N
U M B E R S
CHAP. XXXII.
In
this chapter we have, I. The humble request of the tribes of Reuben and Gad
for an inheritance on that side Jordan where Israel now lay encamped, ver.
1-5. II. Moses's misinterpretation of their request, ver. 6-15. III. Their
explication of it, and stating it aright, ver. 16-19. IV. The grant of their
petition under the provisos and limitations which they themselves proposed,
ver. 20, &c.
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The
Request of the Reubenites.
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B.
C. 1452.
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1 Now the children of
Reuben and the children of Gad had a very great multitude of cattle: and when
they saw the land of Jazer, and the land of Gilead, that, behold, the place was
a place for cattle; 2 The children of Gad and the children of
Reuben came and spake unto Moses, and to Eleazar the priest, and unto the
princes of the congregation, saying, 3 Ataroth, and Dibon, and
Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon,
4 Even the country which the LORD
smote before the congregation of Israel, is a land for cattle, and thy
servants have cattle: 5 Wherefore, said they, if we have found
grace in thy sight, let this land be given unto thy servants for a possession,
and bring us not over Jordan. 6 And Moses said unto the
children of Gad and to the children of Reuben, Shall your brethren go to war,
and shall ye sit here? 7 And wherefore discourage ye the heart of
the children of Israel from going over into the land which the LORD
hath given them? 8 Thus did your fathers, when I sent them from
Kadesh-barnea to see the land. 9 For when they went up unto the
valley of Eshcol, and saw the land, they discouraged the heart of the children
of Israel, that they should not go into the land which the LORD
had given them. 10 And the LORD's
anger was kindled the same time, and he sware, saying, 11 Surely
none of the men that came up out of Egypt, from twenty years old and upward,
shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob;
because they have not wholly followed me: 12 Save Caleb the son of
Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly
followed the LORD.
13 And the LORD's
anger was kindled against Israel, and he made them wander in the wilderness
forty years, until all the generation, that had done evil in the sight of the
LORD,
was consumed. 14 And, behold, ye are risen up in your fathers'
stead, an increase of sinful men, to augment yet the fierce anger of the LORD
toward Israel. 15 For if ye turn away from after him, he will yet
again leave them in the wilderness; and ye shall destroy all this people.
Israel's tents were now pitched in the plains of Moab, where they continued
many months, looking back upon the conquests they had already made of the land
of Sihon and Og, and looking forward to Canaan, which they hoped in a little
while to make themselves masters of. While they made this stand, and were at a
pause, this great affair of the disposal of the conquests they had already
made was here concerted and settled, not by any particular order or
appointment of God, but at the special instance and request of two of the
tribes, to which Moses, after a long debate that arose upon it, consented. For
even then, when so much was done by the extraordinary appearances of
divine Providence, many things were left to the direction of human prudence;
for God, in governing both the world and the church, makes use of the reason
of men, and serves his own purposes by it.
I. Here is a motion made by the Reubenites and the Gadites, that the land
which they had lately possessed themselves of, and which in the right of
conquest belonged to Israel in common, might be assigned to them in particular
for their inheritance: upon the general idea they had of the land of promise,
they supposed this would be about their proportion. Reuben and Gad were
encamped under the same standard, and so had the better opportunity of
comparing notes, and settling this matter between themselves. In the first
verse the children of Reuben are named first, but afterwards the children of
Gad (v. 2, 25, 31), either because the Gadites made the first motion
and were most forward for it, or because they were the better spokesmen and
had more of the art of management, Reuben's tribe still lying under Jacob's
sentence, he shall not excel. Two things common in the world induced
these tribes to make this choice and this motion upon it, the lust of the
eye and the pride of life, 1 John ii. 16. 1. The lust of the
eye. This land which they coveted was not only beautiful for situation,
and pleasant to the eye, but it was good for food, food for cattle; and they
had a great multitude of cattle, above the rest of the tribes, it is supposed
because they brought more out of Egypt, than the rest did; but that was forty
years before, and stocks of cattle increase and decrease in less time than
that; therefore I rather think they had been better husbands of their cattle
in the wilderness, had tended them better, had taken more care of the breed,
and not been so profuse as their neighbours in eating the lambs out of the
flock and the calves out of the midst of the stall. Now they,
having these large stocks, coveted land proportionable. Many scriptures speak
of Bashan and Gilead as places famous for cattle; they had been so already,
and therefore these tribes hoped they would be so to them, and whatever comes
of it here they desire to take their lot. The judicious Calvin thinks there
was much amiss in the principle they went upon, and that they consulted their
own private convenience more than the public good, that they had not such
regard to the honour and interest of Israel, and the promise made to Abraham
of the land of Canaan (strictly so called), as they ought to have had. And
still it is too true that many seek their own things more than the things
of Jesus Christ (Phil. ii. 21), and that many are influenced by their
secular interest and advantage to take up short of the heavenly Canaan. Their
spirits agree too well with this world, and with the things that are seen,
that are temporal; and they say, "It is good to be here," and so
lose what is hereafter for want of seeking it. Lot thus chose by the sight
of the eye, and smarted for his choice. Would we choose our portion aright
we must look above the things that are seen. 2. Perhaps there was something of
the pride of life in it. Reuben was the first-born of Israel, but he
had lost his birthright. Several of the tribes, and Judah especially, had
risen above him, so that he could not expect the best lot in Canaan; and
therefore, to save the shadow of a birthright, when he had forfeited the
substance, he here catches at the first lot, though it was out of Canaan, and
far off from the tabernacle. Thus Esau sold his birthright, and yet got to be
served first with an inheritance in Mount Seir. The tribe of Gad descended
from the first-born of Zilpah, and were like pretenders with the Reubenites;
and Manasseh too was a first-born, but knew he must be eclipsed by Ephraim his
younger brother, and therefore he also coveted to get precedency.
