Numbers 32 commentary

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.

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.

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.

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.

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, מקנה, mikneh. 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.

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.

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, “Que Dieu les avoit conjoints ensemble, afin que les uns teinssent compagnie aux autres;” that God had united them together, so that they should keep company with each other. — Fr. 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, See Margin, A.V., ver. 7, “Heb. break.” so that they wouht refuse to obey the call of God.

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.” (Acts 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. (Psalm 95:8-10.)

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;” See Margin, A. V. Ver. 11. 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. “Or, il conclud du plus petit au plus grand;” he argues then from the less to the greater, that, etc. — Fr. If, then, God had been so wroth with the multitude in general, how much less should the instigators themselves escape?

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, תרבות is a noun heemantic, from רבה to increase and multiply. The V. has “incrementa et alumni,” as though the Latin translator thought the first word insufficient to express the whole meaning of the Hebrew noun. — W 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.

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.

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.

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 Genesis 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.

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.

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 C. translates the verbs in ver. 41 in the pluperfect tense, “Jair, the son of Manasseh, had gone and taken, etc.” 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 “La troupe des femmes et des petits enfans;” the multitude of women and little children. — Fr. 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.

A Repitition of the same History

Deuteronomy 3

Deuteronomy 3:12-20

12. And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites, and to the Gadites

12. Et hanc terram possedimus eo tempore ab Aroer, qum sita erat ad torrentem Arnon: et dimidium montis Galaad, et urbes ejus dedi Rubenitis et Gadiris.

13. And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half-tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants.

13. Residuum vero Galaad, et universam Basan regni Og dedi dimidiae tribui Manasse, et omnem regionem Argob, totam Basan qum vocabatur terra gigantum.

14. Jair the son of Manasseh took all the country of Argob, unto the coasts of Geshuri and Maachathi, and called them after his own name, Bashan-havoth-jair, unto this day.

14. Jair filius Manasse cepit omnem regionem Argob usque ad terminum Gesuri et Maachathi: et vocavit eas secundum nomen suum Basan Havoth Jair usque ad diem istam.

15. And I gave Gilead unto Machir.

15. Porro ipsi Machir dedi Galaad:

16. And unto the Reubenites, and unto the Gadites, I gave from Gilead even unto the river Arnon, half the valley, and the border, even unto the river Jabbok, which is the border of the children of Ammon;

16. Rubenitis vero et Gaditis dedi Galaad, usque ad torrentem Arnon, medium torrentis, et terminum: et usque ad Jabboc torrentem terminum filiorum Ammon:

17. The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt sea, under Ashdoth-pisgah eastward.

17. Et planitiem, et Jordanem, et terminum a Chinnereth usque ad mare planitiei, mare salis, sub effusionibus aquarum collis ad orientem.

18. And I commanded you at that time, saying, The Lord your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all that are meet for the war.

18. Pracepique vobis co tempore dicendo, Jehova Deus vester dedit vobis terram istam, ut possideatis eam, accineti armis transibitis ante fratres vestros filios Israel, quotquot robusti estis.

19. But your wives, and your little ones, and your cattle, (for I know that ye have much cattle,) shall abide in your cities which I have given you;

19. Tantummodo uxores vestrae, et parvuli vestri, et pecudes vestrae (novi quod pecora multa sint vobis) remanebunt in urbibus vestris quas dedi vobis:

20. Until the Lord have given rest unto your brethren, as well as unto you, and until they also possess the land which the Lord your God hath given them beyond Jordan: and then shall ye return every man unto his possession, which I have given you.

20. Donec requiem dederit Jehova fratribus vestris sicut vobis, et possideant ipsi etiam terram, quam Jehova Deus vester dat eis trans Jordanem: tunc revertemini singuli ad possessionem suam quam dedi vobis.

CHAPTER 32

Nu 32:1-42. The Reubenites and Gadites Ask for an Inheritance.

1-5. the land of Jazer, and the land of Gilead--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.

6-19. 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.

20-33. Moses said unto them, If ye will do this thing--with sincerity and zeal.

go before the Lord to war--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 Nu 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.

34-36. And the children of Gad built--(See on Nu 32:16).

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

Ataroth (Hebrew, "crowns")--There are several towns so called in Scripture, but this one in the tribe of Gad has not been identified.

Aroer--now Arair, standing on a precipice on the north bank of the Arnon.

39. Gilead--now Jelud.

41. Havoth-jair--that is, "tent-villages." Jair, who captured them, was a descendant of Manasseh on his mother's side (1Ch 1:21, 22).

42. Nobah--also a distinguished person connected with the eastern branch of the tribe of Manasseh.

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.

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

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

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.

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.

The children of Gad built - Aroer - This was situated on the river Arnon, Deu 2:36; 2Kgs 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, 2Kgs 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.

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.

Havoth-jair - That is, the villages or habitations of Jair; and thus they should have been translated. As these two tribes and a half were the first, says Ainsworth, who had their inheritance assigned to them in the promised land, so they were the first of all Israel that were carried captive out of their own land, because of their sins. "For they transgressed against the God of their fathers, and went a whoring after other gods. And God delivered them into the hands of Pul and Tiglath-Pilneser, kings of Assyria, and they brought them to Halah, Habor, Hara, and Gozan, unto this day." See 1Chr 5:25, 1Chr 5:26.

Jazer - A city and country of the Amorites; Gilead - A mountainous country, famous for pasturage

Ye sit here - In ease and peace, while your brethren are engaged in a bloody war.

The Kenezite - So called from Kenaz, his grand - father.

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

We ourselves - 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.

Before the Lord - 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.

Before the Lord - By his presence and gracious and powerful assistance.

Your sin - 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.

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

As the Lord hath said - 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.

Built - 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.

Their names changed - 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.

Machir - Not to Machir himself, who doubtless was long since dead, but the family or posterity of Machir.

Nobah - Who, though not else where named, was doubtless an eminent person of the tribe of Manasseh. 'Tis observable, that these tribes, as they were placed before the other tribes, so they were displaced before them. They were carried captive by the king of Assyria, some years before the other tribes. Such a proportion does providence frequently observe, in balancing prosperity and adversity.

1 NOW the children of Reuben, and the children of Gad had a very great multitude of cattel: and when they saw the land of Jazer , and the land of Gilead , that behold, the place was a place for cattel:

A city and country taken from the Amorites, Numb. 21. 32.

A mountainous country, famous for pasturage, Ier. 50. 19. Mich. 7. 14.

3 Ataroth , and Dibon, and Jazer, and Nimrah , and Heshbon, and Elealeh, and Shebam , and Nebo, and Beon f,

Different from that Ataroth, Iosh. 16. 2, 7. which was on the other side of Iordan.

