Text -- Numbers 32:1-38 (NET)

The Petition of the Reubenites and Gadites

32:1 Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle, 32:2 the Gadites and the Reubenites came and addressed Moses, Eleazar the priest, and the leaders of the community. They said, 32:3 “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon, 32:4 the land that the Lord subdued before the community of Israel, is ideal for cattle, and your servants have cattle.” 32:5 So they said, “If we have found favor in your sight, let this land be given to your servants for our inheritance. Do not have us cross the Jordan River.”

Moses’ Response

32:6 Moses said to the Gadites and the Reubenites, “Must your brothers go to war while you remain here? 32:7 Why do you frustrate the intent of the Israelites to cross over into the land which the Lord has given them? 32:8 Your fathers did the same thing when I sent them from Kadesh Barnea to see the land. 32:9 When they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter the land that the Lord had given them. 32:10 So the anger of the Lord was kindled that day, and he swore, 32:11 ‘Because they have not followed me wholeheartedly, not one of the men twenty years old and upward who came from Egypt will see the land that I swore to give to Abraham, Isaac, and Jacob, 32:12 except Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun, for they followed the Lord wholeheartedly.’ 32:13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before the Lord was finished. 32:14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites. 32:15 For if you turn away from following him, he will once again abandon them in the wilderness, and you will be the reason for their destruction.”

The Offer of the Reubenites and Gadites

32:16 Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families, 32:17 but we will maintain ourselves in armed readiness and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against the inhabitants of the land. 32:18 We will not return to our homes until every Israelite has his inheritance. 32:19 For we will not accept any inheritance on the other side of the Jordan River and beyond, because our inheritance has come to us on this eastern side of the Jordan.” 32:20 Then Moses replied, “If you will do this thing, and if you will arm yourselves for battle before the Lord, 32:21 and if all your armed men cross the Jordan before the Lord until he drives out his enemies from his presence 32:22 and the land is subdued before the Lord, then afterward you may return and be free of your obligation to the Lord and to Israel. This land will then be your possession in the Lord’s sight. 32:23 “But if you do not do this, then look, you will have sinned against the Lord. And know that your sin will find you out. 32:24 So build cities for your descendants and pens for your sheep, but do what you have said you would do.” 32:25 So the Gadites and the Reubenites replied to Moses, “Your servants will do as my lord commands. 32:26 Our children, our wives, our flocks, and all our livestock will be there in the cities of Gilead, 32:27 but your servants will cross over, every man armed for war, to do battle in the Lord’s presence, just as my lord says.” 32:28 So Moses gave orders about them to Eleazar the priest, to Joshua son of Nun, and to the heads of the families of the Israelite tribes. 32:29 Moses said to them: “If the Gadites and the Reubenites cross the Jordan with you, each one equipped for battle in the Lord’s presence, and you conquer the land, then you must allot them the territory of Gilead as their possession. 32:30 But if they do not cross over with you armed, they must receive possessions among you in Canaan.” 32:31 Then the Gadites and the Reubenites answered, “Your servants will do what the Lord has spoken. 32:32 We will cross armed in the Lord’s presence into the land of Canaan, and then the possession of our inheritance that we inherit will be ours on this side of the Jordan River.”

Land Assignment

32:33 So Moses gave to the Gadites, the Reubenites, and to half the tribe of Manasseh son of Joseph the realm of King Sihon of the Amorites, and the realm of King Og of Bashan, the entire land with its cities and the territory surrounding them. 32:34 The Gadites rebuilt Dibon, Ataroth, Aroer, 32:35 Atroth Shophan, Jazer, Jogbehah, 32:36 Beth Nimrah, and Beth Haran as fortified cities, and constructed pens for their flocks. 32:37 The Reubenites rebuilt Heshbon, Elealeh, Kiriathaim, 32:38 Nebo, Baal Meon (with a change of name), and Sibmah. They renamed the cities they built.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 32:1

A city and country of the Amorites;

Wesley: Num 32:1

A mountainous country, famous for pasturage

Wesley: Num 32:6

In ease and peace, while your brethren are engaged in a bloody war.

Wesley: Num 32:12

So called from Kenaz, his grandfather.

Wesley: Num 32:15

Who being moved by your counsel and example, will refuse to go over Jordan.

Wesley: Num 32:17

Either all, or as many as shall be thought necessary, leaving only so many as may be necessary to provide for the sustenance and defence of our wives and children here.

Wesley: Num 32:20

Before the ark, which was the token of God's presence. He alludes either to the order of the tribes in their march, whereby Reuben and Gad marched immediately before the ark, or to the manner of their passage over Jordan, wherein the ark went first into Jordan, and stood there while all the tribes marched over Jordan by and before it, and these amongst the rest, as is expressly noted in these very words, that they passed over before the Lord, Jos 4:13.

Wesley: Num 32:22

By his presence and gracious and powerful assistance.

Wesley: Num 32:23

The punishment of your sin. Sin will certainly 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 confusion and destruction.

Wesley: Num 32:30

They shall forfeit their possessions in Gilead, and be constrained to go over Jordan, and to seek possessions there among their brethren.

Wesley: Num 32:31

Either at this time by thy mouth: or formerly, where he commanded us, as well as our brethren to go into Canaan and possess it.

Wesley: Num 32:34

Repaired and fortified. For they neither had need nor leisure as yet to do more, the old cities not being burnt and ruined, as divers in Canaan were.

Wesley: Num 32:38

Either because conquerers of places used to do so: or because the names of other Gods (which Nebo and Baal-meon unquestionably were) were not to be mentioned, Exo 23:13.

JFB: Num 32:1-5

A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern district between the Arnon and Jabbok and "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, which lay on the north of that river. The whole of this region is now called the Belka. It has always been famous for its rich and extensive pastures, and it is still the favorite resort of the Bedouin shepherds, who frequently contend for securing to their immense flocks the benefit of its luxuriant vegetation. In the camp of ancient Israel, Reuben and Gad were pre-eminently pastoral; and as these two tribes, being placed under the same standard, had frequent opportunities of conversing and arranging about their common concerns, they united in preferring a request that the trans-jordanic region, so well suited to the habits of a pastoral people, might be assigned to them.|| 04725||1||14||0||@Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here==--Their language was ambiguous; and Moses, suspicious that this proposal was an act of unbelief, a scheme of self-policy and indolence to escape the perils of warfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they had really meditated such a withdrawal from all share in the war of invasion, or the effect of their leader's expostulation was to drive them from their original purpose, they now, in answer to his impressive appeal, declared it to be their sincere intention to co-operate with their brethren; but, if so, they ought to have been more explicit at first.

JFB: Num 32:16

The narrative gives a picturesque description of this scene. The suppliants had shrunk back, dreading from the undisguised emotions of their leader that their request would be refused. But, perceiving, from the tenor of his discourse, that his objection was grounded only on the supposition that they would not cross the Jordan to assist their brethren, they became emboldened to approach him with assurances of their goodwill.

JFB: Num 32:16

That is, rebuild, repair. It would have been impossible within two months to found new cities, or even to reconstruct those which had been razed to the ground. Those cities of the Amorites were not absolutely demolished, and they probably consisted only of mud-built, or dry-stone walls.

JFB: Num 32:17

There was good policy in leaving a sufficient force to protect the conquered region lest the enemy should attempt reprisals; and as only forty thousand of the Reubenites and the Gadites, and a half of Manasseh, passed over the Jordan (Jos 4:13), there were left for the security of the new possessions 70,580 men, besides women and children under twenty years (compare Num 26:7, Num 26:18, Num 26:34).

JFB: Num 32:17

That is, all of us in a collective body, or as many as may be deemed necessary, while the rest of our number shall remain at home to provide for the sustenance and secure the protection of our families and flocks. (See on Jos 4:12).|| 04739||1||14||0||@Moses said unto them, If ye will do this thing==--with sincerity and zeal.

JFB: Num 32:17

The phrase was used in allusion to the order of march in which the tribes of Reuben and Gad immediately preceded the ark (see on Num. 2:10-31), or to the passage over the Jordan, in which the ark stood in mid-channel, while all the tribes marched by in succession (Jos 3:4), of course including those of Reuben and Gad, so that, literally, they passed over before the Lord and before the rest of Israel (Jos 4:13). Perhaps, however, the phrase is used merely in a general sense to denote their marching on an expedition, the purpose of which was blessed with the presence, and destined to promote the glory, of God. The displeasure which Moses had felt on the first mention of their proposal had disappeared on the strength of their solemn assurances. But a lurking suspicion of their motives seems still to have been lingering in his mind--he continued to speak to them in an admonitory strain; and he concluded by warning them that in case of their failing to redeem their pledge, the judgments of an offended God would assuredly fall upon them. This emphatic caution against such an eventuality throws a strong doubt on the honesty of their first intentions; and yet, whether through the opposing attitude or the strong invectives of Moses they had been brought to a better state of mind, their final reply showed that now all was right.

JFB: Num 32:28-32

The arrangement itself, as well as the express terms on which he assented to it, was announced by the leader to the public authorities. The pastoral country the two tribes had desired was to be granted them on condition that they would lend their aid to their brethren in the approaching invasion of Canaan. If they refused or failed to perform their promise, those possessions should be forfeited, and they themselves compelled to go across the Jordan and fight for a settlement like the rest of their brethren.

JFB: Num 32:33

It is nowhere explained in the record how they were incorporated with the two tribes, or what broke this great tribe into two parts, of which one was left to follow the fortunes of its brethren in the settled life of the western hills, while the other was allowed to wander as a nomadic tribe over the pasture lands of Gilead and Bashan. They are not mentioned as accompanying Reuben and Gad in their application to Moses [Num 32:1]; neither were they included in his first directions (Num 32:25); but as they also were a people addicted to pastoral pursuits and possessed as immense flocks as the other two, Moses invited the half of them to remain, in consequence, probably, of finding that this region was more than sufficient for the pastoral wants of the others, and he may have given them the preference, as some have conjectured, for their valorous conduct in the contests with the Amorites (compare Num 32:39, with Jos 17:1).

JFB: Num 32:34-36

(See on Num 32:16).

JFB: Num 32:34-36

Identified with Dheban, now in ruins, an hour's distance from the Arnon (Mojeb).

JFB: Num 32:34-36

There are several towns so called in Scripture, but this one in the tribe of Gad has not been identified.

JFB: Num 32:34-36

Now Arair, standing on a precipice on the north bank of the Arnon.

JFB: Num 32:35-38

Jaazer, near a famed fountain, Ain Hazier, the waters of which flow into Wady Schaib, about fifteen miles from Hesbon. Beth-nimrah, now Nimrin; Heshbon, now Hesban; Elealeh (Hebrew, "the high"), now Elaal; Kirjathaim (Hebrew, "the double city"); Nebo, now Neba, near the mountain of that name; Baal-meon, now Myoun, in ruins, where was a temple of Baal (Jos 13:17; Jer 48:23); Shibmah, or Shebam (Num 32:3), near Heshbon, famous for vines (Isa 16:9-10; Jer 48:32).

JFB: Num 32:38

Either because it was the general custom of conquerors to do so; or, rather, because from the prohibition to mention the names of other gods (Exo 23:13), as Nebo and Baal were, it was expedient on the first settlement of the Israelites to obliterate all remembrance of those idols. (See Jos 13:17-20).

Clarke: Num 32:3

Ataroth, and Dibon, etc. - The places mentioned here belonged to Sihon, king of the Amorites, and Og, king of Bashan, which being conquered by the Israelites, constituted ever after a part of their territories, Num 32:33.

Clarke: Num 32:5

Let this land be given unto thy servants - Because it was good for pasturage, and they had many flocks, Num 32:1.

Clarke: Num 32:12

Caleb the son of Jephunneh the Kenezite - It was Jephunneh that was the Kenezite, and not Caleb. Kenaz was probably the father of Jephunneh.

Clarke: Num 32:16

We will build - cities for our little ones - It was impossible for these, numerous as they might be, to build cities and fortify them for the defense of their families in their absence. Calmet supposes they meant no more than repairing the cities of the Amorites which they had lately taken; which work might have been very easily accomplished in the time which they spent on this side of Jordan, before they went over with their brethren, to put them in possession of the land.

Clarke: Num 32:17

Because of the inhabitants of the land - These were the Ammonites, Moabites, Idumeans, and the remains of the Midianites and Amorites. But could the women and children even keep the defenced cities, when placed in them? This certainly cannot be supposed possible. Many of the men of war must of course stay behind. In the last census, Numbers 26, the tribe of Reuben consisted of 43,730 men; the tribe of Gad, 40,500; the tribe of Manasseh, 52,700; the half of which is 26,350. Add this to the sum of the other two tribes, and the amount is 110,580. Now from Jos 4:13 we learn that of the tribes of Reuben and Gad, and the half of the tribe of Manasseh, only 40,000 armed men passed over Jordan to assist their brethren in the reduction of the land: consequently the number of 70,580 men were left behind for the defense of the women, the children, and the flocks. This was more than sufficient to defend them against a people already panic struck by their late discomfitures and reverses.

Clarke: Num 32:34

The children of Gad built - Aroer - This was situated on the river Arnon, Deu 2:36; 2Ki 10:33. It was formerly inhabited by the Emim, a warlike and perhaps gigantic people. They were expelled by the Moabites; the Moabites by the Amorites; and the Amorites by the Israelites. The Gadites then possessed it till the captivity of their tribe, with that of Reuben and the half of the tribe of Manasseh, by the Assyrians, 2Ki 15:29, after which the Moabites appear to have repossessed it, as they seem to have occupied it in the days of Jeremiah, Jer 48:15-20.

Clarke: Num 32:38

And Nebo - their names being changed - That is, Those who conquered the cities called them after their own names. Thus the city Kenath, being conquered by Nobah, was called after his name, Num 32:42.

