Joshua Chapter 22
A Misunderstanding Reconciled
A. The armies from the tribes east of Jordan are sent home
1. Joshua 22:1–4 — Joshua thanks them for a job well done
Scripture (KJV):
“Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
And said unto them, Ye have kept all that Moses the servant of the Lord commanded you, and have obeyed my voice in all that I commanded you:
Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the Lord your God.
And now the Lord your God hath given rest unto your brethren, as he promised them: therefore now return ye, 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.”
Joshua begins this chapter by acknowledging the faithfulness of the Reubenites, the Gadites, and the half-tribe of Manasseh. These eastern tribes had made a promise to Moses in Numbers 32:16–18 that although their families would settle east of Jordan, their fighting men would cross over and help their brethren conquer the land. Now Joshua testifies they have done exactly that. He says, “Ye have kept all that Moses the servant of the Lord commanded you,” confirming their obedience was not partial, but complete. Their loyalty was not only to Moses in past days, but also to Joshua in the present, for he adds, “and have obeyed my voice in all that I commanded you.” They did not withdraw early, nor act selfishly; instead they stayed with their brethren until the task was finished.
Joshua further remarks, “Ye have not left your brethren these many days.” This refers to the seven years of warfare in Canaan. Though their own land east of Jordan was already secured, they did not return home prematurely or grow weary in serving their brethren. This is a strong picture of Christian brotherhood and duty. Believers are called to serve one another, even when their own needs seem already met. Galatians 6:2 says, “Bear ye one another’s burdens, and so fulfil the law of Christ.” These tribes did exactly that.
Joshua then states, “And now the Lord your God hath given rest unto your brethren, as he promised them.” The rest in view is not eternal rest, but the cessation of warfare in the land. The armies can now return to family, homes, and farms. It is God who gave the victory and rest, not Israel’s strength. The promise God made to the patriarchs has been honored once again, proving His faithfulness to covenant.
Therefore Joshua instructs them, “return ye, and get you unto your tents, and unto the land of your possession.” The work is finished, the promise is fulfilled, and now they are free to go back across Jordan to the land that Moses granted them. This shows that obedience leads to blessing and release, while duty faithfully fulfilled ends in reward, not regret.
Joshua 22:5–6 — Joshua’s Exhortation and Blessing
Scripture (KJV):
“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.
So Joshua blessed them, and sent them away: and they went unto their tents.”
Before releasing the eastern tribes to return to their homes beyond the Jordan, Joshua pauses to remind them of their greater spiritual duty. Though their military obligation was fulfilled, their covenant obligation to God continued. He begins, “But take diligent heed…” This stresses careful attention and deliberate obedience. Duty to God is never accidental or casual; it demands intention, meditation, and a willing heart. The word “heed” implies listening closely and guarding one’s life according to God’s Word. They had obeyed Joshua, but now he charges them not to neglect the Law of Moses when they are back in their own land, far from the tabernacle at Shiloh.
Joshua continues, “to love the Lord your God.” This identifies the foundation of all obedience: love. God is not looking for mechanical service or outward conformity without heart. Deuteronomy 6:5 states, “And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” Love is commanded because it is both an affection and a choice of loyalty. True love for God produces obedience; obedience without love becomes legalism, and love without obedience becomes hypocrisy.
They are also commanded “to walk in all his ways, and to keep his commandments.” To walk in His ways means to pattern their daily life after God’s revealed character—holy, righteous, merciful, faithful. Keeping His commandments is the practical expression of that walk. Then Joshua says, “and to cleave unto him.” This language is covenant language, the same used of a husband cleaving to his wife (Genesis 2:24). It speaks of loyalty, intimacy, and unwavering attachment to God. Lastly, “and to serve him with all your heart and with all your soul.” Service is not to be half-hearted or divided. God requires the inner man—affections, will, thoughts, and desires—to be fully engaged in His worship and obedience.
This order is important: hearing God’s Word, loving God, walking in His ways, holding fast to Him, and serving Him wholeheartedly. If someone attempts to serve without love, it becomes cold religion. If someone claims love without obedience, it becomes sentimental rebellion.