Called Beth-nimrah, ver. 36. and Ios. 13. 27. and the waters of Nimrim, Isa. 15. 6.

Which is thought to be the same place called Baal-meon, ver. 38. and Bethmeon, Ier. 48. 23.

4 Even the countrey which the LORD smote before the congregation of Israel , is a land for cattel, and thy servants have cattel.

And given to them for a possession, in the same manner as he will give the land of Canaan.

Marginal references: ch. 21. [illegible: 1 word]

5 Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession: and bring us not over Jordan .

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

6 And Moses said unto the children of Gad, and to the children of Reuben, Shall your brethren go to war, and shall ye sit here ?

In ease and peace, whilest your brethren are ingaged 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.

9 For when they went up into the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which the LORD had given them.

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

Marginal references: chap. 13. 24.

12 Save Caleb the son of Jephunneh, the Kenezite , and Joshua the son of Nun: for they have wholly followed the LORD.

So called from Kenaz, his grand-father, or one of his eminent ancestours, Ios. 15. 17. 1 Chron. 4. 13, 14, 15.

14 And, behold, ye are risen up in your fathers stead, an increase of sinful men , to augment yet the fierce anger of the LORD toward Israel.

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

15 For if ye turn away from after him, he will yet again leave them in the wilderness, and ye shall destroy all this people .

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

17 But we our selves will go ready armed before the children of Israel, until we have brought them unto their place: and our little ones shall dwell in the fenced cities, because of the inhabitants of the land .

Either all, or as many of us as shall be thought necessary, leaving onely so many as may be necessary to provide for the sustenance and defence of our wives and children here. See Ios. 4. 12, 13.

The Moabites and Edomites or other bordering people.

20 And Moses said unto them, If ye will do this thing, if ye will go armed before the LORD to war,

Either 1. sincerely and heartily, as in Gods presence. Or rather 2. before the Ark. which was the token of Gods 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 Numb. 2. 10, 14, 16, 17. Or to the manner of their passage over Iordan▪ wherein the Ark went first into Iordan and stood there whilest all the tribes marched over Iordan by and before it, Ios. 3. and 4. and these amongst the rest, as is expresly noted in these very words, that they passed over before the Lord, Ios. 4. 13.

Marginal references: Josh. 1. 13.

22 And the land be subdued before the LORD : then afterward ye shall return, and be guiltless before the LORD, and before Israel; and this land shall be your possession before the LORD.

(i. e.) By his presence and gracious and powerful assistance.

Marginal references: Deut. 3. 20.; Deut. 3. 12, 15▪ 16. Josh. 1. 15 and 13. 8.

23 But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out.

(i. e.) The punishment of your sin, as that word is very oft used.

24 Build you cities for your little ones, and folds for your sheep, and do that which hath proceeded out of your mouth .

Which you have uttered and promised to do. See this or the like phrase, Numb. 30. 2. Mat. 15. 18.

26 Our little ones, our wives, our flocks, and all our cattel shall be there in the cities of Gilead t.

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

30 But if they will not pass over with you armed, they shall have possession among you in the land of Canaan .

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

31 And the children of Gad, and the children of Reuben answered, saying, As the LORD hath said unto thy servants, so will we do.

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.

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 Amorite, and the kingdom of Og king of Bashan, the land with the cities thereof, in the coasts, even the cities of the countrey round about.

Who 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 cattel, 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 [illegible: 1+ letters]o these rather than to any other, because these fought against the Amorites with great courage and success, here ver. 39. and Ios▪ 17. 1.

Marginal references: Deut. 3. 2. Josh. 13. 8. and 22. 4.; chap. 21. 24▪ 33.

34 And the children of Gad built Dibon, and Ataroth, and Aroer.

(i. e.) Repaired and fortified, as that word is oft used, as 1 King. 12. 25. 2 King. 14. 22. 2 Chron. 8. 1. and 11. 5 &c. and 26. 2. Dan. 4. 30. For they neither had need nor leasure as yet to do more, the old cities not being burnt and ruined, as divers in Canaan were.

38 And Nebo , and Baal-meon, ( their names being changed ) and Shibmah: and gave other names unto the cities which they builded.

Of which city see Deut. 34. 1. Ier. 48. 1.

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, Exod. 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, Ios. 13. 17, 20▪

Marginal references: See Verse 3. Josh. 23. 7.; Heb. they called by names the names of the cities.

39 And the children of Machir the son of Manasseh went to Gilead, and took it , and dispossessed the Amorite which was in it.

(i. e.) Part of it, or Gilead is here taken more strictly. See above on ver. 29. and Gen. 31. 21. Deut. 3. 12, 13.

Marginal references: Gen. 50. 23.

40 And Moses gave Gilead unto Machir the son of Manasseh , and he dwelt therein.

(i. e.) Not to Machir himself who doubtless was long since dead, see Gen. 50. 23. the family or posterity of Machir, which are called by their fathers name, as the names of Abraham, Act. 7. 16. of Isaac, Amos 7. 9. of Iacob or Israel frequently, of Iudah and Simeon, Iudg. 1. 3. of David 1 King. 12. 6. are manifestly put for their posterity.

Marginal references: Deut. 3. 12, 13, 15.

41 And Jair the son of Manasseh went and took the small towns thereof, and called them Havoth-jair.

Called here the son of Manasseh, partly because he was so by his mother, 1 Chron. 2. 21, 22. and partly because he joyned himself with the Manassites in this expedition and settled himself among them.

Marginal references: Deut. 3. 14. Josh. 13. 30.

42 And Nobah went, and took Kenath, and the villages thereof, and called it Nobah, after his own name.

Who, though not elsewhere named, was doubtless an eminent person of the Tribe of Manasseh.

Marginal references: Heb. daughters.

Division of the Conquered Land Beyond the Jordan Among the Tribes of Reuben, Gad, and Half-Manasseh - Numbers 32This chapter is also cut in pieces by Knobel: Num 32:1, Num 32:2, Num 32:16-19, Num 32:24, Num 32:28-30, and Num 32:33-38, being assigned to the Elohist; and the remainder, viz., Num 32:3-5, Num 32:6-15, Num 32:20-23, Num 32:25-27, Num 32:31, Num 32:32, and Num 32:39-42, to the Jehovist. But as the supposed Elohistic portions are fragmentary, inasmuch as it is assumed, for example, in Num 32:19, that the tribes of Reuben and Gad had already asked for the land of the Jordan and been promised it by Moses, whereas there is nothing of the kind stated in Num 32:1 and Num 32:2, the Elohistic account is said to have been handed down in a fragmentary state. The main ground for this violent hypothesis is the fancy of the critic, that the tribes mentioned could not have been so shameless as to wish to remain on the eastern side of the Jordan, and leave the conquest of Canaan to the other tribes, and that the willingness to help their brethren to conquer Canaan which they afterwards express in Num 32:16., is irreconcilable with their previous refusal to do this, - arguments which need no refutation for an unprejudiced reader of the Bible who is acquainted with the selfishness of the natural heart. The arguments founded upon the language employed are also all weak. Because there are words in Num 32:1 and Num 32:29, which the critics pronounce to be Jehovistic, they must proceed, both here and elsewhere, to remove all that offends them with their critical scissors, in order that they may uphold the full force of their dicta!

