Joshua 22:22

The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Joshua 22:22. The Lord God of gods — In the Hebrew it is, The God of gods, Jehovah; the God of gods, Jehovah; or, rather, there are three names of God, El, Elohim, and Jehovah, signifying that they owned no other God but him whom their forefathers worshipped, by what name soever he was called, as if he had said, That Jehovah, who is infinitely above all creatures, and the fountain of all other beings, whom we no less than you acknowledge as the God of gods. The multiplying of his titles, and the repetition of these words, show their zeal and earnestness in this matter.

He knoweth — To him we appeal who knoweth all things, and the truth of what we are now saying. Not only our present words, but our future and constant course shall satisfy all Israel of our perseverance in the true religion. If it be in rebellion — If this have been done by us with such design, or in such a manner. Save us not — Thou, O Lord, to whom we have appealed, and without whom we cannot be saved and preserved, save us not from any of our enemies, nor from the sword of our brethren. It is a sudden apostrophe to God, usual in such vehement speeches.

Matthew Henry's Concise Commentary

22:21-29 The tribes took the reproofs of their brethren in good part. With solemnity and meekness they proceeded to give all the satisfaction in their power. Reverence of God is expressed in the form of their appeal. This brief confession of faith would remove their brethren's suspicion that they intended to worship other gods. Let us always speak of God with seriousness, and mention his name with a solemn pause. Those who make appeals to Heaven with a careless God knows, take his name in vain: it is very unlike this. They express great confidence of their own uprightness in the matter of their appeal. God knows it, for he is perfectly acquainted with the thoughts and intents of the heart. In every thing we do in religion, it highly concerns us to approve ourselves to God, remembering that he knows the heart. And if our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those who, though they mistake us, show zeal for the glory of God. They disdained the design of which they were suspected to be guilty, and fully explained their true intent in building this altar. Those who have found the comfort and benefit of God's ordinances, cannot but desire to preserve them to their seed, and to use all possible care that their children may be looked upon as having a part in him. Christ is the great Altar that sanctifies every gift; the best evidence of our interest in him is the work of his Spirit in our hearts.

Barnes' Notes on the Bible

The repeated invocation of God, and that by His three names - אל 'êl, אלהים 'ĕlohı̂ym, יהוה yehovâh: compare Psalm 50:1 - marks the earnestness of the protestation. The conduct of the two tribes and a half has often been noted as exemplary. They had had a grave and capital crime most unexpectedly laid to their charge, of which they were entirely innocent. Yet there is no word of reproach or recrimination in their vindication of themselves. They are contented simply to repudiate the false accusation and to explain the real motives of conduct perhaps suggested to them by a precedent set by Moses Exodus 17:15.

Save us not this day - The words are a direct appeal to God, exactly equivalent in effect to our form "So help me God."

Jamieson-Fausset-Brown Bible Commentary

21. Then the children of Reuben … answered—repudiating, in the strongest terms, the alleged crime, and deponing that so far from entertaining the intention imputed to them, their only object was to perpetuate the memory of their alliance with Israel [Jos 22:24, 25], and their adherence to the worship of Israel's God [Jos 22:26, 27].

Matthew Poole's Commentary

The Lord God of gods; that Jehovah whom we, no less than you, acknowledge and adore as the God of gods, infinitely superior to all that are called gods. The multiplying of his titles, and the repetition of these words, show their zeal and earnestness in this matter, and their abhorrency of the very thoughts of it. He knoweth; to him we appeal who knoweth all things, and the truth of what we are now saying. Israel he shall know; not only our present words, but our future and constant course shall satisfy all Israel of our perseverance in the true religion.

If it be; if this have been done by us with such design, or in such a manner.

Save us not this day; thou, O Lord, to whom we have appealed, and without whom we cannot be saved or preserved, save us not from any of our enemies, nor from the sword of our brethren. It is a sudden apostrophe to God, usual in such vehement speeches.