After these words, “Joshua blessed them, and sent them away.” He does not send them off in their own strength. He knows blessing is needed for them to walk rightly in the land God gave them. Though the text does not record the exact words, it is reasonable that he invoked the priestly blessing from Numbers 6:24–26: “The Lord bless thee, and keep thee: The Lord make his face shine upon thee, and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace.” In giving this blessing, Joshua commits them into God’s care, reminding them that obedience is only possible with God’s favor and presence.
Joshua 22:7–9 — The Eastern Tribes Depart with Much Spoil
Scripture (KJV):
“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,
And he spake 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.
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.”
This passage marks the honorable dismissal of the armies from Reuben, Gad, and the half-tribe of Manasseh after years of faithful service in Canaan. Scripture reminds us that half the tribe of Manasseh received their land east of the Jordan in Bashan from Moses, while the other half received their inheritance west of Jordan under Joshua. This dual placement of Manasseh is unique among the tribes and demonstrates how God, through Moses and Joshua, provided for them according to their size and need.
Before they leave, Joshua blesses them again, confirming God’s favor upon their faithfulness. He says, “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.” This was the tangible fruit of obedience. They left their homes to fight for their brethren, and God made sure they did not return empty-handed. They had honored their word to Moses, fought with courage at Jericho, Ai, the southern and northern campaigns, and now returned home with wealth, livestock, precious metals, iron, and fine garments. The principle stands: obedience to God never results in true loss. The gain is not always material, but it is always real. First Samuel 2:30 says, “Them that honour me I will honour.”
Joshua also commands them, “Divide the spoil of your enemies with your brethren.” This means those who remained in Gilead to protect the families, cities, and livestock were to share in the riches gained by the soldiers. This principle of shared reward is later affirmed by David in 1 Samuel 30:24, “But as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike.” God honors unity and fairness within His people.
Verse 9 tells us, “And the children of Reuben and the children of Gad and the half tribe of Manasseh returned… from Shiloh… to go unto the country of Gilead.” This departure from Shiloh, the place of the tabernacle, must have been deeply emotional. These men were not merely soldiers; they were brothers-in-arms who had fought side by side through blood, fear, victory, and hardship. They had seen Jericho’s walls fall, Ai’s defeat and restoration, the sun stand still at Gibeon, and the kings of Canaan subdued. Now, having fulfilled their vow, they journeyed back across the Jordan to their families and homeland.
Yet this moment of peace will soon give way to tension and misunderstanding in the following verses. What begins with unity and blessing will quickly turn into suspicion and near civil war, reminding us how fragile unity among God’s people can be.
B. The Incident of the Altar by the Jordan
1. Joshua 22:10 — The Eastern Tribes Build an Altar
Scripture (KJV):
“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.”
As the eastern tribes journeyed back toward their inheritance beyond the Jordan, they paused while still in the land of Canaan and built “a great altar to see to.” This means the altar was large, conspicuous, and intentionally built to be noticed. It stood on the western side of Jordan, before they crossed to their land in Gilead. This decision was not a casual act—this was a deliberate construction of a monumental altar.
The significance is not just its size, but its symbolism. In Israel, an altar was never just architecture; it represented worship, sacrifice, and covenant with God. Altars could be holy—like those at the tabernacle—or pagan, like those built to false gods. Because worship in Israel was centralized at the tabernacle in Shiloh, building another altar could be viewed as rebellion against God’s command in Deuteronomy 12:13–14, “Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: but in the place which the Lord shall choose.” Thus, while the eastern tribes had no sinful intention, the act itself would easily be misunderstood.
2. Joshua 22:11–12 — The Western Tribes React and Prepare for War
Scripture (KJV):
“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.
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.”
The news spread quickly across Israel: the eastern tribes had built an altar near the Jordan—on Israel’s side of the river. Immediately, suspicion and alarm rose among the western tribes. Without waiting for explanations, “the whole congregation… gathered themselves together at Shiloh, to go up to war against them.” This was not a small council meeting; it was a national assembly preparing for holy war against their own brethren.