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.

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.

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.

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.

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.”

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).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.

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).This completely sets aside the supposed discrepancy whichKnobel 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.

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.

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.”

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).

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.

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 H  sban (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.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.The difference in the forms Shibmah, Baal-Meon (Num 32:38), andBeth-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.

Num 32:39-40

Moses gave the Manassites the land which was conquered by them; in fact, the whole of the kingdom of Bashan, including not only the province of Bashan, but the northern half of Gilead (see at Num 21:33-34). Of this the sons of Machir received Gilead, the modern Jebel Ajlun, between the Jabbok (Zerka) and the Mandhur (Hieromax, Jarmuk), because they had taken it and driven out the Amorites and destroyed them (see Deu 3:13). The imperfects in Num 32:39 are to be understood in the sense of pluperfects, the different parts being linked together by w consec. according to the simple style of the Semitic historical writings explained in the note on Gen 2:19, and the leading thought being preceded by the clauses which explain it, instead of their being logically subordinated to it. “The sons of Machir went to Gilead and took it...and Moses gave,” etc., instead of “Moses gave Gilead to the sons of Machir, who had gone thither and taken it...” The words בּהּ ויּשׁב, “Machir dwelt therein (in Gilead),” do not point to a later period than the time of Moses, but simply state that the Machirites took possession of Gilead. As soon as Moses had given them the conquered land for their possession, they no doubt brought their families, like the Gadites and Reubenites, and settled them in fortified towns, that they might dwell there in safety, whilst the fighting men helped the other tribes to conquer Canaan. ישׁב signifies not merely “to dwell,” but literally to place oneself, or settle down (e.g., Gen 36:8, etc.), and is even applied to the temporary sojourn of the Israelites in particular encampments (Num 20:1). - Machir (Num 32:40): for the sons of Machir, or Machirites (Num 26:29). But as Gilead does not mean the whole of the land with this name, but only the northern half, so the sons of Machir are not the whole of his posterity, but simply those who formed the family of Machirites which bore its father’s name (Num 26:29), i.e., the seven fathers’ houses or divisions of the family, the heads of which are named in 1Ch 5:24. The other descendants of Machir through Gilead, who formed the six families of Gilead mentioned in Num 26:29-33, and Jos 17:2, received their inheritance in Canaan proper (Josh 17).

Num 32:41

The family of Manasseh named after Machir included “Jair the son (i.e., descendant) of Manasseh.” Jair, that is to say, was the grandson of a daughter of Machir the son of Manasseh, and therefore a great-grandson of Manasseh on the mother’s side. His father Segub was the son of Hezron of the tribe of Judah, who had married a daughter of Manasseh (1Ch 2:21-22); so that Jair, or rather Segub, had gone over with his descendants into the maternal tribe, contrary to the ordinary rule, and probably because Machir had portioned his daughter with a rich dowry like an heiress. Jair took possession of the whole of the province of Argob in Bashan, i.e., in the plain of Jaulan and Hauran (Deu 3:4 and Deu 3:14), and gave the conquered towns the name of Havvoth Jair, i.e., Jair's-lives (see at Deu 3:14).

Num 32:42 Nobah, whose family is never referred to, but who probably belonged, like Jair, to one of the families of Machirites, took the town of Kenath and its daughters, i.e., the smaller towns dependent upon it (see Num 21:25), and gave it his own name Nobah. The name has not been preserved, and is not to be sought, as Kurtz supposes, in the village of Nowa (Newe), in Jotan, which is mentioned by Burckhardt (p. 443), and was once a town of half an hour’s journey in circumference. For Kenath, which is only mentioned again in 1Ch 2:23 as having been taken from the Israelites by Gesur and Aram, is Κάναθα, which Josephus (de bell. Jud. i. 19, 2), and Ptolemy speak of as belonging to Coelesyria, and Pliny (h. n. 5, 16) to Decapolis, and which was situated, according to Jerome, “in the region of Trachonitis, near to Bostra.” The ruins are very extensive even now, being no less than 2 1/2 or 3 miles in circumference, and containing magnificent remains of palaces from the times of Trajan and Hadrian. It is on the western slope of Jebel Hauran, and is only inhabited by a few families of Druses. The present name is Kanuat. (For description, see Seetzen, i. pp. 78ff.; Burckhardt, pp. 157ff.; cf. Ritter, Erdk.) As the Israelites had ended their wanderings through the desert, when they arrived in the steppes of Moab by the Jordan opposite to Jericho (Num 22:1), and as they began to take possession when the conquered land beyond Jordan was portioned out (ch. 32), the history of the desert wandering closes with a list of the stations which they had left behind them. This list was written out by Moses “at the command of Jehovah” (Num 33:2), as a permanent memorial for after ages, as every station which Israel left behind on the journey from Egypt to Canaan “through the great and terrible desert,” was a memorial of the grace and faithfulness with which the Lord led His people safely “in the desert land and in the waste howling wilderness, and kept him as the apple of His eye, as an eagle fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings” (Exo 19:4; Deu 32:10.).

The Request of the Reubenites. (b. c. 1452.)

1 Now the children of Reuben and the children of Gad had a very great multitude of cattle: and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle; 2 The children of Gad and the children of Reuben came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying, 3 Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, 4 Even the country which the Lord smote before the congregation of Israel, is a land for cattle, and thy servants have cattle: 5 Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan. 6 And Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here? 7 And wherefore discourage ye the heart of the children of Israel from going over into the land which the Lord hath given them? 8 Thus did your fathers, when I sent them from Kadesh-barnea to see the land. 9 For when they went up unto the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which the Lord had given them. 10 And the Lord 's anger was kindled the same time, and he sware, saying, 11 Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed me: 12 Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the Lord . 13 And the Lord 's anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation, that had done evil in the sight of the Lord , was consumed. 14 And, behold, ye are risen up in your fathers' stead, an increase of sinful men, to augment yet the fierce anger of the Lord toward Israel. 15 For if ye turn away from after him, he will yet again leave them in the wilderness; and ye shall destroy all this people.

