Joshua 22 records an incident in the early history of the tribes of Israel. Under the leadership of Joshua, God had given victory to the nation in accordance with his pledged mercy. The tribes of Reuben, Gad, and half of Manasseh settled in their allotted territory in the area beyond the Jordan (the Transjordan), after having helped their brothers fight the battle in Canaan (the Cisjordan). Upon their return, Reuben, Gad, and half of Manasseh built an altar to the Lord. The text says that it was a large and ostentatious altar (Josh. 22:10).

The problem was that God had not stipulated the building of this altar. Therefore, it is, sometimes called "the unauthorized altar." God had commanded Israel only to offer at the place which he would choose for them (Deut. 12:4). The two and a half tribes acted independently and, according to Calvin, introduced a novelty.

It is true that they did not intend to innovate in the worship of God, Calvin says. Nevertheless, they omitted to consult the high priest and their brothers, and fashioned a form that could be misconstrued very easily.

As a matter of fact, the nine and a half other tribes did misconstrue this action. They immediately declared war. Before they began to fight, however, they prudently sent a delegation to investigate the matter and give notice of their displeasure (Josh. 22:12-13). Phinehas, the priest, and ten princes met with their brothers and reminded them what past rebellion had brought upon them (Josh. 22:13-14).

As it turned out, the two and a half tribes had acted out of a pure motive. They assured the ambassadors that their intention was not to rebel or transgress against the Lord. In fact, their motive was pious: they had sought a means whereby to retain their progeny in the service of God and curb the tendency of apostasy in the future generations. There had been no intention whatsoever to adjust God's sacrificial ordinances to their own exigencies (Josh. 22:21-29).

This intriguing account yields much application for differences and tension within churches and federations today. Granted, the theme "harmony" does not exhaust the use of the passage; yet, it may touch upon an important reason why the Lord deemed it fit to include this chapter in Scripture.

Joshua's imperfect provision of rest is a type of the provision of complete rest, which King Jesus has procured for all who believe. Christ himself has entered into his rest and ceased from his own works (Heb. 4:8-10). The church has full rest in its head, the ascended Christ. Nevertheless, as long as it is upon the earth, the church is still called to "labour to enter into that rest" (Heb. 4:11). Likewise, Scripture urges us: "Receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear" (Heb. 3:13).

On both sides of the Jordan, the tribes were concerned with the acceptable service of God. The Transjordan tribes were concerned that future generations would continue in the truth. Meanwhile, the Cisjordan tribes were anxious that the appearance of evil be avoided. The latter perceived the former as aberrant and declared war. Yet, this was an opportunity to practice the saying: "Let brotherly love continue" (Heb. 13:1).

In his commentary on this passage, Calvin helps us discern various principles to aid ecclesiastical harmony in time of dispute:

1. We should never innovate rashly. Calvin notes that the two and a half tribes acted as if they had been alone in the world. They considered not what offense might arise from their action. Calvin writes: "Let us learn to attempt nothing rashly, even should it be free from blame, and let us always give due heed to the admonition of St. Paul, that it is necessary to attend not only to what is lawful, but to what is expedient; more especially let us sedulously beware of dis­turbing pious minds by the introduction of any kind of novelty."
2. We should always vigorously vindicate pure worship. According to Calvin, the nine and a half tribes acted out of the pious desire to see corrupt worship expunged. He writes: "Everyone must, according to his call and office, study manfully and firmly to maintain the purity of religion against all corruptions."
3. We should not translate pious zeal into turbulent impetuosity. The nine and a half tribes, says Calvin, were not free from guilt, for they acted impulsively by immediately declaring war. They should have done first what they did second, namely, "inquire into the mind of their brothers, and properly ascertain the state of the case."
4. We should not display obstinacy in the face of what is equitable and reasonable. Calvin applauds the agreeable demeanor of Phinehas and the princes when they learn the real motive of their brothers. The text says: "It pleased them" (Josh. 22:30). They were content. "Charity believeth all things, hopeth all things" (1 Cor. 3:7). Calvin observes: "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." This passage "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."
5. We must ascribe all steadfastness in the truth and unity around the truth to the favour of God. Upon learning the truth of the other position, Phinehas confesses: "This day we perceive that the LORD is among us, because ye have not committed this trespass against the LORD" (Josh. 22:31). When we are kept united around the truth and in the truth, it is only because God is among us. Conversely, if we abandon the truth or lapse into impiety, it is because God is justly giving us over to a reprobate mind. Calvin says: "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." It is not our ingenuity, perceptiveness, and stratagems which keep us united and faithful. We must be thankful to God for existing harmony around the truth, and pray that he might keep us from the disharmony into which we would otherwise cast ourselves.