(10) The borders of Jordan, that are in the land of Canaan.--As far as these words go, the site of the altar might be either east or west of Jordan; but it seems to be more probable that it was on the east bank. And thus the phrase above would be a reminder of the very thing the altar was intended to enforce, viz., the fact that both borders of Jordan are part of the promised land. But Kurn Surtabeth, twenty miles north of Jericho, on the west side of Jordan, has been thought to be the place.
Verse 10. - The borders of Jordan. Literally, the circles (cf. notes on Joshua 13:2; 18:17; 20:7; 21:32). Conder suggests downs, and it is most probable that the word refers to curved outlines, such as we frequently see in the hollows of our own chalk downs, or in any place where the strata do not yield easily to the action of water, and yet have been moulded by such action. That are in the land of Canaan. Again the intention is to lay stress upon the fact that the historian is still speaking of the country west of Canaan. A great altar to see to. Literally, an altar great to sight, i.e., large and visible from a great distance. Bishop Horsley, however, would render a great altar in appearance, supposing that what is meant is that it only looked like an altar, and was not intended to be used as one. One of the most valuable results of the Palestine exploration movement has been the discovery of the site of this altar, which seems probable, in spite of Lieutenant Conder's abandonment of the theory in his 'Tent Work in Palestine,' 2:53. The reasons for the identification are as follows. The altar must be near one of the fords of Jordan. It must be on this side of Jordan (see note on vers. 24, 25). It must be in a conspicuous position, as we have just seen. Now Kurn Sartabeh or Surtubeh (see note on Joshua 3:16), visible from a great distance on all sides, from Ebal, from near Gennesaret, thirty miles off, from the Dead Sea, from the eastern high lands, and from the Judaean watershed (see Quarterly Paper of the Palestine Exploration Fund, Oct. 1874), fulfils all these conditions. Dr. Hutchinson replies (Quarterly Paper, Jan. 1876) that the altar is stated by Josephus to have been on the east side of Jordan, and that it was improbable that the two and a half tribes would have erected the altar on the cis-Jordanic territory, or so near to Shiloh, because Ephraim would have resented this. Moreover, the words, "a great altar to be seen," would imply that it was to be visible from a long distance, so that the two tribes and a half might see it from their side of Jordan. It must be confessed that the evidence for the identification is but slight, but so also are the arguments against it. For
(1) Josephus is not infallible, and the Hebrew text seems to assert the very opposite of what he says. And
(2) the other tribes did resent the erection of the altar. Lieutenant Conder now admits that it is possible that the words stating that the tribes crossed "by the passage of the children of Israel "(ver. 11, but see note there) leads to the idea that the ford by Jericho is meant, and not the Damieh ford by Kurn Sartabeh. See, however, the translation given below. The fact that the Arabs call the place the ascent of the father of Ayd, which has a close resemblance to the Hebrew word Ed, "witness," does not appear conclusive, though it lends some degree of probability to the theory. On the other hand, it might be contended that if the Reubenites and Gadites had not erected the altar on their own territory, it would not have excited the wrath of the remaining tribes. But as the best authorities are content to leave the matter uncertain, it must be left uncertain here.
22:10-20 Here is the care of the separated tribes to keep their hold of Canaan's religion. At first sight it seemed a design to set up an altar against the altar at Shiloh. God is jealous for his own institutions; we should be so too, and afraid of every thing that looks like, or leads to idolatry. Corruptions in religion are best dealt with at first. But their prudence in following up this zealous resolution is no less commendable. Many an unhappy strife would be prevented, or soon made up, by inquiries into the matter of the offence. The remembrance of great sins committed formerly, should engage us to stand on our guard against the beginnings of sin; for the way of sin is down-hill. We are all concerned to reprove our neighbour when he does amiss, lest we suffer sin upon him, Le 19:17. The offer made that they should be welcome to come to the land where the Lord's tabernacle was, and settle there, was in the spirit of true Israelites.
And when they came unto the borders of Jordan, that are in the land of Canaan,.... To the banks of it, or the sand heaps, some take the word to signify, which were thrown up to restrain the waters from overflowing; some by Geliloth understand a place so called; and Jerom (g) says it was near Jordan in the tribe of Benjamin: but rather the word signifies the meanders, windings, and turnings, of the river (h); and such circuits and compasses it fetched near Jericho, as the same writer (i) observes, where we may suppose these tribes went over, and at a place where the river jetted out into the land of Canaan:
the children of Reuben, and the children of Gad, built there an altar by Jordan; or "then"; that is, when they had passed over the river into their own country, for which Josephus is express (k); and certain it is, that the altar was built not on the Canaan side of Jordan, but on the opposite side, as is clear from Joshua 22:11, and indeed they had no right to build on any other ground than their own; and they pitched upon a spot where the river jetted out into the land of Canaan, as most proper to erect it on, to be a witness, that though separated from the rest of the Israelites by the river Jordan, yet were a part of them, and had a right to join them in the service of God, and bring their sacrifices to the altar of God in the tabernacle, as more fully appears in some after verses:
a great altar to see to; built up very high, so that it might be seen at a great distance.
(g) De loc. Heb. fol. 92. C. (h) Vid. Gusset. Ebr. Comment. p. 170, 573. Reland. Palestin. Illustrat. tom. 1. l. 1. c. 43. p. 274, 279. (i) Ut supra, (De loc. Heb. fol. 92.) G. (k) Antiqu. l. 5. c. 1. sect. 26.
(1) Josephus is not infallible, and the Hebrew text seems to assert the very opposite of what he says. And
(2) the other tribes did resent the erection of the altar. Lieutenant Conder now admits that it is possible that the words stating that the tribes crossed "by the passage of the children of Israel "(ver. 11, but see note there) leads to the idea that the ford by Jericho is meant, and not the Damieh ford by Kurn Sartabeh. See, however, the translation given below. The fact that the Arabs call the place the ascent of the father of Ayd, which has a close resemblance to the Hebrew word Ed, "witness," does not appear conclusive, though it lends some degree of probability to the theory. On the other hand, it might be contended that if the Reubenites and Gadites had not erected the altar on their own territory, it would not have excited the wrath of the remaining tribes. But as the best authorities are content to leave the matter uncertain, it must be left uncertain here.
the children of Reuben, and the children of Gad, built there an altar by Jordan; or "then"; that is, when they had passed over the river into their own country, for which Josephus is express (k); and certain it is, that the altar was built not on the Canaan side of Jordan, but on the opposite side, as is clear from Joshua 22:11, and indeed they had no right to build on any other ground than their own; and they pitched upon a spot where the river jetted out into the land of Canaan, as most proper to erect it on, to be a witness, that though separated from the rest of the Israelites by the river Jordan, yet were a part of them, and had a right to join them in the service of God, and bring their sacrifices to the altar of God in the tabernacle, as more fully appears in some after verses:
a great altar to see to; built up very high, so that it might be seen at a great distance.
(g) De loc. Heb. fol. 92. C. (h) Vid. Gusset. Ebr. Comment. p. 170, 573. Reland. Palestin. Illustrat. tom. 1. l. 1. c. 43. p. 274, 279. (i) Ut supra, (De loc. Heb. fol. 92.) G. (k) Antiqu. l. 5. c. 1. sect. 26.