Texts: Psalms 37:3–6, 34, 37.

3
Trust in the Lord and do good.
   Then you will live safely in the land and prosper.
4
Take delight in the Lord,
   and he will give you your heart’s desires.


5
Commit everything you do to the Lord.
   Trust him, and he will help you.

6
He will make your innocence radiate like the dawn,
   and the justice of your cause will shine like the noonday sun.


34
Put your hope in the Lord.
   Travel steadily along his path.
He will honor you by giving you the land.
   You will see the wicked destroyed.


37
Look at those who are honest and good,
   for a wonderful future awaits those who love peace.

Text: The words of Moses from Deuteronomy 2:

26 Moses continued, “From the wilderness of Kedemoth I sent ambassadors to King Sihon of Heshbon with this proposal of peace:


27 ‘Let us travel through your land. We will stay on the main road and won’t turn off into the fields on either side.


28 Sell us food to eat and water to drink, and we will pay for it. All we want is permission to pass through your land.

Israel had already passed peacefully through the territories of Edom and Moab.

29 The descendants of Esau who live in Seir allowed us to go through their country, and so did the Moabites, who live in Ar. Let us pass through until we cross the Jordan into the land the Lord our God is giving us.’


30 “But King Sihon of Heshbon refused to allow us to pass through, because the Lord your God made Sihon stubborn and defiant so he could help you defeat him, as he has now done.


31 “Then the Lord said to me, ‘Look, I have begun to hand King Sihon and his land over to you. Begin now to conquer and occupy his land.’


32 “Then King Sihon declared war on us and mobilized his forces at Jahaz.


33 But the Lord our God handed him over to us, and we crushed him, his sons, and all his people.


34 We conquered all his towns and completely destroyed everyone—men, women, and children. Not a single person was spared.


35 We took all the livestock as plunder for ourselves, along with anything of value from the towns we ransacked.


36 “The Lord our God also helped us conquer Aroer on the edge of the Arnon Gorge, and the town in the gorge, and the whole area as far as Gilead. No town had walls too strong for us.

And Israel simply avoided the land of the Ammonites.

37 However, we avoided the land of the Ammonites all along the Jabbok River and the towns in the hill country—all the places the Lord our God had commanded us to leave alone.

Text: Moses continues his recollection in Deuteronomy 3:

1 “Next we turned and headed for the land of Bashan, where King Og and his entire army attacked us at Edrei.


2 But the Lord told me, ‘Do not be afraid of him, for I have given you victory over Og and his entire army, and I will give you all his land. Treat him just as you treated King Sihon of the Amorites, who ruled in Heshbon.’


3 “So, the Lord our God handed King Og and all his people over to us, and we killed them all. Not a single person survived.


4 We conquered all sixty of his towns—the entire Argob region in his kingdom of Bashan. Not a single town escaped our conquest.


5 These towns were all fortified with high walls and barred gates. We also took many unwalled villages at the same time.


6 We completely destroyed the kingdom of Bashan, just as we had destroyed King Sihon of Heshbon. We destroyed all the people in every town we conquered—men, women, and children alike.


7 But we kept all the livestock for ourselves and took plunder from all the towns.


8 “So, we took the land of the two Amorite kings east of the Jordan River—all the way from the Arnon Gorge to Mount Hermon.


9 (Mount Hermon is called Sirion by the Sidonians, and the Amorites call it Senir.)


10 We had now conquered all the cities on the plateau and all Gilead and Bashan, as far as the towns of Salecah and Edrei, which were part of Og’s kingdom in Bashan.


11 (King Og of Bashan was the last survivor of the giant Rephaites. His bed was made of iron and was more than thirteen feet long and six feet wide. It can still be seen in the Ammonite city of Rabbah.)

East of the Jordan:

Moses: “I gave to the tribes of Reuben and Gad…”

12 “When we took possession of this land, I gave to the tribes of Reuben and Gad the territory beyond Aroer along the Arnon Gorge, plus half of the hill country of Gilead with its towns.

