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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)
繁體中文
流便人、迦得人和瑪拿西半支派獲遣散（主前1444年）
¹ 當時，約書亞召了流便人、迦得人和瑪拿西半支派來，
² 對他們說：「耶和華僕人摩西所吩咐你們的，你們都遵守了；我所命令你們的，你們也都聽從了。
³ 你們這許多日子，總沒有撇下你們的弟兄，直到今日；並守了耶和華你們神所吩咐你們當守的命令。
⁴ 如今耶和華你們神照著他所應許的，使你們弟兄得享平安；所以你們現在可以回到自己的帳棚，回到耶和華僕人摩西在約旦河東賜給你們為業之地。
⁵ 只是耶和華僕人摩西所吩咐你們的，你們要切切地謹守遵行：愛耶和華你們的神，行他一切的道，守他的誡命，專心歸向他，盡心盡性事奉他。
⁶ 於是約書亞為他們祝福，打發他們去；他們就回到自己的帳棚。
⁷ 瑪拿西那半支派，摩西早已在巴珊分了地業；這另半支派，約書亞在他們弟兄中、在約旦河西分了地業。約書亞打發他們回帳棚的時候，也為他們祝福，
⁸ 對他們說：「你們帶著許多財物、許多牲畜，帶著金、銀、銅、鐵，和許多衣服，回到你們的帳棚去；也要把你們仇敵的擄物與你們的弟兄平分。」
⁹ 於是流便人、迦得人、瑪拿西半支派的人，從迦南地的示羅起身離開以色列人，回基列地去，到耶和華藉摩西所吩咐、他們所得為業之地。
戰事既畢，且榮耀地完結，約書亞作為明智的元帥，解散了他的軍隊——他們從不以打仗為業——打發他們回家，享受自己所征服的，把刀打成犁頭，把槍打成鐮刀；尤其是這幾個分出來的支派的軍兵，他們從摩西手中得了約旦河東的產業，附帶一個條件：他們的戰士當協助其餘支派征服迦南——他們曾應承要如此行（民32:32），又在出征之初向約書亞重申了這應許（書1:16）。如今他們既已履行了約定，約書亞便在示羅公開而莊嚴地給他們開了退役令。這事是如經文所安排的那樣、在分地之後才進行的（如一些人所想），還是在戰爭結束後、分地之前就進行的（如另一些人所想，因為分地不需要他們協助，只需要征服，而且分地的委員中沒有他們支派的人，只有其餘十個支派的人，民34:18-28等）——這一點不確定；但有一點是確定的：這事是在示羅被設為總部之後（書21:2），而分地是從吉甲開始的（書14:6）。
很可能這支流便人和迦得人的軍隊——在迦南一切爭戰中一直作先鋒——在戰事間歇、其餘軍隊退入冬營之時，他們當中至少有些人曾渡過約旦河——因為並不遠——探望家人，料理私事，或許還在家中停留，派別人代替自己更方便服役；但這兩個半支派仍保持著自己的兵員份額，共四萬人，每逢有事就到各自的崗位報到，如今則全體集合，領受退役令。雖然他們對家人的眷戀、對自己事務的關切，不能不使他們在如此長久的離別之後極想回去，然而他們像好兵一樣，沒有元帥的命令就不動。照樣，雖然我們在天上父的家是何等令人嚮往（這是霍爾主教的比方），我們卻必須留在地上，直到我們的爭戰結束，等候正式的退役令，不可擅自提早離開的時候。
I. 約書亞打發他們回「自己所得為業之地」（書21:4）。那些最先被指定鬮分的，卻是最後享受的；他們在權利上比弟兄們領先，但在完全擁有上卻在弟兄們之後；如此「在後的將要在前，在前的將要在後」，使大家可以均平。
II. 他帶著他們的酬勞打發他們走；因為誰當兵自備糧餉呢？「你們帶著許多財物回帳棚去」（書21:8）。雖然他們幫助征服的全地都要歸給其餘支派，他們卻當有分於擄物，而且也確實有了——這是所有兵丁所指望的全部酬勞；因為迦南的爭戰是自給自足的。「去吧，」約書亞說，「回你們的帳棚去」——即「你們的家」，他稱之為「帳棚」，因為他們在曠野住帳棚住慣了；事實上，這世上最堅固最宏偉的房屋，與我們上面的家相比，也只能看作帳棚——卑微而可移動。「帶著許多財物回家去——不僅是牲畜，就是鄉間的擄物，還有金銀，就是城邑的擄物。」1.「讓你們所留下的弟兄得你們的好評，他們既把分額全數給了你們——雖然全地都是他們的——也沒有設法克扣。不要說你們因我們受了虧損。」2.「讓你們所要回去見的、留守後方的弟兄，也分得一些擄物：『把你們仇敵的擄物與你們的弟兄平分』，正如與米甸爭戰時所擄的那樣被平分（民31:27）。讓一直缺少你們的弟兄，因你們回家而得益。」