II. Moses's dislike of this motion, and the severe rebuke he gives to it, as a
faithful prince and prophet.
1. It must be confessed that prima facie--at first sight, the thing
looked ill, especially the closing words of their petition: Bring us not
over Jordan, v. 5. (1.) It seems to proceed from a bad principle, a
contempt of the land of promise, which Moses himself was so desirous of a
sight of, a distrust too of the power of God to dispossess the Canaanites, as
if a lot in a land which they knew, and which was already conquered, was more
desirable than a lot in a land they knew not, and which was yet to be
conquered: one bird in the hand is worth two in the bush. There seemed also to
be covetousness in it; for that which they insisted on was that it was
convenient for their cattle. It argued likewise a neglect of their brethren,
as if they cared not what became of Israel, while they themselves were well
provided for. (2.) It might have been of bad consequence. The people might
have taken improper hints from it, and have suggested that they were few
enough, when they had their whole number, to deal with the Canaanites, but how
unequal would the match be if they should drop two tribes and a half (above a
fifth part of their strength) on this side Jordan. It would likewise be a bad
precedent; if they must have the land thus granted them as soon as it was
conquered, other tribes might make the same pretensions and claims, and so the
regular disposition of the land by lot would be anticipated.
2. Moses is therefore very warm upon them, which is to be imputed to his pious
zeal against sin, and not to any peevishness, the effect of old age, for his
meekness abated not, any more than his natural force. (1.) He shows them what
he apprehended to be evil in this motion, that it would discharge the heart of
their brethren, v. 6, 7. "What!" (says he, with a holy
indignation at their selfishness) "shall your brethren go to war,
and expose themselves to all the hardships and hazards of the field, and shall
you sit here at your ease? No, do not deceive yourselves, you shall never
be indulged by me in this sloth and cowardice." It ill becomes any of
God's Israel to sit down unconcerned in the difficult and perilous
concernments of their brethren, whether public or personal. (2.) He reminds
them of the fatal consequences of the unbelief and faint-heartedness of their
fathers, when they were just ready to enter Canaan, as they themselves now
were. He recites the story very particularly (v. 8-13): "Thus
did your fathers, whose punishment should be a warning to you to take heed
of sinning after the similitude of their transgression." (3.) He gives
them fair warning of the mischief that would be likely to follow upon this
separation which they were about to make from the camp of Israel; they would
be in danger of bringing wrath upon the whole congregation, and hurrying them
all back again into the wilderness (v. 14, 15): "You have risen
up in your fathers' stead to despise the pleasant land and reject it as
they did, when we hoped you had risen up in their stead to possess it."
It was an encouragement to Moses to see what an increase of men there was in
these tribes, but a discouragement to see that it was withal an increase of
sinful men, treading in the steps of their fathers' impiety. It is sad to see
the rising generation in families and countries not only no better, but worse
than that which went before it; and what comes of it? Why, it augments the
fierce anger of the Lord; not only continues that fire, but increases it,
and fills the measure, often till it overflows in a deluge of desolation.
Note, If men did but consider as they ought, what would be the end of sin,
they would be afraid of the beginnings of it.
16 And they came near
unto him, and said, We will build sheepfolds here for our cattle, and cities
for our little ones: 17 But we ourselves will go ready armed
before the children of Israel, until we have brought them unto their place:
and our little ones shall dwell in the fenced cities because of the
inhabitants of the land. 18 We will not return unto our houses,
until the children of Israel have inherited every man his inheritance.
