AM Bible Study Group; October 20, 2010
Numbers 32:1-42
Theme: This chapter describes how the tribes east of the Jordan came to settle in their land.
As the people begin their close approach to the land, to conquer and take that which God was giving them, another potential crisis arose. The people of the tribes of Reuben and Gad—and later, as we’ll see, half of the tribe of Manasseh—requested that they not settle in the land that God had promised on the other side of the Jordan, but that they be permitted to settle in the eastern lands of the people groups that they had just defeated in battle.
This chapter tells us the story of what happened—and how it resulted in the territory of the people of Israel being expanded.
I. THE REQUEST (vv. 1-5).
A. The people of Israel had just conquered territory on the eastern side of the Jordan—in the areas that belonged to the Ammonites and the people of Bashan (see chapter 21). The people of the tribes of Reuben and Gad grew attracted to this territory because it was well-suited for the raising of livestock—and they had much livestock (see 31:25-32).
B. Therefore, they came to Moses and said, “If we have found favor in your sight, let this land be given to us as a possession. Do not take us over the Jordan” (v. 5). It may be that their initial request was that they go no further, but be permitted to stay east of the Jordan. But it’s important to note that they did not say they would not do what God commanded, or that they would not conquer the land that God was promising to the people of Israel. There does not appear to be any ‘rebellious spirit’ in their request.
II. THE REBUKE (vv. 6-15).
A. This request evoked a very passionate response from Moses. He was a very old man, and the time of his departure was drawing near. He certainly didn’t want to deal with another crisis like this! His response comes in three arguments against the request of these two tribes:
1. It would be unjust for the people of Reuben and Gad to “sit here” while their brethren had to go and fight to obtain the land (v. 6).
2. It would discourage the heart of the children of Israel in just the same way that the rebellion at Kadesh Barnea had discouraged them before (vv. 7-9; see 13:27-33).
3. It would be an act of rebellion that would bring God’s just wrath down on the people; and this generation would be left destroyed in the wilderness just as the other had been (vv. 10-15).
B. Moses’ response—calling them “a brood of sinful men” may have been a bit strong (see v. 14); but given Moses’ past experiences, his passion was certainly understandable. Note however that his concern does not seem to be that they wanted land east of the Jordan, but that they may be refusing to go with their brethren and fight with them for the land God had promised west of the Jordan.
III. THE RESOLVE (vv. 16-19).
A. It was then that the people of Reuben and Gad made their intentions clear. They pledged not to leave their brethren to conquer the promised land alone. They “came near” (perhaps expressing a respectful and gentle response), and promised that after they built sheepfolds for their flocks and shelters for their children, they would go with the rest of the tribes to fight on the other side of the Jordan. “For we will not return to our homes until every one of the children of Israel has received his inheritance. For we will not inherit with them on the other side of the Jordan and beyond, because our inheritance has fallen to us on this eastern side of the Jordan” (vv. 18-19).
B. It was their strong sense that this territory on the eastern side was their inheritance from God. And given the rest of the chapter—if they, indeed, would keep their part of the bargain, it appears that God would indeed permit them to consider it their inheritance. It would, after all, be within the scope of the land that God promised to Abraham in Genesis 15:18-21.
IV. THE RESPONSE (vv. 20-27).
A. Moses conceded to this arrangement. It may be that it was a compromise that was arrived at in the course of his conversations with them. Moses clearly specified the terms of the arrangement as the people of Gad and Reuben specified them.
B. But Moses also warned that they must keep their word and fight for the inheritance of their brethren. “But if you do not do so, then take note, you have sinned against the LORD; and be sure your sin will find you out” (v. 23). Note that it’s not that they would be found out about their sin; but it would be their sin that would find them out! Sin has its own consequences (Galatians 6:7).
V. THE REPORT (vv. 28-32).
A. Because Moses would not be permitted to bring them into the promised land (see 20:12), he gave instructions to Eleazar the priest and Joshua—who would be leading the people in—what the terms of the agreement were.
B. Note that he doesn’t say that if the people of Reuben and Gad failed to keep their agreement that they would be rejected from the promised land. Rather, they would have to take a portion of the land on the other side of the Jordan (vv. 30). There would, in no case, be a tribe missing from God’s people.
IV. THE RESULT (vv. 33-42).
A. Note that, along with Reuben and Gad, half of the tribe of Manasseh also took a portion of the land east of the Jordan. It may be that they were also abundant in flocks; and we note that it was from the tribe of Manasseh that the daughters of Zelophehad—who demanded the rights of inheritance in chapter 27—were also of the tribe of Manasseh.
B. In the end, Reuben and Gad and Manasseh kept their part of the bargain (see Joshua 4:12; 12:1-6; 13:8-12; 22:1-9). So, all the people of these tribes settled their flocks and families into their lands and prepared themselves to help the rest of the tribes claim theirs.
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This story is similar to that of Acts 15:36-41; and the contention between Paul and Barnabas that, when rightly resolved, ended up expanding the number of laborers for the work of the gospel. Sometimes an apparent division between the people of God—if handled right—can lead to an expansion of the kingdom.
But it pays to remember Proverbs 18:13—”He who answers a matter before he hears it, it is folly and shame to him.”