III. 他以非常光榮的評價打發他們走。雖然他們的服事是當盡的本分，是履行應許，他們所做的也不過是當做的，約書亞卻高度稱讚他們；不僅如今他們履行了條件就「把債據交還」，更是稱許他們的好服事。雖然以色列得著這地是因著神的恩惠和大能，榮耀當全歸他，約書亞卻認為那些協助他們、為他們揮刀挽弓的弟兄們，也當得到感恩的承認。在我們的讚美中當主要仰望神，卻也不可完全忽略器皿。他在這裡稱讚他們：1. 為他們對統帥的順服之快捷（書21:2）。摩西去世後，他們仍記念並遵行他所給的命令；約書亞作為元帥所發的一切命令，他們都謹守遵行，照他所派定的去、來、行（太8:9）。兵丁的稱讚，莫過於留意號令。2. 為他們對弟兄的愛和忠誠之恒常：「你們這許多日子總沒有撇下他們。」他沒有說多少日子，我們也不能從別處確切推算。卡爾維修等最好的年代學者推算，征服和分地大約用了六七年的工夫，這幾個分出來的支派就如此長久地追隨他們的營盤，盡力服事。當注意：那些已與神以色列人的事業結盟、利益與共的人，堅守他們、直到神賜他們安息才離開——這是他們的尊榮；然後他們也必與他們同得安息。3. 為他們對神律法的順服之忠誠。他們不僅盡了對約書亞和以色列的本分，更——這是最好的——對神盡了良心的本分：「你們守了所當守的」——原文作「你們守了那當守的」——即「你們謹慎而周到地守了『耶和華你們神的命令』，不僅是在這一件持續服事以色列直到爭戰結束的事上，更是在總體上，你們在你們那部分營中持守了信仰——在軍中是罕見而優秀的事，理當受稱讚。」
IV. 他帶著好的勸誡打發他們走——不是去耕種田地、修築城邑，如今手既已習慣了爭戰和得勝，就去侵佔鄰舍、擴張自己的領土，而是在他們當中持守認真的敬虔，並活出敬虔的能力。他所給的不是政治性的指示，而是敬虔性的指示（書21:5）。1. 總的來說，「要切切地謹守遵行誡命和律法」。有命令的人若不「遵行」，這命令便是徒然；而我們又如此容易偏離，屬靈的仇敵又如此勤奮地要使我們偏離，所以我們若不「謹慎、切切地謹守」，就不能正確遵行。2. 具體而言，「愛耶和華我們的神」——視他為至善的存有、至好的朋友；這原則既在心中掌權，作為它搏動的源頭，就必有持續的關注和真誠的努力去「行他的道」——行他一切的道，連那些又窄又上坡的道也不例外，在每一具體的事上，在一切行事為人中「守他的誡命」，在任何時候、任何境遇中都立定心志「專心歸向他」，並「盡心盡性」事奉他、事奉他的榮耀、事奉他在人間國度的利益。這裡所給他們的好勸誡，也是給我們所有人的。願神賜我們恩典去領受！
V. 他帶著祝福打發他們走（書21:6），尤其是瑪拿西半支派——約書亞作為以法蓮人，與他們比與另外兩個支派更為親近；或許他們也更不願離去，因為他們要把自己支派的一半留在身後，於是辭行頻頻、流連在後，便有了第二次的遣散和祝福（書21:7）。約書亞不僅作為朋友為他們禱告，更作為父親奉耶和華的名祝福他們，把他們、他們的家人和事務都交託給神的恩惠。有人把約書亞所給的祝福理解為他所贈的禮物，作為他們服事的報答；但約書亞既是先知，又已經把他們當得的先知賞賜的一部分——他所給的教訓（書21:5）——賜給了他們，無疑我們當把這裡的祝福理解為另一部分，即他作為有權柄的人、作為神的代表為他們所作的禱告。
VI. 他們既如此被遣散，就全體回到「自己所得為業之地」（書21:9），大概有渡船為他們預備好了再渡約旦河。雖然一家之主有時可能需要離家，甚至長久離家，但當他們在外的業務結束時，就當記念家是他們的本位，不可如雀鳥離巢般遊蕩。
