“What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?”
The full verse · Joshua 22:16 · KJV
Thus the whole of the , What is this that ye have against the of , to turn this from the , in that ye have you an , that ye might this against the ?
Asked by
Asked to
The tribes of Reuben, Gad, and the half-tribe of Manasseh, who had settled east of the Jordan River.
Why It Was Asked
The purpose behind the questionThis question functions as a formal indictment, confronting the eastern tribes with what appears to be covenant rebellion. By framing the charge as a question rather than a declaration of judgment, Phinehas leaves room for explanation while still expressing the severity of the congregation’s concern. The interrogative form demands accountability and invites the accused to defend their actions before executing judgment.
The Response
What Scripture recordsThe eastern tribes explained through their representatives that the altar was not built for burnt offerings or sacrifices, but as a witness between the generations that they too belong to the LORD and have the right to worship at His tabernacle (Joshua 22:21-29). They expressed horror at the accusation of rebellion and invited God’s own judgment if they had truly intended treachery. Phinehas and the leaders were satisfied with this explanation, praised God, and abandoned plans for war against the eastern tribes.
The Bigger Picture
Where this fits in God's storyThe question “How could you break faith with the God of Israel like this?” carries the weight of corporate covenant consciousness that defined Israel’s identity. The Hebrew ma’al (“break faith”) appears in contexts of sacred violation, suggesting not mere disobedience but treacherous betrayal of intimate relationship with Yahweh. Phinehas frames this as a question rather than a verdict because Israel’s judicial system required confrontation and hearing before judgment, reflecting the principle later stated in John 7:51 that law requires listening before condemning. The question assumes guilt based on visible evidence, an unauthorized altar, while still allowing for explanation. This approach demonstrates how Israel understood that individual or tribal sin threatened the entire covenant community. The theological gravity of the question reflects Israel’s painful lessons from Achan and Baal-Peor, where one person’s or group’s unfaithfulness brought divine judgment on all. The question itself serves as both accusation and opportunity for repentance, embodying the tension between covenant loyalty and mercy.
When you’re misunderstood in your devotion to God, don’t react defensively, explain clearly and invite examination. The eastern tribes could have responded with indignation at being accused, but instead they calmly clarified their true intentions and appealed to God as their witness. Like them, we sometimes create structures or practices in our faith that look suspicious to others, even when our hearts are pure. First Peter 3:15-16 calls us to give an answer for our hope with gentleness and respect, maintaining a clear conscience. When confronted about your spiritual choices, respond with transparency rather than defensiveness, knowing that genuine devotion to Christ will ultimately be vindicated. Sometimes the very thing we do to preserve our faith is misinterpreted as abandoning it, but patient explanation can turn accusers into allies in worship.
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Keep questioning
“Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD?”
“In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel?”
“When ye dwell among us?”
“How long are ye slack to go to possess the land, which the LORD God of your fathers hath given you?”