Israel's tents were now pitched in the plains of Moab, where they continued many months, looking back upon the conquests they had already made of the land of Sihon and Og, and looking forward to Canaan, which they hoped in a little while to make themselves masters of. While they made this stand, and were at a pause, this great affair of the disposal of the conquests they had already made was here concerted and settled, not by any particular order or appointment of God, but at the special instance and request of two of the tribes, to which Moses, after a long debate that arose upon it, consented. For even then, when so much was done by the extraordinary appearances of divine Providence, many things were left to the direction of human prudence; for God, in governing both the world and the church, makes use of the reason of men, and serves his own purposes by it.

I. Here is a motion made by the Reubenites and the Gadites, that the land which they had lately possessed themselves of, and which in the right of conquest belonged to Israel in common, might be assigned to them in particular for their inheritance: upon the general idea they had of the land of promise, they supposed this would be about their proportion. Reuben and Gad were encamped under the same standard, and so had the better opportunity of comparing notes, and settling this matter between themselves. In the first verse the children of Reuben are named first, but afterwards the children of Gad (v. 2, 25, 31), either because the Gadites made the first motion and were most forward for it, or because they were the better spokesmen and had more of the art of management, Reuben's tribe still lying under Jacob's sentence, he shall not excel. Two things common in the world induced these tribes to make this choice and this motion upon it, the lust of the eye and the pride of life, 1 John ii. 16. 1. The lust of the eye. This land which they coveted was not only beautiful for situation, and pleasant to the eye, but it was good for food, food for cattle; and they had a great multitude of cattle, above the rest of the tribes, it is supposed because they brought more out of Egypt, than the rest did; but that was forty years before, and stocks of cattle increase and decrease in less time than that; therefore I rather think they had been better husbands of their cattle in the wilderness, had tended them better, had taken more care of the breed, and not been so profuse as their neighbours in eating the lambs out of the flock and the calves out of the midst of the stall. Now they, having these large stocks, coveted land proportionable. Many scriptures speak of Bashan and Gilead as places famous for cattle; they had been so already, and therefore these tribes hoped they would be so to them, and whatever comes of it here they desire to take their lot. The judicious Calvin thinks there was much amiss in the principle they went upon, and that they consulted their own private convenience more than the public good, that they had not such regard to the honour and interest of Israel, and the promise made to Abraham of the land of Canaan (strictly so called), as they ought to have had. And still it is too true that many seek their own things more than the things of Jesus Christ (Phil. ii. 21), and that many are influenced by their secular interest and advantage to take up short of the heavenly Canaan. Their spirits agree too well with this world, and with the things that are seen, that are temporal; and they say, "It is good to be here," and so lose what is hereafter for want of seeking it. Lot thus chose by the sight of the eye, and smarted for his choice. Would we choose our portion aright we must look above the things that are seen. 2. Perhaps there was something of the pride of life in it. Reuben was the first-born of Israel, but he had lost his birthright. Several of the tribes, and Judah especially, had risen above him, so that he could not expect the best lot in Canaan; and therefore, to save the shadow of a birthright, when he had forfeited the substance, he here catches at the first lot, though it was out of Canaan, and far off from the tabernacle. Thus Esau sold his birthright, and yet got to be served first with an inheritance in Mount Seir. The tribe of Gad descended from the first-born of Zilpah, and were like pretenders with the Reubenites; and Manasseh too was a first-born, but knew he must be eclipsed by Ephraim his younger brother, and therefore he also coveted to get precedency.

II. Moses's dislike of this motion, and the severe rebuke he gives to it, as a faithful prince and prophet.

1. It must be confessed that prima facie—at first sight, the thing looked ill, especially the closing words of their petition: Bring us not over Jordan, v. 5. (1.) It seems to proceed from a bad principle, a contempt of the land of promise, which Moses himself was so desirous of a sight of, a distrust too of the power of God to dispossess the Canaanites, as if a lot in a land which they knew, and which was already conquered, was more desirable than a lot in a land they knew not, and which was yet to be conquered: one bird in the hand is worth two in the bush. There seemed also to be covetousness in it; for that which they insisted on was that it was convenient for their cattle. It argued likewise a neglect of their brethren, as if they cared not what became of Israel, while they themselves were well provided for. (2.) It might have been of bad consequence. The people might have taken improper hints from it, and have suggested that they were few enough, when they had their whole number, to deal with the Canaanites, but how unequal would the match be if they should drop two tribes and a half (above a fifth part of their strength) on this side Jordan. It would likewise be a bad precedent; if they must have the land thus granted them as soon as it was conquered, other tribes might make the same pretensions and claims, and so the regular disposition of the land by lot would be anticipated.

2. Moses is therefore very warm upon them, which is to be imputed to his pious zeal against sin, and not to any peevishness, the effect of old age, for his meekness abated not, any more than his natural force. (1.) He shows them what he apprehended to be evil in this motion, that it would discharge the heart of their brethren, v. 6, 7. "What!" (says he, with a holy indignation at their selfishness) "shall your brethren go to war, and expose themselves to all the hardships and hazards of the field, and shall you sit here at your ease? No, do not deceive yourselves, you shall never be indulged by me in this sloth and cowardice." It ill becomes any of God's Israel to sit down unconcerned in the difficult and perilous concernments of their brethren, whether public or personal. (2.) He reminds them of the fatal consequences of the unbelief and faint-heartedness of their fathers, when they were just ready to enter Canaan, as they themselves now were. He recites the story very particularly (v. 8-13): "Thus did your fathers, whose punishment should be a warning to you to take heed of sinning after the similitude of their transgression." (3.) He gives them fair warning of the mischief that would be likely to follow upon this separation which they were about to make from the camp of Israel; they would be in danger of bringing wrath upon the whole congregation, and hurrying them all back again into the wilderness (v. 14, 15): "You have risen up in your fathers' stead to despise the pleasant land and reject it as they did, when we hoped you had risen up in their stead to possess it." It was an encouragement to Moses to see what an increase of men there was in these tribes, but a discouragement to see that it was withal an increase of sinful men, treading in the steps of their fathers' impiety. It is sad to see the rising generation in families and countries not only no better, but worse than that which went before it; and what comes of it? Why, it augments the fierce anger of the Lord; not only continues that fire, but increases it, and fills the measure, often till it overflows in a deluge of desolation. Note, If men did but consider as they ought, what would be the end of sin, they would be afraid of the beginnings of it.

16 And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones: 17 But we ourselves will go ready armed before the children of Israel, until we have brought them unto their place: and our little ones shall dwell in the fenced cities because of the inhabitants of the land. 18 We will not return unto our houses, until the children of Israel have inherited every man his inheritance. 19 For we will not inherit with them on yonder side Jordan, or forward; because our inheritance is fallen to us on this side Jordan eastward. 20 And Moses said unto them, If ye will do this thing, if ye will go armed before the Lord to war, 21 And will go all of you armed over Jordan before the Lord , until he hath driven out his enemies from before him, 22 And the land be subdued before the Lord : then afterward ye shall return, and be guiltless before the Lord , and before Israel; and this land shall be your possession before the Lord . 23 But if ye will not do so, behold, ye have sinned against the Lord : and be sure your sin will find you out. 24 Build you cities for your little ones, and folds for your sheep; and do that which hath proceeded out of your mouth. 25 And the children of Gad and the children of Reuben spake unto Moses, saying, Thy servants will do as my lord commandeth. 26 Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gilead: 27 But thy servants will pass over, every man armed for war, before the Lord to battle, as my lord saith.