19 For we will not inherit with them on yonder side Jordan, or forward;
because our inheritance is fallen to us on this side Jordan eastward.
20 And Moses said unto them, If ye will do this thing, if ye will go armed
before the LORD
to war, 21 And will go all of you armed over Jordan before the LORD,
until he hath driven out his enemies from before him, 22 And the
land be subdued before the LORD:
then afterward ye shall return, and be guiltless before the LORD,
and before Israel; and this land shall be your possession before the LORD.
23 But if ye will not do so, behold, ye have sinned against the LORD:
and be sure your sin will find you out. 24 Build you cities for
your little ones, and folds for your sheep; and do that which hath proceeded
out of your mouth. 25 And the children of Gad and the children of
Reuben spake unto Moses, saying, Thy servants will do as my lord commandeth.
26 Our little ones, our wives, our flocks, and all our cattle, shall be there
in the cities of Gilead: 27 But thy servants will pass over, every
man armed for war, before the LORD
to battle, as my lord saith.
We have here the accommodating of the matter between Moses and the two tribes,
about their settlement on this side Jordan. Probably the petitioners withdrew,
and considered with themselves what answer they should return to the severe
reproof Moses had given them; and, after some consultation, they return with
this proposal, that their men of war should go and assist their brethren in
the conquest of Canaan, and they would leave their families and flocks behind
them in this land: and thus they might have their request, and no harm would
be done. Now it is uncertain whether they designed this at first when they
brought their petition or no. If they did, it is an instance how often that
which is honestly meant is unhappily misinterpreted; yet Moses herein was
excusable, for he had reason to suspect the worst of them, and the rebuke he
gave them was from the abundance of his care to prevent sin. But, if they did
not, it is an instance of the good effect of plain dealing; Moses, by showing
them their sin, and the danger of it, brought them to their duty without
murmuring or disputing. They object not that their brethren were able to
contend with the Canaanites without their help, especially since they were
sure of God's fighting for them; but engage themselves to stand by them.
I. Their proposal is very fair and generous, and such as, instead of
disheartening, would rather encourage their brethren. 1. That their men of
war, who were fit for service, would go ready armed before the children
of Israel into the land of Canaan. So far would they be from deserting
them that, if it were thought fit, they would lead them on, and be foremost is
all dangerous enterprises. So far were they from either distrusting or
despising the conquest of Canaan that they would assist in it with the utmost
readiness and resolution. 2. That they would leave behind them their families
and cattle (which would otherwise be but the incumbrance of their camp), and
so they would be the more serviceable to their brethren, v. 16. 3. That
they would not return to their possessions till the conquest of Canaan was
completed, v. 18. Their brethren should have their best help as long as
they needed it. 4. That yet they would not expect any share of the land that
was yet to be conquered (v. 19): "We will not desire to inherit
with them, nor, under colour of assisting them in the war, put in for a
share with them in the land; no, we will be content with our inheritance on
this side Jordan, and there will be so much the more on yonder side for
them."
II. Moses thereupon grants their request, upon consideration that they would
adhere to their proposals. 1. He insists much upon it that they should never
lay down their arms till their brethren laid down theirs. They promised to go
armed before the children of Israel, v. 17. "Nay,"
says Moses, "you shall go armed before the Lord, v. 20, 21.
It is God's cause more than your brethren's, and to him you must have an eye,
and not to them only." Before the Lord, that is, before the ark of
the Lord, the token of his presence, which, it should seem, they carried about
with them in the wars of Canaan, and immediately before which these two tribes
were posted, as we find in the order of their march, ch. ii. 10, 17. 2.
Upon this condition he grants them this land for their possession, and tells
them they shall be guiltless before the Lord and before Israel, v.
22. They should have the land, and neither sin nor blame should cleave to it,
neither sin before God nor blame before Israel; and, whatever possessions we
have, it is desirable thus to come guiltless to them. But, 3. He warns them of
the danger of breaking their word: "If you fail, you sin against the
Lord (v. 23), and not against your brethren only, and be sure
your sin will find you out;" that is, "God will certainly reckon
with you for it, though you may make a light matter of it." Note, Sin
will, without doubt, find out the sinner sooner or later. It concerns us
therefore to find our sins out, that we may repent of them and forsake them,
lest our sins find us out to our ruin and confusion.
III. They unanimously agree to the provisos and conditions of the grant, and
do, as it were, give bond for performance, by a solemn promise: Thy
servants will do as my lord commandeth, v. 25. Their brethren had
all contributed their assistance to the conquest of this country, which they
desired for a possession, and therefore they owned themselves obliged in
justice to help them in the conquest of that which was to be their possession.