Calvin: Num 32:1

1.Now the children of Reuben and the children of Gad In this narrative we behold, as in a glass, that whilst each individual is but too attentive to his own private interests, he forgets what is just and right. Those, indeed, who seek their own advantage, do not reflect that they are doing injury to others; but it is impossible for them to avoid seeking more than is their due, and preferring themselves to others; and thus they sin against that rule of charity, that we should not seek our own. The sons of Gad and Reuben, who had a great quantity of cattle, see a tract of rich and fertile land; self-interest takes possession of them, so that it does not occur to them that they were under an obligation to their brethren not to covet for themselves anything peculiar, or separate from them. Nevertheless, there was a specious pretext for this, whereby their eyes were blinded, viz., that nothing was taken away from the others, but rather that so much addition was made; for by these means the whole country on the other side of Jordan continued to be theirs; and, besides, they were rather relieved of an inconvenience than exposed to a loss; since the progress of their expedition would be less difficult, if the body of persons, who were charged with the cattle, should stay there, and thus should cease to be an incumbrance to the army, which would be in lighter condition for advancing. Their association, however, for the war had been established by God, and bound them by an indissoluble tie not to desert the rest of the people: whilst it was also a solemn duty (religio) imposed upon them not to alter the bounds of the inheritance promised by God. The land of Canaan was assigned to the whole race of Abraham, in which they were to be enclosed, and to inhabit it as a peculiar world, the tribes of Gad and Reuben now transgress those limits, and, at the same time disunite themselves from the body of the Church, as if they desired to be emancipated from God. Hence ought we to be the more on our guard, lest we should go astray after our own lusts. And when Moses says, that they saw, or considered, the land, let us learn to beware lest our eyes, by unlawful looks, should lead us into snares, and blind our minds; and thus that our senses should be so deceived by the envenomed sweetness, as that reason and equity should be utterly overthrown.

The Hebrew word, ²¹² which we have rendered peculium, signifies not only cattle and herds, but also flocks of sheep. Almost all the Israelites were indeed possessors of cattle; but we gather from the words of Moses, that these two tribes were especially rich in them; perhaps, because the district which they inhabited in Egypt, being more suited for pasture, had invited them to apply themselves more earnestly to that mode of life, which was common to all, and had been handed down to them by their fathers; for it is not probable that they had thus surpassed the rest in this respect, during the course of their march.

Calvin: Num 32:2

2.The children of Gad and the children of Reuben came Their request was apparently a reasonable one, that, since God had driven out the inhabitants of the land, and its fertility invited them to dwell there, the possession of these empty and deserted fields should not be denied them. Their modesty also was praiseworthy, in that they neither detach themselves from the people, nor seditiously and violently seize upon the places which were so suitable for them; but seek to obtain them by the permission of Moses and the elders, as if they submitted their cause to their decision. But as I have just said, their private interest had so laid hold of their minds, that the main point did not occur to them, viz., that the land of Canaan was set before them all, in order that they might dwell together there separate from heathen nations; and, again, that it was unjust for them not only to enjoy repose, whilst the others were fighting, but also to be settled in an assured and peaceable habitation, while the ten tribes were still advancing to the conquest of the promised land.

Calvin: Num 32:6

6.And Moses said unto the children of Gad So sharp and severe a reproof shews us the greatness of the wrong: for neither did inconsiderate warmth carry away Moses into such violent anger, nor did he fall into error, so as to deliver his opinion on a point which he did not well understand. He knew, therefore, what the sons of Gad and Reuben asked; and hence he inveighed against them thus vehemently, because they desired to lacerate the body of the Church by this wicked severance. He begins by expostulating with them with regard to their sinful and unreasonable covetousness, in that they sought to indulge in idleness, when their brethren were about to march through a hostile land; for they were possessed of no rightful superiority, so as to throw upon the others all the labors, perils, and burdens of the war. Since, therefore, God had imposed the same condition upon all, ²¹³ it was not right that part of them should be exempted from it, as if by privilege. More severely, however, is their ingratitude and perverseness towards God chastised, than their injustice towards their brethren, whilst he alleges to their reproach, that thus the hearts of the children of Israel would be broken, ²¹⁴ so that they wouht refuse to obey the call of God.

Calvin: Num 32:8

8.Thus did your fathers He amplifies their crime by reference to their continued perverseness: for so far is the imitation of ungodly parents from being an excuse for their children, that it rather doubles their guilt. Thus also does Stephen allege against the Jews of his days, their persevering in the sins of their fathers; as if he had cried out against them, that they were “the bad eggs of bad birds.”

“Ye stiff-necked (he says) and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.” (Act 7:51.)

So also the Prophet, when he is exhorting their posterity to obedience, recalls these same circumstances to their memory:

“Harden not your hearts, as in the provocation, and as in the day of temptation in the wilderness, when your fathers tempted me. Forty years long was I grieved with this generation,” etc.
(Psa 95:8.)

It is not without cause that Moses now complains that there was no end or limit to their impiety, whilst the sons inherited their fathers’ iniquity, and ceased not to resist God: and, in order that the similarity and affinity of their crime may be more apparent, he reviews their history at some length. He does not, however compare the Reubenites and Gadites to the whole people, but to the ten spies, from whom the sedition arose, because, as far as in them lay, they turned aside the people from the right way. Secondly, he connects with this the punishment which ensued, that, at least, he might inspire them with terror, since it was hardly to be expected that they would amend of their own accord. He reminds them, therefore, that, when God so severely dealt with their fathers, He had given them a signal proof that their descendants would not be unpunished, unless they were teachable and submissive. The expression is remarkable, “Because they fulfilled not after me;” ²¹⁵ whereby he signifies that there is nothing praiseworthy in the most vigorous course, unless men persevere even to the goal. And, although this had happened forty years ago, still, inasmuch as the vengeance which God had threatened had been before their eyes even to that day, it behoved them to be just as much affected by it, as if they saw the hand of God still stretched forth. For, whenever any died in the desert, so often did God set His seal to His vengeance, lest it should be at any time buried in oblivion. ²¹⁶ If, then, God had been so wroth with the multitude in general, how much less should the instigators themselves escape?

Calvin: Num 32:14

14.And, behold, ye are risen up in your fathers’ stead He signifies that, by their evil doings, they were “filling up the measure” of their fathers, as Jesus spoke of the Jews of His own time. In this sense he calls them an addition (accessio,) which word I take to mean a climax (cumulus.) For their translation is a poor one, who render it education, or offspring, or foster-children. With the Hebrews, תרבות , ²¹⁷ tarbuth, is literally an increase, or multiplication; and thus is applied to usury. This passage, however, requires that it should be explained as a heap, as much as to say that a new body of persons were springing up afresh, who carried impiety to its very height. In a word, he intimates that fuel was added to the fire which was now smouldering, whereby a new flame was excited: for he says that they were furnishing materials for God’s wrath, so that it should burst forth more and more against the whole people.

Calvin: Num 32:16

16.And they came near tinto him, and said It is probable that they returned after having held a consultation: and now, — when they had considered what they ought to do, before promising what they had not previously thought of, — they assent to the decision of Moses, in accordance with their general opinion. From their reply itself we gather how usefully the severity of Moses had influenced their minds. If he had dealt with them with greater mildness and gentleness, his kindness would perhaps have been received with contempt. It was more profitable, therefore, that their stubborn hearts should be smitten with shame and fear, in order that they might lay aside their rebelliousness. Still, they do not altogether abandon their request, but devise a middle course, whereby, whilst they do not forsake their brethren, they may still occupy the land. They promise, then, to accompany them throughout the whole expedition, and to unite with them in the war; nay, to be the first to undergo danger, and expose themselves to the attacks of the enemy, provided a settled abode should be granted them for their families and their herds. Thus they would be exempt from guilt, since the rest would not be held back by their bad example, nor the strength of the people for carrying on the war be diminished; in one respect only they would have the advantage, that, by depositing their wives and children in a peaceful spot, they would have the opportunity of improving their domestic finances.

Calvin: Num 32:20

20.And Moses said unto them Moses might seem to err on the side of excessive good-nature, in that he extends the boundaries prescribed by God, in complying with their wish. For, since their inheritance had been promised them in the land of Canaan, they ought to have been contented with that as their abode; nor was it allowable for Moses to make any alteration in the Divine decree. There is also another thing no less inconsistent, that in a point of so much perplexity, Moses does not, as usual, consult God, but gives an immediate answer, which indirectly overthrows the previous ordinance of God. And, in truth, their desire was by no means excusable, since it would have never entered their minds, if they had borne in memory the covenant of God, and had been satisfied with this goodness: since it cannot be but that the flesh should be constantly running riot, unless kept under restraint by the calling of God. But God, who knows how to bring light out of darkness, not only pardoned their error, but takes occasion also to extend His liberality. Thus the land of Bashan, and its neighborhood, were added to the former boundaries. At the same time, however, He shewed on the other hand how much better it would have been for them to have been kept together, so that they might have mutually protected each other, and dwelt securely in their appointed habitation. And, after the lapse of a long period, the Reubenites and Gadites learnt from experience that they had been too hasty in wishing for the land which they obtained; nevertheless, through God’s indulgence, that which might justly have been injurious to them, turned out for their advantage.

We may gather, however, from the result, that Moses was guilty of no rashness in his interference with the ordinance, of God, both because he commands that which he now determines to be ratified and maintained after his death; and when, in the book of Joshua, it is recorded that the several tribes had their inheritance assigned to them, this country beyond Jordan is excepted, as having been granted by Moses to the tribes of Reuben and Gad and half of Manasseh. Hence it is evident that his decision was approved by God. Moreover, since he is there often honored with the title of “servant of God,” we are taught that nothing was done by him in this matter without the authority of God, and the guidance of His Spirit. Neither is it at random that he here so often makes use of God’s name, but rather does he thus imply that whatever he does is suggested by Him.

Calvin: Num 32:23

23.But if ye will not do so He makes a solemn protestation that they will deal wickedly, if they break their promise: and at the same time denounces punishment against them, as if he were summoning them before the tribunal of God. But, although he speaks conditionally of that particular engagement, whereby the two tribes had voluntarily bound themselves, still we may derive from his words the general doctrine, that, unless we abide by our promises, God will always be the avenger of fraud and treachery. The expression, “Sin will find you out,” is more emphatic than as if he had simply said, You shall not escape God’s hand; for the meaning of it is that vengeance is so connected with sin, that it cannot be severed from it. Thus, in Gen 4:7, it is said, “Sin lieth at the door,” to lay hold at length of the guilty. For, such is our propensity to sin, that we too often find from experience that we are encouraged to audacity by God’s forbearance, whilst we think that we have escaped, if He makes as though He saw us not for a time.

Calvin: Num 32:28

28.So concerning them Moses commanded Moses annexes these conditions to his decision, lest, when the Reubenites and their companions had performed their military tasks:, they should be falsely alleged to have passed over Jordan for the purpose of seeking a new home; whilst at the same time, if they should deceive the other tribes, he provided that their cowardice and deceit should not profit them. In short, if they assisted their brethren in pursuance of their agreement, he commands that the territory, which he now grants them, should always remain theirs; but, if they departed from their promise, he would have them forced against their will to participate in the common allotment. For he does not assign them this portion in the midst of Canaan as a reward for their inertness, in case they should stay behind; but signifies that they should be forcibly and authoritatively carried onwards, so as to be subject to their brethren under all circumstances; since it, was not lawful for them to consult their own separate interests.

In laying down rules for the division of the land, as if it were soon to happen, he encourages the minds of all to confidence, so that they should more cheerfully hasten to pass over; as if the victory were not only already in their hands, but that the fruits of it were soon to be enjoyed.

Calvin: Num 32:33

33.And Moses gave unto them We must understand that Moses gave it in such sort, as that, relying on God’s command, he laid down an inviolable law. For, although it is not expressly stated that God interposed His authority, still His subsequent approbation fully assures us of it. So also, although no mention is made of Eleazar and the elders, still it is certain that they were not passed over, but that they were united with him in the decision; especially since the case had been brought before them by the sons of Gad and Reuben, (ver. 2.) There is only an implied contrast between the old covenant which God had made with Abraham, and this new and special privilege, wherewith He condescended to enrich His people.

At first only the two tribes had been named; half the tribe of Manasseh is now added, inasmuch as the descendants of Machir, and Jair, and Noball, who were all of the family of Manasseh, had seized upon certain cities, and men. The rendering which some give, as if they ²¹⁸ had obtained these victories after Moses had permitted the Reubenites and Gadites to inhabit this side of Jordan, does not appear to me suitable; but rather the reason is given why that portion is excepted, which came to the sons of Manasseh, viz., because they were not to be defrauded of the lands which they had separately acquired. Nor is it probable, that, when the country beyond Jordan had been given to others, they afterwards made their incursion so as to appropriate what did not belong to them. The order of the narrative does not make this necessary; for it is common with the Hebrews to transpose the order of occurrences, especially when something before omitted is incidentally added to give a reason for what is done. If, however, any should prefer to believe that they were attracted by the advantage that presented itself, I will not pertinaciously contend the point.

But how does it accord that cities are said to be built which were still standing undestroyed? for we have already seen that the people who had taken them, were dwelling in them. I reply that, inasmuch as it seldom happens that cities are taken without the walls being destroyed, it is not unreasonable that the restoration of these should be called building. It was necessary that the cities should be fortified lest the unarmed multitude ²¹⁹ should be exposed to the assaults of every enemy. To this end they repaired what had been thrown down, and thus in a manner renewed the cities which were a mass of ruins.

Defender: Num 32:23

This warning was issued specifically to the tribes of Reuben, Gad and half the tribe of Manasseh, exhorting them to fulfill their commitment to participate with the other tribes in the campaign in Canaan. Yet, it expresses a universal principle. No sin against God or His Word will remain secret and unpunished."

