是他们对神的坛冷淡的迹象，反而是他们对坛热切爱慕的果子：你们救了以色列人脱离耶和华的手，意即"你们并没有像我们所担心的那样，把以色列人交在耶和华手中，或使他们暴露于祂因我们所疑心的过犯而施的审判之下。"
II．会众大为满意，因他们的使臣向他们报告了弟兄对他们所作之事的辩解。看来他们聚集在一起（至少借着代表），直到听见结果（书 21:32）；当他们明白事情的真相时，便以为美（书 21:33），并称颂神。当注意：弟兄在信仰上的坚定、他们对敬虔之能力的热爱、以及他们虽被疑为破坏教会合一、却仍在信心和爱心中保守圣灵所赐合一的心——这些都是我们当极乐于得着确据的事，并且当作为我们喜乐和感恩的因由；让神得着荣耀，让我们也享受其中的安慰。既得着这样的确据，他们便立即放下兵器，非但全无思想继续他们曾谋划的对弟兄之战，反而（我们可以设想）巴不得下一个节期快到，好在示罗与他们相会。
III．相隔支派得着了满足，他们既要在自己中间保存这神坛的样式，虽然未必有他们所设想的那种需要，约书亚和众首领仍让他们遂其所愿，并未下令拆毁它——虽然同样有理由担心它日后可能成为偶像崇拜的契机，正如也有理由希望它或许可以成为防备偶像崇拜的保障。坚固的人当担当不坚固人的软弱。只是当谨慎：他们既已说明了坛的含义——它无非是他们与示罗之坛相通的见证——这解释便当记录下来；这是按当时的惯例，给它起一个表示此意的名字（书 21:34）：他们称它为Ed——见证，证明不过如此，见证他们与神与以色列的关系，见证他们与其余支派在共同信仰上的一致——耶和华祂是神，除祂以外再无别神。它向后代见证他们关心把信仰纯正完整地传留给他们；倘若他们日后离弃神、转去不再跟从祂，这坛也要成为反对他们的见证。
英文原文
The Altar of the Reubenites (1444 BC)
¹⁰ And when they came unto 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 built there an altar by Jordan, a great altar to see to.
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, the 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, Phinehas the son of Eleazar the priest,
¹⁴ And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was a head of the house of their fathers among the thousands of Israel.
¹⁵ And 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 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 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.
Here is, I. The pious care of the separated tribes to keep their hold of Canaan's religion, even when they were leaving Canaan's land, that they might not be as the sons of the stranger, utterly separated from God's people, Isa 56:3. In order to this, they built a great altar on the borders of Jordan, to be a witness for them that they were Israelites, and as such partakers of the altar of the Lord, 1Co 10:18. When they came to Jordan (Jos 21:10) they did not consult how to preserve the remembrance of their own exploits in the wars of Canaan, and the services they had done their brethren, by erecting a monument to the immortal honour of the two tribes and a half; but their relation to the church of God, together with their interest in the communion of saints, is that which they are solicitous to preserve and perpetuate the proofs and evidences of; and therefore without delay, when the thing was first proposed by some among them, who, though glad to think that they were going towards home, were sorry to think that they were going from the altar of God, immediately they erected this altar, which served as a bridge to keep up their fellowship with the other tribes in the things of God. Some think they built this altar on the Canaan-side of Jordan, in the lot of Benjamin, that, looking over the river, they might see the figure of the altar at Shiloh, when they could not conveniently go to it; but it is more likely that they built it on their own side of the water, for what had they to do to build on another man's land without his consent? And it is said to be over-against the land of Canaan; nor would there have been any cause of suspecting it designed for sacrifice if they had not built it among themselves. This altar was very innocently and honestly designed, but it would have been well if, since it had in it an appearance of evil, and might be an occasion of offence to their brethren, they had consulted the oracle of God about it before they did it, or at least acquainted their brethren with their purpose, and given them the same explication of their altar before, to prevent their jealousy, which they did afterwards, to remove it. Their zeal was commendable, but it ought to have been guided with discretion. There was no need to hasten the building of an altar for the purpose for which they intended this, but they might have taken time to consider and take advice; yet, when their sincerity was made to appear, we do not find that they were blamed for their rashness. God does, and men should, overlook the weakness of an honest zeal.