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)
繁體中文
流便人的祭壇（主前1444年）
¹⁰ 流便人、迦得人、瑪拿西半支派的人，到了約旦河一帶迦南地的境界，就在那裏約旦河邊築了一座壇；一座高大壇觀的壇。 ¹¹ 以色列人聽見了，說：「看哪，流便人、迦得人、瑪拿西半支派的人，在迦南地對面，約旦河一帶，以色列人過河的渡口那裏築了一座壇。」 ¹² 以色列人聽見了，以色列全會眾就聚集在示羅，要上去攻打他們。 ¹³ 以色列人打發人到基列地去見流便人、迦得人、瑪拿西半支派的人，所打發的是祭司以利亞撒的兒子非尼哈。 ¹⁴ 同他去的還有十個首領，以色列每支派中各派一個首領；他們各人都是以色列千人的宗族首領。 ¹⁵ 他們到了基列地，見流便人、迦得人、瑪拿西半支派的人，對他們說： ¹⁶ 「耶和華全會眾這樣說：你們今日轉去不跟從耶和華，為自己築一座壇，干犯以色列的神，今日要背叛耶和華，你們犯的是甚麼罪呢？ ¹⁷ 從前拜毗珥的罪孽，我們豈看為太小嗎？耶和華的會眾中曾遭遇瘟疫，我們直到今日還沒有得潔淨； ¹⁸ 你們今日竟轉去不跟從耶和華嗎？你們今日既背叛耶和華，明日他必向以色列全會眾發怒。 ¹⁹ 你們所得為業之地若不潔淨，就可以過到耶和華得為業之地，就是耶和華帳幕所在之地，在我們中間得地為業；只是不可背叛耶和華，也不可在我們神的壇以外為自己築壇。 ²⁰ 從前謝拉的曾孫亞干豈不是在那當滅的物上犯了罪，耶和華的怒氣就臨到以色列全會眾嗎？那人在他的罪中也不是一人滅亡。」
這裏有，I. 那些被分離的支派在他們將要離開迦南地的時候，仍敬虔地持守迦南的信仰，免得他們像「與神的百姓完全隔絕的外邦人」（Isa 56:3）。為此，他們在約旦河邊築了一座大壇，作為他們是以色列人的見證，並「與主的壇有分」（1Co 10:18）。當他們到了約旦河邊（Jos 22:10），他們不是商量如何藉著為兩個半支派的功績立碑、永垂不朽地紀念自己在迦南戰爭中的英勇和為弟兄們所作的服事，來保存自己的功勳；他們所掛慮的是要保存並延續他們與神的教會的關係、以及他們在聖徒相通中的權益的證據和憑據；因此，當他們中間有人最先提出這事時——這些人雖然想到要回家而高興，卻因想到要離開神的壇而難過——就立即築了這座壇，它如同一座橋樑，維持了他們與其他支派在屬神之事上的相交。有人認為他們將這壇築在約旦河迦南一側，在便雅憫的鬮中，使他們隔河可以看見示羅那壇的樣式，在他們不能方便去到的時候；但更可能的是他們築在自己這一側的河岸上，因為他們有甚麼權利在未經同意的情況下在別人的地上建造呢？而且聖經說它是「對面迦南地」的；若他們不是建在自己人之間，也不會有人懷疑它是為獻祭之用。這壇的設計是完全無辜和誠實的，但若他們因這事看起來有惡的樣式、且可能成為弟兄們絆腳的緣故之故，在行事之前先求問神的諭旨，或至少將自己的意圖告知弟兄們，並在事前就將他們後來用來消除弟兄疑忌的解釋先行說明，那就好了。他們的熱心是可稱讚的，但本應以謹慎來引導。為他們所定的目的而築壇，本不必如此匆忙，他們可以花時間思考和徵詢意見；然而，當他們的誠意顯明之後，我們並沒有看見他們因自己的急躁而受責備。神如此行，人也當如此行——忽視誠實熱心中的軟弱。
II. 其餘支派為神的榮耀和他在示羅的壇所發的聖潔忌邪。這壇被立之事立刻報告給了以色列的首領們（Jos 22:11）。他們知道那要求他們只在神所揀選之處獻祭、不可在別處獻祭的律法是何等嚴格嚴厲（De 12:5-7），很快就擔心另立一壇是對神近來揀選一處歸他名下之地的冒犯，且直接傾向於敬拜別神。如今，
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他們的疑心是很可原諒的，因為必須承認，這事表面上看起來是惡的，似乎意味著要在示羅的壇之外另立並維持一個對手。從築壇推論出有意在其上獻祭，並非牽強的暗示，而那可能引入偶像崇拜，最終導致完全背離對以色列之神的信仰和敬拜。這一星之火可能燃起如此大的事。神為自己的制度忌邪，因此我們也當如此，並懼怕一切看起來像偶像崇拜、或導向偶像崇拜的事。