Moses: “I gave to the half-tribe of Manasseh…”

13 Then I gave the rest of Gilead and all of Bashan—Og’s former kingdom—to the half-tribe of Manasseh. (This entire Argob region of Bashan used to be known as the land of the Rephaites.


14 Jair, a leader from the tribe of Manasseh, conquered the whole Argob region in Bashan, all the way to the border of the Geshurites and Maacathites. Jair renamed this region after himself, calling it the Towns of Jair, as it is still known today.)


15 I gave Gilead to the clan of Makir.


16 But I also gave part of Gilead to the tribes of Reuben and Gad. The area I gave them extended from the middle of the Arnon Gorge in the south to the Jabbok River on the Ammonite frontier.


17 They also received the Jordan Valley, all the way from the Sea of Galilee down to the Dead Sea, with the Jordan River serving as the western boundary. To the east were the slopes of Pisgah.


18 “At that time, I gave this command to the tribes that would live east of the Jordan:
Moses: “Although the Lord your God has given you this land as your property, all your fighting men must cross the Jordan ahead of your Israelite relatives, armed and ready to assist them.”


19 Your wives, children, and numerous livestock, however, may stay behind in the towns I have given you.


20 When the Lord has given security to the rest of the Israelites, as he has to you, and when they occupy the land the Lord your God is giving them across the Jordan River, then you may all return here to the land I have given you.’

Questions of Land Distribution:

The tribes of Reuben and Gad requested allocation of recently-conquered land east of Jordan River.


Will God assign the land by lot? OR will land distribution be by specific requests?

Text: Numbers 32:

1 The tribes of Reuben and Gad owned vast numbers of livestock. So, when they saw that the lands of Jazer and Gilead were ideally suited for their flocks and herds,


2 they came to Moses, Eleazar the priest, and the other leaders of the community. They said,


3 “Notice the towns of Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sibmah, Nebo, and Beon.


4 The Lord has conquered this whole area for the community of Israel, and it is ideally suited for all our livestock.

A Polite Request:

5 If we have found favor with you, please let us have this land as our property instead of giving us land across the Jordan River.”

[BUT! Moses misunderstood their request, and responded with an emotional tirade:]

6 “Do you intend to stay here while your brothers go across and do all the fighting?” Moses asked the men of Gad and Reuben.


7 “Why do you want to discourage the rest of the people of Israel from going across to the land the Lord has given them?


8 Your ancestors did the same thing when I sent them from Kadesh-barnea to explore the land.


9 After they went up to the valley of Eshcol and explored the land, they discouraged the people of Israel from entering the land the Lord was giving them.
10 Then the Lord was very angry with them, and he vowed,


11 ‘Of all those I rescued from Egypt, no one who is twenty years old or older will ever see the land I swore to give to Abraham, Isaac, and Jacob, for they have not obeyed me wholeheartedly.


12 The only exceptions are Caleb son of Jephunneh the Kenizzite and Joshua son of Nun, for they have wholeheartedly followed the Lord.’


13 “The Lord was angry with Israel and made them wander in the wilderness for forty years until the entire generation that sinned in the Lord’s sight had died.

Moses’ anger shifts into a specific accusation:

14 But here you are, a brood of sinners, doing exactly the same thing! You are making the Lord even angrier with Israel.


15 If you turn away from him like this and he abandons them again in the wilderness, you will be responsible for destroying this entire nation!”

Fortunately, the tribes of Reuben and Gad chose to respond with a soft answer:

The book of Proverbs was still hundreds of years in the future, but one of the authors already understood that:


“A soft answer turneth away wrath: but grievous words stir up anger.” —Proverbs 15:31.

Text: Numbers 32:

16 But they approached Moses and said, “We simply want to build pens for our livestock and fortified towns for our wives and children.


17 Then we will arm ourselves and lead our fellow Israelites into battle until we have brought them safely to their land. Meanwhile, our families will stay in the fortified towns we build here, so they will be safe from any attacks by the local people.


18 We will not return to our homes until all the people of Israel have received their portions of land.


19 But we do not claim any of the land on the other side of the Jordan. We would rather live here on the east side and accept this as our grant of land.”

