Charles Ellicott Commentary Joshua 22

Charge to the two and a half tribes by Joshua.

The words of Joshua 22:2-3 recall the promise of Joshua 1:16, and Joshua’s charge in Joshua 22:5 recalls what he himself had received at first (Joshua 1:7), and finds a further parallel in what he said to Israel before his death (Joshua 23 and 24).

Joshua blesses the half tribe of Manasseh that lived on the west of Jordan.

(Joshua 22:7) When Joshua sent them away also to their tents, then he blessed them. It is noteworthy that of all the tribes of Israel who followed Joshua and remained with him, this half tribe alone is mentioned as receiving a special blessing. We cannot fail to observe that both in ancient times, and also among ourselves, the conduct of the two and a half tribes in choosing their inheritance on the east of Jordan has been regarded as exposing them to some blame. Historically, this is incorrect.

God delivered the land of Sihon and Og to Israel; someone must inherit it. Again, the true eastern boundary of Palestine is not the Jordan, but the mountain range of Gilead, which separates it from the desert that lies beyond. In reality, the two and a half tribes were as much in Palestine as the rest, only their position did not take advantage of that wonderful miracle by which Jordan was driven back, and the Israelites were enabled to strike at the heart of their Canaanite enemies.

They themselves, however, were compelled to cross the Jordan before they could obtain the nest they seemed to have won before crossing it—that they without us should not be made perfect. In the spiritual world, these two and a half tribes correspond to the people who received their inheritance from Moses (that is, from the law); the others are those who received nothing until they followed Joshua, i.e., the Captain of salvation, Jesus Christ, who gives rest to all.

When He came, His own people were divided, like the tribe of Manasseh. Some could not forsake Moses, a sacrifice which they thought He required of them; some gave up all and followed Him. Forgetting (Hebrew, M’nâsheh—i.e., Manasseh) the things that were behind, and reaching forth to the things before, they would take nothing but what He gave. These are the ones who receive special blessing from Him. (See Names on the Gates of Pearl—Manasseh, p. 165, etc.)

The borders of Jordan, that are in the land of Canaan. —As far as these words go, the site of the altar might be either east or west of Jordan; but it seems to be more probable that it was on the east bank. And thus the phrase above would be a reminder of the very thing the altar was intended to enforce, namely, the fact that both borders of Jordan are part of the promised land. But Kurn Surtabeth, twenty miles north of Jericho, on the west side of Jordan, has been thought to be the place.

Have built an altar. —Rather, have built the altar. As is evident from Joshua 22:28, it was a representation of the altar of Jehovah: a copy of the one altar which He had given to Israel for sacrifice. The design was to set up on the east of Jordan a likeness of that altar which was established on the west, that the tribes on the other side of Jordan might appeal to it as a proof that they also were the people of Jehovah.

To go up to war against them. —There is no more striking proof of Israel’s obedience to the law and veneration for it in the days of Joshua than this. A single altar to Jehovah, besides the one in Shiloh, is sufficient cause for war against its builders. But see what the language of the prophet is: “According to the number of your cities were your gods, O Judah; and according to the number of the streets of Jerusalem have you set up altars to Bosheth (disgrace), even altars to burn incense to Baal” (Jeremiah 11:13).

What stronger proof could we require of the veracity of the narrative in this place, and that it is genuine contemporary history? What writer of the days of Jeremiah, to which date some have attributed the Book of Deuteronomy and its requirements, could have conceived such a scene as this, when altars to Jehovah on the high places were hardly regarded as illegal, and altars to Baal were as numerous as the very streets?

Another passage in a different part of the Old Testament corroborates indirectly, but in a striking manner, the tone of this (Nehemiah 8:17): “The congregation... made booths, and sat under the booths” (as required by the law of Moses in the Feast of Tabernacles); “for since the days of Joshua the son of Nun unto that day had not the children of Israel done so.”