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他們因這疑心而發的熱心十分可嘉（Jos 22:12）。當他們以為這些被約旦河分隔的支派正在離棄神時，他們視之為對自己所能加的最大傷害，並表示已準備好——若有必要——冒著生命危險保衛神的壇，拿起武器懲戒和征服這些叛徒，並在沒有更溫和的方法奏效時，藉著從身體上割除那壞死的肢體來防止傳染的蔓延。他們全都聚集起來，示羅是他們的集合地，因為他們如今現身，正是為了保衛神近來賜給那地方的特許狀；他們的決心配得上祭司的國度——這國度既奉獻歸神和事奉神，就「不承認弟兄，也不認自己的兒女」（De 33:9）。他們要立即「上去攻打他們」，若那些支派確已背叛神、反叛了他。雖然他們是「骨中的骨」，曾在曠野中與他們「在患難中同作伴」，又在迦南的戰爭中為他們效力，但若他們轉去「事奉別神」，他們就要把他們當作仇敵對待，不是當作以色列的兒子，而是「淫亂的兒女」，因為神如此吩咐（De 13:12-18 等）。他們不久前才收刀入鞘，從戰爭的危險和疲勞中退下，進入神所賜的安息，卻願意開始一場新的戰爭，也不願在遏止、壓制和報復偶像崇拜及其每一步的責任上有所虧缺——這是英勇的決心，表明他們對自己的信仰是真心實意的，我們也盼望他們在自己的實行上是謹慎勤奮的。宗教上的腐敗最好在它剛起頭、還未成勢、還未積習成常之前就加以對付。
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他們在執行這熱心決定時的審慎同樣可嘉。神曾吩咐他們，在此類案件中要「查究、探聽」（De 13:14），免得他們在維護宗教正義的名義下冤枉弟兄；因此他們在此決定不先派軍隊出去作戰，而是先派使臣去查問此事的曲直，且是派首要的人物，每支派一人，由非尼哈率領作發言人（Jos 22:13-14）。如此他們為神的熱心被「智慧的溫柔」所調和、引導和管轄。那知曉萬事、恨惡一切惡事的神，也不會不先「下去查看」就懲罰最惡的罪犯（Ge 18:21）。許多不幸的爭端，若能對引發冒犯之事作公正而善意的查問，本可避免，或很快得以化解。糾正錯誤和誤解，將被誤解的言語和行為置於真光之下，是調解私人或公眾爭端、使其圓滿解決的最有效方法。
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使臣們對此事的處理完全符合會眾對此的意見和精神，既表明了極大的熱心，也表明了極大的審慎。
（1）他們對弟兄所提的控告確實很高，除了那是出於他們為神榮耀的熱心、且如今旨在為示羅會眾的憤慨提供依據、並喚醒那些被懷疑犯罪的人來為自己辯白之外，不容其他辯解；否則他們本可以暫緩判斷，或至少緩和判斷，而不是像他們在此所做的（Jos 22:16），斷然認定築這壇就是「干犯以色列的神」的罪，且是與士兵背棄將領（「你們轉去不跟從耶和華」）以及臣民反叛君主（「今日要背叛耶和華」）一樣嚴重的罪。這話很嚴厲。幸好他們不能證實所控。無辜的人不要以為被如此誣賴和控告是希奇的事。「他們將我所不知道的事控告我。」
