1<\/strong>. the land of Jazer<\/em> ] Jazer always appears, elsewhere, as the name not of a district but of a town (see Num 32:3<\/em><\/span> ; Num 32:35<\/em><\/span><\/em> and notes on Num 21:24<\/span>; Num 21:32<\/span>). It is difficult to see any reason for its special mention here other than the fact that it marked the limit of Gilead on the east (cf. Jos 13:25<\/span>).<\/p>\n the land of Gilead<\/em> ] The extent of country covered by the name Gilead varies in different passages. Here, and in Num 32:29<\/em><\/span>, the name denotes the land south<\/em> of the R. Jabbok, as is shewn by the towns enumerated in Num 32:3<\/em><\/span> ; Num 32:34-38<\/em><\/span><\/em>; cf. Jos 13:24<\/span> f. The modern name of this tract is ‘the Belka.’ But in Num 32:39<\/em><\/span> f., Jos 17:1<\/span>; Jos 17:5<\/span> f. the name Gilead is applied to land north<\/em> of the Jabbok as far as the R. Jarmuk. Once more, these two tracts are sometimes treated as the two halves of Gilead (cf. Jos 12:2<\/span>; Jos 12:5<\/span>; Jos 13:31<\/span>, Deu 3:12<\/span> f.), so that the name could be used in the widest sense of all the land occupied by Israel on the east of the Jordan (cf. Jos 22:9<\/span>; Jos 22:13<\/span>). Its borders on the north, east and south would vary from time to time, according as the neighbouring nations were weak or powerful; for example, at least ten of the fourteen towns in Num 32:34-38<\/em><\/span> were at times in possession not of Israel but of Moab. The northern half of Gilead, in the wide sense, is an agricultural territory, its hills covered with forests, and its valleys and plains with orchards, vineyards and cornfields. But the southern half consists of moorland, useless for agriculture but affording rich pasture for flocks. See G. A. Smith, Hist. Geog.<\/em> ch. xxvii.<\/p>\n Jazer – <\/B>Compare the marginal reference. This district, although included in the land of Gilead, seems to have had special attractions for the Israelite settlers. All travelers in Gilead, the modern Belka, bear witness to its richness as compared with the country to the west of the Jordan. Its general character is that of an upland pasture, undulating and thickly timbered. In the last respect its northern portions excel its southern; but for fertility of soil the southern province is preferred by the Arabs, in whose lips it has passed into a proverb: Thou canst not find a country like the Belka.<\/P><\/p>\n Num 32:1-6<\/span><\/p>\n The children of Gad, and the children of Reuben, came and spake unto Moses.<\/em><\/p>\n<\/p>\n The selfish request of the Reubenites and Gadites<\/strong><\/p>\n 1. <\/strong>The selection and conduct of their business.<\/p>\n 2. <\/strong>The formation of matrimonial alliances; and<\/p>\n 3. <\/strong>The determination of their residence.<\/p>\n Temporal gain, social surroundings, salubrity of atmosphere, and similar things are often deeply considered, while sacred and spiritual things are well-nigh overlooked.<\/p>\n Reuben and Gad<\/strong><\/p>\n This is too often the prayer of prosperous men. They find upon the earth what they regard as heaven enough. If they could but double their income, they would sigh for no bluer heaven; if they could but have health without increasing the income–simply increase of physical energy–they would desire no better paradise than they can find on earth. Who likes to cross the Jordan that lies before every man? There is a point at which it becomes very difficult to say to God, We are <\/strong>still ready to go on; whatever next may come–great wilderness or cold river, or high stony mountain–we are still ready to go on; Thy will be done, and Thy way be carried out to its last inch. Yet, until we reach the resignation which becomes triumph and the triumph which expresses itself, not in loud sentiment but in quiet and deep obedience, we have not begun to realise the meaning of the kingdom of heaven. What was the answer of Moses? Shall your brethren go to war, and shall ye sit here? (Num 32:6<\/span>). What suggestion there is in the colour of every tone! What sublime mockery! What a hint of cowardice! What an infliction of judgment upon meanness! Sometimes the only way in which we can put a rational rebuke is in the form of an inquiry. But there was more to be considered. And wherefore discourage ye the heart of the children of Israel from going over into the land which the Lord hath given them? (Num 32:7<\/span>). Take the word discourage in any sense, and it is full of meaning. Perhaps a stronger word might have been inserted here–a word amounting to aversion and utter dislike to the idea of going forward. Our actions