We have here the accommodating of the matter between Moses and the two tribes, about their settlement on this side Jordan. Probably the petitioners withdrew, and considered with themselves what answer they should return to the severe reproof Moses had given them; and, after some consultation, they return with this proposal, that their men of war should go and assist their brethren in the conquest of Canaan, and they would leave their families and flocks behind them in this land: and thus they might have their request, and no harm would be done. Now it is uncertain whether they designed this at first when they brought their petition or no. If they did, it is an instance how often that which is honestly meant is unhappily misinterpreted; yet Moses herein was excusable, for he had reason to suspect the worst of them, and the rebuke he gave them was from the abundance of his care to prevent sin. But, if they did not, it is an instance of the good effect of plain dealing; Moses, by showing them their sin, and the danger of it, brought them to their duty without murmuring or disputing. They object not that their brethren were able to contend with the Canaanites without their help, especially since they were sure of God's fighting for them; but engage themselves to stand by them.

I. Their proposal is very fair and generous, and such as, instead of disheartening, would rather encourage their brethren. 1. That their men of war, who were fit for service, would go ready armed before the children of Israel into the land of Canaan. So far would they be from deserting them that, if it were thought fit, they would lead them on, and be foremost is all dangerous enterprises. So far were they from either distrusting or despising the conquest of Canaan that they would assist in it with the utmost readiness and resolution. 2. That they would leave behind them their families and cattle (which would otherwise be but the incumbrance of their camp), and so they would be the more serviceable to their brethren, v. 16. 3. That they would not return to their possessions till the conquest of Canaan was completed, v. 18. Their brethren should have their best help as long as they needed it. 4. That yet they would not expect any share of the land that was yet to be conquered (v. 19): "We will not desire to inherit with them, nor, under colour of assisting them in the war, put in for a share with them in the land; no, we will be content with our inheritance on this side Jordan, and there will be so much the more on yonder side for them."

II. Moses thereupon grants their request, upon consideration that they would adhere to their proposals. 1. He insists much upon it that they should never lay down their arms till their brethren laid down theirs. They promised to go armed before the children of Israel, v. 17. "Nay," says Moses, "you shall go armed before the Lord, v. 20, 21. It is God's cause more than your brethren's, and to him you must have an eye, and not to them only." Before the Lord, that is, before the ark of the Lord, the token of his presence, which, it should seem, they carried about with them in the wars of Canaan, and immediately before which these two tribes were posted, as we find in the order of their march, ch. ii. 10, 17. 2. Upon this condition he grants them this land for their possession, and tells them they shall be guiltless before the Lord and before Israel, v. 22. They should have the land, and neither sin nor blame should cleave to it, neither sin before God nor blame before Israel; and, whatever possessions we have, it is desirable thus to come guiltless to them. But, 3. He warns them of the danger of breaking their word: "If you fail, you sin against the Lord (v. 23), and not against your brethren only, and be sure your sin will find you out;" that is, "God will certainly reckon with you for it, though you may make a light matter of it." Note, Sin will, without doubt, find out the sinner sooner or later. It concerns us therefore to find our sins out, that we may repent of them and forsake them, lest our sins find us out to our ruin and confusion.

III. They unanimously agree to the provisos and conditions of the grant, and do, as it were, give bond for performance, by a solemn promise: Thy servants will do as my lord commandeth, v. 25. Their brethren had all contributed their assistance to the conquest of this country, which they desired for a possession, and therefore they owned themselves obliged in justice to help them in the conquest of that which was to be their possession. Having received kindness, we ought to return it, though it was not so conditioned when we received it. We may suppose that this promise was understood, on both sides, so as not to oblige all that were numbered of these tribes to go over armed, but those only that were fittest for the expedition, who would be most serviceable, while it was necessary that some should be left to till the ground and guard the country; and accordingly we find that about 40,000 of the two tribes and a half went over armed (Josh. iv. 13), whereas their whole number was about 100 000.

Inheritance of the Reubenites. (b. c. 1452.)

28 So concerning them Moses commanded Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel: 29 And Moses said unto them, If the children of Gad and the children of Reuben will pass with you over Jordan, every man armed to battle, before the Lord , and the land shall be subdued before you; then ye shall give them the land of Gilead for a possession: 30 But if they will not pass over with you armed, they shall have possessions among you in the land of Canaan. 31 And the children of Gad and the children of Reuben answered, saying, As the Lord hath said unto thy servants, so will we do. 32 We will pass over armed before the Lord into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours. 33 And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Ephraim the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about. 34 And the children of Gad built Dibon, and Ataroth, and Aroer, 35 And Atroth, Shophan, and Jaazer, and Jogbehah, 36 And Beth-nimrah, and Beth-haran, fenced cities: and folds for sheep. 37 And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim, 38 And Nebo, and Baal-meon, (their names being changed,) and Shibmah: and gave other names unto the cities which they builded. 39 And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which was in it. 40 And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein. 41 And Jair the son of Manasseh went and took the small towns thereof, and called them Havoth-jair. 42 And Nobah went and took Kenath, and the villages thereof, and called it Nobah, after his own name.

Here, 1. Moses settles this matter with Eleazar, and with Joshua who was to be his successor, knowing that he himself must not live to see it perfected, v. 28-30. He gives them an estate upon condition, leaving it to Joshua, if they fulfilled the condition, to declare the estate absolute: "If they will not go over with you," he does not say "you shall give them no inheritance at all," but "you shall not give them this inheritance which they covet. If their militia will not come over with you, compel the whole tribes to come over, and let them take their lot with their brethren, and fare as they fare; they shall have possessions in Canaan, and let them not expect that the lot will favour them." Hereupon they repeat their promise to adhere to their brethren, v. 31, 32. 2. Moses settles them in the land they desired. He gave it to them for a possession, v. 33. Here is the first mention of the half tribe of Manasseh coming in with them for a share; probably they had not joined with them in the petition, but, the land when it came to be apportioned proving to be too much for them, this half tribe had a lot among them, perhaps at their request, or by divine direction, or because they had signalized themselves in the conquest of this country: for the children of Machir, a stout and warlike family, had taken Gilead and dispossessed the Amorites, v. 39. "Let them win it and wear it, get it and take it." And, they being celebrated for their courage and bravery, it was for the common safety to put them in this frontier-country. Concerning the settlement of these tribes observe, (1.) They built the cities, that is, repaired them, because either they had been damaged by the war or the Amorites had suffered them to go to decay. (2.) They changed the names of them (v. 38), either to show their authority, that the change of the names might signify the change of their owners, or because their names were idolatrous, and carried in them a respect to the dunghill-deities that were there worshipped. Nebo and Baal were names of their gods, which they were forbidden to make mention of (Exod. xxiii. 13), and which, by changing the names of these cities, they endeavoured to bury in oblivion; and God promises to take away the names of Baalim out of the mouths of his people, Hos. ii. 17.