（2）他們加在弟兄所控之罪上的加重情節有些牽強：「從前拜毗珥的罪孽，我們豈看為太小嗎？」（Jos 22:17）。提到這事，也許是因為非尼哈——這次交涉的首席使臣——曾在那事上大大表現（Nu 25:7），也可能因為我們可以設想他們當時不在約旦河對岸那罪所犯之處的附近。回顧並應用那些「從天上顯明神的憤怒，針對一切不虔不義的人」的實例——那些發生在我們自己時代、我們自己親眼所見的——是有益的。他提醒他們拜毗珥的罪：[1.] 作為一個極大的罪，極其惹動神的怒。築這壇看起來是小事，但它可能引導到與拜毗珥一樣壞的罪，因此必須在它萌芽之初就被扼殺。當注意：記念從前所犯的大罪，當使我們警醒，防備罪的最小的機會和起頭；因為犯罪的路是下坡路。[2.] 作為一個全會眾曾為之受苦的罪：「耶和華的會眾中曾遭遇瘟疫」，一日之間死了不下兩萬四千人；那還不足以永遠警告你們遠離偶像崇拜嗎？怎麼！你們要為自己招來另一場瘟疫嗎？你們竟對一座拜偶像的壇如此狂熱，以至於要這樣把自己推上神審判的刀尖嗎？我們的營中豈不仍然因那罪及其刑罰而有所感嗎？我們「直到今日還沒有得潔淨」；其中還有殘餘的火星，第一，「那罪的傳染；我們中間有人如此傾向偶像崇拜，你們若另立一壇，他們無論你們是否有意，很快就會從中找到藉口去敬拜別神。」第二，「神因那罪對我們所發的怒。我們有理由恐怕，我們若再以罪惹動神『追討』，他必記念我們拜毗珥的罪，正如他曾威脅要記念金牛犢的罪一樣（Ex 32:34）。你們敢叫醒那沉睡的神之復仇的獅子嗎？」當注意：百姓若看自己從前所犯的罪為小，「太小」，因而罪上加罪，「為自己積蓄憤怒，直到憤怒的日子」，那是愚昧而危險的事。因此讓過去的時間足夠了（1Pe 4:3）。
（3）他們對自己如此熱心地介入此事所給的理由非常充分。他們有責任這樣做，是出於自衛的必要，憑著自保的法則：「因為你們今日若背叛神，誰知道明日他的審判不會臨到全會眾呢？（Jos 22:18），正如亞干的事嗎？（Jos 22:20）。他犯了罪，我們眾人都為之受苦，由此我們當受教訓，從神當日所作的推論他可能作的，並恐懼他必作的，若我們不為你們這許多人的罪作見證並加以懲罰。」當注意：公共和平的維護者，為了共同安全的緣故，有責任運用自己的權力來遏制和壓制罪惡和不敬，免得若被縱容，罪惡因此成為全國的，而將神的審判帶到整個群體。不但如此，我們都有責任責備犯罪的鄰舍，免得我們擔當他的罪（Le 19:17）。
（4）他們提出的建議非常公允和友善（Jos 22:19）：若他們以為所得為業之地因沒有壇而不潔淨，因此非有一座壇不能安心，那麼與其讓他們另立一座與示羅之壇競爭的壇，不如歡迎他們回到「耶和華帳幕所在之地」，在那裏定居，他們非常樂意縮減自己的地方來容納他們。藉此他們表明了真誠而真正敬虔的反分裂熱心——為了不讓弟兄有任何藉口另立分離的壇，儘管他們在此所假定的藉口十分薄弱、且出於極大的誤會，他們仍願意放棄神自己藉拈鬮分給他們的相當一部分土地，來包容他們、將他們納入其中。這才是真正的以色列人之心。
²¹ 於是流便人、迦得人、瑪拿西半支派的人回答以色列千人的首領說： ²² 「大能者神耶和華！大能者神耶和華！他是知道的。以色列也必知道。我們若是有意背叛耶和華，或是干犯他（願我們今日不得救贖）， ²³ 我們若是為了轉去不跟從耶和華而為自己築壇，或是要在其上獻燔祭、素祭、平安祭，願耶和華親自追討； ²⁴ 我們這樣行，倒是因為懼怕這事，說：日後你們的子孫對我們的子孫說：你們與耶和華以色列的神有甚麼關係呢？ ²⁵ 因為耶和華立約旦河為我們和你們之間的界線；你們流便人、迦得人，在耶和華中間無分。這樣，你們的子孫就使我們的子孫不再敬畏耶和華了。 ²⁶ 因此我們說：不如為自己築一座壇，不是為獻燔祭，也不是為獻別的祭； ²⁷ 乃是要在我們與你們中間，並我們後代中間，作一個見證，好叫我們在耶和華面前，以燔祭、平安祭、別的祭事奉耶和華；免得你們的子孫日後對我們的子孫說：你們在耶和華中間無分。 ²⁸ 所以我們說：日後他們若對我們或我們的後代如此說，我們就可以回答說：你們看耶和華壇的樣式，是我們列祖所造的，不是為獻燔祭，也不是為獻別的祭；乃是在我們與你們中間作見證。 ²⁹ 我們斷不敢背叛耶和華，今日轉去不跟從耶和華，在耶和華我們神的帳幕前原有的壇以外，另築一座壇為要獻燔祭、素祭、別的祭。」