have social effects. There are no literal individualities now; we are not separate and independent pillars; we are parts of a sum-total; we <\/strong>are members one of another. Then Moses utilised history (Num 32:8-13<\/span>). The past speaks in the present. Our fathers come up in a kind of resurrection in our own thinking and our own propositions. Meanness of soul is handed down; disobedience is not <\/strong>buried in the grave with the man who disobeyed. This is a broad law; were it rightly understood and applied, many a mans conduct would be explained which to-day appears to be quite inexplicable. Appetites descend from generation to generation; diseases may sleep through one generation, and arise in the next with aggravated violence. Men should take care what they do. Then Reuben and Gad said they would fight; they would build sheepfolds for their cattle, and cities for their little ones: but they themselves would go ready armed before the children of Israel, until they had brought them unto their place, and then their little ones should dwell in the <\/strong>fenced cities because of the inhabitants of the land. Moses said, in effect, So be it: <\/strong>if you complete the battle you shall locate yourselves here; but you must complete the battle, and when the conquest is won, you may return and enjoy what you can here of green things and flowing water; but, let me tell you, if ye will not do so, behold, ye have sinned against the Lord; this is not a covenant between you and me–between man and man; but your sin will be against the Lord, and be sure your sin will find you out. The matter was not easily arranged; Heaven was invoked, tones of judgment were employed, a covenant was entered into which bore the seal eternal. That law still continues. Supposing there to be no Bible, no altar, no invisible judgment-seat, no white throne–as has been conceived by sacred poetry–there is still, somehow, at work, in this mysterious scheme of things, a law of a constabulary kind which arrests the evil-doer, which makes the glutton sick, which makes the voluptuary weak, which stings the <\/strong>plotter in the very time which he had planned for his special joy. There is, account for it as we may, a ghostliness that looks upon us through the cloud, so that we feel the blood receding from the face, or feel it returning in violent torrents, making the face red with shame. But there is the law, give it what name we may, shuffle out of religious definitions as we like: the wrong-doer lays his head on a hard pillow; the bad man stores his property in unsafe places. (J. Parker, D. D<\/em>.)<\/p>\n CHAPTER XXXII <\/P> The Reubenites and Gadites request Moses to give them their<\/I><\/P> inheritance on this side of Jordan<\/I>, 1-5.<\/P> Moses expostulates with and reproves them<\/I>, 6-15.<\/P> They explain themselves, and propose conditions, with which<\/I><\/P> Moses is satisfied-they are to build cities for their wives and<\/I><\/P> children, and folds for their cattle, and go ever Jordan armed<\/I><\/P> with the other tribes, and fight against their enemies till the<\/I><\/P> land is subdued; after which they are to return<\/I>, 16-27.<\/P> Moses proposes the business to Eleazar, Joshua, and the elders<\/I>,<\/P> 28-30.<\/P> The Gadites and Reubenites promise a faithful observance of the<\/I><\/P> conditions<\/I>, 31, 32;<\/P> on which Moses assigns to them, and the half tribe of Manasseh<\/I>,<\/P> the kingdom of Sihon, king of the Amorites, and the kingdom of<\/I><\/P> Og, king of Bashan<\/I>, 33.<\/P> The cities built by the Gadites<\/I>, 34-36.<\/P> The cities built by the Reubenites<\/I>, 37, 38.<\/P> The children of Machir, the son of Manasseh, expel the Amorites<\/I><\/P> from Gilead<\/I>, 39,<\/P> which Moses grants to them<\/I>, 40.<\/P> Jair, the son of Manasseh, takes the small towns of Gilead<\/I>, 41.<\/P> And Nobah takes Kenath and its villages<\/I>, 42. <\/P> NOTES ON CHAP. XXXII<\/P><\/p>\n Jazer; <\/B>a city and country taken from the Amorites, Num 21:32<\/span>. Gilead; <\/B>a mountainous country, famous for pasturage, Jer 1:19<\/span>; Mic 7:14<\/span>. <\/P> <\/p>\n 1-5. the land of Jazer, and the landof Gilead<\/B>A complete conquest had been made of the country eastof the Jordan, comprising “the land of Jazer,” which formedthe southern district between the Arnon and Jabbok and “the landof Gilead,” the middle region between the Jabbok and Jarmouk, orHieromax, including Bashan, which lay on the north of that river. Thewhole of this region is now called the Belka. It has always beenfamous for its rich and extensive pastures, and it is still thefavorite resort of the Bedouin shepherds, who frequently contend forsecuring to their immense flocks the benefit of its luxuriantvegetation. In the camp of ancient Israel, Reuben and Gad werepre-eminently pastoral; and as these two tribes, being placed underthe same standard, had frequent opportunities of conversing andarranging about their common concerns, they united in preferring arequest that the trans-jordanic region, so well suited to the habitsof a pastoral people, might be assigned to them.