--- title: "Commentary on Joshua" author: "John Calvin" translator: "Henry Beveridge" languages: [en] shelf: "Commentaries" section: 24 of 52 url: https://scriptura.si/works/john-calvin-commentary-on-joshua/24/ cite: "John Calvin, tr. Henry Beveridge, Commentary on Joshua, section 24. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-joshua/24/" --- # Commentary on Joshua *John Calvin, tr. Henry Beveridge* Calvin on Joshua: the conquest of Canaan and the covenant at Shechem. ## 24. Joshua 21:20-45 Source: https://scriptura.si/works/john-calvin-commentary-on-joshua/24/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-joshua/24/#p-N [¶0] Joshua 21:20-45 20. And the families of the children of Kohath, the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim. 20. Familiis vero filiarum Cahath Levitarum, qui residui erant de filiis Cahath (fuerunt autem urbes sortis eorum de tribu Ephraim.) 21. For they gave them Shechem with her suburbs in mount Ephraim, to be a city of refuge for the slayer; and Gezer with her suburbs, 21. Dederunt, inquam, illis urbem refugii homicidae Sechem, et suburbana ejus in monte Ephraim: et Geser et suburbana ejus. 22. And Kibzaim with her suburbs, and Bethhoron with her suburbs; four cities. 22. Et Cibsaim et suburbana ejus: et Beth-horon et suburbana ejus: urbes quatuor. 23. And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs, 23. De tribu vero Dan, Elthece et suburbana ejus: et Gibbethon et suburbana ejus. 24. Aijalon with her suburbs, Gathrimmon with her suburbs; four cities. 24. Et Ajalon et suburbana ejus, et Gath-rimmon et suburbana ejus: urbes quatuor. 25. And out of the half tribe of Manasseh, Tanach with her suburbs, and Gathrimmon with her suburbs; two cities. 25. De dimidia vero tribu Manasse Thaanach, et suburbana ejus: Gathrimmon et suburbana ejus: urbes duae. 26. All the cities were ten with their suburbs for the families of the children of Kohath that remained. 26. Omnes urbes decem, et suburbana earum, familiis filiorum Cahath residuis. 27. And unto the children of Gershon, of the families of the Levites, out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs, to be a city of refuge for the slayer; and Beeshterah with her suburbs; two cities. 27. Porro filiis Gerson de familiis Levitarum, de dimidia tribu Manasse urbem refugii homicidae, Golan in Basan, et suburbana ejus, Beesthera et suburbana ejus: urbes duae. 28. And out of the tribe of Issachar, Kishon with her suburbs, Dabareh with her suburbs, 28. De tribu Issachar, Cision et suburbana ejus: Dabrath et suburbana ejus. 29. Jarmuth with her suburbs, Engannim with her suburbs; four cities. 29. Iarmuth et suburbana ejus: Engannim et suburbana ejus: urbes quatuor. 30. And out of the tribe of Asher, Mishal with her suburbs, Abdon with her suburbs, 30. De tribu autem Aser, Misal et suburbana ejus: Abdon et suburbana ejus. 31. Helkath with her suburbs, and Rehob with her suburbs; four cities. 31. Helcath et suburbana ejus, et Rehob et suburbana ejus: urbes quatuor. 32. And out of the tribe of Naphtali, Kedesh in Galilee with her suburbs, to be a city of refuge for the slayer; and Hammothdor with her suburbs, and Kartan with her suburbs; three cities. 32. De tribu vero Nephthaliurbem refugii homicidae, Cedes in Galil et suburbana ejus: et Hamoth-dor et suburbana ejus: et Carthan et suburbana ejus: urbes tres. 33. All the cities of the Gershonites according to their families were thirteen cities with their suburbs. 33. Omnes urbes Gersonitarum per familias suas, tredecim urbes, et suburbana earum. 34. And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs, 34. Familiis autem filiorum Merari Levitarum residuorum, de tribu Zabulon: Jocneam et suburbana ejus: Cartha et suburbana ejus. 35. Dimnah with her suburbs, Nahalal with her suburbs; four cities. 35. Dimnah et suburbana ejus, Nahalal et suburbana ejus: urbes quatuor. 36. And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs, 36. De tribu vero Ruben, Beser et suburbana ejus: et Jehasa et suburbana ejus. 37. Kedemoth with her suburbs, and Mephaath with her suburbs; four cities. 37. Cedemoth et suburbana ejus: Mephaath et suburbana ejus: urbes quatuor. 38. And out of the tribe of Gad, Ramoth in Gilead with her suburbs, to be a city of refuge for the slayer; and Mahanaim with her suburbs, 38. Et de tribu Gad, urbem refugii homicidae, Ramoth in Gileath et suburbana ejus: et Mahanaim et suburbana ejus. 39. Heshbon with her suburbs, Jazer with her suburbs; four cities in all. 39. Hesbon et suburbana ejus: Jaazer et suburbana ejus: urbes quatuor. 40. So all the cities for the children of Merari by their families, which were remaining of the families of the Levites, were by their lot twelve cities. 40. Omnes urbes filiorum Merari per familias suas qui residui erant de familiis Levitarum, ut fuit sors eorum, urbes duodecim. 41. All the cities of the Levites within the possession of the children of Israel were forty and eight cities with their suburbs. 41. Omnes urbes Levitarum, in medio possessionis filiorum Israel, urbes quadraginta octo et suburbana earum. 