The two and a half tribes had completed their job, and now that Israel was dwelling in the Promised Land, they were able to go back across the Jordan and occupy their inheritance. There’s a good lesson here for us: if they had been thoughtful enough to tell the rest of Israel about their plans to build an altar, then a very nasty moment could have been averted. We must be thoughtful, and consider each other.

V.4 Reuben, Gad, (and presumably Manasseh) had requested land east of the River Jordan (Num 32).  They had much cattle and this area was ideal to raise them.  Moses agreed to that request dependent upon their armed participation to subdue Canaan for the other tribes. 

Moses likened non-participation to the reluctance of the ten spies to occupy the Land.  Not helping their brethren would be as much of a sin as the discouragement of the ten spies which dissuaded Israel from entering the Land. 

Happily, the tribes agreed to help their brethren, who after several years of participation, could now return to their possessions east of the Jordan.  The good of the whole body is greater than the good of the individual or individuals (1Cor 12:12-27). 

22:33   The tribes I the land of Canaan had started our with an aggressive judgmental attitude and were proved to be wrong in their assumptions. However on learning the truth of the matter they were ‘pleased’ how often do we miss read a situation but then lack the good grace to acknowledge the truth of the matter. The tribes from the land of Israel set us a wonderful example in their reaction to the situation.

22:1-4 And so the two and half tribes whose inheritance was East of Jordan are now exonerated from their oat. They have fulfilled their promise and allowed to return to their inheritance even though, as the book of Judges shows, the land had not been completely subdued.

22:31   So Phinehas was still high priest for some time into the time of the conquest of the land.

23:5 Departure to the East of Jordan was not to be taken as an excuse for lax behaviour. Joshua commands the people to ‘Take diligent heed’ to the commandments. It would be so easy to see Jordan as a division beyond which one could do anything. Likewise we should not see distance from our brethren and sisters as an excuse for laxity.

V.11 It appeared that Reuben, Gad, and Manasseh had committed a trespass against Yahweh by building an altar to worship false gods.

V.12 The congregation of Israel immediately gathered to stop this affront to the true worship of Yahweh. 

V.31 Happily, the incident was resolved without any bloodshed when it was realized that no spiritual damage had been done.

The congregation of Israel had no hesitation in reacting to a perceived fault that could affect the whole body.  This serves as an example of how ecclesias should react to spiritual laxity in their bodies.  The response should be swift, due enquiry should be made and firm action taken if necessary.

Sharing the spoil

Many of the Reubenites, Gadites and Manassites had stayed behind to look after the livestock and children. This must have included many men, possibly even some who were trained for war. The temptation would have been there for the men who "did all the work" of conquiring the land to keep all the spoil to themselves. Hence Joshua's specific command in v8 to share it with those who had stayed behind. These were not wages, but extras that God had given them.

Do we share our extras with our brothers and sisters? The ecclesia is a body of many diverse roles; all of them necessary. Some of these are roles which do not attract much "spoil". Therefore it is up to those who have nice things to share them with others in a kind of spoil distribution. This might take the form of sharing our homes, gardens, swimming pool, dinner tables, holidays and assorted other "treats" that God has seen fit to provide. These things are extra over and above God's promise of "food and raiment" and so should be viewed as gifts to share if we possibly can. More often than not we will enjoy them more too.

Josh 22:22 - "The Lord God of gods" is an unclear KJV English translation; "Lord" is from the Heb. "Yahweh" (3068) and it's the Jewish national name of God, in Exodus 3:14 (Exo 3:13-15) the NIV margin more accurately translates "I will be what I will be"; "God" is from the Heb. "El" (410) and indicates "mighty, strong, God"; "gods" is from the Heb. plural word "Elohim" (430) and means "gods in the ordinary sense, immortal angels, men appointed to do a divine duty, magistrates, judges"; so when we put together "The Lord God of gods" in this instance it should perhaps read something like "He who will be the strength of those who obey him" - this would seem to have an ultimate prophetic application to be fulfilled when Christ returns and the saints receive immortality. 

Josh 22:33 - "blessed God" - the Heb. word for "blessed" is "barak" (1288) and it means "to kneel, to bless God (as an act of adoration), to bless man (as a benefit), it can also indicate treason when insincere".

22:16 Notice the presumption – ‘what trespass ...’ not the best way to deal with a possible error. Far better to ask for an explanation. How often do we jump to conclusions and thus alienate our brethren.

Vs.1,7 Yahweh likens Israel (Ephraim), and more particularly its leaders, priests, and prophets to drunkards.  This figure conveys the inability to make sound judgements, the result of which is a downfall (Psa 107:27; Prov 23:21; 26:9; Isa 24:20). Those who operate under this condition mock Yahweh (v.22; Prov 20:1). 

V.10 The fatuous advice they give will be answered by Yahweh in kind, to their detriment (v.13; Prov 26:5).

V.16 Yahweh promises a cornerstone (Jesus) to be a sure foundation upon which shall be built a true and faithful house (spiritual Israel). 

