Page:An Exposition of the Old and New Testament (1828) vol 2.djvu/95

Rh 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 of 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 God of gods, the God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the, (save us not this day,) 23. That we have built us an altar to turn from following the, or if to offer thereon burnt-offering or meat-offering, or if to offer peace-offerings thereon, let the 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 you to do with the God of Israel? 25. For the hath made Jordan a border between us and you; ye children of Reuben, and children of Gad, ye have no part in the : so shall your children make our children cease from fearing the. 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 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. 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, 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, and turn this day from following the , to build an altar for burnt-offerings, for meat-offer ings, or for sacrifices, besides the altar of the 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, were still encamped together 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, or reproach them for their rash and hasty censures; but give them that 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, v. 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 they 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 here.

(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 aresure, 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, v. 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. that 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