42. These cities were every one with their suburbs round about them: thus were all these cities. 42. Fuerunt urbes istae singulae, et suburbana earum per circuitum ipsarum: sic omnibus urbibus istis. 43. And the LORD gave unto Israel all the land which he swear to give unto their fathers; and they possessed it, and dwelt therein. 43. Dedit itaque Jehova Israeli universam terram de qua juraverat se daturum eam patribus eorum: et possederunt eam, habitaveruntque in ea. 44. And the LORD gave them rest round about, according to all that he swear unto their fathers: and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand. 44. Requiem quoque dederit eis Jehova in circuitu prosus ut juraverat Jehova patribus eorum: neque fuit quisquam qui resisteret illis ex omnibus inimicis eorum: omnes inimicos eorum tradidit Jehova in manum eorum. 45. There failed not ought of any good thing which the LORD had spoken unto the house of Israel; all came to pass. 45. Non cecidit ullum verbum ex omni bono quod loquutus fuerat Jehova ad domum Israel, omnia evenerunt. [¶1] 20. And the families of the children of Kohath, etc Why it was necessary that the Levites should be dispersed among the different tribes, the reader may see in my Commentaries on the Books of Moses. This dispersion had, indeed, been imposed on their progenitor as a punishment for the cruelty and perfidy of which he had been guilty toward the children of Shechem, but the disgrace of it had been converted into the highest honor by their appointment as a kind of guardians in every district to retain the people in the pure worship of God. It is true, they were everywhere strangers; but still it was with the very high dignity of acting as stewards for God, and preventing their countrymen from revolting from piety. This is the reason for stating so carefully how many cities they obtained from each tribe; they were everywhere to keep watch, and preserve the purity of sacred rites unimpaired. [¶2] 41. All the cities of the Levites, etc This passage more especially shows what I have already more than once adverted to, that the boundaries of the other tribes were not so confined as not to comprehend a far larger number of cities than is actually mentioned. It is perfectly well known that Levi was the least numerous of all the tribes. With what equity, then, could it have been allowed to expand itself over four times the space allowed to the tribe of Zebulun, which, though more populous, is mentioned as only possessing twelve cities. Only sixteen are enumerated as belonging to the tribe of Issachar, nineteen to the tribe of Naphtali, and twenty-two to the tribe of Asher. It would surely have been an unequal division to give the greater number of cities for habitation to the smaller population. Hence we infer, that not only the villages which are here set down as accessories of the cities were fit for habitation, but that other cities also, of which no mention is made, were included. In short, the extent of the lot of Levi makes it perfectly obvious how large and ample the territories of the other tribes must have been. [¶3] 43. And the Lord gave unto Israel, etc Should any one raise a question as to this rest, the answer is easy. The nations of Canaan were so completely overcome with fear, that they thought they could not better consult their interest than by servility flattering the Israelites, and purchasing peace from them on any terms. Plainly, therefore, the country was subdued and rendered peaceful for habitation, since no one gave any annoyance, or dared to entertain any hostile intentions, since there were no threats, no snares, no violence, no conspiracies. [¶4] A second point, however, raises some doubt, namely, how the children of Israel can be said to have been settled in the possession of the land promised to them, and to have become masters of it, in such a sense that in regard to the enjoyment of it, not one syllable of the promises of God had failed. For we have already seen that many of the enemy were intermingled with them. The divine intention was, that not one of the enemy should be permitted to remain; on the other hand, the Israelites do not drive out many, but admit them as neighbors, as if the inheritance had been common to them; they even make pactions with them. How then can these two things be reconciled, that God, as he had promised, gave possession of the land to the people, and yet they were excluded from some portion by the power or obstinate resistance of the enemy? [¶5] In order to remove this appearance of contradiction, it is necessary to distinguish between the certain, clear, and steadfast faithfulness of God in keeping his promises, and between the effeminacy and sluggishness of the people, in consequence of which the benefit of the divine goodness in a manner slipped through their hands. Whatever war the people undertook, in whatever direction they moved their standards, victory was prepared; nor was there any other delay or obstacle to their exterminating all their enemies than their own voluntary torpor. Wherefore, although they did not rout them all so as to make their possession clear, yet the truth of God came visibly forth, and was realized, inasmuch as they might have obtained what was remaining without any difficulty, had they been pleased to avail themselves of the victories offered to them. The whole comes to this, that it was owing entirely to their own cowardice that they did not enjoy the divine goodness in all its fullness and integrity. This will be still clearer from the following chapter. ### Joshua 22:1-9 [¶7] Joshua 22:1-9 1. Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, 1. Tunc accersivit Josue Rubenitas et Gaditas ac dimidiam tribum Manasse, 2. And said unto them, You have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you: 2. Dixitque ad eos, Vos custodistis omnia quae praecepit vobis Moses servus Jehovae, et obedistis voci meae in cunctis quae praecepi vobis. 3. You have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God. 3. Non deseruistis fratres vestros jam diebus multis usque ad diem hanc, sed custodistis custodiam praecepti Jehovae Dei vestri. 4. And now the LORD your God has given rest unto your brethren, as he promised them: therefore now return you, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan. 4. Nunc autem requiem dedit Jehova Deus vester fratribus vestris, quemadmodum dixerat eis: nunc igitur revertimini, et proficiscimini ad tabernacula vestra, ad terram possessionis vestrae, quam dedit vobis Moses servus Jehovae trans Jordanem. 5. But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. 5. Tantum observate diligenter ut faciatis praeceptum et legem quam praecepit vobis Moses servus Jehovae, ut diligatis Jehovam Deum vestrum, et ambuletis in omnibus viis ejus, servetisque praecepta ejus, et adhaereatis ei, atque serviatis ei toto corde vestro, et tota anima vestra. 6. So Joshua blessed them, and sent them away: and they went unto their tents. 6. Benedixitque eis Josue, ac dimisit eos, abieruntque in tabernacula sua. 7. Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them, 7. Dimidiae autem tribui Manasse dederat Moses in Basan: alteri autem ejus parti dedit Josue cum fratribus suis trans Jordanem ad occidentem. Et etiam quum dimitteret eos Josue in tabernacula sua, et benedixisset eis. 8. And he spoke unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren. 8. Tunc dixit ad eos, dicendo. Cum divitiis multis revertimini ad tabernacula vestra, et cum aquisitione multa valde, cum argento, et auro, et aere, et ferro, et vestibus multis valde: dividite spolia inimicorum vestrorum cum fratribus vestris. 9. And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses. 9. Reversi sunt itaque, et abierunt filii Ruben, et filii Gad, et dimidia tribus Manasse a filiis Israel de Silo quae est in terra Channan, ut irent ad terram Gilead, ad terram possessionis suae, in qua possessionem acceperunt secundum sermonem Jehovae per manum Mosis. [¶8] 1. 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? 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, 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. [¶9] 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. [¶10] 8. Return with much riches, etc As it was formerly seen that the greater part of the two tribes were left in their territories beyond the Jordan, when the others passed over to carry on the war, it was fair that, as they had lived in case with their families, or been only occupied with domestic concerns, they should be contented with their own livelihood and the produce of their own labor. And they certainly could not, without dishonesty, have demanded that any part of the booty and spoil should be distributed among them, when they had taken no share in all the toil and the danger. Joshua, however, does not insist on the strictly legal view, but exhorts the soldiers to deal liberally with their countrymen, by sharing the prey with them. Here some one may unseasonably raise the question, Whether or not the booty was common? For Joshua does not decide absolutely that it is their duty to do as he enjoins; he admonishes them that, after they have been enriched by the divine blessing, it would betray a want of proper feeling not to be liberal and kind towards their brethren, especially as it was not their fault that they did not take part in the same expedition. Moreover, when he bids them divide, he does not demand an equal partition, such as that which is usual among partners and equals, but only to bestow something that may suffice to remove all cause of envy and hatred. ### Joshua 22:10-20 [¶12] Joshua 22:10-20 10. And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to. 10. Devenerunt autem ad limites Jordanis qui erant in terra Chanaan, et aedificaverunt filii Ruben, et filii Gad, et dimidia tribus Manasse, ibi altare juxta Jordanem, altare magnum visu. 11. And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel. 11. Audierunt autem filii Israel dici, Ecce aedificaverunt filii Ruben, et filii Gad, et dimidia tribus Manasse, altare e regione terrae Chanaan, in confinibus Jordanis in transitu filiorum Israel. 