Lastly, It is observable that, as these tribes were now first placed before the other tribes, so, long afterwards, they were displaced before the other tribes. We find that they were carried captive into Assyria some years before the other tribes, 2 Kings xv. 29. Such a proportion does Providence sometimes observe in balancing prosperity and adversity; he sets the one over-against the other.

CHAP. XXXII.

NOw the sonnes of Reuben, and the sonnes of Gad, had a very great multitude of cattell: and they saw the land of Iazer, and the land of Gilead; and behold, the place was a place for cattell. And the sonnes of Gad, and the sonnes of Reuben came, and said unto Moses, and unto Eleazar the Priest, and unto the Princes of the Congregation, saying; Ataroth and Dibon, and Iazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon; The land which Iehovah smote before the Congregation of Israel, is a land for cattell, and thy servants have cattell. And they said; If we have found grace in thine eyes, let this land be given unto thy servants for a possession, bring us not over Iordan.

And Moses said unto the sonnes of Gad, and to the sonnes of Reben; Shall your brethren goe to warre, and shall you sit here? And wherfore break ye the heart of the sons of Israel, from going over into the land wch Iehovah hath given them? Thus did your fathers, when I sent them from Kadesh-barnea to see the land. For they went up into the land of Eshcol and saw the land, and brake the heart of the sonnes of Israel, that they should not goe into the land which Iehouah had given them. And Iehovahs anger was kindled in that day, and he sware, saying; If the men that came up out of Egypt, from twenty yeares old and upward, shall see the land which I sware unto Abraham, unto Isaak, and unto Iakob, because they have not followed mee fully. Save Caleb the sonne of Iephunneh, the Kenizite, and Iosua the sonne of Nun, for because they have followed Iehovah fully. And Iehovahs anger was kindled against Israel; and hee made them wander in the wildernesse fortie yeares, untill all the generation was consumed that had done evill in the eyes of Iehovah. And behold, ye are risen up in your fathers sted, an increase of sinfull men, to augment yet the burning anger of Iehovah against Israel. For if yee turne away from after him, then will he yet againe leave them in the wildernesse, and yee shall destroy all this people.

And they came neere unto him, and said; We will build sheep-folds here, for our cattell, and cities for our little ones. But wee our selves will goe ready armed before the sonnes of Israel, untill that we have brought them unto their place; and our little ones shall dwell in the fenced cities, because of the Inhabitants of the land. Wee will not returne unto our houses, untill the sonnes of Israel have inherited, every man his inheritance. For we will not inherit with them on yonder side Iordan and forward, because our inheritance is come unto us on this side Iordan Eastward.

And Moses said unto them, If ye will doe this thing, if ye will goe armed before Iehovah to warre; And will goe all of you armed over Iordan before Iehovah, untill he have driven out his enemies from before him. When the land is subdued before Iehovah, then afterward yee shall returne, and ye shall be guiltlesse before Iehovah, and before Israel; and this land shall be yours for a possession before Iehovah. But if ye will not doe so; behold you have sinned against Iehovah: and know ye your sinne which will find you out. Build ye cities for your little ones, and folds for your sheepe, and doe that which hath proceeded out of your mouth. And the sonnes of Gad, and t[illegible: 1 letter]e sonnes of Reuben said unto Moses, saying; Thy servants will doe as my lord commandeth. Our little ones, our wives, our flocks and all our cattell shall bee there in the cities of Gilead. But thy servants will passe over every one armed for warre before Iehovah to battell, as my lord speaketh.

So concerning them, Moses commanded Eleazar the Priest, and Iosua the sonne of Nun; and the heads of the fathers of the tribes of the sonnes of Israel. And Moses said unto them; If the sonnes of Gad, and the sonnes of Reuben, will passe with you over Iordan, every man armed to battell before Iehovah; and the land shall be subdued before you: then yee shall give unto them the land of Gilead for a possession. But if they will not passe over with you armed, then they shall have possessions among you in the land of Canaan.

And the sonnes of Gad, and the sonnes of Reuben, answered, saying; As Iehovah hath spoken unto thy servants, so will I doe. We will passe over armed before Iehovah into the land of Canaan; and the possession of our inheritance on this side Iordan, shall bee ours. And Moses gave unto them, unto the sonnes of Gad, and unto the sonnes of Reuben, and unto halfe the tribe of Manasses the sonne of Ioseph, the kingdome of Sihon king of the Amotites, and the kingdome of Og king of Bashan, the land with the cities thereof in the coasts, the cities of the land round about.

And the sonnes of Gad built Dibon, and Ataroth, and Aroer. And Atroth, Shophan, and Iazer, and Iogbehah. And Beth-Nimrah, and Beth-Haran, fenced cities, and folds for sheepe. And the sonnes of Reuben built Heshbon, and Elealeh, and Kirjathaim. And Nebo, and Baal-Meon, (the names being changed) and Sibmah: and they called by names, the names of the cities which they builded. And the sonnes of Machir, the sonne of Manasses, went to Gilead and tooke it, and dispossessed the Amorite wch was in it. And Moses gave Gilead unto Machir the sonne of Manasses, and he dwelt therein. And Iair the sonne of Manasses, went and tooke the villages, and called them the villages of Iair. And Nobah went and tooke Kenath, and the daughters thereof, and hee called it Nobah, after his owne name.