我們可以設想，那些分離支派的首領和要人召開了一次大會，以聽取這些使臣的陳述；也許軍隊在回家途中仍紮營在一起，尚未散去；無論如何，有足夠的人代表兩個半支派，並表達他們的意見。他們對十個支派激烈抗議的答覆，非常公允而坦率。他們沒有反控，沒有責備他們威脅的不公和不善，也沒有因他們草率倉促的論斷而責難他們，而是以柔和的回答消除怒氣，避免了一切「激起憤怒的暴戾言語」；他們不質疑他們的管轄權，也不辯稱自己不必為所行的向他們負責，更不叫他們管好自己的事，而是藉著坦率而公開地聲明自己在所行之事上的真誠意圖，從而擺脫所受的指控，並在弟兄眼中樹立正確的形象——為此他們只需陳明事實，將事情置於真光之下。
I. 他們鄭重聲明絕無將這壇用於獻祭或供奉的意圖，因此遠非另立一座與示羅之壇競爭的壇，也遠非存有絲毫離棄那壇的念頭。他們確實立了一座有壇的形狀和樣式的東西，但他們並沒有將它奉獻為宗教用途，沒有舉行任何奉獻的儀式，因此不應被控有將它用於此類用途的意圖。為使這聲明可信，
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他們以對神的鄭重呼籲開始他們的辯護，意圖藉此先將榮耀歸給神，然後再使弟兄滿意（Jos 22:22）。（1）他們呼籲的形式表達了對神的深切敬畏和敬重：「大能者神耶和華！大能者神耶和華！他是知道的。」或者更貼近原文的譯法：「神之神的耶和華，神之神的耶和華，他是知道的」，這表明他的自存和自足；他是耶和華，對一切存在者和權勢——甚至那些被稱為「神」的或受敬拜的——擁有主權和至高無上的地位。這簡短的信仰告白有助於消除和排除弟兄對他們的疑忌，好像他們有意離棄以色列的神、敬拜別神：相信他是統管萬有之神的人，怎麼會有這樣的念頭呢？讓我們從中學習，總要帶著敬畏和嚴肅來論到神，提他的名時要鄭重停頓。那些輕率、隨便地以「神知道」來呼求上天的人，有理由恐怕自己妄稱了神的名，因為那與這裏的呼籲大不相同。（2）他們在呼籲中表達了對自己正直的極大確信。他們將爭端交託給萬神之神，他的審判我們確知「是照著真理」的，是罪人所當懼怕、正直人所當喜樂的。「我們若是為了背叛或干犯而築這壇，要對抗示羅耶和華的壇，要結黨，或要設立任何新的神或敬拜方式，[1.] 『他是知道的』（Jos 22:22），因為他完全洞悉人心的一切思想和意圖，尤其是對偶像崇拜的一切傾向（Ps 44:20-21）；這事在他面前尤為清楚。我們相信他知道，我們也無法用任何手段向他隱瞞。」[2.] 「讓他親自追討，正如我們知道他必行的，因為他是忌邪的神。」唯有良心清潔的人才會如此祈求神的公義來為叛逆——若真有的話——報仇。當注意：第一，我們在宗教上所行的一切，都當在正直上向神表明自己，記念他是知道人心的。第二，當我們落在人的論斷之下時，能以謙卑的信心向神呼籲自己的真誠，是大得安慰的。見 1Co 4:3-4。
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向弟兄所作的清醒辯護：「以色列也必知道。」雖然天上的記錄和我們胸中的見證主要當為我們確立，但我們對那些懷疑我們正直的弟兄，還負有另一層的責任，我們當以溫柔和敬畏的心來履行。我們的真誠若為神所知，我們也當努力讓別人從其果子認出來，尤其是那些雖然誤解我們、卻對神的榮耀大有熱心的人，正如十個支派在此所行的。
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對他們被懷疑所犯之意圖的鄭重棄絕。他們以此結束辯護（Jos 22:29）：「我們斷不敢背叛耶和華」——正如我們承認，我們若為獻燔祭而立這壇，就是如此；不，我們厭棄這念頭。我們對示羅耶和華的壇有與以色列任何支派一樣高的評價和敬重，也同樣堅定決心持守它、不斷在那裏聚集；我們與你們一樣關心神敬拜的純正和他教會的合一；我們斷不敢——斷不敢——有轉去不跟從神的念頭。」