II. The holy jealousy of the other tribes for the honour of God and his altar at Shiloh. Notice was immediately brought to the princes of Israel of the setting up of this altar, Jos 21:11. And they, knowing how strict and severe that law was which required them to offer all their sacrifices in the place which God should choose, and not elsewhere (De 12:5-7), were soon apprehensive that the setting up of another altar was an affront to the choice which God had lately made of a place to put his name in, and had a direct tendency to the worship of some other God. Now,
1. Their suspicion was very excusable, for it must be confessed the thing, prima facie—at first sight, looked ill, and seemed to imply a design to set up and maintain a competitor with the altar at Shiloh. It was no strained innuendo from the building of an altar to infer an intention to offer sacrifice upon it, and that might introduce idolatry and end in a total apostasy from the faith and worship of the God of Israel. So great a matter might this fire kindle. God is jealous for his own institutions, and therefore we should be so too, and afraid of every thing that looks like, or leads to, idolatry.
2. Their zeal, upon this suspicion, was very commendable, Jos 21:12. When they apprehended that these tribes, which by the river Jordan were separated from them, were separating themselves from God, they took it as the greatest injury that could be done to themselves, and showed a readiness, if it were necessary, to put their lives in their hands in defence of the altar of God, and to take up arms for the chastising and reducing of these rebels, and to prevent the spreading of the infection, if no gentler methods would serve, by cutting off from their body the gangrened member. They all gathered together, and Shiloh was the place of their rendezvous, because it was in defence of the divine charter lately granted to that place that they now appeared; their resolution was as became a kingdom of priests, who, being devoted to God and his service, did not acknowledge their brethren nor know their own children, De 33:9. They would immediately go up to war against them if it appeared they had revolted from God, and were in rebellion against him. Though they were bone of their bone, had been companions with them in tribulation in the wilderness, and serviceable to them in the wars of Canaan, yet, if they turn to serve other gods, they will treat them as enemies, not as sons of Israel, but as children of whoredoms, for so God had appointed, De 13:12-18, etc. They had but lately sheathed their swords, and retired from the perils and fatigues of war to the rest God had given them, and yet they are willing to begin a new war rather than be any way wanting in their duty to restrain, repress, and revenge, idolatry, and every step towards it—a brave resolution, and which shows them hearty for their religion, and, we hope, careful and diligent in the practice of it themselves. Corruptions in religion are best dealt with at first, before they get head and plead prescription.
3. Their prudence in the prosecution of this zealous resolution is no less commendable. God had appointed them, in cases of this nature, to enquire and make search (De 13:14), that they might not wrong their brethren under pretence of righting their religion; accordingly they resolve here not to send forth their armies, to wage war, till they had first sent their ambassadors to enquire into the merits of the cause, and these men of the first rank, one out of each tribe, and Phinehas at the head of them to be their spokesman, Jos 21:13,14. Thus was their zeal for God tempered, guided, and governed by the meekness of wisdom. He that knows all things, and hates all evil things, would not punish the worst of criminals but he would first go down and see, Ge 18:21. Many an unhappy strife would be prevented, or soon healed by an impartial and favourable enquiry into that which is the matter of the offence. The rectifying of mistakes and misunderstandings, and the setting of misconstrued words and actions in a true light, would be the most effectual way to accommodate both private and public quarrels, and bring them to a happy period.
4. The ambassadors' management of this matter came fully up to the sense and spirit of the congregation concerning it, and bespeaks much both of zeal and prudence.