Why such a drastic reaction? They believed this altar was a sign of rebellion—either an attempt to establish a rival place of worship or to introduce pagan practices. Israel remembered the cost of idolatry: the golden calf at Sinai, the plague at Peor (Numbers 25), and God’s wrath had taught them that idolatry was never a private sin. It endangered the entire nation. Therefore, they believed they had a duty to act decisively.
Their response is noteworthy for several reasons:
They acted without Joshua needing to summon them. Their zeal for God’s holiness was automatic.
They gathered at Shiloh, the location of the tabernacle, seeking God’s presence before military action.
Their readiness to go to war against fellow Israelites shows their seriousness about purity in worship. They would rather fight their brothers than allow apostasy to spread unchecked. This was not driven by hatred but by a conviction that loyalty to God comes before loyalty to tribe.
Yet, as later verses will reveal, their zeal was not blind or reckless—they were willing to confront, but also willing to listen. This balance of truth and grace is rare among God’s people.
3. Joshua 22:13–15 — Phinehas and Tribal Leaders Confront the Eastern Tribes
Scripture (KJV):
“And the children of Israel sent Phinehas the son of Eleazar the priest
To the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead,
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.
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 spake with them, saying,”
Before a single sword was drawn, Israel demonstrated great spiritual maturity: they sent representatives to confront their brethren face-to-face. Leading this delegation was Phinehas, the son of Eleazar the priest. Phinehas was not only a priest but a man known for holy zeal. It was he who stopped the plague at Peor by executing an Israelite man and a Midianite woman who committed immorality and idolatry (Numbers 25:7–8). His presence sent a clear message: this was not merely a political issue; it was a spiritual concern.
Along with Phinehas came ten rulers, one from each of the western tribes, showing that the whole nation stood united in this concern. They showed respect by not rushing to war without first hearing from their brothers. This balance of holiness and love reflects the character of God—holiness moved them to confront sin, but love restrained them from acting in haste.
4. Joshua 22:16–18 — The Accusation of Treachery
Scripture (KJV):
“Thus saith the whole congregation of the Lord, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the Lord, in that ye have builded you an altar, that ye might rebel this day against the Lord?
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,
But that ye must turn away this day from following the Lord? and it will be, seeing ye rebel to day against the Lord, that to morrow he will be wroth with the whole congregation of Israel.”
Phinehas speaks on behalf of “the whole congregation of the Lord,” stressing unity and seriousness. His opening words are strong: “What trespass is this… that ye might rebel this day against the Lord?” To build an altar outside the divinely appointed place of sacrifice (the tabernacle at Shiloh) was seen as rebellion against God Himself. Worship was not left to human creativity or preference; God had commanded that sacrifices must be offered only at His chosen place (see Leviticus 17:8–9). Therefore, to create another altar appeared to be a direct challenge to God’s law.
Phinehas then warns from history: “Is the iniquity of Peor too little for us?” At Peor, Israel fell into gross idolatry and immorality with Moabite women, and 24,000 people died in a plague (Numbers 25:9). This event was vivid in Phinehas’ memory, for he was the very one who stopped the plague by executing blatant sinners. His point is clear: Israel has suffered terribly for idolatry in the past—why repeat such sin now?
Finally, Phinehas emphasizes the danger of shared guilt: “He will be wroth with the whole congregation of Israel.” Sin is never isolated. Just as Achan’s sin brought defeat upon the nation (Joshua 7), so too would idolatry—even by two and a half tribes—bring God’s wrath on all Israel. This is why they were prepared for war; not out of hatred, but out of a desire to prevent national judgment.
5. Joshua 22:19 — A Willingness to Sacrifice to Keep a Brother From Sin
Scripture (KJV):
“Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land of the possession of the Lord, wherein the Lord’s tabernacle dwelleth, 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.”
Phinehas offers a remarkable solution that demonstrates both love and sacrifice. He says in essence: If your land east of Jordan is spiritually unclean or separated from the sanctuary of God, then leave it. Cross back over and settle with us. This is not a threat but a compassionate invitation. He would rather lose land than lose his brothers to rebellion.
He pleads, “rebel not against the Lord, nor rebel against us, in building you an altar beside the altar of the Lord our God.” The concern was not personal offense but spiritual danger. They believed a rival altar meant rival worship—something God strictly forbade. But instead of simply condemning them or launching an attack, they offered their own territory and inheritance for the sake of unity and holiness. This shows the true heart of brotherhood among God’s people.