TSK: Num 32:1

the children : Num 2:10-15, Num 26:5-7, Num 26:15-18; Gen 29:32, Gen 30:10, Gen 30:11

Jazer : Num 32:3, Num 32:35, Num 21:32, Jaazer, Jos 13:25; 2Sa 24:5; Isa 16:8, Isa 16:9

the place : Num 32:26; Gen 13:2, Gen 13:5, Gen 13:10, Gen 13:11, Gen 47:4; Jer 50:19; Mic 7:14; 1Jo 2:16

TSK: Num 32:3

Ataroth : Num 32:1, Num 32:34-38; Jos 13:17; Isa 15:2-4; Jer 48:22, Jer 48:23

Nimrah : Num 32:36, Beth-nimrah, Isa 15:6, Nimrim

Heshbon : Num 21:25, Num 21:26, Num 21:28; Jdg 11:26; Neh 9:22; Isa 15:4, Isa 16:8, Isa 16:9; Jer 48:2, Jer 48:34, Jer 48:45

Shebam : Num 32:38, Shibmah, Jos 13:19; Isa 16:8; Jer 48:32, Sibmah

Beon : Num 32:38, Baal-meon

TSK: Num 32:4

Num 21:24, Num 21:34; Deu 2:24-35

TSK: Num 32:5

if we have : Gen 19:19; Rth 2:10; 1Sa 20:3; 2Sa 14:22; Est 5:2; Jer 31:2

bring us : Deu 1:37, Deu 3:25, Deu 3:26; Jos 7:7

TSK: Num 32:6

shall ye sit here : 2Sa 11:11; 1Co 13:5; Phi 2:4

TSK: Num 32:7

wherefore : Num 32:9, Num 21:4; Deu 1:28

discourage : Heb. break, Act 21:13

TSK: Num 32:8

Num. 13:2-26, Num 14:2; Deu 1:22, Deu 1:23; Jos 14:6, Jos 14:7

TSK: Num 32:9

Num 13:23-33, Num 14:1-10; Deu 1:24-28

TSK: Num 32:10

Num 14:11, Num 14:21, Num 14:23, Num 14:29; Deu 1:34-40; Psa 95:11; Eze 20:15; Heb 3:8-19

TSK: Num 32:11

from twenty : Num 14:28, Num 14:29, Num 26:2, Num 26:64, Num 26:65; Deu 1:35, Deu 2:14, Deu 2:15

because : Num 14:24, Num 14:30; Jos 14:8, Jos 14:9

wholly followed me : Heb. fulfilled after me

TSK: Num 32:12

for : Num 14:24, Num 14:30, Num 26:65; Deu 1:36; Jos 14:8, Jos 14:9

TSK: Num 32:13

wander : Num 14:33-35; Deu 2:14; Psa 78:33

until all : Num 26:64; Deu 2:15; 1Co 10:5; Heb 3:16-19

TSK: Num 32:14

an increase : Gen 5:3, Gen 8:21; Neh 9:24-26; Job 14:4; Psa 78:57; Isa 1:4, Isa 57:4; Eze 20:21; Mat 23:31-33; Luk 11:48; Act 7:51, Act 7:52

to augment : Deu 1:34, Deu 1:35; Ezr 9:13, Ezr 9:14, Ezr 10:10; Neh 13:18; Isa 65:6, Isa 65:7

TSK: Num 32:15

if ye turn : Lev 26:14-18; Deut. 28:15-68, Deu 30:17-19; Jos 22:16-18; 2Ch 7:19-22; 2Ch 15:2

he will yet : Num 14:30-35

ye shall : Jer 38:23; Mat 18:7; Rom 14:15, Rom 14:20, Rom 14:21; 1Co 8:11, 1Co 8:12

TSK: Num 32:16

This proposal was very equitable, and it was honestly made and faithfully executed; though it did not imply that all men capable of bearing arms should go, and so leave their families and possessions defenceless, but only a sufficient detachment of them. Among the inhabitants of the land were the Ammonites, Moabites, Idumeans, and the remains of the Midianites and Amorites; and as it was impossible for the women and children to keep the defenced cities, when placed in them, many of the men of war must of course stay behind. In the last census (Num 26:1), the tribe of Reuben consisted of 43,730 men; the tribe of Gad 40,500; and the tribe of Manasseh 52,700; the half of which is 26,350; which together amount to 110,580. Now from Jos 4:13, we learn, that of these tribes only 40,000 armed men passed over Jordan to assist their brethrencaps1 . ccaps0 onsequently 70,580 men were left behind for the defence of the women, the children, and the flockscaps1 . wcaps0 hich was amply sufficient for this purpose.

Num 34:22; Gen 33:17

TSK: Num 32:17

Num 32:29-32; Deu 3:18-20; Jos 4:12, Jos 4:13

TSK: Num 32:18

Jos 22:4, Jos 22:5

TSK: Num 32:19

we will : Gen 13:10-12, Gen 14:12; 2Ki 10:32, 2Ki 10:33, 2Ki 15:29; 1Ch 5:25, 1Ch 5:26; Pro 20:21

because : Num 32:33; Jos 12:1-6, Jos 13:8

on this side : Num 32:32, Num 34:15; Jos 1:14, Jos 1:15

TSK: Num 32:20

Deu 3:18-20; Jos 1:13-15, Jos 4:12, Jos 4:13, Jos 22:2-4

TSK: Num 32:22

land : Deu 3:20; Jos 10:30, Jos 10:42, Jos 11:23, Jos 18:1; Psa 44:1-4, Psa 78:55

ye shall : Jos 22:4, Jos 22:9

be guiltless : Jos 2:19; 2Sa 3:28

this land : Deu 3:12-18; Jos 1:15, Jos 13:8, Jos 13:29-32, Jos 22:9

TSK: Num 32:23

if ye will : Lev. 26:14-46; Deut. 28:15-68

be sure your sin : If the persons concerned prevaricated, and so imposed on men, or if they afterwards refused to fulfil their engagement, God would most certainly detect and expose their wickedness, and inflict condign punishment upon them. Of all the ways, says Dr. South, to be taken for the prevention of that great plague of mankind, Sin, there is none so rational and efficacious as to confute and baffle those motives by which men are induced to embrace it; and among all such motives, the heart of man seems to be chiefly overpowered and prevailed upon by two, viz. secrecy in committing sin, and impunity with respect to its consequences. Accordingly, Moses, in this chapter, having to deal with a company of men suspected of a base and fraudulent design, though couched under a very fair pretence, as most such designs are, endeavours to quash it in its very conception, by secretly applying himself to encounter those secret motives and arguments, which he knew were the most likely to encourage them in it. And this he does very briefly, but effectually, by assuring them, that how covertly and artificially soever they might carry on their dark project, yet their sin would infallibly find them out. Though the subject and occasion of these words are indeed particular, yet the design of them is manifestly of an universal import, as reaching the case of all transgressors, in their first entrance on any sinful act or course. Gen 4:7, Gen 44:16; Psa 90:8, Psa 139:11, Psa 140:11; Pro 13:21; Isa 3:11; Isa 59:1, Isa 59:2, Isa 59:12; Rom 2:9; 1Co 4:5

TSK: Num 32:24

Num 32:16, Num 32:34-42

TSK: Num 32:25

Jos 1:13, Jos 1:14

TSK: Num 32:27

thy servants : Jos 4:12

armed : Num 32:17; 2Co 10:4, 2Co 10:5; Eph 6:10-18; 2Ti 4:7, 2Ti 4:8

as my lord : Num 11:28, Num 12:11, Num 36:2

TSK: Num 32:28

Jos 1:13

TSK: Num 32:29

Num 32:20-23

TSK: Num 32:30

Jos 22:19

TSK: Num 32:33

Moses : Num 32:1; Deu 3:12-17, Deu 29:8; Jos 12:6, Jos 13:8-14, Jos 22:4

half the : Num 34:14; 1Ch 5:18, 1Ch 12:31, 1Ch 26:32

the kingdom : Num 21:23-35; Deu 2:30-33, Deu 3:1-8; Psa 135:10, Psa 135:11, Psa 136:18-21

TSK: Num 32:34

Dibon : Eusebius says that Dibon was a large town, near the river Arnon. Burckhardt says, that when he was about an hour’ s distance north of the Modjeb or Arnon, he was shown to the ne the ruins of Diban, the ancient Dibon, situated in the low ground of the Koura, or plains of Moab. Num 32:3, Num 21:20, Num 33:45, Num 33:46

Aroer : Aroer was situated, according to Eusebius, on a mountain on the north bank of the river Arnon. This is confirmed by Burckhardt, who says it is called Araayr, and is seated on the edge of the precipice, at the foot of which the river flows. Deu 2:36; Isa 17:2

TSK: Num 32:35

Jaazer : Num 32:1, Num 32:3, Jazer

TSK: Num 32:36

Bethnimrah : Probably the same as Nimrim in Jer 48:34, and the Bethnabris mentioned by Eusebius, five miles north from Livias. Burckhardt says, that ""in the valley of the Jordan, south of Abou Obeida, are the ruins of Nemrim, probably the Beth-nimrah of the Scriptures.""Num 32:3, Nimrah

fenced cities : Num 32:24

TSK: Num 32:37

Heshbon : Num 32:3, Num 21:27; Isa 15:4

Elealeh : Elealeh is placed, by Eusebius, a mile from Heshbon. It is now called El Aal, ""the high,""and is situated on a hill.

TSK: Num 32:38

Nebo : Isa 46:1

Baalmeon : This town is placed, by Eusebius and Jerome, nine miles from Heshbon, at the foot of mount Abarim. Num 22:41

gave other names unto the cities : Heb. they called by names the names of the cities, Num 32:3; Gen 26:18; Exo 23:13; Jos 23:7; Psa 16:4; Isa 46:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 32:1

Jazer - Compare the marginal reference. This district, although included in the land of Gilead, seems to have had special attractions for the Israelite settlers. All travelers in Gilead, the modern Belka, bear witness to its richness as compared with the country to the west of the Jordan. Its general character is that of an upland pasture, undulating and thickly timbered. In the last respect its northern portions excel its southern; but for fertility of soil the southern province is preferred by the Arabs, in whose lips it has passed into a proverb: "Thou canst not find a country like the Belka."

Barnes: Num 32:3

See Num 32:34-38 notes.

Barnes: Num 32:8

Your fathers - The generation of the Exodus was now substantially extinct. Compare Num 26:64-65.

Kadesh-barnea - See Num 13:26.

Barnes: Num 32:12

The Kenezite - Kenaz Gen 36:11 was the name of one of the "dukes of Edom:"but Israel and Edom were of kindred origin, and the use of similar names by the two peoples is not surprising.

Barnes: Num 32:23

Be sure your sin will find you out - literally, "know ye your sin that it will find you out."Moses implies that their sin would eventually bring its own punishment along with it.

Barnes: Num 32:27

Before the Lord - i. e., immediately in front of the sacred tokens of the Lord’ s presence; compare Num 10:17 note.

Barnes: Num 32:33

Half the tribe of Manasseh - That is, (compare Num 32:39; Jos 17:1) the families of Machir. Moses, when assigning to the pastoral tribes the inheritance which they desired, appropriated to these Manassites especially the district they had already subdued, as a reward for their valour and exploits. Thus the whole of the conquered country was provisionally disposed of, and the forwardness anti valour of the Machirites rewarded. It seems clear from Num 32:39 and Jos 17:1, that the claims of the Machirites arose simply out of their exploits.

Barnes: Num 32:34-36

The cities here named fall into three groups. On Dibon, compare Num 21:19. The Moabite stone was discovered here in 1868. This city, occupied on the first acquisition of the territory by the Gadites, and assigned by Joshua to the Reubenites, was eventually recaptured by the Moabites, in whose hands it remained. Ataroth, i. e., "crowns"(Attarus?) was seven miles northwest of Dibon. Aroer (Arair) lay between Dibon and the Arnon.

Atroth, Shophan - , was Atroth-Shophan, i. e., Atroth, or Ataroth of Shophan, or "of the burrow;"thus distinguished from the Ataroth named in the verse preceding from which it was probably not far distant. These four cities may be styled the Dibon settlement.

Num 32:35

Jaazer - (compare Num 32:1) with the neighboring "Jogbehah"(Jebeiha), seven miles to the northeast, formed the second group.

Num 32:36

The third Gadite settlement lay in the valley of the Jordan, to the west of the preceding. It comprised the cities of Bethnimrah (Nimrun) and "Beth-haran"(Beit-ha-ran).

Barnes: Num 32:37-38

The Reubenites established themselves more compactly than the Gadites. Elcalch (el-’ Al) a mile to the northeast; Nebo (Nebbeh) probably three miles to the southwest; Baal-meon (Main) nearly two miles to the south; Kirjathaim (Kureiyat?): and Shibmah, more properly Sibmah, famous at a later period for its vines (compare Isa 16:8), four miles east of Heshbon; all clustered round the old Amorite Capital. The Reubenites probably retained at the partition all these cities with the exception of Heshbon, which, passing to the Levites, were thenceforth reckoned as within the tribe of Gad.

Neither the Reubenites nor the Gadites were "builders"in the sense of founders of the cities of which they thus took possession. They probably fortified them, for the first time or afresh, so as to render them places of safety for their families during the campaigns on the other side of the Jordan; and provided them with all conveniences for their flocks and herds.

Poole: Num 32:1

Jazer a city and country taken from the Amorites, Num 21:32 . Gilead a mountainous country, famous for pasturage, Jer 1:19 Mic 7:14 .

Poole: Num 32:3

Ataroth different from that Ataroth , Jos 16:2,7 , which was on the other side of Jordan.

Nimrah called Beth-nimrah , Num 22:36 Jos 13:27 ; and the waters of Nimrim , Isa 15:6 . Shebam , called Shibmah , Num 32:38 .

Beon which is thought to be the same place called Baal-meon , Num 32:38 , and Beth-meon , Jer 48:23 .

Poole: Num 32:4

Which the Lord smote before the congregation and gave to them for a possession, in the same manner as he will give the land of Canaan.

Poole: Num 32:5

To wit, to give us our possession there, but let this land on this side Jordan be our whole possession.

Poole: Num 32:6

In case and peace, whilst your brethren are engaged in a bloody war. Their words were ambiguous, and Moses thought this to be an act of unbelief and sloth and self-love and policy.

Poole: Num 32:9

That they should not attempt to go, but rather return to Egypt. Num 14:4

Poole: Num 32:12

The Kenezite so called from Kenaz , his grandfather, or one of his eminent ancestors, Jos 15:17 1Ch 4:13-15 .

Poole: Num 32:14

Succeeding your fathers, as in their places and estates, so also in their sins.

Poole: Num 32:15

Who being moved by your counsel and example, will refuse to go over Jordan, and to possess the land of Canaan.

Poole: Num 32:17

We ourselves either all, or as many of us as shall be thought necessary, leaving only so many as may be necessary to provide for the sustenance and defence of our wives and children here. See Jos 4:12,13 .

The inhabitants of the land the Moabites and Edomites, or other bordering people.

Poole: Num 32:20

Before the Lord either,

1. Sincerely and heartily, as in God’ s presence. Or rather,

2. Before the ark, which was the token of God’ s presence. He alludes either to the order of the tribes in their march, whereby Reuben and Gad marched next and immediately before the ark, as appears from Num 2:10,14,16,17 ; or to the manner of their passage over Jordan, wherein the ark went first into Jordan, and stood there whilst all the tribes marched over Jordan by and before it, Jos 3 Jos 5 , and these amongst the rest, as is expressly noted in these very words, that they passed over before the Lord , Jos 4:13 .

Poole: Num 32:22

Before the Lord i.e. by his presence, and gracious and powerful assistance.

Poole: Num 32:23

i.e. The punishment of your sin; as that word is very oft used.