(1.) The charge they draw up against their brethren is indeed very high, and admits no other excuse than that it was in their zeal for the honour of God, and was now intended to justify the resentments of the congregation at Shiloh and to awaken the supposed delinquents to clear themselves, otherwise they might have suspended their judgment, or mollified it at least, and not have taken it for granted, as they do here (Jos 21:16), that the building of this altar was a trespass against the God of Israel, and a trespass no less heinous than the revolt of soldiers from their captain (you turn from following the Lord), and the rebellion of subjects against their sovereign: that you might rebel this day against the Lord. Hard words. It is well they were not able to make good their charge. Let not innocency think it strange to be thus misrepresented and accused. They laid to my charge things that I knew not.
(2.) The aggravation of the crime charged upon their brethren is somewhat far-fetched: Is the iniquity of Peor too little for us? Jos 21:17. Probably that is mentioned because Phinehas, the first commissioner in this treaty, had signalized himself in that matter (Nu 25:7), and because we may suppose they were not about the very place in which that iniquity was committed on the other side Jordan. It is good to recollect and improve those instances of the wrath of God, revealed from heaven against the ungodliness and unrighteousness of men, which have fallen out in our own time, and which we ourselves have been eye-witnesses of. He reminds them of the iniquity of Peor, [1.] As a very great sin, and very provoking to God. The building of this altar seemed but a small matter, but it might lead to an iniquity as bad as that of Peor, and therefore must be crushed in its first rise. Note, 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. [2.] As a sin that the whole congregation had smarted for: "There was a plague in the congregation of the Lord, of which, in one day, there died no fewer than 24,000; was not that enough for ever to warn you against idolatry? What! will you bring upon yourselves another plague? Are you so mad upon an idolatrous altar that you will run yourselves thus upon the sword's point of God's judgments? Does not our camp still feel from that sin and the punishment of it? We are not cleansed from it unto this day; there are remaining sparks," First, "Of the infection of that sin; some among us so inclined to idolatry that if you set up another altar they will soon take occasion from that, whether you intend it or no, to worship another God." Secondly, "Of the wrath of God against us for that sin. We have reason to fear that, if we provoke God by another sin to visit, he will remember against us the iniquity of Peor, as he threatened to do that of the golden calf, Ex 32:34. And dare you wake the sleeping lion of divine vengeance?" Note, It is a foolish and dangerous thing for people to think their former sins little, too little for them, as those do who add sin to sin, and so treasure up wrath against the day of wrath. Let therefore the time past suffice, 1Pe 4:3.
(3.) The reason they give for their concerning themselves so warmly in this matter is very sufficient. They were obliged to it, in their own necessary defence, by the law of self-preservation: "For, if you revolt from God to-day, who knows but to-morrow his judgments may break in upon the whole congregation (Jos 21:18), as in the case of Achan? Jos 21:20. He sinned, and we all smarted for it, by which we should receive instruction, and from what God did then infer what he may do, and fear what he will do, if we do not witness against your sin, who are so many, and punish it." Note, The conservators of the public peace are obliged, in justice to the common safety, to use their power for the restraining and suppressing of vice and profaneness, lest, if it be connived at, the sin thereby become national, and bring God's judgments upon the community. Nay, we are all concerned to reprove our neighbour when he does amiss, lest we bear sin for him, Le 19:17.
(4.) The offer they make is very fair and kind (Jos 21:19), that if they thought the land of their possession unclean, for want of an altar, and therefore could not be easy without one, rather than they should set up another in competition with that at Shiloh they should be welcome to come back to the land where the Lord's tabernacle was, and settle there, and they would very willingly straiten themselves to make room for them. By this they showed a sincere and truly pious zeal against schism, that rather than their brethren should have any occasion to set up a separate altar, though their pretence for it, as here supposed, was very weak and grounded upon a great mistake, yet they were willing to part with a considerable share of the land which God himself had by the lot assigned them, to comprehend them and take them in among them. This was the spirit of Israelites indeed.
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 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, In 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 may not say to our children in time to 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.
