Joshua 22:21

21. Then the children of Reuben, etc The state of the case turns on the definition. For the children of Reuben, Gad, and Manasseh, explain that they had a different intention, and thus exculpate themselves from the charge, inasmuch as the nature of the proceeding was quite different from what the others supposed. In not making a disturbance, nor picking a quarrel for the injustice done, to them they give an example of rare modesty, which is held forth for our imitation; so that if at any time anything we have rightly done happen to be unjustly and falsely blamed by those not acquainted with its nature, we may deem it sufficient to refute the censure only so far as may be necessary for clearing ourselves. Moreover, that the more credit may be given to them, and that they may the better attest their integrity, they, by a solemn protest, put far from them the wickedness of which they were suspected. For there is force and meaning in the reduplication, The Lord God of gods, the Lord God of gods, by which they with vehemence affirm, how faithfully they desire to persevere in the doctrine of the Law, and how greatly they abhor all contrary superstitions. But as their intention was not patent to men, and every one explained it variously, according to his own sense, they appeal to the judgment of God, and offer to submit to punishment if he decide that they had attempted anything wickedly. And to prove that they are not like hypocrites who, with abandoned wickedness, appeal to God a hundred times as judge even when they are convicted in their own minds, they not only bring forward conscience, but at the same time declare, that the whole people will be witness; as if they had said, that it will be made palpable by the fact itself, that they never had any intention of devising any new form of worship; and they rightly explain, how the altar would have been unlawful, namely, if they had built it for the purpose of offering sacrifice. For the Law did not condemn the mere raising of heaps of stones, but only enjoined that sacrifices should be offered in one place, for the purpose of retaining the people in one faith, lest religion should be rent asunder, lest license should be given to human presumption, and thus every man might turn aside to follow his own fictions. We thus see how an explanation of the nature of the deed removes the detestation which the ten tribes had conceived of it.

It is not strictly correct, though appropriate enough, for the rudeness of sense, to place our God above all gods. For it is impossible to compare him with others, seeing that no others actually exist. Hence, in order to avoid the apparent absurdity, some interpreters substitute angels for gods; this meaning holds in some cases, though not in all. It ought not, however, to seem harsh when he who is the one sole supreme being is called the God of gods, inasmuch as he has no equal, standing forth conspicuous above all other height, and so, by his glory, obscuring and annihilating all names of deity which are celebrated in the world. Hence this mode of speaking ought to be viewed with reference to the common sense of the vulgar.