My Notes
Authors
Matthew Henry - Commentary on the Whole Bible
The war being ended, and ended gloriously, Joshua, as a prudent general, disbands his army, who never designed to make war their trade, and sends them home, to enjoy what they had conquered, and to beat their swords into plough-shares and their spears into pruning-hooks; and particularly the forces of these separate tribes, who had received their inheritance on the other side Jordan from Moses upon this condition, that their men of war should assist the other tribes in the conquest of Canaan, which they promised to do (Num. xxxii. 32), and renewed the promise to Joshua at the opening of the campaign, Josh. i. 16. And, now that they had performed their bargain, Joshua publicly and solemnly in Shiloh gives them their discharge. Whether this was done, as it was placed, not till after the land was divided, as some think, or whether after the war was ended, and before the division was made, as others think (because there was no need of their assistance in dividing the land, but only in conquering it, nor were there any of their tribes employed as commissioners in that affair, but only of the other ten, Num. xxxiv. 18, &c.), this is certain, it was not done till after Shiloh was made the head-quarters (v. 2), and the land was begun to be divided before they removed from Gilgal, ch. xiv. 6.
It is probable that this army of Reubenites and Gadites, which had led the van in all the wars of Canaan, had sometimes, in the intervals of action, and when the rest of the army retired into winter-quarters, some of them at least, made a step over Jordan, for it was not far, to visit their families, and to look after their private affairs, and perhaps tarried at home, and sent others in their room more serviceable; but still these two tribes and a half had their quota of troops ready, 40,000 in all, which, whenever there was occasion, presented themselves at their respective posts, and now attended in a body to receive their discharge. Though their affection to their families, and concern for their affairs, could not but make them, after so long an absence, very desirous to return, yet, like good soldiers, they would not move till they had orders from their general. So, though our heavenly Father’s house above be ever so desirable (it is bishop Hall’s allusion), yet must we stay on earth till our warfare be accomplished, wait for a due discharge, and not anticipate the time of our removal.
I. Joshua dismisses them to the _land of their possession, _v. 4. Those that were first in the assignment of their lot were last in the enjoyment of it; they got the start of their brethren in title, but their brethren were before them in full possession; so the last shall be first, and the first last, that there may be something of equality.
II. He dismisses them with their pay; for who goes a warfare at his own charge? _Return with much riches unto your tents, _v. 8. Though all the land they had helped to conquer was to go to the other tribes, yet they should have their share of the plunder, and had so, and this was all the pay that any of the soldiers expected; for the wars of Canaan bore their own charges. “Go,” says Joshua, “go home to your tents,” that is, “your houses,” which he calls tents, because they had been so much used to tents in the wilderness; and indeed the strongest and stateliest houses in this world are to be looked upon but as tents, mean and movable in comparison with our house above. “Go home with much riches, not only cattle, the spoil of the country, but silver and gold, the plunder of the cities, and,” 1. “Let your brethren whom you leave behind have your good word, who have allowed you your share in full, though the land is entirely theirs, and have not offered to make any drawback. Do not say that you are losers by us.” 2. “Let your brethren whom you go to, who abode by the stuff, have some share of the spoil: Divide the spoil with your brethren, as that was divided which was taken in the war with Midian, Num. xxxi. 27. Let your brethren that have wanted you all this while be the better for you when you come home.”
III. He dismisses them with a very honourable character. Though their service was a due debt, and the performance of a promise, and they had done no more than was their duty to do, yet he highly commends them; not only gives them up their bonds, as it were, now that they had fulfilled the condition, but applauds their good services. Though it was by the favour of God and his power that Israel got possession of this land, and he must have all the glory, yet Joshua thought there was a thankful acknowledgment due to their brethren who assisted them, and whose sword and bow were employed for them. God must be chiefly eyed in our praises, yet instruments must not be altogether overlooked. He here commends them, 1. For the readiness of their obedience to their commanders, v. 2. When Moses was gone, they remembered and observed the charge he had given them; and all the orders which Joshua, as general of the forces, had issued out, they had carefully obeyed, went, and came, and did, as he appointed, Matt. viii. 9. It is as much as any thing the soldier’s praise to observe the word of command. 2. For the constancy of their affection and adherence to their brethren: You have not left them these many days. How many days he does not say, nor can we gather it with certainty from any other place. Calvisius and others of the best chronologers compute that the conquering and dividing of the land was the work of about six or seven years, and so long these separate tribes attended their camp, and did them the best service they could. Note, It will be the honour of those that have espoused the cause of God’s Israel, and twisted interests with them, to adhere to them, and never to leave them till God has given them rest, and then they shall rest with them. 3. For the faithfulness of their obedience to the divine law. They had not only done their duty to Joshua and Israel, but, which was best of all, they had made conscience of their duty to God: You have kept the charge, or, as the word is, You have kept the keeping, that is, “You have carefully and circumspectly kept the commandment of the Lord your God, not only in this particular instance of continuing in the service of Israel to the end of the war, but, in general, you have kept up religion in your part of the camp, a rare and excellent thing among soldiers, and where it is worthy to be praised.”