We may suppose there was a general convention called of the princes and great men of the separate tribes, to give audience to these ambassadors; or perhaps the army, as it came home, was still encamped in a body, and not yet dispersed; however it was, there were enough to represent the two tribes and a half, and to give their sense. Their reply to the warm remonstrance of the ten tribes is very fair and ingenuous. They do not retort their charge, upbraid them with the injustice and unkindness of their threatenings, nor reproach them for their rash and hasty censures, but give them a soft answer which turns away wrath, avoiding all those grievous words which stir up anger; they demur not to their jurisdiction, nor plead that they were not accountable to them for what they had done, nor bid them mind their own business, but, by a free and open declaration of their sincere intention in what they did, free themselves from the imputation they were under, and set themselves right in the opinion of their brethren, to do which they only needed to state the case and put the matter in a true light.
I. They solemnly protest against any design to use this altar for sacrifice or offering, and therefore were far from setting it up in competition with the altar at Shiloh, or from entertaining the least thought of deserting that. They had indeed set up that which had the shape and fashion of an altar, but they had not dedicated it to a religious use, had had no solemnity of its consecration, and therefore ought not to be charged with a design to put it to any such use. To gain credit to this protestation here is,
1. A solemn appeal to God concerning it, with which they begin their defence, intending thereby to give glory to God first, and then to give satisfaction to their brethren, Jos 21:22. (1.) A profound awe and reverence of God are expressed in the form of their appeal: The Lord God of gods, the Lord God of gods, he knows. Or, as it might be read somewhat closer to the original, The God of gods, Jehovah, the God of gods, Jehovah, he knows, which bespeaks his self-existence and self-sufficiency; he is Jehovah, and has sovereignty and supremacy over all beings and powers whatsoever, even those that are called gods, or that are worshipped. This brief confession of their faith would help to obviate and remove their brethren's suspicion of them, as if they intended to desert the God of Israel, and worship other gods: how could those entertain such a thought who believed him to be God over all? Let us learn hence always to speak of God with reverence and seriousness, and to mention his name with a solemn pause. Those who make their appeals to heaven with a slight, careless, "God knows," have reason to fear lest they take his name in vain, for it is very unlike this appeal. (2.) It is a great confidence of their own integrity which they express in the matter of their appeal. They refer the controversy to the God of gods, whose judgment, we are sure, is according to truth, such as the guilty have reason to dread and the upright to rejoice in. "If it be in rebellion or transgression that we have built this altar, to confront the altar of the Lord at Shiloh, to make a party, or to set up any new gods or worships," [1.] "He knows it (Jos 21:22), for he is perfectly acquainted with the thoughts and intents of the heart, and particularly with all inclinations to idolatry (Ps 44:20,21); this is in a particular manner before him. We believe he knows it, and we cannot by any arts conceal it from him." [2.] "Let him require it, as we know he will, for he is a jealous God." Nothing but a clear conscience would have thus imprecated divine justice to avenge the rebellion if there had been any. Note, First, In every thing we do in religion, it highly concerns us to approve ourselves to God in our integrity therein, remembering that he knows the heart. Secondly, When we fall under the censures of men, it is very comfortable to be able with a humble confidence to appeal to God concerning our sincerity. See 1Co 4:3,4.
2. A sober apology presented to their brethren: Israel, he shall know. Though the record on high, and the witness in our bosoms, are principally to be made sure for us, yet there is a satisfaction besides which we owe to our brethren who doubt concerning our integrity, and which we should be ready to give with meekness and fear. If our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those who, though they mistake us, yet show a zeal for the glory of God, as the ten tribes here did.
3. A serious abjuration or renunciation of the design which they were suspected to be guilty of. With this they conclude their defence (Jos 21:29): "God forbid that we should rebel against the Lord, as we own we should if we had set up this altar for burnt-offerings; no, we abhor the thought of it. We have as great a value and veneration for the altar of the Lord at Shiloh as any of the tribes of Israel have, and are as firmly resolved to adhere to it and constantly to attend it; we have the same concern that you have for the purity of God's worship and the unity of his church; far be it, far be it from us, to think of turning away from following God."