Poole: Num 32:24

Which you have uttered and promised to do. See this or the like phrase Num 20:2 Mat 15:8 .

Poole: Num 32:26

Largely so called, as that word is oft used, for that whole country beyond Jordan, as in other places it is taken more strictly for a part of it, as here below, Num 32:39,40 , and elsewhere.

Poole: Num 32:30

They shall forfeit and lose their possessions in Gilead, and shall be constrained to go over Jordan, and to seek possessions there among their brethren.

Poole: Num 32:31

As the Lord hath said either at this time by thy mouth; or formerly, where he commandeth us as well as our brethren to go into Canaan and possess it.

Poole: Num 32:33

Half the tribe of Manasseh are here added to the tribes of Reuben and Gad, either because upon the good success of the two tribes of Reuben and Gad, they were encouraged to make the same request for themselves, as having much cattle as well as they; or because upon further consideration it was found that this portion of land was more than sufficient for those two tribes; and it was given by Moses to these rather than to any other, because they fought against the Amorites with great courage and success, here Num 32:39 Jos 17:1 .

Poole: Num 32:34

i.e. Repaired and fortified, as that word is oft used, as 1Ki 12:25 2Ki 14:22 2Ch 8:1 11:5 26:2 Dan 4:30 ; for they neither had need nor leisure as yet to do more, the old cities not being burnt and ruined, as divers in Canaan were.

Poole: Num 32:38

Nebo of which city see Deu 34:1 Jer 48:1 .

Their names being changed either because conquerors of places use to do so; or because the names of other gods (which Nebo and Baal-meon unquestionably were) were not to be mentioned , Exo 23:13 , especially at the first settling of the Israelites there, that the very remembrance of the idols might be blotted out, and so the temptation to idolatry removed, though afterwards, when that danger was over, they were called by their old names again, Jos 13:17,20 .

Haydock: Num 32:3

Saban, and Nebo. These towns were afterwards retaken by the Moabites, Isaias xv. 2, 8. ---

Beon. Perhaps the same with Mehon, or Beth Baal Mehon, Josue xiii. 17. (Calmet)

Haydock: Num 32:5

Jordan. They are a figure of those who would possess heaven without labour. But none is crowned, except he strive lawfully, 2 Timothy ii. 5. (Worthington)

Haydock: Num 32:7

Overturn. Hebrew nua, "to discourage," (Haydock) break, dissolve, &c., ver. 9. (Menochius) ---

The same history is mentioned, (Deuteronomy iii. 12, 18,) but without these reproaches. (Calmet)

Haydock: Num 32:11

If, &c. They shall not see Chanaan. (Menochius) ---

In Scripture, odious things are not fully expressed, particularly in oaths, Psalm lxxxviii. 36., and cxxxi. 2. (Calmet) ---

Hebrew, "surely none....shall see....because they have not perfectly followed me." (Grotius) (Haydock)

Haydock: Num 32:12

Cenezite. His father was either called Cenez, or a part of the country of the Cenezites, being promised to Caleb at Cades-barne, he assumed his title, Josue xiv. 6.

Haydock: Num 32:13

Led, &c. Septuagint, "he rolled them over," to denote their afflictions. (Haydock)

Haydock: Num 32:15

Of all. Hebrew, "if, or because you will not follow after him. He will stop them in the desert, and you will destroy all the people." Septuagint, "because you will turn away from him, to abandon him again in the desert, and you will sin against all this congregation." God had decreed that all should go together to the conquest of the promised land; so that, if these children of Ruben and of Gad should refuse to comply, Moses was afraid that all might be ruined. Perceiving that his discourse turned on this subject, they approached with greater confidence, and shewed their readiness to fight for their brethren. Upon which Moses was satisfied. (Haydock)

Haydock: Num 32:17

Cities, which in the space of two months they would repair sufficiently, so that their children might be protected against the Amorrhites, &c. They left strong garrisons, very prudently, to keep possession of the conquered country: 70,580 remained in the cities; while 40,000 went before their brethren. See chap. xxvi. 7, 18., and Josue iv. 13.

Haydock: Num 32:19

Jordan. Hebrew adds, "or forward," any where, in case fresh conquests be made. (Calmet)

Haydock: Num 32:20

Lord, or the ark, under the guidance and protection of God.

Haydock: Num 32:21

Man, that may be required: Josue only took 40,000 for the vanguard. (Haydock)

Haydock: Num 32:25

Ruben. No mention is made of those of the half tribe of Manasses. Perhaps they only joined the rest afterwards, chap. v. 33. They occupied the northern parts. (Haydock) ---

The Hebrew has here a solecism, "the sons of Gad he said;" to avoid which, Onkelos adds, the tribe, &c. (Houbigant)

Haydock: Num 32:26

Galaad. Only a small part of the territory properly went by that name, ver. 39. (Calmet)

Haydock: Num 32:30

With you. Septuagint, "armed for war before the Lord; take by force their baggage, wives and cattle, before you, into Chanaan, and let them have shares with you in Chanaan." (Haydock)

Haydock: Num 32:34

Built, or repaired; for they had been cities of the Amorrhites before. ---

Aroer was occupied by the Moabites after the Israelites were led into captivity, Jeremias xlviii. 1, 19.

Haydock: Num 32:35

Sophan. Some believe that this is the same city with Etroth, and that it took its name from Saphon, the son of Gad, chap. xxvi. 15. ---

Jegbaa perhaps the Beon, ver. 3. See Judges viii. 11.

Haydock: Num 32:36

Betharan, which Herod enlarged, and called Livias, south of Hesebon. (Calmet)

Haydock: Num 32:38

Nabo. Probably the same as Nebo and Nobe. ---

Baalmeon . This city had a variety of names, ver. 3, 35. Those who rebuilt these cities gave them their own names, ver. 42. (Hebrew Targum of Jerusalem) Yet they were often known by their former appellations. (Calmet) ---

The rebuilders chiefly objected to the names of idols, Baal, &c., which were joined with these cities. (Menochius)

Gill: Num 32:1

Now the children of Reuben and the children of Gad had a very great multitude of cattle,.... By which it seems that they had more in proportion than any of the other tribes; by what means it is not easy to say; very probably they were more addicted to the pastoral life, and took more delight in breeding cattle, and were more diligent in taking care of them: however, the reason for this observation presently follows:

and when they saw the land of Jazer, and the land of Gilead; Jazer was in the kingdom of Sihon, and Gilead in the kingdom of Og, which had been both conquered by the Israelites:

that, behold, the place was a place for cattle; where much cattle was fed, there being a great deal of good pasturage for them: Jazer appears to be a well watered country, Jer 48:32, and Gilead and Bashan which joined and belonged to the same country of Og, who was king of Bashan, were famous for good feeding of cattle: hence we read of the bulls of Bashan, and rams of the breed of Bashan, and goats on Mount Gilead that looked plump and sleek; see Mic 7:14.

Gill: Num 32:2

The children of Gad and the children of Reuben came and spake unto Moses,.... The children of Gad are mentioned first, though Reuben was the firstborn, and had a standard under which Gad pitched: it may be, as Aben Ezra thinks, the Gadites were the first authors of this counsel, the contrivers of this scheme; who first moved it to the Reubenites, which they had an opportunity of doing, lying encamped by them; or however, they might be the most busy and active in this affair, or the best spokesmen; for it could be only some, in the name of the whole, that addressed Moses on this account, and spoke to him about it:

and to Eleazar the priest, and unto the princes of the congregation; who perhaps were the seventy elders, and with Moses the chief ruler, and Eleazar the high priest, made up the grand sanhedrim, or great council of the nation, and were undoubtedly the most proper persons to apply unto:

saying: as follows.

Gill: Num 32:3

Ataroth, Dibon, and Jazer,.... These were places which belonged to the Amorites, and were taken from Sihon, their king: of Ataroth we read nowhere else but in this chapter; of Dibon see Isa 15:2, Jazer was a city, from whence the land about it had its name; it is the same with Jaazer, Num 21:32 and stood about fifteen miles from Heshbon ^k, the capital city of the kingdom of Sihon:

and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon; these were all places in the same country; of Heshbon see Num 21:25, Nimrah is the same with Bethnimrah, Num 32:36 and sometimes called Nimrim, famous for its water, Isa 15:6. Jerom says ^l the name of it in his time was Benamerium, and lay to the north of Zoar; Elealeh, according to the same writer ^m was but a mile from Heshbon, of which see Isa 15:4. Shebam is the same with Shibmah, Num 32:36, and seems to be a place famous for vines, Isa 16:8; it is thought to be the same with the Seba of Ptolemy ⁿ, and according to Jerom ^o, there were scarce five hundred paces between this place and Heshbon; Nebo, the Targums of Onkelos and Jonathan call the grave of Moses, because on a mountain of this name Moses died, and where it is supposed he was buried; but it is certain he was buried not on a mountain, but in a valley, Deu 34:6, this perhaps had its name from the mountain near which it was, and of which see Isa 15:2. Beon is the same that is called Baalmeon, Num 32:38 and Bethbaalmeon, Jos 13:17, where was very probably a temple of Baal; it was about nine miles from Heshbon ^p.

Gill: Num 32:4

Even the county which the Lord smote before the congregation of Israel,.... In which the above cities were, and perhaps some others not named: this was now in the hands of the people of Israel, being subdued by them, the conquest of which is ascribed unto the Lord, for the victory was of him; it was he that smote their enemies; and delivered their country into their hands; and now Moses, Eleazar, and the princes of the congregation, being the representatives of the people, had a right to dispose of it, and, which these two tribes request might be given to them, because, say they:

it is a land for cattle, and thy servants have cattle; to stock it, with and great numbers of them; see Num 32:1

Gill: Num 32:5

Wherefore, said they, if we have found grace in thy sight,.... Directing their speech to Moses, the ruler of the congregation, in a very modest, decent, and respectable manner:

let this land be given unto thy servants for a possession; as their own portion and inheritance, to be enjoyed by them, and their children after them:

and bring us not over Jordan; into the land of Canaan, where as they after explain themselves, they did not desire to have any part with their brethren, but should be content with their possession here, should it be granted them.

Gill: Num 32:6

And Moses said unto the children of Gad, and to the children of Reuben,.... Being displeased with their motion, as his following discourse shows, it having at first sight an appearance of covetousness and cowardice:

shall your brethren go to war, and shall ye sit here? it is not reasonable that your brethren should be left by you and engage in a war with your common enemies, to dispossess them of their land before they can settle in it and you remain here easy and quiet in the possession of a fruitful country.

Gill: Num 32:7

Wherefore discourage ye the heart of the children of Israel.... Which he suggests it would, should they settle on that side Jordan, since they would lose the assistance of two of their tribes, even two thirds of one of their standards in fighting with their enemies and subduing their land; and besides it might be thought that this request of theirs not only proceeded from selfish views and a love of ease, which might set a bad example to others, but carried in it a distrust of ever being able to enter into, at least to conquer and possess, the land of Canaan, and so might have a tendency to discourage their brethren:

from going over into the land, which the Lord hath given them? despairing of ever enjoying it, and so laying aside all thoughts of it, and not caring to make any attempt to get possession of it.

Gill: Num 32:8

Thus did your fathers,.... Meaning not particularly and only the fathers of these two tribes he was speaking to, but of them and the other tribes also, who acted much such a part; did not choose to go into the good land to possess it, when they were bid to do it, but were for sending spies first, which brought an ill report of it, and discouraged the people from going into it; the history of which Moses here gives:

when I sent them from Kadeshbarnea to see the land; called only Kadesh, Num 13:26 the reason of the name See Gill on Num 32:13.

Gill: Num 32:9

For when they went up unto the valley of Eshcol,.... That is, when they went up the hill, for they were bid to go up into the mountain, and proceeded on into the country, until they came to the valley or brook, of Eshcol, so called from the cluster of grapes they there cut down, and brought along with them, Num 13:17.

and saw the land; searching it for the space of forty days:

they discouraged the heart of the children of Israel; by telling them that there were giants in the land, and that the people in common were strong, and their cities walled, and that they were not able to go up against them and overcome them; and by this means they disheartened the people:

that they should not go, into the land which the Lord had given them; and this Moses feared, and suggests would be the consequence of the request the two tribes now made.

Gill: Num 32:10

And the Lord's anger was kindled, the same time,.... Against the spies that brought the ill report, and against all the people that were disheartened and murmured upon it, and which, above all things, was to be dreaded now:

and he sware, saying; as follows.

Gill: Num 32:11

Surely none of the men that came up out of Egypt, from twenty years old and upwards,.... See Num 14:28.

shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; the land of Canaan, which at various times he sware to give to them, and to their posterity:

because they have not wholly followed me; the laws which he prescribed them, the directions he gave them, and particularly the orders they had to go up and possess the land at once, Deu 1:21.

Gill: Num 32:12

Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun,.... See Num 14:30, whether Caleb or Jephunneh is called the Kenezite is not so easy to determine; the latter rather seems to be most correct, for that Caleb should be called so from Kenaz the father of Othniel, who is said to be Caleb's brother seems not to be agreeable; since it is not likely that they were his own brothers, or Caleb would not have given his daughter to him; besides Jephunneh and not Kenaz is always said to be the father of Caleb, unless his father can be thought to have two names; it is most likely that Jephunneh, and so Caleb, might be called the Kenezite, from an ancestor of theirs of that name: Jarchi says, Caleb was the son-in-law of Kenaz, and Caleb's mother bore unto him Othniel:

for they have wholly followed the Lord; here what was said of Caleb, Num 14:24 is said both of him and Joshua; See Gill on Num 14:24.

Gill: Num 32:13

And the Lord's anger was kindled against Israel,.... For murmuring against the report of the spies:

and he made them wander in the wilderness forty years; for though it was but about thirty eight years from that time that they were in the wilderness, the round number of forty is given; and besides it includes the time of their first coming into it, which being reckoned, makes the complete number, within a few months: Kadesh, from whence the spies were sent, and whither they returned, and where the people murmured, and had this sentence pronounced on them, that they should not see the land of Canaan, but wander and fall in the wilderness, seems to have had the addition of Barnea made unto it on that account, which signifies the son of him that wandereth:

until all the generation which had done evil in the sight of the Lord was consumed; as they all were at this time when Moses spake these words.

