Verses 1–15

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

I. Here is a motion made by the Reubenites and the Gadites, that the land which they had lately possessed themselves of, and which in the right of conquest belonged to Israel in common, might be assigned to them in particular for their inheritance: upon the general idea they had of the land of promise, they supposed this would be about their proportion. Reuben and Gad were encamped under the same standard, and so had the better opportunity of comparing notes, and settling this matter between themselves. In the Num. 32:1 the children of Reuben are named first, but afterwards the children of Gad (Num. 32:2; 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 2:16. 1. The lust of the eye. This land which they coveted was not only beautiful for situation, and pleasant to the eye, but it was good for food, food for cattle; and they had a great multitude of cattle, above the rest of the tribes, it is supposed because they brought more out of Egypt, than the rest did; but that was forty years before, and stocks of cattle increase and decrease in less time than that; therefore I rather think they had been better husbands of their cattle in the wilderness, had tended them better, had taken more care of the breed, and not been so profuse as their neighbours in eating the lambs out of the flock and the calves out of the midst of the stall. Now they, having these large stocks, coveted land proportionable. Many scriptures speak of Bashan and Gilead as places famous for cattle; they had been so already, and therefore these tribes hoped they would be so to them, and whatever comes of it here they desire to take their lot. The judicious Calvin thinks there was much amiss in the principle they went upon, and that they consulted their own private convenience more than the public good, that they had not such regard to the honour and interest of Israel, and the promise made to Abraham of the land of Canaan (strictly so called), as they ought to have had. And still it is too true that many seek their own things more than the things of Jesus Christ (Phil. 2:21), and that many are influenced by their secular interest and advantage to take up short of the heavenly Canaan. Their spirits agree too well with this world, and with the things that are seen, that are temporal; and they say, “It is good to be here,” and so lose what is hereafter for want of seeking it. Lot thus chose by the sight of the eye, and smarted for his choice. Would we choose our portion aright we must look above the things that are seen. 2. Perhaps there was something of the pride of life in it. Reuben was the first-born of Israel, but he had lost his birthright. Several of the tribes, and Judah especially, had risen above him, so that he could not expect the best lot in Canaan; and therefore, to save the shadow of a birthright, when he had forfeited the substance, he here catches at the first lot, though it was out of Canaan, and far off from the tabernacle. Thus Esau sold his birthright, and yet got to be served first with an inheritance in Mount Seir. The tribe of Gad descended from the first-born of Zilpah, and were like pretenders with the Reubenites; and Manasseh too was a first-born, but knew he must be eclipsed by Ephraim his younger brother, and therefore he also coveted to get precedency.

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

1. It must be confessed that prima facie—at first sight, the thing looked ill, especially the closing words of their petition: Bring us not over Jordan, Num. 32:5. (1.) It seems to proceed from a bad principle, a contempt of the land of promise, which Moses himself was so desirous of a sight of, a distrust too of the power of God to dispossess the Canaanites, as if a lot in a land which they knew, and which was already conquered, was more desirable than a lot in a land they knew not, and which was yet to be conquered: one bird in the hand is worth two in the bush. There seemed also to be covetousness in it; for that which they insisted on was that it was convenient for their cattle. It argued likewise a neglect of their brethren, as if they cared not what became of Israel, while they themselves were well provided for. (2.) It might have been of bad consequence. The people might have taken improper hints from it, and have suggested that they were few enough, when they had their whole number, to deal with the Canaanites, but how unequal would the match be if they should drop two tribes and a half (above a fifth part of their strength) on this side Jordan. It would likewise be a bad precedent; if they must have the land thus granted them as soon as it was conquered, other tribes might make the same pretensions and claims, and so the regular disposition of the land by lot would be anticipated.

2. Moses is therefore very warm upon them, which is to be imputed to his pious zeal against sin, and not to any peevishness, the effect of old age, for his meekness abated not, any more than his natural force. (1.) He shows them what he apprehended to be evil in this motion, that it would discharge the heart of their brethren, Num. 32:6; 7. “What!” (says he, with a holy indignation at their selfishness) “shall your brethren go to war, and expose themselves to all the hardships and hazards of the field, and shall you sit here at your ease? No, do not deceive yourselves, you shall never be indulged by me in this sloth and cowardice.” It ill becomes any of God’s Israel to sit down unconcerned in the difficult and perilous concernments of their brethren, whether public or personal. (2.) He reminds them of the fatal consequences of the unbelief and faint-heartedness of their fathers, when they were just ready to enter Canaan, as they themselves now were. He recites the story very particularly (Num. 32:8-13): “Thus did your fathers, whose punishment should be a warning to you to take heed of sinning after the similitude of their transgression.” (3.) He gives them fair warning of the mischief that would be likely to follow upon this separation which they were about to make from the camp of Israel; they would be in danger of bringing wrath upon the whole congregation, and hurrying them all back again into the wilderness (Num. 32:14; 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.