Moses now understands their request, and he agrees to it. But he still strongly reminds Reuben and Gad to be sure to keep their promise:

20 Then Moses said, “If you keep your word and arm yourselves for the Lord’s battles,


21 and if your troops cross the Jordan and keep fighting until the Lord has driven out his enemies,


22 then you may return when the Lord has conquered the land. You will have fulfilled your duty to the Lord and to the rest of the people of Israel. And the land on the east side of the Jordan will be your property from the Lord.


23 But if you fail to keep your word, then you will have sinned against the Lord, and you may be sure that your sin will find you out.


24 Go ahead and build towns for your families and pens for your flocks, but do everything you have promised.”

Reuben and Gad consistently gave soft answers:

25 Then the men of Gad and Reuben replied, “We, your servants, will follow your instructions exactly.


26 Our children, wives, flocks, and cattle will stay here in the towns of Gilead.


27 But all who are able to bear arms will cross over to fight for the Lord, just as you have said.”

Moses now understands and accepts the request, but he will remain the one who GIVES THE ORDERS:

28 So Moses gave orders to Eleazar the priest, Joshua son of Nun, and the leaders of the clans of Israel.


29 He said, “The men of Gad and Reuben who are armed for battle must cross the Jordan with you to fight for the Lord. If they do, give them the land of Gilead as their property when the land is conquered.


30 But if they refuse to arm themselves and cross over with you, then they must accept land with the rest of you in the land of Canaan.”

Still courteous and respectful, Gad and Reuben retain their composure:

31 The tribes of Gad and Reuben said again, “We are your servants, and we will do as the Lord has commanded!


32 We will cross the Jordan into Canaan fully armed to fight for the Lord, but our property will be here on this side of the Jordan.”

But let everyone remember that Moses is still in charge:

33 So Moses assigned land to the tribes of Gad, Reuben, and half the tribe of Manasseh son of Joseph. He gave them the territory of King Sihon of the Amorites and the land of King Og of Bashan—the whole land with its cities and surrounding lands.


34 The descendants of Gad built the towns of Dibon, Ataroth, Aroer,  35 Atroth-shophan, Jazer, Jogbehah, 36 Beth-nimrah, and Beth-haran. These were all fortified towns with pens for their flocks.


37 The descendants of Reuben built the towns of Heshbon, Elealeh, Kiriathaim, 38 Nebo, Baal-meon, and Sibmah. They changed the names of some of the towns they conquered and rebuilt.


39 Then the descendants of Makir of the tribe of Manasseh went to Gilead and conquered it, and they drove out the Amorites living there.


40 So Moses gave Gilead to the Makirites, descendants of Manasseh, and they settled there.


41 The people of Jair, another clan of the tribe of Manasseh, captured many of the towns in Gilead and changed the name of that region to the Towns of Jair.[b]


42 Meanwhile, a man named Nobah captured the town of Kenath and its surrounding villages, and he renamed that area Nobah after himself.

Question:

What about Moses’ self-image?

Text: Numbers 12:3

“Now Moses was very humble—more humble than any other person on earth.”

Comment:

This appears to have been a rather complex “humility.” Moses still feels insecure about his authority, believes that any deviation from policy is a sign of rebellion, and demonstrates a short fuse. But to patient, courteous listeners and petitioners, Moses is willing to listen.

A New Setting:

Now perhaps 7 or 8 years later: Moses is gone, and Joshua has proved himself a capable leader.

Text: Joshua 22:

1 Then Joshua called together the tribes of Reuben, Gad, and the half-tribe of Manasseh.


2 He told them, “You have done as Moses, the servant of the Lord, commanded you, and you have obeyed every order I have given you.


3 During all this time you have not deserted the other tribes. You have been careful to obey the commands of the Lord your God right up to the present day.


4 And now the Lord your God has given the other tribes rest, as he promised them. So go back home to the land that Moses, the servant of the Lord, gave you as your possession on the east side of the Jordan River.

Question:

Because they had made an unprecedented request, are Reuben, Gad, and the half-tribe of Manasseh to be treated as naughty children?