Gill: Num 32:14

And, behold, ye are risen up in your fathers' stead,.... Succeeded them in their families, of which they were now the heads; and in their substance, their flocks, and herds; and he suggests also, in their manners amid evil dispositions:

an increase of sinful men; this new generation was greatly increased, for when the number was taken, as it was but a little before this time, they were pretty near the same number as of those that came out of Egypt; but then they were not only an increase of men, but of sinful men, like fathers like sons:

to augment yet the fierce anger of the Lord toward Israel; to make it greater and fiercer towards that nation than even their fathers had by their many sins and transgressions.

Gill: Num 32:15

For if ye turn away from after him,.... From following him in the way of his commandments, from attending his word, worship, and ordinances, and from walking after him, who went before them in a pillar of cloud and fire, as it is suggested they would, should they stop short here and not go over Jordan into the land of Canaan:

he will yet again leave them in the wilderness; as he did at the time of the affair of the spies, when they were ordered to turn and get into the wilderness by the way of the Red sea, and where they had been ever since unto this time, Num 14:25,

and ye shall destroy all this people; be the cause of their destruction, if the Lord should in such a manner resent this step of theirs, as to order them back into the wilderness again, though they were now as they were before, on the border of the land of Canaan.

Gill: Num 32:16

And they came near unto him,.... The heads of the tribes of Gad and Reuben came a little nearer to Moses, having something more to say unto him, in order to explain their meaning, and in doing which they used some degree of freedom and boldness with him, see Gen 44:18.

and said, we will build sheepfolds here for our cattle, and cities for our little ones not build new ones, but repair the old ones; for there were cities enough in the country, as before named, and no doubt sheepfolds too, as the land was a place of cattle, but those were through the war broken down and demolished, and needed repairing; and this they proposed to do, and leave their children and their cattle to the care of their servants, under the protection of the divine Providence, and did not mean for the present to take up their abode here.

Gill: Num 32:17

But we ourselves will go ready armed before the children of Israel,.... This they said to free themselves from the charge of cowardice, and that they did not mean to sit still while their brethren went to war; they were willing to put on their armour, and be ready to meet the enemy upon the borders of the land, and engage with them, and to expose their lives in favour of their brethren:

until we have brought them unto their place; to the land of Canaan, the place designed for them, and given unto them, to the possession of it, and a settlement in it:

and our little ones shall dwell in the fenced cities, because of the inhabitants of the land; where they might be safe from them, which they proposed to repair and refortify for the security of them, while they went with their brethren into the land of Canaan, to put them into possession of that, of which they made not the least doubt; and so served to clear them of suspicion of any distrust they had of entering into and possessing the land, which might tend to discourage the people.

Gill: Num 32:18

We will not return unto our houses,.... In the cities built or repaired by them, or to their families, and their substance, their flocks and their herds; all which they should leave behind them, and never think of returning to them:

until the children of Israel have inherited every man his inheritance; until all the tribes were settled in their respective places, and every family and everyone in them had their portion assigned them; and accordingly they did not return until the land was wholly subdued, nor even until every lot came up, and the land was divided by it, and the inheritance of the several tribes fixed, and even the cities of the Levites assigned to them out of the several tribes; see Jos 22:1.

Gill: Num 32:19

For we will not inherit with them on yonder side Jordan, or forward,.... This they said, not as being determined whether Moses and the princes were willing or not to stay where they were, and not pass over Jordan to inherit any part there, and much less as despising the good land, but as giving up all pretensions to it, should they be settled where they desired; they were not of that selfish and covetous disposition as to desire any part on the other side Jordan, if it was but granted them to continue on this side, and possess the land they requested:

because our inheritance is fallen to us on this side Jordan eastward; they seem to speak as if they were assured of it, and that it was so ordered by divine Providence, and wanted nothing but the consent of Moses, and the princes of the congregation.

Gill: Num 32:20

And Moses said unto them,.... Being better disposed towards them, and more satisfied with the reasonableness of their request, it being explained unto him:

if ye will do this thing; which they had promised:

if ye will go armed before the Lord to war; they had said they would go ready armed before the children of Israel, but Moses expresses it "before the Lord"; which is more agreeable to their encampment and order in marching, for not the standard of Reuben but that of Judah went foremost, yet the standard of Reuben marched directly before the sanctuary bore by the Kohathites, Num 10:18, and so might be properly said to go before the Lord, who dwelt there.

Gill: Num 32:21

And will go all of you armed over Jordan before the Lord,.... Moses tries them thoroughly, and is very express in his words, requiring them not only to go armed, or march from the place where they were, towards the land of Canaan, but to go over Jordan, and not some of them only, but all, and that before the Lord; though indeed, when the tribes came to the river Jordan, the ark, which was the symbol of the divine Presence, went before all the tribes into it, and there stayed till they passed over, and then these two tribes and the half tribe of Manasseh passed before the children of Israel, and before the Lord, unto battle, Jos 3:11.

until he hath driven out his enemies before him: the Canaanites, who were the enemies of the Lord, as well as of his people; and because of their sins, in which they showed their enmity to God, the land spewed them out, and he drove them out to make way for his people Israel, and till this was done the tribes of Reuben and Gad were to continue with them.

Gill: Num 32:22

And the land be subdued before the Lord,.... For the inhabitants fleeing before his people, and being conquered by them, might be said to be subdued before the Lord, this being done in his presence, by his power, and for his people:

then afterward ye shall return: to this side of Jordan, the land of Jazer and Gilead, to their cities, and families there:

and be guiltless before the Lord, and before Israel: having fulfilled all that they promised:

and this land shall be your possession before the Lord; be established and settled in it as their inheritance, the Lord seeing and approving of it, and protecting them in the enjoyment of it.

Gill: Num 32:23

But if ye will not do so,.... As they promised they would, and Moses insisted on it that they should:

behold, ye have sinned against the Lord making such a request, and not fulfilling the conditions on which it was granted:

and be sure your sin will find you out; fly in their faces, accuse them in their consciences, charge and load them with guilt, and bring deserved punishment upon them: sin may be put, as it often is, for the punishment of sin, which sooner or later will find out and come upon the impenitent and unpardoned sinner.

Gill: Num 32:24

Build ye cities for your little ones, and folds for your sheep,.... For their safety and security, as they proposed to do:

and do that which proceedeth out of your mouth; all that they had promised.

Gill: Num 32:25

And the children of Gad and the children of Reuben spake unto Moses, saying,.... In answer to his speech:

thy servants will do as my lord commandeth; both with respect to their march before the Lord to battle, and with respect to their provision for their children and flocks.

Gill: Num 32:26

Our little ones, our wives, our flocks, and all our cattle,.... Their families, and their substance:

shall be there in the cities of Gilead; such as are before mentioned, Num 32:3 and which they proposed to repair and fortify, to preserve their families and possessions from the Amorites about them.

Gill: Num 32:27

But thy servants will pass over,.... The river Jordan, and go into the land of Canaan:

every man armed for war; Moses had required that all should go over, and they consent to it, and promise that everyone should, though this was not insisted on when they came to it, for only about 40,000 went over, Jos 4:13, whereas the two tribes of Gad and Reuben, and the half tribe of Manasseh, numbered more than 110,000; see Num 26:7,

before the Lord to battle, as my lord saith; for now, instead of saying, "before the children of Israel", a phrase they first used, they say, "before the Lord", as Moses had expressed it.

Gill: Num 32:28

So concerning them Moses commanded,.... That they should have a grant of the land they requested: this looks as if Moses determined the case himself, though perhaps it was by the vote, and with the consent of the whole court; only Moses strictly enjoined them to observe it, namely:

Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel; and the rather he did this, because he knew that he should die, and not see either the thing itself or the conditions of it performed.

Gill: Num 32:29

And Moses said unto them,.... To Eleazar, Joshua, and the princes of the congregation:

if the children of Gad and the children of Reuben will pass with you over Jordan, every man armed to battle before the Lord; as they have promised they will:

and the land shall be subdued before you; which must be done before their return:

then ye shall give them the land of Gilead for a possession; which, no doubt, included that of Jazer too, since Jaazer, which is the same, is after mentioned as one of the cities built by the children of Gad, Num 32:35.

Gill: Num 32:30

But if they will not pass over with you armed,.... Shall change their minds, and break their promise, and refuse to go over the river Jordan with the other tribes, and armed ready to engage in battle with the enemy:

they shall have possessions among you in the land of Canaan; take their lot there, but have no inheritance or possessions on this side Jordan.

Gill: Num 32:31

And the children of Gad and the children of Reuben answered,...., The word is in the singular number, and shows their unanimity, that they agreed to what Moses said, and replied all of them as one man, as Jarchi expresses it; and it may be there was one that was the mouth of them all, and answered for them:

saying, as the Lord hath said unto thy servants, so will we do; here they make use of the word Jehovah, taking what Moses had said unto them as from the Lord, and therefore should strictly and punctually observe it, as if they heard the Lord himself speak it.

Gill: Num 32:32

We will pass over armed before the Lord into the land of Canaan,.... This is repeated again and again, for the confirmation of it, assuring that it should be strictly performed according to the true intent of it:

that the possession of our inheritance on this side Jordan may be ours; that is, that the possession and inheritance they desired, and which had been granted them, on conditions to be performed by them, might be ratified and confirmed unto them on their fulfilment of them.

Gill: Num 32:33

And Moses gave unto them,.... By word of mouth, in the presence of the court, or rather by some instrument drawn up and signed by him and the sanhedrim, or witnessed by them:

even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph; no mention is made of this half tribe joining with the other two tribes in the request to settle on this side Jordan, and therefore it is generally thought that they were encouraged, by the success of the two tribes, to make a like motion; or else Moses and the princes, observing that there was too much land for the said tribes, joined this half tribe with them, the land being suitable for them:

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; of which kingdoms, and the conquest of them, see Num 21:24, and several of the cities in them are after mentioned.

Gill: Num 32:34

And the children of Gad built,.... Or rather repaired the walls and fortifications, and rebuilt houses which had been demolished in the wars with Sihon and Og; when the following places were taken by the Israelites:

Dibon, and Ataroth, and Aroer; the two first are mentioned in Num 32:3. Aroer was a city situated on the river Arnon, and was after this in the hands of the Moabites: Jerom says ^q, it was showed in his day on the top of the mountain, upon the bank of the river Arnon, which flows into the Dead sea, Jer 48:19.

Gill: Num 32:35

And Atroth, Shophan, and Jaazer, and Jogbehah. Of these no mention is made elsewhere, except Jaazer, which is the same with Jazer, Num 32:3.

Gill: Num 32:36

And Bethnimrah, and Bethharan, fenced cities,.... The first of these is the same with Nimrah, Num 32:3, and the other is the same with Betharam, Jos 13:27, it is called in the Jerusalem Talmud ^r, Bethramtha, and so by the Syrians, Bethramphta; and to the same place Herod gave the name of Livias or Julias ^s: these cities the children of Gad built or repaired for their families:

and folds for sheep; they also built for their cattle, as they promised to do, and Moses enjoined them, Num 32:16.

Gill: Num 32:37

And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim. Heshbon was the royal city of Sihon king of the Amorites, and Elealeh was within a mile of it, see Num 32:3, this shows that those cities were not built anew properly, only repaired, for they were cities in being long before; besides, they had not time to build new cities, for in a few months after this they passed over Jordan; though indeed they left men enough behind to rebuild cities, whom they might set to work about them when they departed: Kirjathaim is, by the Targum of Jonathan, called the city of two streets paved with marble, and it adds, this is Beresha: Jerom ^t says, it is now called Coraiatha, which is pretty near its ancient name, and that it is ten miles from Medeba, a city of Arabia, mentioned as one of the cities in the kingdom of Sihon king of the Amorites, Num 21:30.

Gill: Num 32:38

And Nebo, and Baalmeon, (their names being changed,).... For Nebo was the name of an idol, after which perhaps the city was called: Baalmeon signifies "Baal's habitation", and where it is highly probable was a temple of his; and the children of Reuben, not liking to retain such idolatrous names, gave them others, but what they were it is not said; and certain it is, that when these places came into the hands of the Moabites, their ancient names were restored to them, as appears from Isa 15:2.

and Shibmah; the same with Shebam, Num 32:3, and gave other names unto the cities which they built; but they are neither known, nor did they always continue, as has been observed.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 32:1

¹ sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.

² tn Heb “the place was a place of/for cattle.”

NET Notes: Num 32:3

¹ tc Smr and the LXX have Sibmah. Cf. v. 38.

² tn Cf. Baal-meon in v. 38.

NET Notes: Num 32:4

¹ tn The verb is the Hiphil perfect of נָכָה (nakhah), a term that can mean “smite, strike, attack, destroy.”

NET Notes: Num 32:5

¹ tn Heb “eyes.”

² tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.

³ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

NET Notes: Num 32:6

¹ tn The vav (ו) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, “while you stay here.”

NET Notes: Num 32:7

¹ tn Heb “heart.” So also in v. 9.

NET Notes: Num 32:9

¹ tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.

² tn The infinitive construct here with lamed (ל) is functioning as a result clause.

³ tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.

NET Notes: Num 32:11

¹ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

² tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

³ tc The LXX adds “those knowing bad and good.”

⁴ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

NET Notes: Num 32:13

¹ tn Heb “in the eyes of.”

² tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”

NET Notes: Num 32:15

¹ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

² tn Heb “and you will destroy all this people.”

NET Notes: Num 32:16

¹ tn Heb “our little ones.”

NET Notes: Num 32:17

¹ tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.

² tn Heb “from before.”

NET Notes: Num 32:19

¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

NET Notes: Num 32:20

¹ tn Heb “said to them.”

NET Notes: Num 32:23

¹ tn The nuance of the perfect tense here has to be the future perfect.

NET Notes: Num 32:24

¹ tn Heb “that which goes out/has gone out of your mouth.”

NET Notes: Num 32:29

¹ tn Heb “and the land is subdued before you.”

NET Notes: Num 32:31

¹ tn Heb “that which the Lord has spoken to your servants, thus we will do.”

NET Notes: Num 32:32

¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

NET Notes: Num 32:33

¹ tn Heb “the land with its cities in the borders of the cities of the land all around.”

NET Notes: Num 32:38

¹ tn Heb “called names.”

Geneva Bible: Num 32:1

Now the children of ^{( a )} 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 ^{( b )} Gilead, that, behold, the place [was] a place for cattle;

^{( a )} Reuben came from Leah, and Gad from Zilpah her handmaid.

^{( b )} Which was named for the heap of stones that Jacob made as a sign of the covenant between him and Laban in (Gen 31:47).

Geneva Bible: Num 32:13

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 ^{( c )} evil in the sight of the LORD, was consumed.