IV. He dismisses them with good counsel, not to cultivate their ground, fortify their cities, and, now that their hands were inured to war and victory, to invade their neighbours, and so enlarge their own territories, but to keep up serious godliness among them in the power of it. They were not political but pious instructions that he gave them, v. 5. 1. In general, to take diligent heed to do the commandment and the law. Those that have the commandment have it in vain unless they do the commandment; and it will not be done aright (so apt are we to turn aside, and so industrious are our spiritual enemies to turn us aside) unless we take heed, diligent heed. 2. In particular, to love the Lord our God, as the best of beings, and the best of friends; and as far as this principle rules in the heart, and is the spring of its pulses, there will be a constant care and sincere endeavour to walk in his ways, in all his ways, even those that are narrow and up-hill, in every particular instance, in all manner of conversation to keep his commandments, at all times and in all conditions with purpose of heart to cleave unto him, and to serve him and his honour, and the interest of his kingdom among men, with all our heart and with all our soul. What good counsel was here given to them is given to us all. God give us grace to take it!
V. He dismisses them with a blessing (v. 6), particularly the half tribe of Manasseh, to which Joshua, as an Ephraimite, was somewhat nearer akin than to the other two, and who perhaps were the more loth to depart because they left one half of their own tribe behind them, and therefore, bidding often farewell, and lingering behind, had a second dismission and blessing, v. 7. Joshua not only prayed for them as a friend, but blessed them as a father in the name of the Lord, recommending them, their families, and affairs, to the grace of God. Some by the blessing Joshua gave them understand the presents he made them, in recompence of their services; but Joshua being a prophet, and having given them one part of a prophet’s reward in the instructions he gave them (v. 5), no doubt we must understand this of the other, even the prayers he made for them, as one having authority, and as God’s vicegerent.
VI. Being thus dismissed, they returned to the land of their possession in a body (v. 9), ferry-boats being, it is likely, provided for their repassing Jordan. Though masters of families may sometimes have occasion to be absent, long absent, from their families, yet, when their business abroad is finished, they must remember home is their place, from which they ought not to wander as a bird from her nest.
John Calvin - Commentaries
**Then Joshua called the Reubenites, etc Here is related the discharge of the two tribes and half-tribe, who had followed the rest of the people, not that they might acquire anything for themselves, but that, as they had already obtained dwellings and lands without lot, they might carry on war in common with their brethren, until they also should have a quiet inheritance. Now, as they had been faithful companions and helpers to their brethren, Joshua declares that they were entitled to their discharge, and thus sends them back to their homes released and free. It is asked, however, how he can consider them to have performed their due measure of military service, while the enemy were still in possession of part of the land, of which the sole possession was to be the proper termination of the war? 178178 Latin, “Cujus sola possessio justum debuit bello imponere finem.” French, “De laquelle il faloit qu’ils fussent paisibles possesseurs avant qu’ils peussent avoir licence de se desparter, et avant que finir la guerre;” “Of which it was necessary that they should be peaceful possessors before they could have license to depart, and before finishing the war.” — Ed. But if we bear in mind what I lately said, the knot will be loosed. Had the Israelites followed the invitation of God, and seconded his agency, nay, when he was stretching out his hand to them, had they not basely drawn back, 179179 French, “Ou pour mieux dire, s’ils n’eussent vilainement tourne le dos arriere, quand il leur tendoit la main;” “Or, to speak more properly, if they had not villanously turned their back when he stretched out his hand to them.” — Ed. the remaining part of the war would have been finished with no danger and little trouble. From their own sloth, therefore, they refused what God was ready to bestow. And thus it happened that the agreement by which the two tribes and half-tribe had bound themselves, ceased to be binding. For the only obligation they had undertaken was to accompany the ten tribes, and contend for their inheritance as strenuously as if their condition had been exactly the same. Now, when they have perseveringly performed their part as faithful allies, and the ten tribes contented with their present fortune, not only do not demand, but rather tacitly repudiate their assistance, a free return to their homes is justly allowed them. They, indeed, deserve praise for their patient endurance, in not allowing weariness of the service to make them request their discharge, but in waiting quietly till Joshua of his own accord sends for them. 180180 Jewish writers, founding on plausible data, calculate that the auxiliary tribes who crossed the Jordan to assist their brethren, had been absent from their homes for a period of fourteen years. — Ed.
5._ But take diligent heed, _etc He thus releases and frees them from temporary service, that he may bind them for ever to the authority of the one true God. He therefore permits them to return home, but on the condition that wherever they may be they are to be the soldiers of God; and he at the same time prescribes the mode, namely, the observance of his Law. But since such is the vanity and inconstancy of the human mind, that religion easily fades away from the heart, while carelessness and contempt creep in, he requires of them zeal and diligence in executing the Law. He calls it the Law of Moses, that they may not be carried to and fro by airy speculations, but remain fixed in the doctrine which they had learned from the faithful servant of God. He touches also on the end and sum of the Law, love to God, and adherence to him, because outward worship would otherwise be of little value. He confirms the same thing by other words, by which sincerity is denoted, namely, serving the Lord with their whole heart and soul.