Joshua 22:13

KJV

And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,

KJV (with Strong's)

And the children {H1121} of Israel {H3478} sent {H7971} unto the children {H1121} of Reuben {H7205}, and to the children {H1121} of Gad {H1410}, and to the half {H2677} tribe {H7626} of Manasseh {H4519}, into the land {H776} of Gilead {H1568}, Phinehas {H6372} the son {H1121} of Eleazar {H499} the priest {H3548},

Complete Jewish Bible

The people of Isra'el sent Pinchas the son of El'azar the cohen into the land of Gil'ad to the descendants of Re'uven, the descendants of Gad and the half-tribe of M'nasheh.

Berean Standard Bible

The Israelites sent Phinehas son of Eleazar the priest to the land of Gilead, to the Reubenites, the Gadites, and the half-tribe of Manasseh.

American Standard Version

And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,

Commentary

### SUMMARY
Joshua 22:13 initiates a crucial moment of potential national crisis for Israel, detailing the immediate and decisive response of the western tribes to the alarming news that their Transjordanian brethren—Reuben, Gad, and the half-tribe of Manasseh—had constructed a large, conspicuous altar in the land of Gilead. This verse highlights the profound concern among the tribes west of the Jordan regarding the perceived threat to their covenant unity and the purity of their worship, leading them to dispatch a high-level delegation, notably including Phinehas the son of Eleazar the priest, to investigate the matter.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture following the successful conquest and division of Canaan. Joshua had honorably dismissed the Transjordanian tribes, commending them for their faithfulness in assisting their brethren (see [Joshua 22:1-9](/joshua/22-1 "Joshua 22:1-9 - Joshua Dismisses the Transjordan Tribes")). However, upon their return journey, these tribes built a large altar by the Jordan (see [Joshua 22:10](/joshua/22-10 "Joshua 22:10 - The Altar by the Jordan")). This act immediately provoked a strong, fearful reaction from the other tribes, who interpreted it as an act of apostasy or schism from the central sanctuary at Shiloh, potentially inviting divine wrath upon all Israel (see [Joshua 22:11-12](/joshua/22-11 "Joshua 22:11-12 - The Western Tribes' Reaction")). Joshua 22:13 thus marks the beginning of the western tribes' formal inquiry, preceding the detailed explanation and eventual resolution of the conflict (see [Joshua 22:21-34](/joshua/22-21 "Joshua 22:21-34 - The Explanation and Resolution")).
* **Historical & Cultural Context:** The post-conquest period was characterized by Israel's transition from a nomadic confederation to a settled nation, with a strong emphasis on maintaining national and religious unity under the Mosaic Covenant. The command for a single, central place of worship (as stipulated in [Deuteronomy 12:5-7](/deuteronomy/12-5 "Deuteronomy 12:5-7 - The Central Sanctuary")) was paramount to prevent idolatry and preserve the distinct identity of Israel. The construction of any unauthorized altar was therefore perceived as a grave offense, threatening the very foundation of their covenant relationship with Yahweh. The memory of past collective punishments for sin, such as the plague at Peor (see [Numbers 25:1-9](/numbers/25-1 "Numbers 25:1-9 - The Sin at Peor")), would have heightened the western tribes' anxiety, prompting their swift and serious response. The "land of Gilead" refers to the Transjordanian territory allotted to Reuben, Gad, and half-Manasseh, distinguishing them geographically from the main body of Israel in Canaan.
* **Key Themes:** This verse powerfully underscores several critical themes. Firstly, the **fragility of national unity** is palpable, as a simple misunderstanding nearly escalates into civil war, highlighting the constant need for careful communication and trust within the covenant community. Secondly, it demonstrates the western tribes' profound **zeal for pure worship and covenant faithfulness**, reflecting their deep commitment to monotheism and adherence to God's prescribed forms of worship. Their fear of a rival altar speaks to their understanding of the exclusivity of Yahweh's worship. Thirdly, the dispatch of a delegation rather than immediate military action emphasizes the **importance of communication and inquiry** in resolving disputes, preventing irreversible damage based on assumptions. Finally, the inclusion of Phinehas highlights the **authoritative role of the priesthood** in matters of national religious purity and the gravity with which such perceived transgressions were viewed.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Phinehas (Hebrew, _Pinḥas_):** The inclusion of Phinehas, the son of Eleazar and grandson of Aaron, is highly significant. His name, possibly meaning "mouth of bronze" or "oracle," points to his zealous character. He is renowned for his decisive action in [Numbers 25:6-13](/numbers/25-6 "Numbers 25:6-13 - Phinehas's Zeal at Peor"), where his zeal for the Lord's honor averted a plague by executing an Israelite man and a Midianite woman engaged in idolatrous immorality. His presence in this delegation signals the extreme seriousness with which the western tribes viewed the altar incident, conveying both the spiritual authority of the priesthood and the potential for divine judgment if the perceived apostasy was real.
* **Gilead (Hebrew, _Gil'ad_):** This geographical term specifically designates the region east of the Jordan River, which was the inheritance of the tribes of Reuben, Gad, and the half-tribe of Manasseh. Its mention here serves as a clear demarcation, emphasizing the physical separation of these tribes from the main body of Israel in Canaan, a separation that could easily lead to cultural and religious divergence if not carefully managed. The altar's construction in this distinct territory further fueled the western tribes' suspicions about its purpose.
* **Sent (Hebrew, _shalach_):** The verb "sent" implies a formal, official dispatch of representatives, not merely a casual visit. This indicates a deliberate and organized response from "the children of Israel" (representing the main body of the tribes). The act of sending a delegation, rather than immediately mobilizing for war, demonstrates a measured approach, prioritizing investigation and dialogue over rash judgment, even in the face of grave concerns.