^{( c )} Because they complained and would not believe their report, which told the truth concerning the land.

Geneva Bible: Num 32:15

For if ye turn away from after him, he will yet again leave them in the wilderness; and ^{( d )} ye shall destroy all this people.

^{( d )} By your occasion.

Geneva Bible: Num 32:17

But we ourselves will go ready armed before the children of Israel, until we have brought them unto their ^{( e )} place: and our little ones shall dwell in the fenced cities because of the inhabitants of the land.

^{( e )} In the land of Canaan.

Geneva Bible: Num 32:20

And Moses said unto them, If ye will do this thing, if ye will go ^{( f )} armed before the LORD to war,

^{( f )} Before the Ark of the Lord.

Geneva Bible: Num 32:21

And will go all of you armed over Jordan before the LORD, until he hath driven out his ^{( g )} enemies from before him,

^{( g )} That is, the inhabitants of the land.

Geneva Bible: Num 32:22

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 ^{( h )} before the LORD.

^{( h )} The Lord will grant you this land which you request, (Jos 1:15).

Geneva Bible: Num 32:23

But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin ^{( i )} will find you out.

^{( i )} You shall assuredly be punished for your sin.

Geneva Bible: Num 32:28

So concerning them Moses ^{( k )} commanded Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel:

^{( k )} Moses gave charge that his promise made to the Reubenites, and other, would be performed after his death so that they would not break theirs.

Geneva Bible: Num 32:31

And the children of Gad and the children of Reuben answered, saying, As the ^{( l )} LORD hath said unto thy servants, so will we do.

^{( l )} This is attributed to the Lord, which his messenger speaks.

Geneva Bible: Num 32:33

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 ^{( m )} 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.

^{( m )} The Amorites dwelled on both sides of Jordan: but here he makes mention of them that dwelt on this side: (Jos 10:12) he speaks of them that inhabited beyond Jordan.

Commentary -- Verse Range Notes

TSK Synopsis: Num 32:1-42

1 The Reubenites and Gadites sue for their inheritance on the east side of Jordan.

6 Moses reproves them.

16 They offer him conditions with which he is content.

33 Moses assigns them the land.

39 They conquer it.

MHCC: Num 32:1-5

Here is a proposal made by the Reubenites and Gadites, that the land lately conquered might be allotted to them. Two things common in the world might lead these tribes to make this choice; the lust of the eye, and the pride of life. There was much amiss in the principle they went upon; they consulted their own private convenience more than the public good. Thus to the present time, many seek their own things more than the things of Jesus Christ; and are led by worldly interests and advantages to take up short of the heavenly Canaan.

MHCC: Num 32:6-15

The proposal showed disregard to the land of Canaan, distrust of the Lord's promise, and unwillingness to encounter the difficulties and dangers of conquering and driving out the inhabitants of that land. Moses is wroth with them. It will becomes any of God's Israel to sit down unconcerned about the difficult and perilous concerns of their brethren, whether public or personal. He reminds them of the fatal consequences of the unbelief and faint-heartedness of their fathers, when they were, as themselves, just ready to enter Canaan. If men considered as they ought what would be the end of sin, they would be afraid of the beginning of it.

MHCC: Num 32:16-27

Here is the good effect of plain dealing. Moses, by showing their sin, and the danger of it, brought them to their duty, without murmuring or disputing. All men ought to consider the interests of others as well as their own; the law of love requires us to labour, venture, or suffer for each other as there may be occasion. They propose that their men of war should go ready armed before the children of Israel into the land of Canaan, and that they should not return till the conquest of Canaan was ended. Moses grants their request, but he warns them of the danger of breaking their word. If you fail, you sin against the Lord, and not against your brethren only; God will certainly reckon with you for it. Be sure your sin will find you out. Sin will surely find out the sinner sooner or later. It concerns us now to find our sins out, that we may repent of them, and forsake them, lest they find us out to our ruin.

MHCC: Num 32:28-42

Concerning the settlement of these tribes, observe, that they built the cities, that is, repaired them. They changed the names of them; probably they were idolatrous, therefore they should be forgotten. A spirit of selfishness, of seeking our own, not the things of Christ, when each one ought to assist others, is as dangerous as it is common. It is impossible to be sincere in the faith, sensible of the goodness of God, constrained by the love of Christ, sanctified by the power of the Holy Ghost, and yet be indifferent to the progress of religion, and the spiritual success of others, through love of ease, or fear of conflict. Let then your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Matthew Henry: Num 32:1-15

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 (Num 32:2, Num 32:25, Num 32:31), 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, 1Jo 2:16. 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 (Phi 2:21), 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, Num 32:5 (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, Num 32:6, Num 32:7. "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 (Num 32:8-13): " 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 (Num 32:14, Num 32:15): " 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.

Matthew Henry: Num 32:16-27

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, Num 32:16. 3. That they would not return to their possessions till the conquest of Canaan was completed, Num 32:18. 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 (Num 32:19): " 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, Num 32:17. "Nay,"says Moses, "you shall go armed before the Lord, Num 32:20, Num 32:21. 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, Num 2:10, Num 2:17. 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, Num 32:22. 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 (Num 32:23), 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, Num 32:25. 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 (Jos 4:13), whereas their whole number was about 100,000.

Matthew Henry: Num 32:28-42

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, Num 32:28-30. 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 (Exo 23:13), 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 2:17.

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, 2Ki 15:29. Such a proportion does Providence sometimes observe in balancing prosperity and adversity; he sets the one over-against the other.

Keil-Delitzsch: Num 32:1-2

The Reubenites and Gadites, who had very large flocks and herds, petitioned Moses, Eleazar, and the princes of the congregation, to give them the conquered land of Gilead for a possession, as a land that was peculiarly adapted for flocks, and not to make them pass over the Jordan. מאד עצוּם , "very strong,"is an apposition introduced at the close of the sentence to give emphasis to the רב . The land which they wished for, they called the "land of Jaëzer (see Num 21:32), and the land of Gilead."They put Jaëzer first, probably because this district was especially rich in excellent pasture land. Gilead was the land to the south and north of the Jabbok (see at Deu 3:10), the modern provinces of Belka in the south between the Jabbok and the Arnon, and Jebel Ajlun to the north of the Jabbok, as far as the Mandhur. Ancient Gilead still shows numerous traces of great fertility even in its present desolation, covered over as it is with hundreds of ruins of old towns and hamlets. Belka is mountainous towards the north, but in the south as far as the Arnon it is for the most part table-land; and in the mountains, as Buckingham says, "we find on every hand a pleasant shade from fine oaks and wild pistachio-trees, whilst the whole landscape has more of a European character. The pasturage in Belka is much better than it is anywhere else throughout the whole of southern Syria, so that the Bedouins say, 'You can find no country like Belka.' The oxen and sheep of this district are considered the very best"(see v. Raumer , Pal. p. 82). The mountains of Gilead on both sides of the Jabbok are covered for the most part with glorious forests of oak. "Jebel Ajlun," says Robinson ( Pal. App. 162), "presents the most charming rural scenery that I have seen in Syria. A continued forest of noble trees, chiefly the evergreen oak (Sindiân), covers a large part of it, while the ground beneath is covered with luxuriant grass, which we found a foot or more in height, and decked with a rich variety of flowers"(see v. Raumer, ut sup .). This also applies to the ancient Basan, which included the modern plains of Jaulan and Hauran , that were also covered over with ruins of former towns and hamlets. The plain of Hauran , though perfectly treeless, is for all that very fertile, rich in corn, and covered in some places with such luxuriant grass that horses have great difficulty in making their way through it; for which reason it is a favourite resort of the Bedouins ( Burckhardt , p. 393). "The whole of Hauran,"says Ritter ( Erdkunde , xv. pp. 988, 989), "stretches out as a splendid, boundless plain, between Hermon on the west, Jebel Hauran on the east, and Jebel Ajlun to the south; but there is not a single river in which there is water throughout the whole of the summer. It is covered, however, with a large number of villages, every one of which has its cisterns, its ponds, or its birket ; and these are filled in the rainy season, and by the winter torrents from the snowy Jebel Hauran. Wherever the soil, which is everywhere black, deep, dark brown, or ochre-coloured, and remarkably fertile, is properly cultivated, and you find illimitable corn-fields, and chiefly golden fields of wheat, which furnish Syria in all directions with its principal food. By far the larger part of this plain, which was a luxuriant garden in the time of the Romans, is now uncultivated, waste, and without inhabitants, and therefore furnishes the Bedouins of the neighbourhood with the desired paradise for themselves and their flocks."On its western slope Jebel Hauran is covered with splendid forests of oak, and rich in meadow land for flocks ( Burckhardt , pp. 152, 169, 170, 173, 358; Wetstein, Reiseber . pp. 39ff. and 88). On the nature of the soil of Hauran , see at Deu 3:4. The plain of Jaulan appears in the distance like the continuation of Hauran (Robinson, App. 162); it has much bush-land in it, but the climate is not so healthy as in Hauran ( Seetzen , i. pp. 353, 130, 131). "In general, Hauran, Jaulan, el Botthin, el Belka, and Ejlun, are the paradise of nomads, and in all their wanderings eastwards they find no pasture like it"( Seetzen , i. p. 364). מקום , a locality, or district. מקנה מאום = מקנה ארץ (Num 32:4), a district adapted for grazing.

Keil-Delitzsch: Num 32:3-5

In Num 32:3 the country is more distinctly defined by the introduction of the names of a number of important towns, whilst the clause "the country which the Lord smote before the congregation of Israel,"in which the defeat of Sihon is referred to, describes it as one that was without a ruler, and therefore could easily be taken possession of. For more minute remarks as to the towns themselves, see at Num 32:34. On the construction את יתּן , see at Gen 4:18. - The words, "let us not go over the Jordan," may be understood as expressing nothing more than the desire of the speakers not to receive their inheritance on the western side of the Jordan, without their having any intention of withdrawing their help from the other tribes in connection with the conquest of Canaan, according to their subsequent declaration (Num 32:16.); but they may also be understood as expressing a wish to settle at once in the land to the east of the Jordan, and leave the other tribes to conquer Canaan alone. Moses understood them in the latter sense (Num 32:6.), and it is probable that this was their meaning, as, when Moses reproved them, the speakers did not reply that they had not cherished the intention attributed to them, but simply restricted themselves to the promise of co-operation in the conquest of Canaan. But even in this sense their request did not manifest"a shamelessness that would hardly be historically true"( Knobel ). It may very well be explained from the opinion which they cherished, and which is perfectly intelligible after the rapid and easy defeat of the two mighty kings of the Amorites, Sihon and Og, that the remaining tribes were quite strong enough to conquer the land of Canaan on the west of the Jordan. But for all that, the request of the Reubenites and Gadites did indicate an utter want of brotherly feeling, and complete indifference to the common interests of the whole nation, so that they thoroughly deserved the reproof which they received from Moses.

Keil-Delitzsch: Num 32:6-13

Moses first of all blames their want of brotherly feeling: " Shall your brethren go into the war, and ye sit here? "He then calls their attention to the fact, that by their disinclination they would take away the courage and inclination of the other tribes to cross over the Jordan and conquer the land, and would bring the wrath of God upon Israel even more than their fathers who were sent from Kadesh to spy out the land, and who led away the heart of the people into rebellion through their unfavourable account of the inhabitants of Canaan, and brought so severe a judgment upon the congregation. מן את־לב הניא , to hold away the heart, i.e., render a person averse to anything. The Keri תּניאוּן , as in Num 32:9, is unquestionably to be preferred to the Kal תּנוּאוּן , in the Kethib of Num 32:7. - In Num 32:8-13, Moses reminds them of the occurrences described in ch. 13 and 14. On the expression, "wholly followed Jehovah," cf. Num 14:24. The words, "He drove them about in the desert," caused them to wander backwards and forwards in it for forty years, point back to Num 14:33-35.

Keil-Delitzsch: Num 32:14

"Behold, ye rise up instead of your fathers," i.e., ye take their place, " an increase ( תּרבּוּת , from רבה ; equivalent to a brood) of sinners, to augment yet the burning of the wrath of Jehovah against Israel ." על ספה , to add to, or increase.

Keil-Delitzsch: Num 32:15

"If ye draw back behind Him," i.e., resist the fulfilment of the will of God, to bring Israel to Canaan, " He will leave it (Israel) still longer in the desert, and ye prepare destruction for all this nation ."

Keil-Delitzsch: Num 32:16-19

The persons thus reproved came near to Moses, and replied, " We will build sheep-folds here for our flocks, and towns for our children; but we will equip ourselves hastily ( חשׁים , part. pass. hasting) before the children of Israel, till we bring them to their place "(i.e., to Canaan). צאן גּדרת , folds or pens for flocks, that were built of stones piled up one upon another (1Sa 24:4).

(Note: According to Wetstein ( Reiseber . p. 29), it is a regular custom with the nomads in Leja , to surround every place, where they pitch their tents, with a Sira , i.e., with an enclosure of stones about the height of a man, that the flocks may not be scattered in the night, and that they may know at once, from the noise made by the falling of the smaller stones which are laid at the top, if a wolf attempts to enter the enclosure during the night.)

By the building of towns, we are to understand the rebuilding and fortification of them. טף , the children, including the women, and such other defenceless members of the family as were in need of protection (see at Exo 12:37). When their families were secured in fortified towns against the inhabitants of the land, the men who could bear arms would not return to their houses till the children of Israel, i.e., the rest of the tribes, had all received their inheritance: for they did not wish for an inheritance on the other side of Jordan and farther on, if ( כּי ) their inheritance was assigned them on this side Jordan towards the east. The application of the expression היּרדּן מעבר to the land on the east of the Jordan, as well as to that on the west, points to a time when the Israelites had not yet obtained a firm footing in Canaan. At that time the land to the west of the river could very naturally be spoken of as "beyond the Jordan," from the subjective stand-point of the historian, who was then on the east of the river; whereas, according to the objective and geographical usage, the land "beyond Jordan"signifies the country to the east of the river. But in order to prevent misunderstanding, in this particular instance the expression היּרדּן עבר is defined more precisely as מזרחה , "towards the east," when it is intended to apply to the land on the east of the Jordan.