V.17 Yahweh's judgement will sweep away their lies (notice the interplay of the word (measuring) line (Heb. kav) with the figure used in vs.10,13). 

28:1-3  The destruction of Ephraim happened during the time of Isaiah when the Assyrians came and took Hoshea away.

V.27 "the cartwheel" was two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corn drag" was made of three or four wooden cylinders, once again armed with teeth, which would be attached on the underside, and joined like a sledge. Both were used to cut straw for fodder, as well as to separate the corn.

28:1 Ephraim "whose glorious beauty is a fading flower" is an apt description of the nation who are about to be taken into captivity by the Assyrians when Hoshea’s kingdom was overthrown.

28:12 In speaking of providing rest for the weary we see the work of Jesus – Matt 11:28

28:11 we know from 1Cor 14:21 that this verse is speaking of the work of the believers in the first century

Vs.10,13 The figure being used here is that of a builder constructing a structure.  First he would set out his base course of stones according to the line he has put down.  Then he would raise the line and set his second course of stones.  He would continue this process until the building had been completed.

As with a constructing building, a child is educated course by course, one set of instructions being applied on top of another until knowledge is complete. To begin with, a child starts off on milk and graduates to more and more solid food. The child of God follows the same pattern as the natural child. He needs to take spiritual milk before being able to take spiritual meat (v.9; Heb 5:12-14).

The foundation stone (cornerstone) for Yahweh’s spiritual house was Jesus (v.16). Upon Him all the layers of stones (instruction) were based.

28:9  ‘wonderful in counsel and excellent in doing’ slips off the tongue easily. However it embodies our God. Not only does he have wonderful judgement about doing things. He also ensures that wonderful counsel is implemented. So often we may have wonderful plans but we lack the ability to implement those things. Not so our God.

V.5  There are some who suggest that this verse shows that people go to heaven at death.  However, consider John 3:13 which states this is not possible. 

And so, what happened to Enoch?  The Bible does not say definitively.  The term should not see (look on) death could mean that he did not actually experience others' deaths.  He lived 365 years which was far shorter than his contemporaries. Adam died before Enoch was translated (transported away).  And so, perhaps, he did not see Adam's death. 

Did Enoch die?  Yes, if scripture is adduced (v.13; Rom 5:14).  The general principle, of course, is that all men are sinners (Rom 3:23) and, therefore, subject to death (Rom 6:23). 

To where was Enoch taken?  We are not told, just as we are not told where Moses was buried (Deut 34:1-6) or where Elijah finally rested (2Kin 2:11,15-17).

V.4 We know very little about the world in which Enoch lived. The writer places Enoch's name in a genealogy, but refrains from writing historical details. Nevertheless, he singles out Enoch's characteristic; "Enoch walked with God". All the other persons mentioned in the genealogy (Gen 5:3-32) lack this discription. Only Enoch is known as a man of faith.

11:7 We know that Noah was a man of faith because God speaks of him as ‘righteous’ Gen 7:1 and we know that the only way a man can be righteous is through belief in what God has said Gen 15:6

11:20 Gen 48:14 uses the word ‘wittingly’ to describe Jacob’s actions. So we conclude that ‘wittingly’ in Genesis indicates that Jacob did what he did because he believed in the promises that God had made about the boys.

11:10  Abraham’s behaviour contrasted with those at Babel – which occurred a generation before Abraham.

11:10  Abraham’s behaviour contrasted with those at Babel – which occurred a generation before Abraham. They wanted to build a city and make a name Gen 11:4 whereas Abraham was looking for God to do the building. Also it was God who gave Abram a name. Gen 17:5

11:17-19 The way that the writer describes Abraham’s motivation when he was to offer Isaac shows that he knew for certain what God would do. His faith is even more amazing when we realise that he was anticipating a resurrection from the dead, not simply the deliverance of Isaac at that time.

V.1 Faith is the substance (assurance) of things hoped for…

It is impossible to hope for things if the things are not known.  The hope being expressed here is that of eternal life in the Kingdom of God (1Thess 2:12;Titus 3:7).

The only way to develop faith is to read the scriptures (Rom 10:17). And it is in the scriptures where we will find the reasons to hope (Rom 15:4).

…the evidence of things not seen.

In believing God’s Word we can be assured that what He promises will come true (Titus 1:2).  Look at Abraham who believed God (Gen 15:6).  His name is written in this chapter of faith (vs.8-10).  Abraham, and the other faithful mentioned in this chapter, was convinced of the reality of God’s promises even though he died without seeing them (v.13).  But when Jesus returns to earth to establish His kingdom, Abraham will be there (Matt 8:11).                                                                                                                                          

11:31 Rahab is truly an amazing woman. She would not even have been born when Israel left Egypt. The stories she heard about the exodus and the destruction of the Egyptian army must have been told her quite some years after the event – and she believed not only the stories but the implications that flowed from those stories. Namely that God would give Canaan into their hand.