II. They fully explain their true intent and meaning in building this altar; and we have all the reason in the world to believe that it is a true representation of their design, and not advanced now to palliate it afterwards, as we have reason to think that these same persons meant very honestly when they petitioned to have their lot on that side Jordan, though then also is was their unhappiness to be misunderstood even by Moses himself. In their vindication, they make it out that the building of this altar was so far from being a step towards a separation from their brethren, and from the altar of the Lord at Shiloh, that, on the contrary, it was really designed for a pledge and preservative of their communion with their brethren and with the altar of God, and a token of their resolution to do the service of the Lord before him (Jos 21:27), and to continue to do so.
1. They gave an account of the fears they had lest, in process of time, their posterity, being seated at such a distance from the tabernacle, should be looked upon and treated as strangers to the commonwealth of Israel (Jos 21:24); it was for fear of this thing, and the word signifies a great perplexity and solicitude of mind which they were in, until they eased themselves by this expedient. As they were returning home (and we may suppose it was not thought of before, else they would have made Joshua acquainted with their purpose), some of them in discourse started this matter, and the rest took the hint, and represented to themselves and one another a very melancholy prospect of what might probably happen in after-ages, that their children would be looked upon by the other tribes as having no interest in the altar of God and the sacrifices there offered. Now indeed they were owned as brethren, and were as welcome at the tabernacle as any other of the tribes; but what if their children after them should be disowned? They, by reason of their distance, and the interposition of Jordan, which it was not easy at all times to pass and repass, could not be so numerous and constant in their attendance on the three yearly feasts as the other tribes, to make a continual claim to the privileges of Israelites, and would therefore be looked upon as inconsiderable members of their church, and by degrees would be rejected as not members of it at all: So shall your children (who in their pride will be apt to monopolize the privileges of the altar) make our children (who perhaps will not be so careful as they ought to be to keep hold of those privileges) cease from fearing the Lord. Note, (1.) Those that are cut off from public ordinances are likely to lose all religion, and will by degrees cease from fearing the Lord. Though the form and profession of godliness are kept up by many without the life and power of it, yet the life and power of it will not long be kept up without the form and profession. You take away grace if you take away the means of grace. (2.) Those who have themselves found the comfort and benefit of God's ordinances cannot but desire to preserve and perpetuate the entail of them upon their seed, and use all possible precautions that their children after them may not be made to cease from following the Lord, or be looked upon as having no part in him.
2. The project they had to prevent this, Jos 21:26-28. "Therefore, to secure an interest in the altar of God to those who shall come after us, and to prove their title to it, we said, Let us build an altar, to be a witness between us and you," that, having this copy of the altar in their custody, it might be produced as an evidence of their right to the privilege of the original. Every one that saw this altar, and observed that it was never used for sacrifice and offering, would enquire what was the meaning of it, and this answer would be given to that enquiry, that it was built by those separate tribes, in token of their communion with their brethren and their joint-interest with them in the altar of the Lord. Christ is the great altar that sanctifies every gift; the best evidence of our interest in him will be the pattern of his Spirit in our hearts, and our conformity to him. If we can produce this it will be a testimony for us that we have a part in the Lord, and an earnest of our perseverance in following him.
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 the children of Israel; and the children 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.
³⁴ And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God.
We have here the good issue of this controversy, which, if there had not been on both sides a disposition to peace, as there was on both sides a zeal for God, might have been of ill consequence; for quarrels about religion, for want of wisdom and love, often prove the most fierce and most difficult to be accommodated. But these contending parties, when the matter was fairly stated and argued, were so happy as to understand one another very well, and so the difference was presently compromised.