Keil-Delitzsch: Num 32:20-27

Upon this declaration Moses absolves them from all guilt, and promises them the desired land for a possession, on condition that they fulfil their promise; but he reminds them again of the sin that they will commit, and will have to atone for, if their promise is not fulfilled, and closes with the admonition to build towns for their families and pens for their flocks, and to do what they have promised. Upon this they promise again (Num 32:25-27), through their spokesman (as the singular ויּאמר in Num 32:25, and the suffix in אדני in Num 32:27, clearly show), that they will fulfil his command. The use of the expression " before Jehovah ,"in the words, "go armed before Jehovah to war,"in Num 32:20 and Num 32:21, may be explained from the fact, that in the war which they waged at the command of their God, the Israelites were the army of Jehovah, with Jehovah in the midst. Hence the ark of the covenant was taken into the war, as the vehicle and substratum of the presence of Jehovah; whereas it remained behind in the camp, when the people wanted to press forward into Canaan of their own accord (Num 14:44). But if this is the meaning of the expression "before Jehovah,"we may easily understand why the Reubenites and Gadites do not make use of it in Num 32:17, namely, because they only promise to go equipped "before the children of Israel,"i.e., to help their brethren to conquer Canaan. In Num 32:32 they also adopt the expression, after hearing it from the mouth of Moses (Num 32:20).

(Note: This completely sets aside the supposed discrepancy which Knobel adduces in support of his fragmentary hypothesis, viz., that the Elohist writes "before Israel"in Num 32:17 and Num 32:29, when the Jehovist would write "before Jehovah,"- a statement which is not even correct; since we find "before Jehovah"in Num 32:29, which Knobel is obliged to erase from the text in order to establish his assertion.)

נקיּים , innocent, "free from guilt before Jehovah and before Israel."By drawing back from participation in the war against the Canaanites, they would not only sin against Jehovah, who had promised Canaan to all Israel, and commanded them to take it, but also against Israel itself, i.e., against the rest of the tribes, as is more fully stated in Num 32:7-15. In Num 32:22 , "before Jehovah"signifies according to the judgment of Jehovah, with divine approval. חטּאתכם וּדעוּ ,"ye will know your sin," which will overtake ( מצא ) or smite you, i.e., ye will have to make atonement for them.

Keil-Delitzsch: Num 32:28-30

Moses thereupon commanded Eleazar, Joshua, and the heads of the tribes of Israel, i.e., the persons entrusted in Num 34:17. with the division of the land of Canaan, to give the Gadites and Reubenites the land of Gilead for a possession, after the conquest of Canaan, if they should go along with them across the Jordan equipped for battle. But if they should not do this, they were to be made possessors (i.e., to be settled; נאחז in a passive sense, whereas in Gen 34:10; Gen 47:27, it is reflective, to fix oneself firmly, to settle) in the land of Canaan along with the other tribes. In the latter case, therefore, they were not only to receive no possession in the land to the east of the Jordan, but were to be compelled to go over the Jordan with their wives and children, and to receive an inheritance there for the purpose of preventing a schism of the nation.

Keil-Delitzsch: Num 32:31-32

The Gadites and Reubenites repeated their promise once more (Num 32:25), and added still further (Num 32:32): " We will pass over armed before Jehovah into the land of Canaan, and let our inheritance be with us (i.e., remain to us) beyond the Jordan ."

Keil-Delitzsch: Num 32:33

Moses then gave to the sons of Gad and Reuben, and the half-tribe of Manasseh, the kingdom of Sihon king of the Amorites, and Og king of Bashan, namely, " the land according to its towns, in (its) districts , (namely) the towns of the land round about ,"i.e., the whole of the land with its towns and the districts belonging to them, or surrounding the towns. It appears strange that the half-tribe of Manasseh is included here for the first time at the close of the negotiations, whereas it is not mentioned at all in connection with the negotiations themselves. This striking fact may easily be explained, however, on the supposition that it was by the two tribes of Reuben and Gad alone that the request was made for the land of Gilead as a possession; but that when Moses granted this request, he did not overlook the fact, that some of the families of Manasseh had conquered various portions of Gilead and Bashan (Num 32:39), and therefore gave these families, at the same time, the districts which they had conquered, for their inheritance, that the whole of the conquered land might be distributed at once. As O. v. Gerlach observes, "the participation of this half-tribe in the possession is accounted for in Num 32:39."Moses restricted himself, however, to a general conveyance of the land that had been taken on the east of the Jordan to these two and a half tribes for their inheritance, without sharing it amongst them, or fixing the boundaries of the territory of each particular tribe. That was left to the representatives of the nation mentioned in Num 32:28, and was probably not carried out till the return of the fighting men belonging to these tribes, who went with the others over the Jordan. In the verses which follow, we find only those towns mentioned which were fortified by the tribes of Gad and Reuben, and in which they constructed sheep-folds (Num 32:34-38), and the districts which the families of Manasseh had taken and received as their possession (Num 32:39-42).

Keil-Delitzsch: Num 32:34-36

The Gadites built, i.e., restored and fortified, the following places. Dibon , also called Dibon Gad, an hour's journey to the north of the central Arnon. Ataroth , probably preserved in the extensive ruins of Attarus , on Jebel Attarus, between el Körriath (Kureyat) and Makur, i.e., Machaerus (see Seetzen , ii. p. 342). Aroer , not the Aroer before Rabbah, which was allotted to the Gadites (Jos 13:25), as v. Raumer supposes; but the Aroer of Reuben in the centre of the valley of the Arnon (Jos 12:2; Jos 13:9, Jos 13:16), which is still to be seen in the ruins of Araayr , on the edge of the lofty rocky wall which bounds the Modjeb ( Burckhardt , p. 633). Atroth Shophan: only mentioned here; situation unknown. Jaezer: probably to be sought for in the ruins of es Szir, to the west of Ammän (see at Num 21:32). Jogbehah: only mentioned again in Jdg 8:11, and preserved in the ruins of Jebeiha , about two hours to the north-west of Ammän ( Burckhardt , p. 618; Robinson, App. p. 168). Beth-nimrah , contracted into Nimrah (Num 32:3), according to Jos 13:27, in the valley of the Jordan, and according to the Onomast . ( s. v. Βηθναβράν ) Beth-amnaram , five Roman miles to the north of Libias ( Bethharam ), now to be seen in the ruins of Nimrein or Nemrin , where the Wady Shaib enters the Jordan ( Burckhardt , pp. 609, 661; Robinson, ii. p. 279), in a site abounding in water and pasturage ( Seetzen , ii. pp. 318, 716). Beth-Haran , or Beth-Haram (Jos 13:27): Beth-ramphtha , according to Josephus, Ant. 18:2, 1, which was called Julias , in honour of the wife of Augustus. According to the Onomast . it was called Beth-Ramtha by the Syrians ( רמתא בּית , the form of the Aramaean stat. emphat .), and was named Livias by Herod Antipas, in honour of Livia , the wife of Augustus. It has been preserved in the ruins of Rameh , not far from the mouth of the Wady Hesbân ( Burckhardt , p. 661, and Robinson, ii. 305). The words וגו מבצר ערי in Num 32:36 are governed by ויּבנוּ in Num 32:34 : "they built them as fortified cities and folds for flocks,"i.e., they fortified them, and built folds in them.

Keil-Delitzsch: Num 32:37-38

The Reubenites built Heshbon , the capital of king Sihon (see Num 21:16), which was allotted to the tribe of Reuben (Jos 13:17), but relinquished to the Gadites, because it was situated upon the border of their territory, and given up by them to the Levites (Jos 21:39; 1Ch 6:66). It stood almost in the centre between the Arnon and Jabbok, opposite to Jericho, and, according to the Onomast ., twenty Roman miles from the Jordan, where the ruins of a large town of about a mile in circumference are still to be seen, with deep bricked wells, and a large reservoir, bearing the ancient name of Hesban or Hüsban ( Seetzen ; Burckhardt , p. 623; Robinson, Pal. ii. 278; cf. v. Raumer , Pal. p. 262; and Ritter's Erdkunde , xv. p. 1176). - Elealeh: half-an-hour's journey to the north-east of Heshbon, now called el Aal, i.e., the height, upon the top of a hill, from which you can see the whole of southern Belka; it is now in ruins with many cisterns, pieces of wall, and foundations of houses ( Burckhardt , p. 523). - Kirjathaim , probably to the south-west of Medeba, where the ruins of el Teym are not to be found (see at Gen 14:5). Nebo, on Mount Nebo (see at Num 27:12). The Onomast . places the town eight Roman miles to the south of Heshbon, whilst the mountain is six Roman miles to the west of that town. Baal-Meon , called Beon in Num 32:3, Beth-Meon in Jer 48:23, and more fully Beth-Baal-Meon in Jos 13:17, is probably to be found, not in the ruins of Maein discovered by Seetzen and Legh , an hour's journey to the south-west of Tueme ( Teim ), and the same distance to the north of Habbis , on the north-east of Jebel Attarus, and nine Roman miles to the south of Heshbon, as most of the modern commentators from Rosenmüller to Knobel suppose; but in the ruins of Myun , mentioned by Burckhardt (p. 624), three-quarters of an hour to the south-east of Heshbon, where we find it marked upon Kiepert's and Van de Velde's maps.

(Note: Although Baal-Meon is unquestionably identified with Maein in the Onom . (see v. Raumer , Pal. p. 259), 1Ch 5:8 is decidedly at variance with this. It is stated there that " Bela dwelt in Aroer , and even unto Nebo and Baal-Meon ,"a statement which places Baal-Meon in the neighbourhood of Nebo , like the passage before us, and is irreconcilable with the supposition that it was identical with Maein in the neighbourhood of Attarus . In the case of Seetzen , however, the identification of Maein with Baal-Meon is connected with the supposition, which is now generally regarded as erroneous, namely, that Nebo is the same as the Jebel Attarus . (See, on the other hand, Hengstenberg, Balaam; and Ritter's Erdkunde , xv. pp. 1187ff.))

Shibmah (Num 32:3, Shebam ), which was only 500 paces from Heshbon, according to Jerome (on Isa 14:8), has apparently disappeared, without leaving a trace behind.

(Note: The difference in the forms Shibmah , Baal-Meon (Num 32:38), and Beth-Nimrah (Num 32:36), instead of Shebam , Beon , and Nimrah (Num 32:3), is rendered useless as a proof that Num 32:3 is Jehovistic, and Num 32:36-38 Elohistic, from the simple fact that Baal-Meon itself is a contraction of Beth-Baal-Meon (Jos 13:17). If the Elohist could write this name fully in one place and abbreviated in another, he could just as well contract it still further, and by exchanging the labials call it Beon ; and so also he could no doubt omit the Beth in the case of Nimrah , and use the masculine form Shebam in the place of Shibmah. The contraction of the names in Num 32:3 is especially connected with the fact, that diplomatic exactness was not required for an historical account, but that the abbreviated forms in common use were quite sufficient.)

Thus all the places built by the Reubenites were but a short distance from Heshbon, and surrounded this capita; whereas those built by the Gadites were some of them to the south of it, on the Arnon, and others to the north, towards Rabbath-Ammon. It is perfectly obvious from this, that the restoration of these towns took place before the distribution of the land among these tribes, without any regard to their possession afterwards. In the distribution, therefore, the southernmost of the towns built by the Gadites, viz., Aroer, Dibon, and Ataroth, fell to the tribe of Reuben; and Heshbon, which was built by the Reubenites, fell to the tribe of Gad. The words שׁם מוּסבּת , "changed of name,"are governed by בּנוּ : "they built the towns with an alteration of their names," mutatis nominibus (for סבב , in the sense of changing, see Zec 14:10). There is not sufficient ground for altering the text, שׁם into שׁוּר ( Knobel ), according to the περικυκλωμένας of the lxx, or the περιτετευχισμένας of Symmachus . The Masoretic text is to be found not only in the Chaldee, the Syriac, the Vulgate, and the Saadic versions, but also in the Samaritan. The expression itself, too, cannot be justly described as "awkward,"nor is it a valid objection that the naming is mentioned afterwards; for altering the name of a town and giving it a new name are not tautological. The insertion of the words, "their names being changed,"before Shibmah, is an indication that the latter place did not receive any other name. Moreover, the new names which the builders gave to these towns did not continue in use long, but were soon pressed out by the old ones again. "And they called by names the names of the towns:"this is a roundabout way of saying, they called the towns by (other, or new) names: cf. 1Ch 6:50.

Constable: Num 26:1--36:13

II. Prospects of the younger generation in the land chs. 26--36

The focus of Numbers now changes from the older unbelieving generation of Israelites doomed to die in the wilderness to the younger generation that would enter the Promised Land.

"The parallels and contrasts between this narrative and the book of Ruth suggest that both texts are dealing with similar ideas. In fact, the picture of Ruth provides an excellent counterexample [sic] to that of the men of Israel in this episode. Ruth the Moabitess married an Israelite man and forsook her nation's gods to follow the Lord. For this she was given an inheritance in Israel. In this respect she is also like the daughters of Zelophehad in the next chapters of Numbers who also gained an inheritance among the men of Israel (Nu 27:1-11)."²⁴⁸

Constable: Num 26:1--32:42

A. Preparations for entering the Promised Land from the east chs. 26-32

The first section of this second part of the book records God's gracious preparation of the younger generation for their entrance into their inheritance.

Constable: Num 32:1-42

The settlement of the Transjordanian tribes ch. 32

Another instance of incomplete obedience followed the great victory God gave His people and the military commanders' sacrificial, voluntary worship of Yahweh.

32:1-19 Maybe the leaders of Reuben and Gad concluded that their brethren could easily handle the remaining Canaanites without their help. The Israelites had defeated the Midianites and earlier Sihon and Og so easily. Also the pastures of Gilead attracted them. Their request revealed a selfish desire that would have cost their brethren dearly. The remaining tribes would have had to fight their battles without Reuben and Gad's help.

"In verse 1 the sons of Reuben are mentioned before the sons of Gad, but in subsequent references this order is reversed. The reason is very likely that the tribe of Gad was more important than that of Reuben [cf. Gen. 49:4]. There is an oblique confirmation of this supposition on a stone that King Mesha of Moab set up around 850 B.C., following his defeat of the Israelites [i.e., the Moabite Stone]. This stone bears an inscription that refers to Gad as a people that lived there from times immemorial."²⁷¹

Moses saw this request as potentially very discouraging to the other tribes and warned Reuben and Gad against disheartening their brothers.

32:20-32 To preclude another Kadesh-barnea tragedy Moses commanded Reuben and Gad to go into battle with their brethren. If they would do this they could have their desired land after the fighting ended. Moses' concern was that the whole nation should enter the land and carry out God's will by destroying the Canaanites. If after they did this these tribes wanted to live on the other side of the Jordan, that decision would not constitute an act of disobedience to God. Transjordan was part of the Promised Land, but most of the people God commanded the Israelites to destroy lived west of the Jordan River.