Gill's Exposition of the Entire Bible

The Lord God of gods, the Lord God of gods,.... They first set out in their answer with asserting their firm belief of Jehovah, the God of Israel, being the supreme God, God over all; over all that are called gods, whether angels, of whom Kimchi and Ben Melech interpret it; or civil magistrates and judges of the earth, who bare the same name; nor are the gods of the Gentiles to be spoken of with Jehovah, the God of Israel, who is the supreme Being, self-existent, the Being of beings, eternal and immutable, all which is contained in his name Jehovah; now this is repeated by them for the confirmation of their faith in this great article of it, and shows the steadiness of it, and to express their earnest and vehement affection for this truth, and to clear themselves from any imputation of idolatry, or thought of it, or doing anything that might have a tendency to it:

he knoweth; he is the omniscient God, the searcher of the hearts and the trier of the reins of the children of men; he knows our cordial belief of this truth, the integrity of our hearts, the intention of our minds, that we never had a thought in us of departing from his worship, and of setting up an altar beside his in opposition to it:

and Israel he shall know; our brethren the Israelites that dwell in the land of Canaan, whose representatives you are, shall know, not only by our present declaration, but by our future conduct, and strict adherence to the pure worship of God in time to come, that it was never our view by what we have done to depart from it:

if it be in rebellion, or if in transgression against the Lord; with a design to rebel against his word, and transgress his command:

save us not this day; this is said with respect to God, and as an apostrophe to him, as Jarchi, Kimchi, and Abarbinel observe; as expressing their desire to have no mercy shown them by him, but that vengeance might be taken on them by him, to whom all things were naked and open, and who full well knew whether they were guilty or not; or else the address is to Phinehas, and the princes, that they would rise up and put them to death by sword, if this appeared to be the case; or that all the other tribes would rise up, and make war against them, and cut them off with the edge of the sword, and not spare them.

Geneva Study Bible

The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,)

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

22. The Lord God of gods] Rather, The Lord, the God of gods; or, the three names may be taken separately, cf. Psalm 50:1. They commence in the most solemn manner by invoking God Himself to witness as to the innocence of their intentions. The form in which they do this is the most emphatic that language can express. There are three principal names of God in Hebrew,—El, Elohim, Jehovah. Here all the three are used together and repeated twice to mark the earnestness of their protestation. “El, Elohim, Jehovah—El, Elohim, Jehovah.” “The moost strong Lord God of Israel,” Wyclif. He knoweth. The verse is “invested with a mournful interest, for it is that on which Welsh, the minister of the army of the Covenanters, preached before the battle of Bothwell Bridge.” Stanley’s Lectures, i. 221.

if it be] The particle rendered “if” is here used as the formula of an oath. The apodosis follows at the close of Joshua 22:23, “let the Lord Himself require it.”

save us not this day] “If bi inwit of trespassynge this auter we han maad vp, keep he vs not, but punyshe now,” Wyclif. This is an imprecation addressed immediately to God. “A parenthetic clause in which the excited feeling passionately invoking evil upon itself passes into the appeal to the Most High.” Comp. Deuteronomy 10:17; Job 10:7; Job 23:10. The words are almost equivalent to our form “So help me God.”

