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on the eastern, and in their own possession, that their conduct, however blameworthy,
might possibly bear another explanation than that of the great crime of apostasy.
It was an anxious time when the whole congregation gathered, by their representatives,
at Shiloh, not to worship, but to consider the question of going to war with their own
brethren and companions in arms, and on such grounds. Happily, before taking decided
action, a deputation was sent to expostulate with the two and a half tribes. It consisted
of ten princes, representatives, each of a tribe, and all "heads of houses of their fathers,"
though, of course, not the actual chiefs of their tribes. At their head was Phinehas, the
presumptive successor to the high priesthood, to whose zeal, which had once stayed the
plague of Peor, the direction might safely be left. We are not told how they gathered the
representatives of the offending tribes, but the language in which, as recorded, the latter
were addressed, is quite characteristic of Phinehas.
The conduct of the two and a half tribes had been self-willed and regardless of one of
the first duties - that of not giving offense to the brethren, nor allowing their liberty to
become a stumbling-block to others. For a doubtful good they had committed an
undoubted offense, the more unwarranted, that they had neither asked advice nor
offered explanation. Phinehas could scarcely help assuming that they had "committed
unfaithfulness towards the God of Israel."^152 He now urged upon them the
remembrance, yet fresh in their minds, of the consequences of the sin of Peor, and
which had, alas! still left its bitter roots among the people.^153 If, on account of their
uncleanness, they felt as if they needed nearer proximity to the altar, he invited them
back to the western side of the Jordan where the other tribes would make room for
them. But if they persisted in their sin, he reminded them how the sin of the one
individual, Achan, had brought wrath on all the congregation. If so, then the rest of
Israel must take action, so as to clear themselves of complicity in their "rebellion."
In reply, the accused tribes protested, in language of the most earnest expostulation, that
their conduct had been wholly misunderstood.^154 So far from wishing to separate from
the tabernacle and worship of Jehovah, this great altar had been reared as a witness to
all ages that they formed an integral part of Israel, lest in the future they might be
debarred from the service of Jehovah. That, and that alone, had been their meaning,
however ill expressed. The explanation thus offered was cause of deep thankfulness to
the deputies and to all Israel. Thus, in the good providence of God, this cloud also
passed away.
A twofold work had been intrusted to Joshua: to conquer the land (Joshua 1:8), and to
divide it by inheritance among the people^155 (1:6). Both had been done, and in the spirit
of strength, of courage, and of believing obedience enjoined at the outset (1:7). Unlike
his great predecessor and master, Moses, he had been allowed to finish his task, and
even to rest after its completion.^156 And now he had reached one hundred and ten years,
(^)