II. 他們充分解釋了築這壇的真實意圖和用意；我們有世上一切理由相信，這是對他們設計的真實陳述，而不是如今為了事後掩飾而編造的——正如我們有理由認為，這些人當初請求得約旦河那邊的地業時是出於誠實的心意，儘管那時他們的不幸也是連摩西自己都誤解了他們。在他們的辯護中，他們證明了築這壇不但不是走向與弟兄分離、與示羅耶和華之壇分離的一步，反而恰恰是為了他們與弟兄、與神的壇之間相交的憑據和保障而設計的，是他們決心「在耶和華面前事奉他」（Jos 22:27）、並繼續如此行的記號。
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他們講述了自己的擔憂：隨著時間推移，他們的後裔因住在離帳幕如此遙遠之處，恐怕會被視為以色列國的外人、被當作外人對待（Jos 22:24）；正是「因為懼怕這事」——這詞表明他們心中極大的困惑和掛慮，直到他們用這個辦法得以寬解。當他們回家途中（我們可以設想這事在那之前沒有人想到，否則他們會讓約書亞知道他們的計畫），有人在談話中提起此事，其餘的人也得了啟發，他們彼此設想了一幅非常令人憂愁的未來圖景：在以後的世代中，他們的兒女會被其他支派視為與神的壇和那裏所獻的祭無分。如今他們確實被接納為弟兄，在帳幕那裏與任何支派一樣受歡迎；但他們的兒女在後會不會被否認呢？他們因距離遙遠，又有約旦河的阻隔——隨時往返並不容易——不能像其他支派那樣眾多而經常地參加一年三次的節期，以持續宣告自己作為以色列人的權利，因此會被視為教會中無關緊要的成員，漸漸被拒絕為完全不是其中的成員：「這樣，你們的子孫（他們在驕傲中容易壟斷壇的特權）就使我們的子孫（他們也許不會像應有的那樣謹守那些特權）不再敬畏耶和華了。」當注意：（1）那些與公共聚會隔絕的人，容易失去一切信仰，漸漸不再敬畏耶和華。雖然許多人沒有敬虔的生命和能力，卻仍保持敬虔的形式和認信；但敬虔的生命和能力若沒有形式和認信，也不會長久維持。你若奪去恩典的手段，就奪去了恩典。（2）那些自己曾經歷神恩典之道的安慰和益處的人，不能不渴望保存並延續其對後裔的傳承，並盡一切可能防範，使他們的兒女日後不致「不再跟從耶和華」，或被視為在他裏面無分。
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他們為防止此事所設的辦法（Jos 22:26-28）：「因此，為了向以後的人確保他們對神之壇的權益，並證明他們的權利，我們說：讓我們築一座壇，作為我們與你們中間的見證。」這樣，他們既保存了這壇的副本，就可以在需要時作為他們享有原件之權利的憑據。每一個看見這壇、注意到它從未被用於獻祭和供奉的人，都會追問它的意義，得到的回答是：這是那些分離支派所築的，作為他們與弟兄相通、並與他們一同在耶和華的壇上有分的記號。基督是那分別為聖、使每一樣恩賜成聖的大壇；我們在他裏面有分的最佳證據，乃是我們心中他聖靈的樣式，以及我們與他的相似。我們若能提出這個，它就會為我們作見證，證明我們「在耶和華中間有分」，也是我們跟從他的憑據。
³⁰ 祭司非尼哈與同他來的會眾首領、以色列千人的首領，聽見流便人、迦得人、瑪拿西人所說的話，就甚覺滿意。 ³¹ 祭司以利亞撒的兒子非尼哈對流便人、迦得人、瑪拿西人說：「今日我們知道耶和華在我們中間，因為你們沒有向耶和華犯這罪。現在你們已救以色列人脫離耶和華的手了。」 ³² 於是祭司以利亞撒的兒子非尼哈和眾首領從基列地，離了流便人和迦得人，回到迦南地的以色列人那裏，向他們回報。 ³³ 以色列人聽見這事，就甚覺滿意；以色列人讚美神，不再提議上去攻打他們、毀壞流便人和迦得人所住之地了。 ³⁴ 流便人和迦得人給這壇起名叫「證壇」；因為它要在我們中間作見證，證明耶和華是神。
我們在此看到這場爭論的美好結局。若不是雙方都像為神發熱心那樣有尋求和睦的心意，這事本可能有不良後果；因為關於宗教的爭端，若缺乏智慧和愛心，往往最為激烈、最難調解。但這些爭論的雙方，當事情被公正地陳述和辯論之後，有幸彼此非常理解，因此分歧很快就和解了。