<\/P><\/p>\n Now the children of Reuben and the children of Gad had a very great multitude of cattle<\/strong>,…. By which it seems that they had more in proportion than any of the other tribes; by what means it is not easy to say; very probably they were more addicted to the pastoral life, and took more delight in breeding cattle, and were more diligent in taking care of them: however, the reason for this observation presently follows:<\/p>\n and when they saw the land of Jazer, and the land of Gilead<\/strong>; Jazer was in the kingdom of Sihon, and Gilead in the kingdom of Og, which had been both conquered by the Israelites:<\/p>\n that, behold, the place was a place for cattle<\/strong>; where much cattle was fed, there being a great deal of good pasturage for them: Jazer appears to be a well watered country, Jer 48:32<\/span>, and Gilead and Bashan which joined and belonged to the same country of Og, who was king of Bashan, were famous for good feeding of cattle: hence we read of the bulls of Bashan, and rams of the breed of Bashan, and goats on Mount Gilead that looked plump and sleek; see Mic 7:14<\/span>.<\/p>\n 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. , “very strong,” is an apposition introduced at the close of the sentence to give emphasis to the . The land which they wished for, they called the “land of Jazer<\/em> (see Num 21:32<\/span>), and the land of Gilead.” They put Jazer first, probably because this district was especially rich in excellent pasture land. Gilead<\/em> was the land to the south and north of the Jabbok (see at Deu 3:10<\/span>), the modern provinces of Belka<\/em> in the south between the Jabbok and the Arnon, and Jebel Ajlun<\/em> 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<\/em> 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<\/em> 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<\/em> 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<\/em>, Pal.<\/em> 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<\/em>,” says Robinson ( Pal.<\/em> App. 162), “presents the most charming rural scenery that I have seen in Syria. A continued forest of noble trees, chiefly the evergreen oak (Sindin), 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<\/em>.). This also applies to the ancient Basan, which included the modern plains of Jaulan<\/em> and Hauran<\/em>, that were also covered over with ruins of former towns and hamlets. The plain of Hauran<\/em>, 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<\/em>, p. 393). “The whole of Hauran,” says Ritter<\/em> ( Erdkunde<\/em>, 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<\/em>; 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<\/em> is covered with splendid forests of oak, and rich in meadow land for flocks ( Burckhardt<\/em>, pp. 152, 169, 170, 173, 358; Wetstein, Reiseber<\/em>. pp. 39ff. and 88). On the nature of the soil of Hauran<\/em>, see at Deu 3:4<\/span>. The plain of Jaulan<\/em> 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<\/em>, 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<\/em>, i. p. 364). , a locality, or district. = (Num 32:4<\/span>), a district adapted for grazing.<\/p>\n The Request of the Reubenites.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1452.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 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<\/I> 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<\/I> the country which the LORD<\/B> smote before the congregation of Israel, is<\/I> 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<\/I> 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<\/B> 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<\/B> had given them. 10 And the LORD<\/B>‘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<\/B>. 13 And the LORD<\/B>‘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<\/B>, 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<\/B> 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.<\/P> 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,<\/I> 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.