I. The ambassadors were exceedingly pleased when the separate tribes had given in a protestation of the innocency of their intentions in building this altar. 1. The ambassadors did not call in question their sincerity in that protestation, did not say, "You tell us you design it not for sacrifice and offering, but who can believe you? What security will you give us that it shall never be so used?" No. Charity believes all things, hopes all things, believes and hopes the best, and is very loth to give the lie to any. 2. They did not upbraid them with the rashness and unadvisedness of this action, did not tell them, "If you would do such a thing, and with this good intention, yet you might have had so much respect for Joshua and Eleazar as to have advised with them, or at least have made them acquainted with it, and so have saved the trouble and expense of this embassy." But a little want of consideration and good manners should be excused and overlooked in those who, we have reason to think, mean honestly. 3. Much less did they go about to fish for evidence to make out their charge, because they had once exhibited it, but were glad to have their mistake rectified, and were not at all ashamed to own it. Proud and peevish spirits, when they have passed an unjust censure upon their brethren, though ever so much convincing evidence be brought of the injustice of it, will stand to it, and can by no means be persuaded to retract it. These ambassadors were not so prejudiced; their brethren's vindication pleased them, Jos 21:30. They looked upon their innocency as a token of God's presence (Jos 21:31), especially when they found that what was done was so far from being an indication of their growing cool to the altar of God that, one the contrary, it was a fruit of their zealous affection to it: You have delivered the children of Israel out of the hand of the Lord, that is, "You have not, as we feared, delivered them into the hand of the Lord, or exposed them to his judgments by the trespass we were jealous of."
II. The congregation was abundantly satisfied when their ambassadors reported to them their brethren's apology for what they had done. It should seem they staid together, at least by their representatives, until they heard the issue (Jos 21:32); and when they understood the truth of the matter it pleased them (Jos 21:33), and they blessed God. Note, Our brethren's constancy in religion, their zeal for the power of godliness, and their keeping the unity of the Spirit in faith and love, notwithstanding the jealousies conceived of them as breaking the unity of the church, are things which we should be very glad to be satisfied of, and should make the matter both of our rejoicing and of our thanksgiving; let God have the glory of it, and let us take the comfort of it. Being thus satisfied, they laid down their arms immediately, and were so far from any thoughts of prosecuting the war they had been meditating against their brethren that we may suppose them wishing for the next feast, when they should meet them at Shiloh.
III. The separate tribes were gratified, and, since they had a mind to preserve among them this pattern of the altar of God, though there was not likely to be that occasion for it which they fancied, yet Joshua and the princes let them have their humour, and did not give orders for the demolishing of it, though there was as much reason to fear that it might in process of time be an occasion of idolatry as there was to hope that ever it might be a preservation from idolatry. Thus did the strong bear the infirmities of the weak. Only care was taken that they having explained the meaning of their altar, that it was intended for no more than a testimony of their communion with the altar at Shiloh, this explanation should be recorded, which was done according to the usage of those times by giving a name to it signifying so much (Jos 21:34); they called it Ed, a witness to that, and no more, a witness of the relation they stood in to God and Israel, and of their concurrence with the rest of the tribes in the same common faith, that Jehovah he is God, he and no other. It was a witness to posterity of their care to transmit their religion pure and entire to them, and would be a witness against them if ever they should forsake God and turn from following after him.
关于那两个半支派，我们已经读到了许多具体的事；除了约旦河之外，并没有什么将他们与其他支派分隔开来，而本章全是关于他们的事迹。I. 约书亚将这两个支派的兵丁从以色列的营中遣散——在整个迦南争战期间，他们一直作为辅助兵力在营中服役——随后他们便返回自己的地业，书 22:1-9。II. 他们在约旦河岸边筑了一座坛，作为他们与以色列地相通的记号，书 22:10。III. 其余支派因此坛而感到不悦，并为此差遣使者前去，书 22:11-20。IV. 那两个半支派为自己所行之事作出申辩，书 22:21-29。V. 他们的申辩使其余支派感到满意，书 22:30-34。而且（令人稀奇的是），在大多数争端中往往是双方都有过错，而此次双方却都无过失；就表面所见，没有该受责备的，反倒都当受称赞。