Annotations. REuben] he was Israels first-borne of his wife Leah, Gen. 29. 32. and Gad was the first sonne of Zilpah Leahs handmaid, Gen. 30. 10. 11. To these are added some of the sonnes of Manasses, (vers. 39. &c.) who was the sonne of Ioseph, the eldest sonne of Israel by his wife Rachel, Gen. 30. 22. 24. Iazer] a citie taken a while before from the Amorites, Num. 21. 32. Gilead] in Greeke, Galaad, a mountaine also of the Amorites which had many cities; halfe that mount was given to the sonnes of God, the other halfe to the sonne of Manasses, vers. 40. Deut. 3. 12, 13. Ios. 13. 24. 25. 31. a place for cattell] that is, meet to seed and nourish cattell. Therefore God promising to feed his people Israel, signifieth the goodnesse of their pasture by the similitude of Bashan and Gilead, Mic. 7. 14. Ier. 50. 19. Vers. 2. sonnes of Gad] they are named before the sonnes of Reuben, both here and in vers. 6. 25. 29. 32. 33. so it seemeth they were first in this counsell and foremost in the suit. Vers. 3. Ataroth, and Dibon, &c.] These were places in the countrey of Sihon and Og on the outside of Iordan: there was also an Ataroth within the land of Canaan, whereof see Ios. 16. 2. 5 7. Of Dibon, see Num. 28. 30. Ios. 13. 9. 17. Nimrah] called also Beth-Nimrah, in vers. 36. and Nimrim, Esay 15. 6. in Greeke Namra. This place was given to the sonnes of God, Ios. 13. 27. Heshbon] the citie of King Sihon, Num. 21. 26. given to the Reubenites, Ios. 13. 15. 17. Sheham] or Sebam, called also Sibmah, in vers. 38. and Ios. 13. 19. in Greeke S[illegible: 1 letter]bama: it was a place of vines, Esay 16. 8, 9. Ier. 48. 32. Beon] called in vers. 38. Baal-meon; and in Ier. 48. 23. Beth [illegible: 1 span], and in Ios. 13. 17. Beth-Baalmeon. The Greeke here corrupteth it Bailian. Vers 4. Iehovah smote] that is, smote or killed the inhabitants thereof, delivering them before his people, so that they smote them, Deut. 2. 33. but the victorie is ascribed unto the Lord. for cattell] in Greeke, that nourisheth cattell: see vers. 1. Vers. 5. bring us not over] or, lead us not, cause [illegible: 1 letter]e not to passe over Iordan, to wit, for to have possession there. This their request (whereat Moses was offended) might seeme at this first propounding of it, very evill. For, it might argue in them a covetous minde, for their owne benefit, which also might turne to the injurie of their other brethren. They prevented the time before all the land was conquered. They seemed to contrary the word of God, who commanded the land to be divided by l[illegible: 2 letters], Num. 26. 55. which they now would prevent. It might imply a distiust in them, of subduing and inheriting the land of Canaan. It might be a discouragement of their brethren. It argued want of love, or a neglect of dutie in assistance. It might be an evill president to others, who when some part of the land should be conquered, might likewise crave the same for their inheritance; and so great trouble and confusion might ensue. Vers. 6. Shall your brethren] the other tribes. In this reproofe, Moses teacheth brotherly dutie, to love their neighbors as themselves; not to looke every man on his owne things, but every man also o[illegible: 1 letter] the things of others, Phil. 2. 4. and that they ought to lay downe their lives for the brethren, 2 Ioh. 3. 16. Vers. 7. breake ye the heart] that is, discourage ye, or make ye it to turne; as the Greeke translateth, pervert ye the mindes. A like phrase is of melting the heart, for discouraging, in Deut. 1. 28. Vers. 8. Thus did your fathers] the Greeke expresseth this by a question, Did not your fathers thus? So where the Prophet saith, All these my hand hath made, Esay 66. 1. the holy Ghost turneth it in Greeke, Hath not my hand made all these? Act. 7. 49. Vers. 9. valley] or bourne of Eshcol, that is, as the Greeke translateth it, valley of the cluster of grapes: see Num. 13. 23, 24. Vers. 11. If the men] that is, Surely the men, &c. shall not see: this is an oa[illegible: 1 letter]h: see the notes on Num. 14. 23. twentie yeares old] Hebr. sonne of twentie yeares. followed me fully] Hebr. fulfilled after me, wch the Chaldee expoundeth, fulfilled after my feare; the Greeke, followed after me: see Num. 14. 24. A like phrase is in 1 Sam. 13. 7. where the people trembled after Saul, that is, followed him trembling. Vers. 12. the Kenizite] of the posteritie of Kenaz, of the tribe of Iudah, 1 Chron. 4. 13. 15. Vers. 13. wander] this is an explanation of that phrase, shall feed in the wildernesse; wherof see Num. 14. 33. the generation] that is, the men of the generation, as, this generation, Mat. 12. 42. is expounded the men of this generation, Luke 11. 31. And the consuming of the Israelites in the wildernesse, is before observed in Num. 26. 64, 65. Vers. 14. an increase of sinfull men] or, a crew (a multitude) of men sinners: that is, bred and brought up of men most sinfull, which the Chaldee expoundeth, disciples of sinfull of men. By sinners, is meant men given unto sinne: see the notes on Gen. 13. 13. & Num. 16. 38. the burning anger] Hebr. the burning of the [illegible: 1 letter]anger (or of the nostrill) of Iehovah toward (or against) Israel. In this sharpe rebuke, Moses upbraideth them with their fathers sinne also, as he doth likewise in Deut. 1. 26, 27. &c. and 9. 7.—24. and signifieth that the renewing of their sins, augmenteth wrath upon the children, (as Christ also teacheth in Matth. 23. 31, 32,—36.) and upon the whole congregation, as after in vers. 15. and Ios. 22. 17, 18. Vers. 15. from after him] that is, from following, from obeying him; which the Chaldee expoundeth from after his feare. So Christ calling Iames and Iohn, they went after him, Mark. 1. 20, that is, they followed him, Mat. 4. 22. then he will yet again leave them] Heb. & he will adde again, to leave him; that is, God will againe leave Israel, who are spoken of as one man; therefore the Chaldee expoundeth it, hee will yet againe detaine them, or make them to tarry. But the Greeke seemeth to understand it of their leaving of God, saying, For yee will turne away from him, to adde againe to leave him in the wildernesse. destroy all this people] or corrupt them, that is, occasion them to sinne and so to be destroyed: for, corrupting is used both for sinning, and for destroying because of sinne, as is noted on Gen. 6. 13. The Greeke translateth, Ye shall doe wickedly against this whole Congregation. Vers. 17. will go ready armed] Heb. will be armed, making haste, before the sonnes of Israel: which the Greeke explaineth, it being armed will goe in the fore-ward, before the sonnes of Israel. Signifying both their ready minde to jeopard their lives in the battell; and that by leaving their wives, children, and cattell behind them, they should be freed from that cumbrance which others had. Vers. 18. we will not returne] Here they promise a continuance with their brethren in all their wars and troubles unto the end: which also they performed, as Iosua said unto them, Yee have not left your brethren these many dayes, unto this day, &c. And now the LORD your God hath given rest unto your brethren, &c. Ios. 22. 