Joshua 22:25
For the LORD has made the Jordan a border between us and you Reubenites and Gadites. You have no share in the LORD!' So your descendants could cause ours to stop fearing the LORD.
For the LORD has made
This phrase emphasizes divine sovereignty and purpose. The Hebrew word for "LORD" is "Yahweh," the covenant name of God, signifying His eternal presence and authority. The use of "made" (Hebrew: עָשָׂה, 'asah) indicates an intentional act by God, underscoring His role as the ultimate architect of boundaries and destinies. This reflects the belief that God actively shapes the world and its history, a central tenet in conservative Christian theology.

the Jordan a border
The Jordan River serves as a significant geographical and spiritual boundary. In Hebrew, "Jordan" (יַרְדֵּן, Yarden) means "descender," reflecting its flow from the highlands to the Dead Sea. Historically, the Jordan was a natural division between the tribes of Israel. Spiritually, it symbolizes transitions and divine interventions, such as Israel's crossing into the Promised Land. The term "border" (גְּבוּל, gevul) implies a divinely ordained separation, reinforcing the idea of distinct roles and inheritances among God's people.

between us and you, O Reubenites and Gadites
This phrase identifies the specific tribes involved: the Reubenites and Gadites, who settled east of the Jordan. Historically, these tribes chose land outside the main body of Israel, which sometimes led to misunderstandings and tensions. The mention of "us and you" highlights the potential for division within the community of God's people, a recurring theme in the Old Testament. It serves as a reminder of the need for unity and understanding among believers.

You have no share in the LORD
The phrase "no share" (חֵלֶק, chelek) suggests exclusion from communal worship and blessings. In the context of ancient Israel, having a "share" in the LORD meant participating in the covenant community and its spiritual heritage. This statement reflects a fear of spiritual alienation, a concern that resonates with conservative Christian values emphasizing the importance of remaining within the faith community to maintain one's relationship with God.

So your descendants might cause our own to stop fearing the LORD
The word "descendants" (בָּנִים, banim) refers to future generations, highlighting the long-term impact of present actions. The phrase "stop fearing the LORD" (יִרְאַת יְהוָה, yirat Yahweh) speaks to the heart of Israel's covenant relationship with God, where "fear" denotes reverence and obedience. The concern here is that separation might lead to a loss of faith and reverence for God among future generations. This reflects a conservative Christian emphasis on the transmission of faith and values to one's children, ensuring that they remain within the fold of God's covenant community.

Persons / Places / Events
1. Reubenites and Gadites
These are two of the tribes of Israel who settled on the eastern side of the Jordan River. They are central to the discussion in this passage as they are being addressed by the other tribes of Israel.

2. Jordan River
A significant geographical and symbolic boundary in the account. It represents a division between the tribes on the east and west sides.

3. The LORD (Yahweh)
The covenant God of Israel, whose commands and promises are central to the identity and unity of the Israelite tribes.

4. The Altar of Witness
Built by the Reubenites, Gadites, and the half-tribe of Manasseh as a witness between them and the other tribes, signifying their shared worship of Yahweh despite the physical separation.

5. Phinehas
The son of Eleazar the priest, who plays a key role in mediating the potential conflict between the tribes by investigating the intentions behind the altar.
Teaching Points
Unity in Diversity
The tribes of Israel, though separated by the Jordan, are called to maintain unity in their worship and fear of the LORD. This teaches us the importance of unity in the body of Christ, despite physical or denominational differences.

The Importance of Intentions
The Reubenites and Gadites built the altar with good intentions as a witness, not for sacrifice. This reminds us to seek understanding and clarity in others' actions before jumping to conclusions.

Fear of the LORD
The concern was that separation might lead to a loss of reverence for God. We must ensure that nothing in our lives causes us or others to lose the fear of the LORD.

Mediation and Reconciliation
Phinehas' role as a mediator highlights the importance of seeking peaceful resolutions and understanding in conflicts within the community of believers.
Bible Study Questions
1. How does the physical separation of the tribes across the Jordan River relate to challenges we face in maintaining unity within the church today?

