Text -- Numbers 32:1-7 (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?

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.

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.

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.

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.

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

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.

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.

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)

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.

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.

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).

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.

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.

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.

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.