12. And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them. 12. Audierunt, inquam, filii Israel, et convenerunt universus coetus filiorum Israel in Silo, ut ascenderent contra eos ad pugnam. 13. And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest, 13. Miserunt autem filii Israel ad filios Ruben, et ad filios Gad, et ad dimidiam tribum Manasse, ad terram Gilead, Phinees filium Eleazar sacerdotis. 14. And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel. 14. Et decem principes cum eo, singulos principes per singulas domos avitas ex omnibus tribubus Israel: singuli namque principes familiarum patrum suorum erant in millibus Israel. 15. And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spoke with them, saying, 15. Venerunt ergo ad filios Ruben, et ad filios Gad, et ad dimidiam tribum Manasse, ad terram Gilead, loquutique sunt cum eis, dicendo, 16. Thus says the whole congregation of the LORD, What trespass is this that you have committed against the God of Israel, to turn away this day from following the LORD, in that you have built you an altar, that you might rebel this day against the LORD? 16. Sic dicunt universus coetus Jehovae, Quae est praevaricatio ista, qua praevaricati estis contra Deum Israel, ut avertamini hodie ne eatis post Jehovam aedificando vobis altare, ut rebelletis hodie contra Jehovam? 17. Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD, 17. An parum nobis est cum iniquitate Peor, a qua nec dum sumus mundati etiam hodie, et tamen fuit plaga in coetu Jehovae? 18. But that you must turn away this day from following the LORD? and it will be, seeing you rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel. 18. Vos autem avertimini hodie ne eatis post Jehovam, et erit, vos rebellabitis hodie contra Jehovam, et cras in totum coetum Israel irascetur. 19. Notwithstanding, if the land of your possession be unclean, then pass you over unto the land of the possession of the LORD, wherein the LORD’S tabernacle dwells, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God. 19. Et quidem si immunda est terra possessionis vestrae, transite ad terram possessionis Jehovae, in qua habitat tabenaculum Jehovae, et possessiones accipite in medio nostrum et contra Jehovam ne rebellitis: neque a nobis deficiatis, aedificendo vobis altare praeter altare Jehovae Dei nostri. 20. Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity. 20. Nonne Achan filius Zerah praevaricatus est praevaricatione in anathemate, et contra omnem coetum Israel fuit ira? Et ille vir unus non obiit propter iniquitatem suam. [¶13] 10. And when they came unto the borders, etc The history here is particularly deserving of notice, when the two tribes and half-tribe, intending to erect a memorial of common faith and fraternal concord, allowed themselves from inconsiderate zeal to adopt a method which was justly suspected by their brethren. The ten tribes, thinking that the worship of God was violated with impious audacity and temerity, were inflamed with holy wrath, and took up arms to use them against their own blood; nor were they appeased till they had received full satisfaction. The motive for erecting the altar was right in itself. For the object of the children of Reuben, Gad, and Manasseh, was to testify that though they were separated from their brethren by the intervening stream, they were, however, united with them in religion, and cherished a mutual agreement in the doctrine of the Law. Nothing was farther from their intention than to innovate in any respect in the worship of God. But they sinned not lightly in attempting a novelty, without paying any regard to the high priest, or consulting their brethren, and in a form which was very liable to be misconstrued. [¶14] We know how strictly the Law prohibited two altars, (Exodus 20:24) for the Lord wished to be worshipped in one place only. Therefore, when on the very first blush of the case, all were at once led to think that they were building a second altar, who would not have judged them guilty of sacrilege in framing a ritual of a degenerate description, at variance with the Law of God? Seeing, then, that the work might be deemed vicious, they ought, at least, in so great and so serious a matter, to have made their brethren sharers in their counsel; more especially were they in the wrong in neglecting to consult the high priest, from whose lips the divine will was to be ascertained. They were, therefore, deserving of blame, because, as if they had been alone in the world, they considered not what offence might arise from the novelty of the example. Wherefore, let us learn to attempt nothing rashly, even should it be free from blame, and let us always give due heed to the admonition of St. Paul, (1 Corinthians 6:12; 1 Corinthians 10:23) that it is necessary to attend not only to what is lawful, but to what is expedient; more especially let us sedulously beware of disturbing pious minds by the introduction of any kind of novelty. [¶15] 11. And the children of