<\/P> 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<\/span> the children of Reuben are named first, but afterwards the children of Gad (Num 32:2<\/span>; Num 32:25<\/span>; Num 32:31<\/span>), 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.<\/I> Two things common in the world induced these tribes to make this choice and this motion upon it, the lust of the eye<\/I> and the pride of life,<\/I> 1 John ii. 16<\/I><\/span>. 1. The lust of the eye.<\/I> 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<\/I> and the calves out of the midst of the stall.<\/I> 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<\/I> more than the things of Jesus Christ<\/I> (Phil. ii. 21<\/span>), 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,<\/I> 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<\/I> 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.<\/P> II. Moses’s dislike of this motion, and the severe rebuke he gives to it, as a faithful prince and prophet.<\/P> 1. It must be confessed that prima facie–at first sight,<\/I> the thing looked ill, especially the closing words of their petition: Bring us not over Jordan,<\/I> v.<\/span> 5<\/span><\/U><\/I><\/span>. (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.<\/P> 2. Moses is therefore very warm upon them, which is to be imputed to his pious zeal against sin, and not to any peevishness, the effect of old age, for his meekness abated not, any more than his natural force. (1.) He shows them what he apprehended to be evil in this motion, that it would discharge the heart of their brethren, Num 32:6<\/span>; Num 32:7<\/span>. “What!” (says he, with a holy indignation at their selfishness) “shall your brethren go to war,<\/I> and expose themselves to all the hardships and hazards of the field, and shall you sit here<\/I> 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.<\/I><\/span> 8-13<\/span>): “Thus did your fathers,<\/I> whose punishment should be a warning to you to take heed of sinning after the similitude of their transgression.” (3.) He gives them fair warning of the mischief that would be likely to follow upon this separation which they were about to make from the camp of Israel; they would be in danger of bringing wrath upon the whole congregation, and hurrying them all back again into the wilderness (Num 32:14<\/span>; Num 32:15<\/span>): “You have risen up in your fathers’ stead<\/I> 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;<\/I> 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.<\/P><\/p>\n NUMBERS – CHAPTER THIRTY-TWO<\/strong><\/p>\n Verses 1:5:<\/p>\n Reuben and Gad were both camped on the south side of the Tabernacle, see chapter 2. Simeon was the other tribe in this group, but he appears not to have joined in the request of the other two, to be allowed to possess their inheritance on the east of Jordan, rather than in the Land itself.<\/p>\n “Cattle,” miqneh, <\/strong>“a possession, thing purchased,” a general term for livestock.<\/p>\n Land of Jazer, <\/strong>the entire plateau of Heshbon, De 3:10.<\/p>\n Land of Gilead, <\/strong>the territory extending from the northern end of the Dead Sea to the southern end of the Sea of Galilee, and from Jordan on the west to the desert on the east. At the time of this lesson, it was a lush region with forests, rich grazing lands, and adequate moisture. The region figures prominently in Scripture history, e.g. Ge 31:7-43; Jos 22:10; Eze 27:17; Jer 8:22; 46:11; Jg 10:3; 11:1-3; 12:1-7; 2Sa 15:13-23; Ho 6:8; 2 Kings 10:32-34; 15:27-29.<\/p>\n Ataroth, <\/strong>the modern Khirbet-at-tarus, about six miles east of the Dead Sea.<\/p>\n Dibon, <\/strong>about ten miles east of the Dead Sea. Israel captured this city in the conquest of Sihon, Nu 21:21-31.<\/p>\n Jazer, or Jaazer, <\/strong>a city about seventeen miles east of Jordan, on a plateau over which Israel passed on their way to the plains of Moab.<\/p>\n Nimrah, <\/strong>a city in the district of Gilead, also “Beth-nimrah.” It was about ten miles northeast of Jericho, Jos 13:27.<\/p>\n Heshbon, <\/strong>a Moabite city about twenty miles east of JorDa Sihon made this his capitol when he took that territory from Moab. Israel later took it from Sihon, Nu 21:21-31.<\/p>\n Elealeh, <\/strong>always mentioned with Heshbon. It was about a mile from Heshbon. Today it is a heap of ruins, called El Ah.<\/p>\n Shebam, <\/strong>also called Shibmah. Its exact location is unknown.<\/p>\n Nebo, <\/strong>a Moabite city near or on Mount Nebo.<\/p>\n Beon, <\/strong>about ten miles east of the upper Dead Sea, near Nebo.