3, 4. Vers. 19. we will not inherit with them] By taking upon them these conditions, they free themselves of those evils wth might justly seem at first to be impured unto them. For they shewed both faith in God, & love to their brethren, so to goe in the forefront of the battell, with their lives in their hands against so many and mightie enemies, leaving their weake families behind them, unto the Lords protection. And that they would thus doe freely, without any further benefit to themselves, resting contented with their portion now allotted them. Wherefore Moses changing his minde yeelded to their request, upon the performance of these conditions, vers. 20. &c. Vers. 20. this thing] Hebr. this word: in Greeke, according to this word. before Iehovah] the Chaldee explaineth it here and in ver. 21. and in Ios. 4. 13. before the people of the LORD. So, the helpe of the LORD, in Iudg. 5. 23. is in Chaldee, the helpe of the people of the LORD. See the notes on Num. 31. 3. Vers. 21. all of you armed] or, every armed man of you: Thus things are carried betweene Moses and them, as if the land should be conquered by force of armes: but it was lest they should tempt God, by neglect of the meanes; and that under this war-fare the good fight of faith might be fought of Israel. For though they were all bound by their promise to aid their brethren, yet Iosua tooke not all, but a competent number of them, namely, about fortie thousand, Ios. 4. 12, 13. which were much fewer than all the men of war in the two tribes of Reuben and Gad, and the halfe tribe of Manasses, as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind, to keepe their countrey and families: or, God would not have all to goe to warre, that the victory might appeare to be his, as the Church after acknowledgeth to his praise, in Psal. 44. 2, 3, 4. &c. and lest Israel should vaunt themselves against him, saying, Mine owne hand hath saved mee: as in Iudg. 7. 2. Vers. 22. before Iehovah] in Chaldee, before the people of the LORD, as in vers. 20. So againe in vers. 27. and 29. and 32. guiltlesse before Iehovah] or, from Iehovah, and from Israel, that is, innocent and free from being punished by the Lord and his people. So in 2 Sam. 3. 28. a possession before Iehovah] Hereby is signified the Lords approbation, and so their just possession of the countrey, as being given them not by Moses only, (as in vers. 33.) but by the Lord, as he after saith, Iehovah your God hath given you this land to possesse it, Deut, 3. 18. Vers. 23. sinned against Iehovah] or, unto Iehovah; which the Greek and Chaldee translate, before the Lord. your sinne] hereby may be meant both the guiltinesse, and the punishment: see the notes on Levit. 22. 9. which will find you] or, that it will find you out, that is, will come upon you; being referred to punishment: see Gen. 44. 34. The Greeke translateth, and yee shall know your sin, when evills shall overtake (or come upon) you. So the people acknowledge in their afflictions, Our sinnes testifie against us; for our transgressions are with us, and our iniquities we know them, Esay 59. 12. Vers. 25. said] Hebr. he said, signifying their joint consent to speake as one man in this repetition of their promise. Vers. 29. then ye shall give] Moses giveth them not the inheritance, but upon condition, if they with their brethren should subdue the land: which was not done under his ministery, but under Eleazar and Iosua, the types of Christ. A figure that the Law should make nothing perfect, but the bringing in of a better hope, Heb. 7. 19. Vers. 32. shall be ours] or, that it may be ours: Heb. with us, that is, remaine with us as our owne. So in Plsal. 12. 5. our lips are with us, that is, are ours. Vers. 33. halfe the tribe of Manasses] There is no mention of these before among them that sued for in heritance: but because the sonnes of Manasses shewed their faith and valour in conquering Gilead, vers. 39. therefore the Lord by Moses giveth them a possession there. And of Machir the sonne of Manasses it is said, Because he was a man of warre, therefore he had Gilead and Bashan, Ios. 17. 1. This halfe tribe had also their inheritance given them upon like condition as the former two tribes, Ios. 4. 12. with the cities thereof in the coasts] or, as the Greeke translateth, and the cities with the coasts thereof. The Hebrew preposition Lamed is often in Greeke translated and, with good sense, as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levit. 8. 12. and 16. 21. Num. 9. 15. and 33. 2. Vers. 34. built Dibon] that is, repaired and fortified these cities which had beene partly ruined before in the conquest, or fallen into decay. So in ver. 37. Vers. 38. the names being changed] or, being turned in name: which seemeth to be in respect of the former idolatry whereto by name they were dedicate: for Nebo and Baal were the names of false gods, Esay. 46. 1. Iudg. 6. 31. which the Lord would not have to be mentioned, Exod. 23. 13. And thus the Hebrewes (as Sol. Iarchi here) explaine it, saying, They were idolatrous names, and the Amorites had called their cities by the names of their idols; but the sonnes of Reuben turned their name to other names. they called by names] that is, by other names for the cause fore-mentioned: the Greeke translateth, they named by their names: so it accordeth with vers. 42. where Nobah having taken Kenath, called it Nobah by his owne name. Vers. 40. gave Gilead] to wit, halfe of mount Gilead, for the other halfe was given to the sonnes of Reuben and Gad, Deut. 3. 12, 13. unto Ma [illegible: 1 span]] Seeing Machir was the first-borne of Manasses, Ios. 17. 1. and Machirs sonnes were borne upon Iosephs knees, Gen. 50. 23. it is not likely that Machir himselfe was now alive, but that his posteritie are called here by their fathers name; and this is usuall thorowout the Scriptures, to give the fathers name unto the children. Vers. 41. Iair the sonne of Manasses] Iair was the sonne of Hezron the sonne of Iudah by the fathers side, and the sonne of Machir the sonne of Manasses by his mother, 1 Chron. 2. 21, 22. and taking these villages with the other Manassites, he is here reckoned of that tribe. So elsewhere some of the Priests are called the sonnes of Barzillai, which tooke a wife of the daughters of Barzillai the Gileadite, and was called after their name, Ezr. 2. 61. the villages of Iair] in Hebrew, Havoth Iair. There was also one Iair sonne of Segub, who had three and twenty cities in the land of Gilead, 1 Chro. 2. 22. and another Iair of the tribe of Manasses, who was Iudge of Israel twentie yeares: he had thirty sonnes, and they had thirtie cities in the land of Gilead, which were also called Havoth Iair, Iudg. 10. 3, 4. Vers. 42. the daughters] that is, the townes or villages, as is noted on Num. 21. 25. So againe in 1 Chron. 2. 23. These two tribes and an halfe, as they were the first of all Israel that had their inheritance assigned them, so were they of the first that for their sinnes were carried captives out of their land, 2 Kings 15. 29. For they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them. And the God of Israel stirred up the spirit of Pul King of Assyria, and the spirit of T[illegible: 2 letters]gath-pilneser King of Assyria: and hee carried them away, even the Reubenites, and the Gadites, and the halfe tribe of Manasses, and brought them unto H[illegible: 1 span], and Habor, and Hara, and to the river Go [illegible: 1 span], unto this day, 1 Chron. 5. 25, 26.