Text: Joshua 22:

5 But be very careful to obey all the commands and the instructions that Moses gave to you. Love the Lord your God, walk in all his ways, obey his commands, hold firmly to him, and serve him with all your heart and all your soul.”


6 So Joshua blessed them and sent them away, and they went home.


7 Moses had given the land of Bashan, east of the Jordan River, to the half-tribe of Manasseh. (The other half of the tribe was given land west of the Jordan.) As Joshua sent them away and blessed them,


8 he said to them, “Go back to your homes with the great wealth you have taken from your enemies—the vast herds of livestock, the silver, gold, bronze, and iron, and the large supply of clothing. Share the plunder with your relatives.”


9 So the men of Reuben, Gad, and the half-tribe of Manasseh left the rest of Israel at Shiloh in the land of Canaan. They started the journey back to their own land of Gilead, the territory that belonged to them according to the Lord’s command through Moses.

BUT:

It seems that to Joshua, that the term “Canaan” means land west of Jordan.


And, when Reuben, Gad and the half-tribe of Manasseh cross the Jordan to their own eastern “promised land,” will they continue to be part of Israel?

Text: Joshua 22:

10 But while they were still in Canaan, and when they came to a place called Geliloth near the Jordan River, the men of Reuben, Gad, and the half-tribe of Manasseh stopped to build a large and imposing altar.

Quotation from our Lesson Guide:

“However, at the east side of the Jordan, they build an altar that raises concern among the West Jordan tribes.”

Comment:

This correction, apparently made to the “final” draft just before printing the Lesson Guide, is in fact an error: The eastern tribes built their memorial altar, not on their own “east side” of Jordan, but on the river’s west side, on land (to be) divided among the western tribes.


We are not told whether there was concern about the eastern tribes building anything on the west side of Jordan, but there was great concern about their building their own “altar.”

Text: Joshua 22:

11 The rest of Israel heard that the people of Reuben, Gad, and the half-tribe of Manasseh had built an altar at Geliloth at the edge of the land of Canaan, on the west side of the Jordan River.

Questions:

And had the eastern tribes in fact, built an altar?


Well, it looked like an altar.


And was this “altar” intended to be a symbol of rebellion against God and his official altar?


We are not told who brought the news, and what were the presuppositions around this news. But the general conclusion was that this “altar” was a symbol of insurrection.


And what would be the solution?


Obviously, there was now need for a civil war!

Text: Joshua 22:

12 So the whole community of Israel gathered at Shiloh and prepared to go to war against them.

Notice:

The “whole community of Israel” means now only the west bank tribes, who have decided to fight “them.”

Questions:

What would be the best next step?


Would it be maybe a surprise attack, or a fact-finding delegation?

Text: Joshua 22:

13 First, however, they sent a delegation led by Phinehas son of Eleazar, the priest, to talk with the tribes of Reuben, Gad, and the half-tribe of Manasseh.

Background: Why Phineas?

On a previous occasion, Phinehas son of Eleazar, proved himself to be a hot-headed activist. Yet he was commended by God for his impulsive response to flagrant sin.

Text: Numbers 25:

4 The Lord issued the following command to Moses: “Seize all the ringleaders and execute them before the Lord in broad daylight, so his fierce anger will turn away from the people of Israel.”


5 So Moses ordered Israel’s judges, “Each of you must put to death the men under your authority who have joined in worshiping Baal of Peor.”


6 Just then, one of the Israelite men brought a Midianite woman into his tent, right before the eyes of Moses and all the people, as everyone was weeping at the entrance of the Tabernacle.


7 When Phinehas son of Eleazar and grandson of Aaron the priest saw this, he jumped up and left the assembly. He took a spear


8 and rushed after the man into his tent. Phinehas thrust the spear all the way through the man’s body and into the woman’s stomach. So, the plague against the Israelites was stopped,


9 but not before 24,000 people had died.


10 Then the Lord said to Moses,


11 “Phinehas son of Eleazar and grandson of Aaron the priest has turned my anger away from the Israelites by being as zealous among them as I was. So, I stopped destroying all Israel as I had intended to do in my zealous anger.