This is a rare and godly attitude: they were willing to sacrifice their own comfort, land, and inheritance to prevent their brethren from falling away. Many today will tell a brother to repent, but few are willing to say, If you struggle, come live with me. I will help you—even if it costs me something. This verse is a powerful call to costly love.
6. Joshua 22:20 — The Example of Achan: Sin Affects All
Scripture (KJV):
“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.”
Phinehas continues by reminding them of Achan, who disobeyed God at Jericho by stealing forbidden items. Because of this one man’s sin, Israel was defeated at Ai, thirty-six men died, and God withdrew His presence until the sin was judged (Joshua 7). The point is clear and sobering: no one sins in isolation. Achan did not perish alone; his sin brought consequences on his family and the entire nation.
This example was not exaggerated fear—it was history burned into Israel’s memory. Phinehas uses it to warn the eastern tribes: if you rebel, God’s anger will not only fall on you, but on all Israel. This is the nature of covenant community. Just as holiness blesses many, sin harms many.
The principle remains true in the church today. One person’s sin can damage a family, a congregation, a testimony. First Corinthians 5:6 says, “Know ye not that a little leaven leaveneth the whole lump?” Therefore, Phinehas’s warning is both loving and urgent—he wants to stop sin before it spreads and destroys.
7. Joshua 22:21–23 — The Eastern Tribes Respond
Scripture (KJV):
“Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,
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,)
That we have built us an altar to turn from following the Lord, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the Lord himself require it.”
The eastern tribes begin their defense with a solemn declaration: “The Lord God of gods, the Lord God of gods, He knoweth.” This triple title emphasizes God’s supreme authority and His knowledge of their intentions. They appeal first to God, not to men, because He alone knows the heart. When falsely accused or misunderstood, the righteous seek vindication not in argument, but in God’s knowledge. Psalm 7:8 reflects this spirit: “Judge me, O Lord, according to my righteousness, and according to mine integrity that is in me.”
They go even further: “If it be in rebellion… save us not this day.” In other words, if they have indeed built the altar as an act of idolatry or rebellion, then they deserved judgment. They do not claim innocence arrogantly; instead, they humbly say—if we are guilty, we deserve to die. This shows remarkable humility and respect for God’s covenant law, and also acknowledges that the western tribes were right to be alarmed if this was rebellion.
They insist they did not build the altar to offer burnt offerings, grain offerings, or peace offerings. If they had done so, they invite God to hold them accountable. These men are not irritated by confrontation; they understand why their brethren were concerned. They do not argue, attack, or accuse in return—they begin by acknowledging God’s holiness and the legitimacy of Israel’s concern. This is how godly men respond when misunderstood.
8. Joshua 22:24–29 — The True Purpose of the Altar Explained
Scripture (KJV):
“And if we have not rather done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the Lord God of Israel?
For the Lord hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the Lord: so shall your children make our children cease from fearing the Lord.
Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:
But that it may be a witness between us, and you, and our generations after us, that we might do the service of the Lord before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the Lord.
Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the Lord, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you.
God forbid that we should rebel against the Lord, and turn this day from following the Lord, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the Lord our God that is before his tabernacle.
The eastern tribes now clearly state their motive. The altar was never intended for sacrifice; it was built as a witness—a memorial to preserve unity among future generations. They feared that in time to come, the western tribes might say to their descendants, “What have ye to do with the Lord God of Israel?… Ye have no part in the Lord.” Because the Jordan River was a physical boundary, they feared it could become a spiritual boundary. Their solution was to build a full-scale replica of the altar—not for sacrifice, but as a visible testimony: We worship the same God, follow the same covenant, and belong to the same nation.
They repeat twice that the altar was not for burnt offerings or sacrifices. It was a pattern, a symbolic copy of the true altar at Shiloh. It was meant to unite, not divide—to remind both sides of Jordan of their shared identity. They end with a strong declaration: “God forbid that we should rebel against the Lord… to build an altar… beside the altar of the Lord our God.” This is not rebellion but reverence.