#### Verse Breakdown
* **"And the children of Israel sent":** This phrase emphasizes the unified and collective response of the nine and a half tribes settled west of the Jordan. It signifies a national, rather than localized, concern, reflecting their understanding of corporate responsibility under the covenant. Their immediate action underscores the gravity of the perceived threat to their shared faith and identity.
* **"unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh":** This specifies the recipients of the delegation, clearly identifying the Transjordanian tribes as the ones whose actions had caused such alarm. The explicit naming of each group highlights the perceived division within the unified nation of Israel.
* **"into the land of Gilead":** This detail pinpoints the geographical location of the Transjordanian tribes, the site where the controversial altar had been built. It underscores the physical distance and, by implication, the potential for spiritual drift that concerned the western tribes.
* **"Phinehas the son of Eleazar the priest":** This climactic part of the verse names the chief delegate, highlighting his pivotal role. As the son of the high priest Eleazar and grandson of Aaron, Phinehas carried immense spiritual authority and represented the highest religious leadership of Israel. His inclusion in the delegation signaled the profound religious implications of the situation and the seriousness with which the western tribes approached the investigation.

#### Literary Devices
The passage employs several effective literary devices. **Foreshadowing** is evident in the immediate and severe reaction of the western tribes, hinting at the profound theological and national stakes involved and setting the stage for a dramatic confrontation that could lead to civil war. The inclusion of Phinehas is a form of **Characterization through Association**, as his past zealous actions (e.g., [Numbers 25](/numbers/25 "Numbers 25 - The Sin at Peor")) immediately convey the gravity and spiritual seriousness of the delegation's mission. There is also an element of **Dramatic Irony**, as the reader, by the end of the chapter, understands the true, innocent purpose of the altar (as a witness, not for sacrifice), while the western tribes initially misinterpret it as an act of apostasy. This tension drives the narrative forward. Finally, the collective phrase "the children of Israel" acts as a **Synecdoche**, where a part (the western tribes) represents the whole (the unified nation of Israel), emphasizing the corporate identity and shared destiny of God's people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 22:13 provides a potent illustration of the challenges inherent in maintaining unity and purity within a covenant community. The western tribes' immediate and forceful response to the perceived apostasy of their brethren underscores their deep theological conviction regarding the singularity of Yahweh's worship and the importance of the central sanctuary. This incident highlights the ever-present tension between geographical dispersion and theological cohesion, demonstrating how easily misunderstanding and suspicion can erode communal bonds, even among those committed to the same God. The theological lesson is clear: zeal for God's truth, while commendable, must be tempered with wisdom, humility, and a commitment to charitable communication, ensuring that actions are based on understanding rather than assumption.

* [Deuteronomy 12:5-7](/deuteronomy/12-5 "Deuteronomy 12:5-7 - The Central Place of Worship")
* [Numbers 25:11-13](/numbers/25-11 "Numbers 25:11-13 - Phinehas's Covenant of Peace")
* [Ephesians 4:3](/ephesians/4-3 "Ephesians 4:3 - Unity in the Spirit")

### REFLECTION AND APPLICATION
The narrative of Joshua 22:13 offers profound lessons for contemporary communities, whether families, churches, or organizations. It serves as a powerful reminder of the destructive potential of unverified assumptions and the vital role of open, empathetic communication. Before jumping to conclusions or allowing suspicion to fester, we are called to seek clarification, to listen, and to understand the perspective of others. The zeal for truth, while noble, must be guided by wisdom and a spirit of reconciliation, prioritizing the preservation of unity and relationship over immediate judgment. This passage encourages us to approach perceived offenses with a posture of inquiry, mirroring the delegation's mission, rather than condemnation, fostering environments where misunderstandings can be resolved and trust can be rebuilt.