12 Now tell him that I am making my special covenant of peace with him.


13 In this covenant, I give him and his descendants a permanent right to the priesthood, for in his zeal for me, his God, he purified the people of Israel, making them right with me.”


(Some years have now elapsed since the above violent episode.)

Question:

Why shall we suppose that Phinehas was chosen (and by whom?) to lead a delegation of investigators?

Text:

Back to Joshua 22:


14 In this delegation were ten leaders of Israel, one from each of the ten tribes, and each the head of his family within the clans of Israel.


15 When they arrived in the land of Gilead, they said to the tribes of Reuben, Gad, and the half-tribe of Manasseh,

Question:

Should a careful committee of investigation begin with public accusations and public demands?

Joshua 22:

16 “The whole community of the Lord


[That means everybody except you.]


demands to know why you are betraying the God of Israel. How could you turn away from the Lord and build an altar for yourselves in rebellion against him?


17 Was our sin at Peor not enough? To this day we are not fully cleansed of it, even after the plague that struck the entire community of the Lord.


18 And yet today you are turning away from following the Lord. If you rebel against the Lord today, he will be angry with all of us tomorrow.

Question:

And if you must have your own altar, why would you not choose to build it on your own land?

Question:

Shall we wait for an answer, or make a supposition, and offer a helpful answer to our own question?

Joshua 22:

19 “If you need the altar because the land you possess is defiled, then join us in the Lord’s land, where the Tabernacle of the Lord is situated, and share our land with us. But do not rebel against the Lord or against us by building an altar other than the one true altar of the Lord our God.


20 Didn’t divine anger fall on the entire community of Israel when Achan, a member of the clan of Zerah, sinned by stealing the things set apart for the Lord? He was not the only one who died because of his sin.”

Comment:

The majority tribes assumed that the minority tribes were in rebellion against God, and they even presumed a possible reason for such rebellion.

Question:

When God’s people are falsely accused, how should they respond?


Unfortunately, none of the Israelites could fast-forward to the time of Jesus, and ask Him, but….

Text:

Jesus, Matthew 5:


11 “God blesses you when people mock you and persecute you and lie about you and say all sorts of evil things against you because you are my followers.


12 Be happy about it! Be very glad! For a great reward awaits you in heaven. And remember, the ancient prophets were persecuted in the same way.

Comment:

Here again is wrath. It’s time for another soft answer:

Joshua 22:

21 Then the people of Reuben, Gad, and the half-tribe of Manasseh answered the heads of the clans of Israel:


22 “The Lord, the Mighty One, is God! The Lord, the Mighty One, is God! He knows the truth, and may Israel know it, too! We have not built the altar in treacherous rebellion against the Lord. If we have done so, do not spare our lives this day.


23 If we have built an altar for ourselves to turn away from the Lord or to offer burnt offerings or grain offerings or peace offerings, may the Lord himself punish us.

Clarification:

So, the “altar” was not built as a symbol of an eastern rebellion, but in fear of a possible future separation from the western tribes.

Joshua 22:

24 “The truth is, we have built this altar because we fear that in the future your descendants will say to ours, ‘What right do you have to worship the Lord, the God of Israel?


25 The Lord has placed the Jordan River as a barrier between our people and you people of Reuben and Gad. You have no claim to the Lord.’ So, your descendants may prevent our descendants from worshiping the Lord.


26 “So, we decided to build the altar, not for burnt offerings or sacrifices,


27 but as a memorial. It will remind our descendants and your descendants that we, too, have the right to worship the Lord at his sanctuary with our burnt offerings, sacrifices, and peace offerings. Then your descendants will not be able to say to ours, ‘You have no claim to the Lord.’


28 “If they say this, our descendants can reply, ‘Look at this copy of the Lord’s altar that our ancestors made. It is not for burnt offerings or sacrifices; it is a reminder of the relationship both of us have with the Lord.’


29 Far be it from us to rebel against the Lord or turn away from him by building our own altar for burnt offerings, grain offerings, or sacrifices. Only the altar of the Lord our God that stands in front of the Tabernacle may be used for that purpose.”

Comment:

OK, the soft explanation seems to well answer the accusations.