2. In what ways can we ensure that our actions and traditions serve as a witness to our faith rather than a stumbling block to others?

3. How can we apply the principle of seeking understanding and clarity in others' actions before making judgments in our daily interactions?

4. What are some modern "altars" or practices that might cause division among believers, and how can we address these issues biblically?

5. How can the role of Phinehas as a mediator inform our approach to resolving conflicts within our communities or families?
Connections to Other Scriptures
Deuteronomy 12
Discusses the centralization of worship and the importance of worshiping Yahweh in the designated place, which is relevant to the concerns about the altar built by the eastern tribes.

Numbers 32
Provides background on the agreement that allowed the Reubenites and Gadites to settle east of the Jordan, highlighting their commitment to still support their fellow Israelites.

Ephesians 2
Speaks to the breaking down of dividing walls, which can be related to the unity sought among the tribes despite geographical separation.
A Supposed Wrong ExplainedT. W. M. Lund, M. A.Joshua 22:1-34
Helping One AnotherF. E. Clark.Joshua 22:1-34
Helping OthersA. Maclaren, D. D.Joshua 22:1-34
MisconstructionC. Ness.Joshua 22:1-34
MisunderstandingJohn Williams, D. D.Joshua 22:1-34
Obedience UnmeasuredH. G. Salter.Joshua 22:1-34
Sincere ObedienceH. G. Salter.Joshua 22:1-34
Standing by Our BrethrenLouis A. Banks, D. D.Joshua 22:1-34
The Altar of TestimonyH. Christopherson.Joshua 22:1-34
The Commander's Parting ChargeAmerican Sunday School TimesJoshua 22:1-34
The Memorial AltarT. R. Stephenson, D. D.Joshua 22:1-34
The Purity and Unity of the ChurchEssex Congregational RemembrancerJoshua 22:1-34
Universal ObligationH. W. Beecher.Joshua 22:1-34
Misunderstandings Among Good PeopleW.F. Adeney Joshua 22:10-34
Its VindicationE. De Pressense Joshua 22:21-34
People
Achan, Eleazar, Gad, Gadites, Israelites, Joshua, Manasseh, Phinehas, Reuben, Reubenites, Zerah
Places
Bashan, Canaan, Gilead, Heshbon, Jordan River, Peor, Shiloh
Topics
Border, Boundary, Cause, Caused, Cease, Descendants, Division, Fear, Fearing, Gad, Gadites, Jordan, Line, O, Ours, Portion, Reuben, Reubenites, Share, Sons, Stop, Worship
Dictionary of Bible Themes
Joshua 22:25

     5235   boundary

Joshua 22:1-34

     7266   tribes of Israel

Joshua 22:9-34

     5910   motives, examples

Joshua 22:10-34

     6718   reconciliation, believers

Joshua 22:13-34

     6115   blame

Library
Jews and Gentiles in "The Land"
Coming down from Syria, it would have been difficult to fix the exact spot where, in the view of the Rabbis, "the land" itself began. The boundary lines, though mentioned in four different documents, are not marked in anything like geographical order, but as ritual questions connected with them came up for theological discussion. For, to the Rabbis the precise limits of Palestine were chiefly interesting so far as they affected the religious obligations or privileges of a district. And in this respect
Alfred Edersheim—Sketches of Jewish Social Life

Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire
Martin Luther—Epistle Sermons, Vol. II

Trials of the Christian
AFFLICTION--ITS NATURE AND BENEFITS. The school of the cross is the school of light; it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark afflictions comes a spiritual light. In times of affliction, we commonly meet with the sweetest experiences of the love of God. The end of affliction is the discovery of sin; and of that, to bring us to a Saviour. Doth not God ofttimes even take occasion, by the hardest of things that come upon us, to visit
John Bunyan—The Riches of Bunyan

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the
John Edgar McFadyen—Introduction to the Old Testament

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