#### Questions for Reflection
* **How often do I jump to conclusions about others' motives or actions without seeking clarification?**
* **What steps can I take to ensure clear and empathetic communication in my relationships and community?**
* **How can I balance my zeal for truth and righteousness with a spirit of humility and a desire for unity?**
* **In what ways does my community or church demonstrate its commitment to resolving conflict through dialogue rather than division?**

### FAQ

**Why was Phinehas chosen to lead this delegation?**

Answer: Phinehas was chosen for several compelling reasons. First, as the son of Eleazar and grandson of Aaron, he held a position of immense spiritual authority within Israel's priesthood. His presence immediately signaled the gravity and religious significance of the western tribes' concerns. Second, Phinehas had a well-established reputation for zealous devotion to Yahweh's honor, most notably demonstrated in [Numbers 25:6-13](/numbers/25-6 "Numbers 25:6-13 - Phinehas's Zeal"), where his decisive action against idolatry and immorality averted a plague. This history made him the ideal representative to investigate a perceived act of apostasy, assuring the western tribes that the matter would be handled with utmost seriousness and adherence to God's law. His inclusion also lent a quasi-judicial authority to the delegation, indicating that they were prepared to address a serious covenant violation.

**What was the "land of Gilead," and why was its location significant?**

Answer: The "land of Gilead" refers to the mountainous region east of the Jordan River, which was allocated as an inheritance to the tribes of Reuben, Gad, and the half-tribe of Manasseh (see [Numbers 32:33](/numbers/32-33 "Numbers 32:33 - Allotment of Gilead")). Its location east of the Jordan was highly significant because the Jordan River served as a natural, and often symbolic, boundary. For the western tribes, the construction of a large altar on the "other side" of this boundary, away from the central sanctuary at Shiloh (see [Joshua 18:1](/joshua/18-1 "Joshua 18:1 - The Tabernacle at Shiloh")), raised fears of religious schism and the establishment of a rival worship center. This geographical separation fueled their concern that the Transjordanian tribes might be drifting away from the unified worship of Yahweh, potentially leading to idolatry or a separate religious identity.

**Why was the construction of an altar by the Transjordanian tribes such a serious offense to the other tribes?**

Answer: The construction of the altar was perceived as a grave offense because it appeared to violate the Mosaic Law's strict command for a single, central place of worship for all Israel (see [Deuteronomy 12:5-7](/deuteronomy/12-5 "Deuteronomy 12:5-7 - The Central Sanctuary")). This command was crucial to prevent idolatry, maintain the purity of Yahweh's worship, and preserve the national unity of Israel. Any unauthorized altar was seen as a challenge to God's exclusive claim on their worship and a potential invitation for divine wrath upon the entire nation, reminiscent of previous collective punishments for sin (e.g., [Numbers 25](/numbers/25 "Numbers 25 - The Sin at Peor")). The western tribes feared that their brethren were establishing a rival cult, which would effectively divide Israel spiritually and politically, undermining the very foundation of their covenant with God.

### CHRIST-CENTERED FULFILLMENT
The intense concern for unity and pure worship demonstrated in Joshua 22:13 finds its ultimate fulfillment and resolution in Jesus Christ. The perceived schism and the fear of a divided worship in Joshua point to humanity's inherent tendency to stray from God and create its own means of approach. However, Christ Himself is the true and ultimate "altar" and the central place of worship, not made with human hands, through whom all access to God is granted (see [Hebrews 13:10](/hebrews/13-10 "Hebrews 13:10 - We Have an Altar")). His perfect, once-for-all sacrifice on the cross fulfills and supersedes all Old Testament sacrificial systems and the need for physical altars (see [Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Furthermore, Jesus is the great High Priest, superior to Phinehas and all Levitical priests, who mediates a new and better covenant (see [Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Superior Covenant")). In Christ, the division between Jew and Gentile is broken down, and all believers are united into one spiritual body, the Church, where the Holy Spirit dwells, making every believer a temple of God (see [Ephesians 2:14-22](/ephesians/2-14 "Ephesians 2:14-22 - Christ Our Peace") and [1 Corinthians 6:19](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body is a Temple")). The unity that the Israelites struggled to maintain through law and vigilance is now a spiritual reality in Christ, who is our peace and the foundation of our common faith, calling us to preserve the unity of the Spirit in the bond of peace (see [Ephesians 4:1-6](/ephesians/4-1 "Ephesians 4:1-6 - Unity in the Body of Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 25:7

And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw [it], he rose up from among the congregation, and took a javelin in his hand;

Psalms 106:30

Then stood up Phinehas, and executed judgment: and [so] the plague was stayed.

Psalms 106:31

And that was counted unto him for righteousness unto all generations for evermore.

Judges 20:28

And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days,) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And the LORD said, Go up; for to morrow I will deliver them into thine hand.

Exodus 6:25

And Eleazar Aaron's son took him [one] of the daughters of Putiel to wife; and she bare him Phinehas: these [are] the heads of the fathers of the Levites according to their families.

Proverbs 20:18

¶ [Every] purpose is established by counsel: and with good advice make war.

Numbers 25:11

Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.