Joshua 22:

30 When Phinehas the priest and the leaders of the community—the heads of the clans of Israel—heard this from the tribes of Reuben, Gad, and the half-tribe of Manasseh, they were satisfied.


31 Phinehas son of Eleazar, the priest, replied to them, “Today we know the Lord is among us because you have not committed this treachery against the Lord as we thought. Instead, you have rescued Israel from being destroyed by the hand of the Lord.”


32 Then Phinehas son of Eleazar, the priest, and the other leaders left the tribes of Reuben and Gad in Gilead and returned to the land of Canaan to tell the Israelites what had happened.


33 And all the Israelites were satisfied and praised God and spoke no more of war against Reuben and Gad.


34 The people of Reuben and Gad named the altar “Witness,” for they said, “It is a witness between us and them that the Lord is our God, too.”

Extrabiblical commentaries:

“When Phineas had discoursed thus, the governors of the assembly, and the whole multitude, began to make an apology for themselves, concerning what they were accused of; and they said, that they neither would depart from the relation they bare to them, nor had they built the altar by way of innovation; that they owned one and the same God in common with all the Hebrews, and that brazen altar which was before the tabernacle, on which they would offer their sacrifices; that as to the altar they had raised, on account of which they were thus suspected, it was not built for worship, but that it might be a sign and a monument of our relation to you forever, and a necessary caution to us to act wisely, and to continue in the laws of our country, but not a handle for transgressing them, as you suspect; and let God be our authentic witness, that this was the occasion of our building this altar; whence we beg you will have a better opinion of us, and do not impute such a thing to us as would render any of the posterity of Abraham well worthy of perdition, in case they attempt to bring in new rites, and such as are different from our usual practices.”


“When they had made this answer, and Phineas had commended them for it, he came to Joshua and explained before the people what answer they had received. Now Joshua was glad that he was under no necessity of setting them in array or of leading them to shed blood and make war against men of their own kindred; and accordingly, he offered sacrifices of thanksgiving to God for the same.”


—Josephus, Antiquities of the Jews, William Whiston, translator, Book V. Chapter 1 pp. 156-157 (1905).


“In reply, the accused tribes protested, in language of the most earnest expostulation, that their conduct had been wholly misunderstood. So far from wishing to separate from the tabernacle and worship of Jehovah, this great altar had been reared as a witness to all ages that they formed an integral part of Israel, lest in the future they might be debarred from the service of Jehovah. That, and that alone, had been their meaning, however ill expressed. The explanation thus offered was cause of deep thankfulness to the deputies and to all Israel. Thus, in the good providence of God, this cloud also passed away.”


—Edersheim, Alfred. Bible History: Old Testament (Illustrated) (1887) chapter 12 Kindle Edition.


“In reply the accused explained that their altar was not intended for sacrifice, but simply as a witness that, although separated by the river, they were of the same faith as their brethren in Canaan. They had feared that in future years their children might be excluded from the tabernacle, as having no part in Israel. Then this altar, erected after the pattern of the altar of the Lord at Shiloh, would be a witness that its builders were also worshipers of the living God.


“With great joy the ambassadors accepted this explanation, and immediately carried back the tidings to those who sent them. All thoughts of war were dismissed, and the people united in rejoicing, and praise to God.


“The children of Gad and Reuben now placed upon their altar an inscription pointing out the purpose for which it was erected; and they said, ‘It shall be a witness between us that Jehovah is God.’ Thus, they endeavored to prevent future misapprehension and to remove what might be a cause of temptation.


“How often serious difficulties arise from a simple misunderstanding, even among those who are actuated by the worthiest motives; and without the exercise of courtesy and forbearance, what serious and even fatal results may follow. The ten tribes remembered how, in Achan’s case, God had rebuked the lack of vigilance to discover the sins existing among them. Now they resolved to act promptly and earnestly; but in seeking to shun their first error, they had gone to the opposite extreme. Instead of making courteous inquiry to learn the facts in the case, they had met their brethren with censure and condemnation. Had the men of Gad and Reuben retorted in the same spirit, war would have been the result. While it is important on the one hand that laxness in dealing with sin be avoided, it is equally important on the other to shun harsh judgment and groundless suspicion.