I. 當那些分離支派呈交了關於築這壇之無辜意圖的聲明之後，使臣們甚覺滿意。1. 使臣們沒有質疑他們在那聲明中的真誠，沒有說：「你們告訴我們你們不是為獻祭和供奉而設計，但誰能相信呢？你們將給我們甚麼保證，使它永不被如此使用呢？」不。「愛是凡事相信，凡事盼望」——相信並盼望最好的，極不願意說任何人說謊。2. 他們沒有以這行動的急躁和不慎來責備他們，沒有說：「你們若要做這樣的事，且出於好意，但你們本該尊重約書亞和以利亞撒，徵詢他們的意見，或至少讓他們知道，這樣就省去了這次使團的麻煩和開支。」然而，在我們有理由認為是誠實的人中，少許的欠缺考慮和不周之處當被寬恕和忽略。3. 他們更沒有因為已經提出了控告，就試圖尋找證據來坐實指控；相反，他們樂意糾正自己的錯誤，毫不羞愧地承認它。驕傲而暴躁的人，一旦對弟兄作出了不公正的論斷，即使有再多令人信服的證據證明那論斷的不公，他們仍會堅持，無論如何不能被說服收回。這些使臣並非如此偏見；他們弟兄的辯白令他們滿意（Jos 22:30）。他們視弟兄的無辜為神與他們同在的記號（Jos 22:31），尤其是當他們發現所做的事不但不是他們對神的壇冷淡的徵兆，反而是他們對它熱心愛慕的果子：「你們已救以色列人脫離耶和華的手了」，就是說，「你們沒有像我們所恐懼的，將他們交在耶和華的手中，或因我們所忌邪的過犯使他們暴露在他的審判之下。」
II. 當使臣們向會眾報告了弟兄為自己所行之事的辯護時，會眾十分滿意。看來他們一直聚在一起，至少由代表組成，直到他們聽到結果（Jos 22:32）；當他們明白事情的真相，就甚覺滿意（Jos 22:33），並「讚美神」。當注意：我們弟兄在信仰上的堅定、對敬虔之能力的熱心、以及在信仰和愛心中持守「聖靈所賜的合一」——儘管他們被懷疑破壞了教會的合一——這些都是我們當非常樂意去確證的事，也當作為我們喜樂和感恩的主題；讓神得著榮耀，讓我們得著安慰。他們既如此滿意，就立即放下了武器，非但沒有繼續他們原本籌劃對弟兄的戰爭，反而我們可以設想他們盼望著下一個節期，那時他們要在示羅與弟兄相見。
III. 那些分離支派也得著了滿足。他們既然有意在他們中間保存這神之壇的樣式，雖然他們所設想的用途未必會出現，約書亞和首領們還是任憑他們保留，沒有下令拆毀它，儘管同樣有理由擔心它日後可能成為偶像崇拜的機會，正如也有理由盼望它可能是對偶像崇拜的保障。如此，「堅強的人擔當了軟弱人的軟弱」。只是要確保，他們既已解釋了這壇的意義——它不過是他們與示羅之壇相通的見證——這個解釋就被記錄下來，這是按當時的習俗，藉著給它起一個表明這層意義的名而完成的（Jos 22:34）；他們稱之為「證壇」——對那事、也不過對那事的見證，是對他們與神和以色列之間關係的見證，也是對他們與其餘支派在同一共同信仰上的一致——「耶和華他是神」，除他以外再無別神——的見證。它是向後世見證他們如何謹慎地將信仰純全地傳給他們，也將在以後他們若離棄神、轉去不跟從他時，成為對他們不利的見證。
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.
關於那兩個半支派，我們已讀過許多特別的記載；除了約旦河以外，沒有什麼把他們與其餘支派隔開，而本章完全論及他們。一、約書亞遣散這兩個支派的軍兵，他們在迦南全程戰事中作為援軍，在以色列營中服役，隨即返回自己的地業（Jos 22:1-9）。二、他們在約旦河邊築了一座壇，作為他們與以色列地相通的記號（Jos 22:10）。三、其餘支派因此壇而生的不快，以及他們為此差遣的使者（Jos 22:11-20）。四、那兩個半支派為自己的作為所作的辯解（Jos 22:21-29）。五、他們的辯解使其餘支派感到滿意（Jos 22:30-34）。奇怪的是，在大多數的紛爭中，往往是雙方都有錯；而這一次卻沒有任何一方有錯——就所顯示的而言，無人該受責備，反而人人都當受稱讚。