Pulpit Commentary

Verse 22. - The Lord God of gods. The double repetition of this adjuration is suited to the greatness of the occasion. No words can suffice to express the horror and detestation of the two and a half tribes at the sin of which they have been supposed guilty. Nor does our version at all approach the majesty of the original form of oath. The Vulgate and Luther approach nearer to it when they render the one, "fortissimus Deus Dominus," and the other, "der starke Gott, der Herr." But no translation can do justice to the vigour of the original. The three names of God, El, Elohim, and Jehovah, are each twice repeated in their order. El representing the earliest Hebrew idea of God, strength (as that of the Aryans was splendour) comes first. Then Elohim, with its pluralis excellentiae, suited to a nation whose theological holizon was expanding, and suggesting the manifold ways in which El the mighty one displayed His greatness, as the source of all power, mental, moral, and physical, in heaven and in earth. Then came the name by which He had revealed Himself to Moses, Jehovah, the Self-existent One, the author of all being, He whose supreme prerogative it was to have existed from all eternity, and from whose will all things were derived. It was impossible for any Israelite to have devised a more awful formula by which to clear themselves from the charge of rebellion against God. The same striking phrase is adopted by Asaph in the fiftieth Psalm, when he desires to give especial emphasis to the words of God which follow. Some of the Babbis interpret Elohim here of angels, and explain, "the God of angels." Dr. Perowne, on Psalm 50:1, prefers the LXX. θεὸς θεῶν. Lange, on this passage, translates feebly, "God, God Jehovah," but he abandons this in his commentary on Psalm 1. for the interpretation given above. Ewald prefers the LXX. rendering. Vaihinger suggests, "the mighty God Jehovah." But the majority of recent commentators prefer the rendering given above, and it is supported by Jewish authorities of credit (cf. Jeremiah 32:14; Nehemiah 9:32). He knoweth. These words are in the strictest Hebrew form of the present tense. It is not merely implied that "God knows" as a general fact, but He is called to witness in the most emphatic manner. "He is at this moment aware that we are speaking the truth." Save us not this day. These words are not parenthetical, as in our version, but in their eagerness to clear themselves (another fact of vivid narration not to be lost sight of, as indicating that the information came originally from an eyewitness) they change the construction. "El Elohim Jehovah, El Elohim Jehovah, He is witness, and Israel shall know - if in rebellion, and if in transgression against the Lord, mayest Thou not save us this day - to build an altar to us, to turn from after the Lord." The whole sentence betokens the strong agitation of those who uttered it - "ex vehementissima animi perturbatione effundunt illi potiusquam pronuneiant" (Masius) - and to whatever period we may attribute the composition of the Book of Joshua, there can be little doubt that he had access to authentic documents, written by eyewitnesses of the scenes that are described. Rosenmuller discusses another interpretation, which regards these words as an address to Phinehas; but while admitting that it is a possible one, rejects it as less suitable to the context. Besides, it may be remarked that "save us" can only be addressed to God. To man, "spare us" would have been said. Joshua 22:22

Keil and Delitzsch Biblical Commentary on the Old Testament

In utter amazement at the suspicion expressed by the delegates of the congregation, the two tribes and a half affirm with a solemn oath, that it never entered into their minds to build an altar as a place of sacrifice, to fall away from Jehovah. The combination of the three names of God-El, the strong one; Elohim, the Supreme Being to be feared; and Jehovah, the truly existing One, the covenant God (Joshua 22:22), - serves to strengthen the invocation of God, as in Psalm 50:1; and this is strengthened still further by the repetition of these three names. God knows, and let Israel also know, sc., what they intended, and what they have done. The אם which follows is the usual particle used in an oath. "Verily (it was) not in rebellion, nor in apostasy from Jehovah," sc., that this was done, or that we built the altar. "Mayst Thou not help us to-day," sc., if we did it in rebellion against God. An appeal addressed immediately to God in the heat of the statement, and introduced in the midst of the asseveration, which was meant to remove all doubt as to the truth of their declaration. The words which follow in Joshua 22:23, "that we have built," etc., continue the oath: "If we have done this, to build us an altar, to turn away from the Lord, or to offer thereon burnt-offering, meat-offering, or peace-offering, may Jehovah himself require it (דּרשׁ, as in Deuteronomy 18:19; cf. 1 Samuel 20:16). Another earnest parenthetical adjuration, as the substance of the oath, is continued in Joshua 22:24. "But truly (לא ואם, with an affirmative signification) from anxiety, for a reason (lit. on account of a thing) have we done this, thinking (לאמר, since we thought) in time to come your sons might say to our sons, What have ye to do with Jehovah, the God of Israel?" i.e., He does not concern you; He is our God. "Jehovah has made the Jordan a boundary between us and your sons; ye have no part in Jehovah. Thus your sons might make our sons cease to fear Jehovah," i.e., might make them desist from the worship of Jehovah (for the infinitive form ירא instead of the abbreviated form לרא used in 1 Samuel 18:29, there are analogies in יצק in Ezekiel 24:3, and לישׁון, Ecclesiastes 5:11, whereas יראה is the only form used in the Pentateuch). There was some reason for this anxiety. For, inasmuch as in all the promises and laws Canaan alone (the land on this side of the Jordan, Numbers 34:1-12) is always mentioned as the land which Jehovah would give to His people for their inheritance, it was quite a possible thing that at some future time the false conclusion might be drawn from this, that only the tribes who dwelt in Canaan proper were the true people of Jehovah.