”While very sensitive to the least blame in regard to their own course, many are too severe in dealing with those whom they suppose to be in error. No one was ever reclaimed from a wrong position by censure and reproach; but many are thus driven further from the right path and led to harden their hearts against conviction. A spirit of kindness, a courteous, forbearing deportment may save the erring and hide a multitude of sins. The wisdom displayed by the Reubenites and their companions is worthy of imitation. While honestly seeking to promote the cause of true religion, they were misjudged and severely censured; yet they manifested no resentment. They listened with courtesy and patience to the charges of their brethren before attempting to make their defense, and then fully explained their motives and showed their innocence. Thus, the difficulty which had threatened such serious consequences was amicably settled.


”Even under false accusation those who are in the right can afford to be calm and considerate. God is acquainted with all that is misunderstood and misinterpreted by men, and we can safely leave our case in His hands. He will as surely vindicate the cause of those who put their trust in Him as He searched out the guilt of Achan. Those who are actuated by the spirit of Christ will possess that charity which suffers long and is kind.


”It is the will of God that union and brotherly love should exist among His people. The prayer of Christ just before His crucifixion was that His disciples might be one as He is one with the Father, that the world might believe that God had sent Him. This most touching and wonderful prayer reaches down the ages, even to our day; for His words were, ‘Neither pray I for these alone, but for them also which shall believe on Me through their word.’ John 17:20.


“While we are not to sacrifice one principle of truth, it should be our constant aim to reach this state of unity. This is the evidence of our discipleship. Said Jesus, ‘By this shall all men know that ye are My disciples, if ye have love one to another.’ John 13:35. The apostle Peter exhorts the church, ‘Be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.’ 1 Peter 3:8, 9.”


—White, Ellen G., Patriarchs and Prophets (1890) pp. 518-520.

Questions:

Might either side have done things differently, using peaceful methods that would prevent conflict, or at least reduce the risk of conflict?

What might such methods be?

Might you and I see things differently, from different angles, yet both be somewhat right?

Who can accurately see the whole big picture?

You?

I?

Maybe, only God?

In conclusion, here is a parable at least 2,500 years old, well known among the Buddhist, Jain, Hindu, Sufi, Christian and Bahá’í faiths:

The Blind Men and the Elephant

I.

It was six men of Indostan
To learning much inclined,
Who went to see the Elephant
(Though all of them were blind),
That each by observation
Might satisfy his mind.

II.

The First approached the Elephant,
And happening to fall
Against his broad and sturdy side,
At once began to bawl:
“God bless me! —but the Elephant
Is very like a wall!”

III.

The Second, feeling of the tusk,
Cried: “Ho! —what have we here
So very round and smooth and sharp?
To me ’tis mighty clear
This wonder of an Elephant
Is very like a spear!”

IV.

The Third approached the animal,
And happening to take
The squirming trunk within his hands,
Thus boldly up and spake:
“I see,” quoth he, “the Elephant
Is very like a snake!”

V.

The Fourth reached out his eager hand,
And felt about the knee.
“What most this wondrous beast is like
Is mighty plain,” quoth he;
“‘Tis clear enough the Elephant
Is very like a tree!”

VI.

The Fifth, who chanced to touch the ear,
Said, “E’en the blindest man
Can tell what this resembles most;
Deny the fact who can,
This marvel of an Elephant
Is very like a fan!”

VII.

The Sixth no sooner had begun
About the beast to grope,
Than seizing on the swinging tail
That fell within his scope,
“I see,” quoth he, “the Elephant
Is very like a rope!”

VIII.

And so, these men of Indostan
Disputed loud and long,
Each in his own opinion
Exceeding stiff and strong,
Though each was partly in the right,
And all were in the wrong!

MORAL.

So, oft in theologic wars
The disputants, I ween,
Rail on in utter ignorance
Of what each other mean,
And prate about an Elephant
Not one of them has seen!

— John Godfrey Saxe (1872)

© 2025 R. Wresch, M.D.
Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.