Ver. 34. And the children of Reuben, and—Gad, called the altar Ed— The word עד ad, is evidently wanting in the Hebrew, which only says the children of Reuben, &c. called the altar; for it is, or shall be OD, i.e. a witness between us, that Jehovah is God; or as the LXX very well translate it, that the Lord is our God. The Syriac, Arabic, and several modern versions supply the word Ed, as we do, and as the sense plainly requires; though it is omitted by the LXX, Jonathan, and the Vulgate. See Bishop Patrick, and Hallet's Study of the Scripture recommended, vol. 2: p. 18. Masius would render the passage thus: they made an inscription upon the altar, which expressed, that it should be an everlasting witness of their attachment to the Lord; and this conjecture he founds upon the Hebrew verb kara, which signifies commonly to call, to name, and sometimes to write: hence the Jews call the Holy Scripture, Karah and Mikrah; and hence the Arabic name of the Al-coran. See Poole's Synopsis, and Kennicott's Dissert. vol. 1. We are not to be surprised at seeing Joshua's name nowhere throughout this whole narration: some, indeed, have pretended to infer from this, that Joshua was dead when the affair of the altar happened; but this is only the better to ground a conclusion that he cannot have been the author of this book. Such frivolous observations serve but to discover the inclination of their authors to weaken the authority of sacred writ; for, we need only read, to be convinced that the event in question happened immediately after Joshua had dismissed the 40,000 Israelites. The context leaves not the least room to suppose the contrary: and of this the LXX were so well satisfied, that in the Vatican, which is the most common edition of their version, they tell us, that it was Joshua who gave the altar its name: their words are, Και επωνομασεν ο Ιησους τον βωμον, &c. It is impossible, as Le Clerc judiciously observes, that in so short a narration all the circumstances of the fact should be inserted. To raise a doubt about them because the author is silent, would be preposterous in any one who has read these books with a small share of attention.
REFLECTIONS.—Never was there a happier issue of religious controversy! Charity tempered the zeal of the complainants, and meekness adorned the integrity of the defendants; thus, when the matter was well explained, both sides were satisfied.
1. The princes' ambassadors are happy in being undeceived, and conclude that God is surely among them, when they discover such a zeal for his service and worship on both sides. They do not question their assertions, nor blame their rashness in not consulting them, but are glad to retract their warm expostulation. Note; (1.) Charity is easily persuaded, while censoriousness refuses to acquiesce, or be convinced. (2.) They who are satisfied in their brethren's simplicity, will overlook their little slips of inadvertence or want of complaisance. (3.) It gives real joy to the heart, to find our brethren more faithful than we feared.
2. The people were as readily satisfied with their report, and gladly laid down their arms, blessing God for the tidings of their brethren's fidelity. Note; They are often suspected to design a breach in the unity of the church, who are most diligently labouring to heal her divisions, and to preserve to posterity the purity of her doctrines and worship; but though mistaken zeal may cry, Down with them, yet shortly every dispute shall cease. In heaven at least we shall lay aside the arms of contention, and learn war no more.