All this time
This phrase refers to the period during which the tribes of Reuben, Gad, and the half-tribe of Manasseh assisted the other Israelite tribes in conquering the Promised Land. This time frame spans from the initial crossing of the Jordan River to the completion of the military campaigns, which is estimated to be around seven years. This demonstrates their commitment and faithfulness over an extended period.

you have not deserted your brothers
The tribes of Reuben, Gad, and the half-tribe of Manasseh had settled on the east side of the Jordan River but had promised to help their fellow Israelites in the conquest of Canaan. Their loyalty and unity with the other tribes are emphasized here, highlighting the importance of brotherhood and solidarity among God's people. This reflects the broader biblical theme of community and mutual support, as seen in passages like Ecclesiastes 4:9-12.

up to this very day
This phrase underscores the consistency and reliability of these tribes in fulfilling their commitment. It suggests a continuous and unwavering dedication, which is a model for faithfulness in fulfilling one's promises. The phrase also marks a transition point, as the conquest is now complete, and they are being released to return to their own lands.

but have kept the charge given you by the LORD your God
The charge refers to the command given by Moses in Numbers 32:20-22, where these tribes were instructed to assist in the conquest of Canaan before returning to their own inheritance. Their obedience to this divine command is a testament to their faith and reverence for God's authority. This obedience is a type of Christ, who perfectly fulfilled the will of the Father, as seen in John 6:38. The charge also reflects the covenantal relationship between God and His people, where blessings are contingent upon obedience, a theme prevalent throughout the Old Testament.

1. Joshua
The leader of the Israelites after Moses, who led the people into the Promised Land. He is addressing the tribes of Reuben, Gad, and the half-tribe of Manasseh in this passage.

2. Reuben, Gad, and the half-tribe of Manasseh
These tribes had settled on the east side of the Jordan River but had crossed over to help their fellow Israelites conquer the land west of the Jordan.

3. The Jordan River
A significant geographical boundary in the account, separating the land of Canaan from the territories east of the river.

4. The Charge of the LORD
Refers to the command given by God through Moses that these tribes assist their brothers in conquering the land before returning to their own inheritance.

5. The Conquest of Canaan
The broader context of this passage, where the Israelites are taking possession of the land promised to them by God.Faithfulness in Duty
The tribes of Reuben, Gad, and the half-tribe of Manasseh exemplify faithfulness by fulfilling their commitment to their fellow Israelites. Believers today are called to be faithful in their commitments and responsibilities, both to God and to others.

Unity Among Believers
Despite geographical separation, the tribes remained united with their fellow Israelites. This unity is a model for the Church, emphasizing the importance of working together for common goals and supporting one another.

Obedience to God's Commands
The tribes' actions demonstrate obedience to God's commands, which is a central theme in the life of a believer. Obedience is not just about following rules but about trusting God's plan and timing.

Encouragement and Support
Just as the eastern tribes supported their brothers, Christians are encouraged to support and uplift one another, especially in times of need or spiritual battles.Verse 3. - Many days (see note on ver. 1). The expression in the original implies more, a great many days, the usual expression for a period of considerable length. Thus the military service of these tribes must under any circumstances have been a prolonged and arduous one, and they well deserved the encomiums which Joshua here lavishes upon them. It is a remarkable and almost inexplicable fact, that while the sojourn in the wilderness is represented as one long catalogue of murmurings, not one single complaint (unless we may call the gentle expostulation of the tribe of Joseph, in ch. 17, a complaint) disturbs the peace of the tribes while Joshua led them. This remarkable consistency of the narrative throughout, so great a contrast to what precedes and what follows, and felt to be so by the writer (Joshua 24:31), is of itself no small pledge of the trustworthiness of the whole. A collector at random from various narratives, themselves to a considerable extent fictitious, could hardly have managed to cull portions which would form an harmonious whole. A writer who was inventing his details would hardly have thought of making his history so great a contrast to the rest of the history of Israel, save with the idea of exalting the character of his hero. But there is no attempt to set Joshua above Moses, or any other Jewish leader. In fact, it is an argument for the early composition of the hook that there is no reference, not even an allusion, to any later events in the history of Israel. Why there was this marked difference between Israel under Joshua, and Israel at any other time, is a question somewhat difficult to determine. Yet we may believe that it was the evidence of visible success. While the Israelites were wandering in the wilderness, they felt keenly, as men accustomed to a civilised and settled life, the inconveniences of a nomad existence. By their mingled impatience and cowardice they had forfeited their claim to God's protection. Even the observance of their feasts, and still further the rite of initiation into the covenant itself, were in abeyance (see notes on Joshua 5:2-8). So uncertain, humanly speaking, was their future, that it was as difficult a task, and one the successful accomplishment of which was above unassisted human powers, for Moses to keep them together in the wilderness, as it was for Joshua to lead them to victory in the promised land. And it is one of the commonest of Christian experiences, both in the history of individuals and of the Christian Church, that times of prosperity are times of content and outward satisfaction. It is the times of adversity that try men's faith and patience. As long as the Israelitish Church was subduing kingdoms, winning splendid victories, experiencing the encouragement derivable from God's sensible presence and intervention, there was no discontent, discouragement, or wavering. But the trials of the long wandering, as well as those incident to the quiet, unostentatious discharge of duty, were fatal to their faith and patience. Can theirs be said to be a singular history? Kept the charge. The words in the original have reference to the punctual discharge of a duty entrusted to a person to fulfil. It may be rendered, "kept the observance of the commandment." This commandment, as we have before seen, was given in Numbers 32. (see also Joshua 1:12-18).

Parallel Commentaries ...


All this time
יָמִ֣ים (yā·mîm)
Noun - masculine plural
Strong's 3117: A day

you have not
לֹֽא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no

deserted
עֲזַבְתֶּ֣ם (‘ă·zaḇ·tem)
Verb - Qal - Perfect - second person masculine plural
Strong's 5800: To loosen, relinquish, permit

your brothers,
אֲחֵיכֶ֗ם (’ă·ḥê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 251: A brother, )

up to
עַ֖ד (‘aḏ)
Preposition
Strong's 5704: As far as, even to, up to, until, while

this very day,
הַיּ֣וֹם (hay·yō·wm)
Article | Noun - masculine singular
Strong's 3117: A day

but have kept
וּשְׁמַרְתֶּ֕ם (ū·šə·mar·tem)
Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine plural
Strong's 8104: To hedge about, guard, to protect, attend to

the charge
מִשְׁמֶ֕רֶת (miš·me·reṯ)
Noun - feminine singular construct
Strong's 4931: A guard, watch, charge, function

given you
מִצְוַ֖ת (miṣ·waṯ)
Noun - feminine singular construct
Strong's 4687: Commandment

by the LORD
יְהוָ֥ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

your God.
אֱלֹהֵיכֶֽם׃ (’ĕ·lō·hê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative


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OT History: Joshua 22:3 You have not left your brothers these (Josh. Jos)