Israel heard say, etc There is no doubt that they were inflamed with holy zeal, nor ought their vehemence to seem excessive in taking up arms to destroy their countrymen on account of a pile of stones. For they truly and wisely judged that the lawful sanctuary of God was polluted and his worship profaned, that sacred things were violated, pious concord destroyed, and a door opened for the license of superstitious practices, if in two places victims were offered to God, who had for these reasons so solemnly bound the whole people to a single altar. Not rashly, therefore, do the ten tribes, on hearing of a profane altar, detest its sacrilegious audacity. [¶16] Here, then, we have an illustrious display of piety, teaching us that if we see the pure worship of God corrupted, we must be strenuous, to the utmost of our ability, in vindicating it. The sword, indeed, has not been committed to the hands of all; but every one must, according to his call and office, study manfully and firmly to maintain the purity of religion against all corruption’s. More especially deserving of the highest praise was the zeal of the half-tribe of Manasseh, who, setting aside all regard to the flesh, did not spare their own family. I admit, however, that this zeal, though pious, was not free from turbulent impetuosity, inasmuch as they hasten to declare war before they inquired concerning the mind of their brethren, and properly ascertained the state of the case. War, I admit, was declared only under conditions; for they send ambassadors to bring back word after they had carefully investigated the matter, and they move not a finger in the way of inflicting punishment till they are certified of the existence of the crime. Excuse, therefore, may be made for the fervor of their passion, while they prepare for battle in the event of any defection being discovered. [¶17] 16. Thus says the whole congregation, etc Just as if it had been known that this second altar was opposed to the one only altar of God, they begin with upbraiding them, and that in a very harsh and severe manner. They thus assume it as confessed, that the two tribes had built the altar with a view of offering sacrifices upon it. In this they are mistaken, as it was destined for a different use and purpose. Moreover, had the idea which they had conceived been correct, all the expostulation which they employ would have been just; for it was a clear case of criminal revolt to make any change in the Law of God, who values obedience more than all sacrifices, (1 Samuel 15:22) and there would have been perfect ground for condemning them as apostates, in withdrawing from the one only altar. [¶18] 17. Is the iniquity of Peor too little for us? etc They represent the crime as more heinous, from their perverse obstinacy in not ceasing ever and anon to provoke the Lord by their abominations. They bring forward one signal example of recent occurrence. While they were encircling the sanctuary of God from the four cardinal points, like good watchmen of God, and when they had received the form of due worship, and were habituated to it by constant exercise, they had allowed themselves, through the seductive allurements of harlots, to be polluted by foul superstitions, and had worshipped Baal-Peor. As the whole people were implicated in this crime, the ten ambassadors do not hesitate to admit, that they were partners in the guilt. They therefore ask, Is not the iniquity which we contracted in the matter of Baal-Peor sufficient? They add, that they were not yet purified from it, just as if they had said, that the remembrance of it was not yet entirely buried, or that the vengeance of God was not yet extinguished; and hence they infer, that the two tribes and the half tribe, while with impious contumacy they turn aside from God, and shake off his yoke, not only consult ill for themselves, but are calling down similar destruction on the whole people, because God will avenge the insult offered him to a wider extent. This they confirm by the example of Achan, who, though he was alone when he secretly stole of the accursed thing, did not alone undergo the punishment of his sacrilege, but also dragged others along with him, as it was seen that some fell in the line of battle, while all were shamefully put to flight, because pollution attached to the people. [¶19] They reason from the less to the greater. If the anger of God burnt against many for the clandestine misdeed of one man, much less would he allow the people to escape if they connived at manifest idolatry. A middle view, however, is inserted, that if the two tribes and half tribe built up an altar, and if their condition was worse from not dwelling in the land of Canaan, let them rather come and obtain a settlement also in the land of Canaan, but let them not provoke God by a wicked rivalship. Hence we infer, that they were not urged by some turgid impetus, since, even at their own loss and expense, they are willing kindly to offer partnership to those who had demanded a settlement and domicile for themselves elsewhere.