Their answer shows wisdom, humility, and fear of God. They sought peace, not compromise. They upheld true worship while seeking to preserve unity without violating God’s commands. This is how conflict among God’s people should be resolved: truth spoken in love, misunderstandings cleared, and unity preserved without compromising holiness.
9. Joshua 22:30–31 — The Western Tribes Accept the Explanation
Scripture (KJV):
“And when Phinehas the priest, and the princes of the congregation, and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them.
And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the Lord is among us, because ye have not committed this trespass against the Lord: now ye have delivered the children of Israel out of the hand of the Lord.”
The response of the western tribes is immediate and gracious. When Phinehas and the tribal leaders heard the explanation of the eastern tribes, “it pleased them.” This is significant. They did not cling to suspicion, pride, or their original assumptions. They did not insist on being right, nor did they refuse to hear reason. Instead, they were willing to be persuaded by truth and accept their brothers’ innocence. This willingness to believe the best is a mark of true godliness. First Corinthians 13:7 says that charity “believeth all things”—it means that love is ready to believe the best until proven otherwise.
Phinehas then speaks words of relief and blessing: “This day we perceive that the Lord is among us.” Unity restored among God’s people was evidence that God’s presence remained with them. Division, suspicion, and rebellion would have meant God’s displeasure and judgment. But reconciliation showed God was at work. This reflects Psalm 133:1: “Behold, how good and how pleasant it is for brethren to dwell together in unity!”
He continues, “because ye have not committed this trespass against the Lord: now ye have delivered the children of Israel out of the hand of the Lord.” In other words, if the eastern tribes had truly rebelled, God’s hand of judgment would have fallen on all Israel. By clarifying their intentions and avoiding idolatry, they spared the whole nation from divine wrath. What could have become civil war and disaster became instead a testimony of mercy and unity.
Phinehas deserves credit here as a leader who confronted boldly but also listened humbly. He was zealous for holiness and yet gracious toward his brothers. He began the journey expecting possible war; he ended it with worship and peace. This is how conflict is to be handled among the people of God: truth without compromise, grace without cowardice, and unity without sacrificing obedience.
10. Joshua 22:32–34 — Epilogue: The Matter Is Resolved
Scripture (KJV):
“And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.
And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.
And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the Lord is God.”
(Note: “Ed” in Hebrew means “witness.”)
Phinehas and the delegation return from Gilead to Canaan and faithfully report the explanation of the eastern tribes. The response is immediate: “the thing pleased the children of Israel.” Tension is dissolved, swords are sheathed, and fear of war is replaced with worship. The congregation “blessed God”—they gave thanks not merely for peace, but for unity preserved without compromise. This is a powerful conclusion: Israel did not rejoice because they avoided a fight, but because God’s people were still one nation under one God.
It is also recorded that they “did not intend to go up against them in battle.” What had been a very real threat—civil war among the twelve tribes—was completely diffused. Unlike many situations where grudges continue even after a misunderstanding is cleared, here the matter is fully settled. The western tribes drop all plans of destruction and choose peace.
The eastern tribes then name the altar “Ed,” meaning “Witness.” They declare why: “for it shall be a witness between us that the Lord is God.” The altar did not divide them—it united them. It was not a place of sacrifice, but a monument of unity, standing between the waters of Jordan as a testimony for generations to come that the tribes on both sides served the same Lord.
Principles for Handling Misunderstanding Among God’s People:
This chapter provides one of the greatest biblical models for resolving internal conflict among believers. We should respond in the same way:
Respond with a concern for God’s holiness. The tribes were zealous that no idolatry or false worship should creep into Israel.
Respond with courage to confront in love. They were willing to go to war if necessary, but only after first seeking truth and reconciliation.
Seek reconciliation before retaliation. They sent ambassadors to speak face-to-face instead of immediately attacking.
Be willing to sacrifice to restore a brother. The western tribes even offered to give up their land so that their brothers could stay near the tabernacle and remain faithful.
Try to see the situation from the other side. Phinehas and the leaders listened carefully and believed the best when truth was presented.
Choose to believe the best when hearts are right. Once explanation was given, they accepted it gladly and praised God.