Moses then instructed his successor, Joshua, in the terms of this agreement. Reuben, Gad, and half the tribe of Manasseh committed themselves to fight alongside their brethren. This is the first mention of the half tribe of Manasseh. Its leaders were apparently not as aggressive in this plan as the leaders of Reuben and Gad were.

32:33-42 With this agreement behind them the two and one-half tribes proceeded to settle in Transjordan until called upon to cross the Jordan River as part of Israel's fighting force.

"The eastern territory of Manasseh, divided between the clans of Makir and Jair, was essentially identical to the old kingdom of Og. The Makirites took the southern part, that is, Gilead as far south as the allocation of Reuben and Gad. The Jairites received the region north of Gilead, defined more precisely as Og's kingdom of Argob. It presumably extended as far north as Mount Hermon and was bordered on the south by the little kingdoms of Maacah and Geshur, just above the Yarmuk (Deut. 3:13-14). A third entity, Nobah, has no apparent connection with Manasseh, but took in Kenath and the surrounding villages (Num. 32:42). Kenath (Qanawat) was located about sixty miles due east of the Sea of Galilee, deep in the Hauran Desert."²⁷²

Though these tribes did fulfill their military obligation (Josh. 4:12-13, 22), their plan was not a good one. It created a potential problem of disunity in Israel. Furthermore it demonstrated a desire for what looked good physically and materially (cf. Lot) in preference to what God said He would give them that they had not yet seen. Distance from the other tribes produced misunderstanding and disunity later (Josh. 22). The lack of natural defenses on the north, east, and south of Transjordan made this area especially vulnerable to attack by Israel's enemies. This area was often the first to experience invasion, and Israel lost control of it several times in her later history (e.g., 2 Kings 15:29).

Whenever the Bible mentions cities of this area allotted to Reuben, especially Heshbon and Mediba, they regularly appear to be under the control of either Moab or Ammon (Isa. 15:4; 16:8-9; Jer. 48:2, 45; 1 Chron. 19:7). Reuben is seldom even mentioned (only in Judg. 5:15-16; 2 Kings 10:33; 1 Chron. 5:6, 26; 12:37; 27:16) after the Moabite oppression and never in a way to show that it controlled its allotted land.²⁷³

Transjordan was part of the land God included in the Abrahamic Covenant. However, God's purpose for Israel at this time was to drive out the Canaanite tribes that lived primarily west of the Jordan. We may assume that if these tribes had simply followed Moses' leadership God would have done something even better for them than what their own plan provided. This is what God often does in such situations ample testimony to which we find throughout Scripture.

Guzik: Num 32:1-42

Numbers 32 - The Tribes Settling East of the Jordan

A. The request of the tribes of Reuben and Gad.

1. (1-5) The request to settle on the east side of the Jordan River.

Now the children of Reuben and the children of Gad had a very great multitude of livestock; and when they saw the land of Jazer and the land of Gilead, that indeed the region was a place for livestock, the children of Gad and the children of Reuben came and spoke to Moses, to Eleazar the priest, and to the leaders of the congregation, saying, "Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Shebam, Nebo, and Beon, the country which the LORD defeated before the congregation of Israel, is a land for livestock, and your servants have livestock." Therefore they said, "If we have found favor in your sight, let this land be given to your servants as a possession. Do not take us over the Jordan."

a. If we have found favor in your sight, let this land be given to your servants as a possession: Israel had conquered the Moabites and the Midianites, and the ideal grazing lands on the east side of the Jordan River were laid out before them. The tribal leaders of Reuben and Gad were content with these lands, and asked to be given them as their tribal inheritance.

b. Do not take us over the Jordan: Though this had been the longing of the children of Israel for some 400 years, ever since Jacob moved the family into Egypt to find relief from famine, now these two tribes were be content to stay where they are. It seemed good enough for them.

i. "That any Israelite tribe should consider settling outside the land promised to Abraham showed a disturbing indifference to the divine word, the word on which Israel's existence entirely depended." (Wenham)

2. (6-7) Moses reacts to the request of the tribes of Reuben and Gad.

And Moses said to the children of Gad and to the children of Reuben: "Shall your brethren go to war while you sit here? Now why will you discourage the heart of the children of Israel from going over into the land which the LORD has given them?

a. Why will you discourage the heart of the children of Israel from going over into the land which the LORD has given them? Moses feared that the attitude of the tribes of Reuben and Gad would keep the other tribes from going into the Promised Land. Their attitude said, "We've fought enough and suffered enough already. Let's just settle down where we're at."

i. Moses' fear had a foundation. If you want to press on with the things of the LORD and go deeper and further with Him, there is a sure way to discourage that desire - start hanging around believers who are content with where they are, and who don't want to press on with the LORD. Complacency is contagious.

b. Shall your brethren go to war while you sit here? Moses wanted them to know that there was a battle to fight and that they were all in it together. Just because these tribes were content with where they were at did not relieve them of the responsibility to keep the battle going.

3. (8-15) Moses fears they are following in the footsteps of the previous generation of unbelief, the generation which perished in the wilderness.

"Thus your fathers did when I sent them away from Kadesh Barnea to see the land. For when they went up to the Valley of Eshcol and saw the land, they discouraged the heart of the children of Israel, so that they did not go into the land which the LORD had given them. So the Lord's anger was aroused on that day, and He swore an oath, saying, 'Surely none of the men who came up from Egypt, from twenty years old and above, shall see the land of which I swore to Abraham, Isaac, and Jacob, because they have not wholly followed Me, except Caleb the son of Jephunneh, the Kenizzite, and Joshua the son of Nun, for they have wholly followed the LORD.' So the Lord's anger was aroused 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 gone. And look! You have risen in your father's place, a brood of sinful men, to increase still more the fierce anger of the LORD against Israel. For if you turn away from following Him, He will once again leave them in the wilderness, and you will destroy all these people."

a. They discouraged the heart of the children of Israel: Moses reminded the leaders of the tribe of Reuben and Gad why Israel failed to enter the Promised Land some 38 years before.

i. It is a terrible thing to be used of the devil to discourage other believers to walking deeper and further with the LORD. We should ask God to guard us from ever discouraging the heart of another child of God.

b. Because they have not wholly followed Me: This is why the discouragement of the ten unfaithful spies work on the men of that generation. If they had wholly followed the LORD, the discouraging report would not have unduly influenced them.

i. What made Joshua and Caleb different was that they wholly followed the LORD. They did not bend to the discouraging report of the ten unfaithful spies.

ii. When we have not wholly followed the LORD, we are much more likely to be influenced by the carnal and the discouraging around us.

c. If you turn away from following Him, He will once again leave them in the wilderness: Perhaps this generation figured they had a free ticket to the Promised Land, no matter what, because the "dues" had already been paid by the generation of unbelief. No way! They can perish just like the previous generation if they walk in the same unbelief!

d. You will destroy all these people: It was as if Moses said, "Your discouragement of the nation would mean that you have destroyed them, just as the ten unfaithful spies destroyed the previous generation."

i. Moses perhaps felt that the tribes of Reuben or Gad made a bad choice for themselves; that is, they hurt themselves by settling on the lands east of the Jordan River. But Moses did not confront them with that issue. If a child of God is content to settle for less in their Christian life, there is little or nothing one can do. But when their complacency begins to affect their brothers and sisters, it must be confronted. This was the basis of Moses' confrontation.

B. The issue of the eastern tribes is settled.

1. (16-19) The tribal leaders of Reuben and Gad offer to send their troops to help conquer the land west of the Jordan River.

Then they came near to him and said: "We will build sheepfolds here for our livestock, and cities for our little ones, but we ourselves will be armed, ready to go before the children of Israel until we have brought them to their place; and our little ones will dwell in the fortified cities because of the inhabitants of the land. We will not return to our homes until every one of the children of Israel has received his inheritance. For we will not inherit with them on the other side of the Jordan and beyond, because our inheritance has fallen to us on this eastern side of the Jordan."

a. We ourselves will be armed, ready to go before the children of Israel until we have brought them to their place: This effectively answered the issue of discouragement. None of the tribes would envy Reuben or Gad, resting in ease, while the rest of them are battling for their lands. The men of Reuben and Gad would fight right beside them.

2. (20-24) Moses receives their offer - providing they fulfill it.

Then Moses said to them: "If you do this thing, if you arm yourselves before the LORD for the war, and all your armed men cross over the Jordan before the LORD until He has driven out His enemies from before Him, and the land is subdued before the LORD, then afterward you may return and be blameless before the LORD and before Israel; and this land shall be your possession before the LORD. But if you do not do so, then take note, you have sinned against the LORD; and be sure your sin will find you out. Build cities for your little ones and folds for your sheep, and do what has proceeded out of your mouth."

a. If you do this thing: If they do as they said, then they would be blameless before the LORD and before Israel. But if they did not, they would surely be guilty.

b. But if you do not do so, then take note, you have sinned against the LORD; and be sure your sin will find you out: And if they failed to do as they said, they could be sure that your sin will find you out. While it is true that any sin may find us out, the sin specifically spoken of here is the sin of doing nothing!

i. If the tribes of Reuben and Gad did nothing - if they stayed at home while their brothers were battling for life and death to take possession of the Promised Land - then their sin of doing nothing would surely find them out.

ii. Sometimes, doing nothing is a great sin - and it is a sin that will certainly become evident, and will find us out.

3. (25-27) The tribal leaders of Reuben and Gad agree.

And the children of Gad and the children of Reuben spoke to Moses, saying: "Your servants will do as my lord commands. Our little ones, our wives, our flocks, and all our livestock will be there in the cities of Gilead; but your servants will cross over, every man armed for war, before the LORD to battle, just as my lord says."

4. (28-42) The agreement is settled, and cities are given to the tribes settling on the lands east of the Jordan River.

So Moses gave command concerning them to Eleazar the priest, to Joshua the son of Nun, and to the chief fathers of the tribes of the children of Israel. And Moses said to them: "If the children of Gad and the children of Reuben cross over the Jordan with you, every man armed for battle before the LORD, and the land is subdued before you, then you shall give them the land of Gilead as a possession. But if they do not cross over armed with you, they shall have possessions among you in the land of Canaan." Then the children of Gad and the children of Reuben answered, saying: "As the LORD has said to your servants, so we will do. We will cross over armed before the LORD into the land of Canaan, but the possession of our inheritance shall remain with us on this side of the Jordan." So Moses gave to the children of Gad, to the children of Reuben, and to 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 its cities within the borders, the cities of the surrounding country. And the children of Gad built Dibon and Ataroth and Aroer, Atroth and Shophan and Jazer and Jogbehah, Beth Nimrah and Beth Haran, fortified cities, and folds for sheep. And the children of Reuben built Heshbon and Elealeh and Kirjathaim, Nebo and Baal Meon (their names being changed) and Shibmah; and they gave other names to the cities which they built. And the children of Machir the son of Manasseh went to Gilead and took it, and dispossessed the Amorites who were in it. So Moses gave Gilead to Machir the son of Manasseh, and he dwelt in it. Also Jair the son of Manasseh went and took its small towns, and called them Havoth Jair. Then Nobah went and took Kenath and its villages, and he called it Nobah, after his own name.

a. So Moses gave to the children of Gad, to the children of Reuben, and to half the tribe of Manasseh the son of Joseph: Numbers 32:33 introduces another tribe - actually, half the tribe of Manasseh - who were likewise content to settle on the lands east of the Jordan River. So, in total, two and one-half tribes never took possession of land west of the Jordan River.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 32 (Chapter Introduction)

Overview

Num 32:1, The Reubenites and Gadites sue for their inheritance on the east side of Jordan; Num 32:6, Moses reproves them; Num 32:16, They offer him conditions with which he is content; Num 32:33, Moses assigns them the land; Num 32:39, They conquer it.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 32 (Chapter Introduction)

CHAPTER 32

The Reubenites and Gadites sue for their inheritance on that side Jordan, as being fit for cattle, Num 32:1-5 . Moses reproves them as discouraging the people, and herein following their fathers’ ill example, Num 32:6-15 . They promise to leave their children and cattle there, and go armed before their brethren till Canaan should be subdued, Num 32:16-19 ; on which condition they, together with the half-tribe of Manasseh, obtain their desire, Num 32:20-42 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 32 (Chapter Introduction)

(Num 32:1-5) The tribes of Reuben and Gad request an inheritance on the east of Jordan.

(Num 32:6-15) Moses reproves the Reubenites and Gadites.

(Num 32:16-27) They explain their views, Moses consents.

(Num 32:28-42) They take possession of the land to the east of Jordan.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 32 (Chapter Introduction)

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 (Num 32:1-5). II. Moses's misinterpretation of their request (Num 32:6-15). III. Their explication of it, and stating it aright (Num 32:16-19). IV. The grant of their petition under the provisos and limitations which they themselves proposed (Num 32:20, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 32 (Chapter Introduction)

INTRODUCTION TO NUMBERS 32

This chapter relates, how that the tribes of Gad and Reuben requested a settlement in the country of Jazer and Gilead, being fit for the pasturage of their cattle, Num 32:1 at which Moses at first was very much displeased, as being unreasonable, and tending to discourage the rest of the people; and as acting a part like that their fathers had done before them, which brought the wrath of God upon them, so that they all but two perished in the wilderness; and this he suggests would be the case again, if such measures were taken, Num 32:6 upon which they explain themselves, and declare they had no intention of forsaking their brethren, but were willing to leave their children and cattle to the care of divine Providence, and go armed before Israel, until they were brought into, and settled in the land of Canaan; nor did they desire any part or inheritance in it, Num 32:16, this satisfied Moses, and he agreed to it, that the land they requested should be their possession, provided the conditions were fulfilled by them, which they proposed, Num 20:20, and which they again agreed unto, and promised to perform, Num 32:25, wherefore Moses gave orders to Eleazar, Joshua, and the chief fathers of the tribes, to put them in possession of the land of Gilead on those conditions, Num 32:28 and which were again promised that they would observe, Num 32:31, and at the same time Moses made a grant of the kingdoms of Sihon and of Og to the tribes of Reuben and Gad, and to half the tribe of Manasseh, Num 32:33 and the chapter is closed with an account of the cities built or repaired by the children of Gad and Reuben, Num 32:34 and of the cities in Gilead taken and possessed by the children of Machir, and by Jair, who were of the tribe of Manasseh, Num 32:39.