<\/p>\n All nine cities were in the southern region of Gilead, and near Israel’s main to their encampment in Moab. It is likely that the large herds of livestock belonging to Gad and Reuben were at this time grazing near these places. The region was ideally suited to the pastoral life. ,<\/p>\n <\/strong><\/p>\n 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. <\/p>\n The Hebrew word, (212) which we have rendered peculium, signifies not only cattle and herds, but also flocks of sheep. Almost all the Israelites were indeed possessors of cattle; but we gather from the words of Moses, that these two tribes were especially rich in them; perhaps, because the district which they inhabited in Egypt, being more suited for pasture, had invited them to apply themselves more earnestly to that mode of life, which was common to all, and had been handed down to them by their fathers; for it is not probable that they had thus surpassed the rest in this respect, during the course of their march. <\/p>\n (212) מקנה , mikneh. <\/p>\n CRITICAL AND EXPLANATORY NOTES<\/p>\n In this chapter we have the account of the allotment of the territory conquered by Israel on the east of the Jordan to the tribes of Reuben and Gad, and the half tribe of Manasseh.<\/p>\n Num. 32:1<\/span>. Jazer<\/em> (see on Num. 21:32<\/span>).<\/p>\n Gilead<\/em>, a mountainous region east of the Jordan; bounded on the north by Bashan, on the east by the Arabian plateau, and on the south by Moab and Ammon (Gen. 31:21<\/span>; Deu. 3:12-17<\/span>.)Bibl. Dict<\/em>.<\/p>\n A place for cattle;<\/em> a district of rich pasture land, with shady forests, and copious streams.Ibid<\/em>.<\/p>\n Num. 32:3<\/span>. Ataroth<\/em>, &c. (see on Num. 32:34-38<\/span>).<\/p>\n Num. 32:8-13<\/span> (see chaps. 13 and 14).<\/p>\n Num. 32:8<\/span>. Kadesh-barnea<\/em> (see on Num. 13:26<\/span>).<\/p>\n Num. 32:9<\/span>. Eshcol<\/em> (see on Num. 13:23<\/span>).<\/p>\n Num. 32:17<\/span>. Go ready armed<\/em>. Keil and Del.: Equip ourselves hastily.<\/p>\n Num. 32:23<\/span>. Be sure your sin will find you out<\/em>. Lit.: Know ye of your sin that it will find you out.speakers Comm<\/em>.<\/p>\n Num. 32:28<\/span>. Moses commanded Eleazar<\/em>, &c. (comp. Num. 34:17-29<\/span>).<\/p>\n Num. 32:33<\/span>. And unto half the tribe of Manasseh<\/em>. The participation of this half tribe in the possession is accounted for in Num. 32:39<\/span>O. v. Gerlach<\/em> (see also Jos. 17:1<\/span>). At this time Moses only gave to the two tribes and a half a general promise of this country. The determination of their respective allotments, and the taking possession of them, was not effected until some time afterwards.<\/p>\n Num. 32:34-36<\/span>. Places restored and fortified by the Gadites.<\/p>\n Num. 32:34<\/span>. Dibon<\/em> (see on Num. 21:30<\/span>).<\/p>\n Ataroth<\/em>crowns, probably identical with the ruins Attarus, on Jebel Attarus, and seven miles north-west of Dibon.<\/p>\n Aroer<\/em>ruins, now in ruins and called Arir, upon the very edge of the precipitous north bank of the ravine through which the Arnon flows. Not to be confounded with Aroer that is before Rabbah (Jos. 13:25<\/span>).<\/p>\n Num. 32:35<\/span>. Atroth, Shophan<\/em>. This should be written Atroth Shophan; Shophan being added to distinguish it from the Ataroth of the preceding verse. The situation has not been identified.<\/p>\n Jaaser<\/em>, or Jazer (see on Num. 21:32<\/span>).<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Mean selfishness. In the competitions of business and of professional and social life there is often very much of mean selfishness, and that even amongst persons who are avowedly Christians. But selfishness is utterly opposed to the spirit of Jesus Christ.<\/p>\n
II. <\/strong>Predominant worldliness. In this day there are many, who regard themselves as Christians, who resemble the Reubenites and Gadites–many who are chiefly influenced by temporal and worldly considerations in–<\/p>\n
III. <\/strong>Disregard of the interests and bights of their brethren.<\/p>\n
IV. <\/strong>Disparagement of their Divine calling and destiny. What vast numbers practically despise their exalted spiritual calling in the Gospel for the passing and perishing things of this world!<\/p>\n
V. <\/strong>Want of faith in the Divine promise. It is not improbable that they had their doubts as to their taking the good land beyond Jordan, and therefore sought to secure for themselves what the nation had already conquered. Such unbelief is a grievous dishonour to God. Conclusion: Mark the folly of this request of the Reubenites and Gadites. The country which they desired had very grave disadvantages. A selfish policy is generally a self-defeating policy. (W. Jones<\/em>.)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n