Joshua 22:10-12

“When they came to Geliloth near the Jordan in the land of Canaan, the Reubenites, the Gadites and the half-tribe of Manasseh built an imposing altar there by the Jordan. And when the Israelites heard that they had built the altar on the border of Canaan at Geliloth near the Jordan on the Israelite side, the whole assembly of Israel gathered at Shiloh to go to war against them.”

Religion has often been made a plea for ambitious and bloody projects; but it never was on any occasion so truly and properly the ground of war, as in the event that is here recorded. The tribes who had their portion on the east of Jordan, after having been disbanded, came to the land of their possession; and, apprehending that at some future period they might be disowned by their brethren on account of their not having their inheritance in the land of Canaan, they built a large altar on the borders of their own land near Jordan, to serve as a memorial to all future ages that they belonged to the tribes of Israel, and were the worshipers of Israel’s God.

The other tribes having no conception of an altar being erected but for sacrifice, regarded this as an act of rebellion against God, and determined instantly to go and punish the supposed apostates. But first they agreed to send an embassy, to see whether they could not prevail by milder methods to reclaim them from their wickedness. The ambassadors went; a convention met; an explanation took place; the misapprehensions were removed; and all was speedily and amicably settled.

Now this history will suggest many useful hints for the regulating of,

I. National interests.

The question was, in fact, of infinite importance to the whole nation. Repeated occasions had arisen wherein the sin of individuals had been visited upon the whole nation. The iniquity of Achan had not long since caused the defeat of Israel’s hosts, and the loss of thirty-six men; and, not very long before, the connection of many with the Midianite women in whoredom and idolatry, brought destruction on twenty-four thousand Israelites in one day. What then could he expected, but that, if these who had erected the altar should pass unpunished, God would punish all the other tribes as partners in their guilt? To avert so terrible an evil was their bounden duty; and therefore they acted right in determining to avenge the quarrel of their God. But, as it was possible they might prevail by gentler means, they sent delegates from every tribe, with Phinehas at their head, to expostulate with them on their conduct. These were met by other delegates from the supposed offenders, and everything was cleared up to their satisfaction; and thus the controversy was terminated to the unspeakable joy of all parties.

Now in this we see how nations ought to act, whenever grounds of disagreement arise, and their mutual interests interfere. Their ambassadors should confer with each other in a conciliatory manner, anxious to prevent extremities, and, by mutual explanations and concessions, to adjust their differences. One thing in particular was worthy of applause in those who seemed disposed for war; they were intent only on the prevention of iniquity; and, imagining that the altar had been raised with a view to put the land of Gilead on a footing of equality with the land of Canaan, they offered to give up a proportionate share of their own land to those who had erected it, and thus to sacrifice their own interests for the preservation of peace.

Alas! how different is this from what is usually found among contending nations! Modern embassies are most frequently characterized by duplicity and concealment and chicanery, and by a wanton pertinacity about matters of inferior importance. Were all actuated by the spirit of Israel on this occasion, were frankness on the one side met by patience and conciliation on the other, the earth would be no more deluged with blood, but the “swords would be beaten into ploughshares,” and happiness would reign, where nothing but desolation and misery is seen.

But this history will be further useful for the regulation of,

II. Judicial policy.

This act was in reality an enforcing of the existing laws under the direction of the civil magistrate; for, though Joshua is not mentioned, we can have no doubt but that Phinehas and the ten princes had received his sanction at least, if they did not proceed by his express command. The law of God had plainly enjoined that there should be only one place for God’s altar, and that all the tribes should offer their sacrifices there, Deuteronomy 12:5; Deuteronomy 12:7. It also commanded, that, if any attempt should be made by any part of Israel to establish idolatry among them, the remainder, after due inquiry, should cut them off with the sword, Deuteronomy 13:12-15. This then was an interference of magistrates in support of the laws; and it was indispensably necessary that they should interfere, to prevent so fatal a schism as was likely to arise.

We would not be understood to say, that civil magistrates would be justified in using the sword for the prevention or punishment of religious schism now. The true Church is not so accurately defined now, as that anyone body has a right to assume to itself the exclusive privilege of being called The Church of Christ; nor is there any commission given to magistrates to use carnal weapons in the support of any particular system, either of doctrines or of discipline, in the Church. But where, as in the instance before us, there appears to be a public renunciation of all religion, and a profane contempt of all laws, the magistrate is bound to interfere; and every Christian in the land is bound to give him his support.