Having received kindness, we ought to return it, though it was not so
conditioned when we received it. We may suppose that this promise was
understood, on both sides, so as not to oblige all that were numbered of these
tribes to go over armed, but those only that were fittest for the expedition,
who would be most serviceable, while it was necessary that some should be left
to till the ground and guard the country; and accordingly we find that about
40,000 of the two tribes and a half went over armed (Josh. iv. 13), whereas
their whole number was about 100,000.
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Inheritance
of the Reubenites.
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B.
C. 1452.
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28 So concerning them
Moses commanded Eleazar the priest, and Joshua the son of Nun, and the chief
fathers of the tribes of the children of Israel: 29 And Moses said
unto them, If the children of Gad and the children of Reuben will pass with
you over Jordan, every man armed to battle, before the LORD,
and the land shall be subdued before you; then ye shall give them the land of
Gilead for a possession: 30 But if they will not pass over with
you armed, they shall have possessions among you in the land of Canaan.
31 And the children of Gad and the children of Reuben answered, saying, As the
LORD
hath said unto thy servants, so will we do. 32 We will pass over
armed before the LORD
into the land of Canaan, that the possession of our inheritance on this side
Jordan may be ours. 33 And Moses gave unto them, even
to the children of Gad, and to the children of Reuben, and unto half the tribe
of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and
the kingdom of Og king of Bashan, the land, with the cities thereof in the
coasts, even the cities of the country round about. 34 And
the children of Gad built Dibon, and Ataroth, and Aroer, 35 And
Atroth, Shophan, and Jaazer, and Jogbehah, 36 And Beth-nimrah, and
Beth-haran, fenced cities: and folds for sheep. 37 And the
children of Reuben built Heshbon, and Elealeh, and Kirjathaim, 38
And Nebo, and Baal-meon, (their names being changed,) and Shibmah: and gave
other names unto the cities which they builded. 39 And the
children of Machir the son of Manasseh went to Gilead, and took it, and
dispossessed the Amorite which was in it. 40 And Moses gave
Gilead unto Machir the son of Manasseh; and he dwelt therein. 41
And Jair the son of Manasseh went and took the small towns thereof, and called
them Havoth-jair. 42 And Nobah went and took Kenath, and the
villages thereof, and called it Nobah, after his own name.
Here, 1. Moses settles this matter with Eleazar, and with Joshua who was to be
his successor, knowing that he himself must not live to see it perfected, v.
28-30. He gives them an estate upon condition, leaving it to Joshua, if they
fulfilled the condition, to declare the estate absolute: "If they will
not go over with you," he does not say "you shall give them no
inheritance at all," but "you shall not give them this inheritance
which they covet. If their militia will not come over with you, compel the
whole tribes to come over, and let them take their lot with their brethren,
and fare as they fare; they shall have possessions in Canaan, and let
them not expect that the lot will favour them." Hereupon they repeat
their promise to adhere to their brethren, v. 31, 32. 2. Moses settles
them in the land they desired. He gave it to them for a possession, v.
33. Here is the first mention of the half tribe of Manasseh coming in with
them for a share; probably they had not joined with them in the petition, but,
the land when it came to be apportioned proving to be too much for them, this
half tribe had a lot among them, perhaps at their request, or by divine
direction, or because they had signalized themselves in the conquest of this
country: for the children of Machir, a stout and warlike family, had taken
Gilead and dispossessed the Amorites, v. 39. "Let them win it and
wear it, get it and take it." And, they being celebrated for their
courage and bravery, it was for the common safety to put them in this
frontier-country. Concerning the settlement of these tribes observe, (1.) They
built the cities, that is, repaired them, because either they had been damaged
by the war or the Amorites had suffered them to go to decay. (2.) They changed
the names of them (v. 38), either to show their authority, that the
change of the names might signify the change of their owners, or because their
names were idolatrous, and carried in them a respect to the dunghill-deities
that were there worshipped. Nebo and Baal were names of their gods, which they
were forbidden to make mention of (Exod. xxiii. 13), and which, by changing
the names of these cities, they endeavoured to bury in oblivion; and God
promises to take away the names of Baalim out of the mouths of his people, Hos.
ii. 17.
Lastly, It is observable that, as these tribes were now first placed
before the other tribes, so, long afterwards, they were displaced before the
other tribes. We find that they were carried captive into Assyria some years
before the other tribes, 2 Kings xv. 29. Such a proportion does Providence
sometimes observe in balancing prosperity and adversity; he sets the one
over-against the other.
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