21. Then the children of Reuben, etc The state of the case turns on the definition. For the children of Reuben, Gad, and Manasseh, explain that they had a different intention, and thus exculpate themselves from the charge, inasmuch as the nature of the proceeding was quite different from what the others supposed. In not making a disturbance, ¹⁸⁵¹⁸⁵     Latin, “Quod autem non tumultuantur.” French, “Et en ce qu’ils n’escarmouchent point;” “And in not skirmishing.” — Ed. nor picking a quarrel for the injustice done, to them they give an example of rare modesty, which is held forth for our imitation; so that if at any time anything we have rightly done happen to be unjustly and falsely blamed by those not acquainted with its nature, we may deem it sufficient to refute the censure only so far as may be necessary for clearing ourselves. Moreover, that the more credit may be given to them, and that they may the better attest their integrity, they, by a solemn protest, put far from them the wickedness of which they were suspected. For there is force and meaning in the reduplication, The Lord God of gods, the Lord God of gods, by which they with vehemence affirm, how faithfully they desire to persevere in the doctrine of the Law, and how greatly they abhor all contrary superstitions. But as their intention was not patent to men, and every one explained it variously, according to his own sense, they appeal to the judgment of God, and offer to submit to punishment if he decide that they had attempted anything wickedly. And to prove that they are not like hypocrites who, with abandoned wickedness, appeal to God a hundred times as judge even when they are convicted in their own minds, they not only bring forward conscience, but at the same time declare, that the whole people will be witness; as if they had said, that it will be made palpable by the fact itself, that they never had any intention of devising any new form of worship; and they rightly explain, how the altar would have been unlawful, namely, if they had built it for the purpose of offering sacrifice. For the Law did not condemn the mere raising of heaps of stones, but only enjoined that sacrifices should be offered in one place, for the purpose of retaining the people in one faith, lest religion should be rent asunder, lest license should be given to human presumption, and thus every man might turn aside to follow his own fictions. We thus see how an explanation of the nature of the deed removes the detestation which the ten tribes had conceived of it. ¹⁸⁶¹⁸⁶     Several Romish writers endeavored to make the most of this transaction, and think they find in the apparent sanction which it gives to the erection of an altar similar to the one on which sacrifices were offered though intended for a different purpose, an authority for their endless forms of image worship. It is scarcely possible to treat such an argument seriously, but it is surely sufficient to answer, that while the Reubenites and their associates justified the erection of their altar, by declaring in the most solemn manner, that they never intended, and were firmly determined never to employ it for religious service, the Romanists, on the other hand, erect their images for the express purpose of so employing them, and are continually extolling the imaginary benefits which this sacrilegious employment of them confers. — Ed.

It is not strictly correct, though appropriate enough, for the rudeness of sense, to place our God above all gods. For it is impossible to compare him with others, seeing that no others actually exist. Hence, in order to avoid the apparent absurdity, some interpreters substitute angels for gods; this meaning holds in some cases, though not in all. It ought not, however, to seem harsh when he who is the one sole supreme being is called the God of gods, inasmuch as he has no equal, standing forth conspicuous above all other height, and so, by his glory, obscuring and annihilating all names of deity which are celebrated in the world. Hence this mode of speaking ought to be viewed with reference to the common sense of the vulgar.

26. Therefore we said, etc The gross impiety of which they had been accused was now well refuted; and yet they seem not to have been in every respect free from blame, because the Law forbids the erection of any kind of statues. It is easy, however, to excuse this by saying, that no kind of statues are condemned except those which are intended to represent God. To erect a heap of stones as a trophy, or in testimony of a miracle, or a memorial of some signal favor of God, the Law has nowhere prohibited. (Exodus 20:4; Leviticus 26:1; Deuteronomy 5:8) Otherwise, Joshua and many holy judges and kings after him, would have defiled themselves by profane innovation. But the only thing displeasing to God was to see the minds of men drawn hither and thither, so as to worship him in a gross and earthly manner. The children of Reuben, Gad, and Manasseh do all that is required for their exculpation, when they declare that they would use the altar only as a bond of brotherly union; and add a sufficient reason, namely, the danger there was, lest, after a long course of time, the ten tribes might exclude the others as strangers, because they did not inhabit the same land. For as the country beyond the Jordan was not at first comprehended in the covenant, a difference of habitation might ultimately prove a cause of dissension. They therefore consult timelessly for their posterity, that they may be able by means of the altar as a kind of public document to defend their right, that they may mutually recognize each other, and unite in common in serving one God.

30. And when Phinehas the priest, etc Phinehas and the ambassadors rightly temper their zeal, when, instead of harshly insisting and urging the prejudice which they had conceived, they blandly and willingly admit the excuse. Many persons, if once offended and exasperated by any matter, cannot be appeased by any defense, and always find something maliciously and unjustly to carp at, rather than seem to yield to reason. The example here is worthy of observation. It teaches us that if at any time we conceive offence in regard to a matter not sufficiently known, we must beware of obstinacy, and be ready instantly to take an equitable view. Moreover, when the children of Reuben, Gad, and Manasseh are found free from crime, Phinehas and the ambassadors ascribe it to the grace of God. For by the words, We know that Jehovah is in the midst of us, they intimate that God was propitious to them, and had taken care of their safety.

This is to be carefully observed; for we are able to infer from it that we never revolt from God, or fall off to impiety unless he abandon us, and give us up when thus abandoned to a reprobate mind. All idolatry, therefore, shows that God has previously been alienated, and is about to punish us by inflicting judicial blindness. Meanwhile, we must hold that we persevere in piety only in so far as God is present to sustain us by his hand, and confirm us in perseverance by the agency of his Spirit. Phinehas and the ambassadors speak as if they had been delivered by the children of Reuben, Gad, and Manasseh, because there was no longer any ground to fear the divine vengeance, when all suspicion of criminality had been removed. At last similar equity and humanity are displayed by the whole people, when accepting the defense of their brethren they gave thanks to God for having kept his people free from criminality.

Though they had been suddenly inflamed, they depart with calm minds. In like manner the two tribes and the half tribe carefully exert themselves to perform their duty by giving a name to the altar, which, by explaining its proper use, might draw off the people from all superstition.