Opinions are not within the cognizance of the civil magistrate, except when they are manifested in actions, or are so promulgated as to endanger the peace and welfare of society; but, when carried to that extent, they justly come under his control. This vigilance however, though sufficiently exercised in relation to the things which concern the State, is but little seen in the suppression of profaneness and iniquity. We have laws against every species of iniquity; but they are not carried into effect. The fear of divine judgments on the land scarcely ever enters into the bosoms either of magistrates or people; hence, if only there is no flagrant violation of the peace, iniquity may prevail almost to any extent, without anyone to vindicate the honor of God, or to avert his displeasure from a guilty land.

In this respect there is a solemn difference between the Israelites and us; insomuch that we, with all our superior advantages, are not worthy to be compared with them. Yet we must remember, that whenever we put forth the arm of power for the suppression of vice, our first object must be, by expostulation, to reclaim; nor must we ever inflict punishment, until milder measures have failed of success.

This history will be yet further useful to us in the regulation of,

III. Religious zeal.

“It is good to be zealously affected always in a good thing;” but our zeal should particularly exert itself:

1. To prevent apostasy from God.

This was the real object of the people who raised the altar; they, in a most reverential and solemn manner, called God to witness that they had been actuated only by a desire to transmit to their posterity an indelible assurance that they were as truly the Lord’s people, as those who dwelt in Canaan; and that though their land was separated from that of their brethren, their interests and privileges were the same.

Here was a noble example of regard for posterity. It might have been better indeed to have consulted Joshua, or rather to have taken counsel of the Lord, respecting this measure, before they had carried it into execution; but holy zeal does not always pause to consider all possible effects and consequences; (though doubtless, the more tempered it is with wisdom, the more excellent it appears,) but God does not blame their conduct; and in this at least we shall do well to follow it, namely, by exerting ourselves in every possible way to transmit, and to perpetuate even to the remotest ages, the knowledge of God, as our God, our Father, and Redeemer.

The other tribes also manifested a noble zeal in the same cause, though by different means. They were fearful that this altar would be the means of turning many of their brethren from the worship of the true God; and they went forth at the peril of their lives to prevent it. It may be said, that these two were less temperate than they should have been; but, convinced as they were in their own judgment, their zeal was not at all more ardent than the occasion required. Though they spoke roughly, they spoke with candor, and with a perfect openness to conviction, if anything could be said to justify the act. And their offer to surrender a part of their own possessions, in order to remove the temptation to which, in their own minds, they had ascribed the act, showed, that they were actuated solely by a regard for God’s honor and for Israel’s good.

Here then is proper scope for all our zeal. We should remove, as far as possible, both from ourselves and from our children, every temptation to apostasy from God. We should rebuke sin in others also, and set ourselves against it to the uttermost, We should show ourselves on all occasions on the Lord’s side; and be willing to sacrifice, not only our property, but even life itself, in vindicating his honor, and maintaining his interest in the world.

2. To preserve love and unity with man.

If we find somewhat to blame in each of these opposite parties; in the one, an undue precipitation in building the altar; and, in the other, an undue hastiness in ascribing it to wrong intentions; we behold much, very much, to admire in both. When the accusers found themselves mistaken, they did not shift their ground, and condemn their brethren for imprudence; nor, when the accused had evinced their innocence, did they condemn their accusers on the ground of uncharitableness and injustice; the one were as glad to acquit as the others were to be acquitted; and both united in sincere thankfulness to God, that all ground of dissension was removed.

Now it will almost of necessity sometimes happen that the well-meant actions of our brethren shall be misconstrued, through an ignorance of their precise views and intentions; it may also happen, that the well-meant reproofs of our brethren may be founded in misconception. Here then is ample room for the exercise of well-tempered zeal. To avoid, on the one hand, unnecessary accusations, and gladly to retract them if they have been unwittingly adduced; and, on the other side, to avoid vindictive recriminations, and with pious meekness to satisfy the minds of any whom we may have unintentionally grieved; this is the spirit which we should continually cultivate; it should be the labor of our lives to “keep the unity of the Spirit in the bond of peace.”

3. To avert the divine judgments from our guilty land.

It is a memorable expression which is recorded on this occasion, “Now you have delivered the children of Israel out of the hand of the Lord, verse 31.” Sin delivers us into his hand for punishment. Of this, the history of Israel in all ages is a decisive proof. On the other hand, repentance delivers us out if his hand; as was remarkably exemplified in the case of Nineveh; which, but for the intervention of their penitence, would have been overthrown in forty days. But we need not go further than to the history before us, where this very effect is ascribed to the pious zeal of the Reubenites and Gadites. Happy would it be for us, if we all considered the effect of our conduct on the public welfare! God has no pleasure in punishing his creatures; and he is ever ready to remove his judgments, when they have produced in us the desired humiliation. Let us then approve ourselves to him; and then, though our zeal be misinterpreted, and even our own brethren be for a time incensed against us—our righteousness shall be made to appear, and our labors be crowned with the approbation of our God.

Charles Simeon (1759-1836)