Read-Post Through the Bible

[daniel1212av]

Numbers 28 -
Now that the people were numbered, orders given for the dividing of the land, and a general of the forces nominated and commissioned, one would have expected that the next chapter should begin the history of the campaign, or at least should give us an account of the ordinances of war; no, it contains the ordinances of worship, and provides that now, as they were on the point of entering Canaan, they should be sure to take their religion along with them, and not forget this, in the prosecution of their wars (Num_28:1, Num_28:2). The laws are here repeated and summed up concerning the sacrifices that were to be offered,  I. Daily (Num_28:3-8).  II. Weekly (Num_28:9, Num_28:10).  III. Monthly (Num_28:11-15).  IV. Yearly.  1. At the passover (Num_28:16-25).  2. At pentecost (Num_28:26-31). And the next chapter is concerning the annual solemnities of the seventh month. — Henry 


Num 28:1-8 -
Here is, I. A general order given concerning the offerings of the Lord, which were to be brought in their season, Num_28:2. These laws are here given afresh, not because the observance of them was wholly disused during their thirty-eight years' wandering in the wilderness (we cannot think that they were so long without any public worship, but that at least the daily lamb was offered morning and evening, and doubled on the sabbath day; so bishop Patrick conjectures); but that many of the sacrifices were then omitted is plainly intimated, Amo_5:25, quoted by Stephen, Act_7:42. Did you offer unto me sacrifices and offerings in the wilderness forty years, O house of Israel? It is implied, “No, you did not.” But, whether the course of sacrifices had been interrupted or no, God saw fit now to repeat the law of sacrifices,

1. Because this was a new generation of men, that were most of them unborn when the former laws were given; therefore, that they might be left without excuse, they have not only these laws written, to be read to them, but again repeated from God himself, and put into a less compass and a plainer method.

2. Because they were now entering upon war, and might be tempted to think that while they were engaged in that they should be excused from offering sacrifices. Inter arma silent leges - law is little regarded amidst the clash of arms. No, says God, my bread for my sacrifices even now shall you observe to offer, and that in the due season. They were peculiarly concerned to keep their peace with God when they were at war with their enemies. In the wilderness they were solitary, and quite separate from all other people, and therefore there they needed not so much their distinguishing badges, nor would their omission of sacrifices be so scandalous as when they came into Canaan, when they mingled with other people.

3. Because possession was now to be given them of the land of promise, that land flowing with milk and honey, where they would have plenty of all good things. “Now” (says God), “When you are feasting yourselves, forget not to offer the bread of your God.” Canaan was given to them upon this condition, that they should observe God's statutes, Psa_105:44, Psa_105:45.

II. The particular law of the daily sacrifice, a lamb in the morning and a lamb in the evening, which, for the constancy of it as duly as the day came, is called a continual burnt-offering (Num_28:3), which intimates that when we are bidden to pray always, and to pray without ceasing, it is intended that at least every morning and every evening we offer up our solemn prayers and praises to God. This is said to be ordained in Mount Sinai (Num_28:6), when the other laws were given. The institution of it we have, Exo_29:38. Nothing is here added in the repetition of the law, but that the wine to be poured out in the drink-offering is ordered to be strong wine (Num_28:7), the riches and most generous and best-bodied wine they could get. Though it was to be poured out upon the altar, and not drunk (they therefore might be ready to think the worst would serve to be so thrown away), yet God requires the strongest, to teach us to serve God with the best we have. The wine must be strong (says Ainsworth) because it was a figure of the blood of Christ, the memorial of which is still left to the church in wine, and of the blood of the martyrs, which was poured out as a drink-offering upon the sacrifice and service of our faith, Phi_2:17. — Henry 


Num 28:9-15 -
The new moons and the sabbaths are often spoken of together, as great solemnities in the Jewish church, very comfortable to the saints then, and typical of gospel grace. Now we have here the sacrifices appointed,

1. For the sabbaths. Every sabbath day the offering must be doubled; besides the two lambs offered for the daily burnt-offering, there must be two more offered, one (it is probable) added to the morning sacrifice, and the other to the evening, Num_28:9, Num_28:10. This teaches us to double our devotions on sabbath days, for so the duty of the day requires. The sabbath rest is to be observed, in order to a more close application to the sabbath work, which ought to fill up sabbath time. In Ezekiel's temple-service, which points at gospel times, the sabbath offerings were to be six lambs and a ram, with their meat-offerings, and drink-offerings (Eze_46:4, Eze_46:5), to intimate not only the continuance, but the advancement, of sabbath sanctification in the days of the Messiah. This is the burnt-offering of the sabbath in his sabbath, so it is in the original, v. 10. We must do every sabbath day's work in its day, studying to redeem every minute of sabbath time as those that believe it precious; and not thinking to put off one sabbath's work to another, for sufficient to every sabbath is the service thereof.

2. For the new moons. Some suggest that, as the sabbath was kept with an eye to the creation of the world, so the new moons were sanctified with an eye to the divine providence, which appoints the moon for seasons, guiding the revolutions of time by its changes, and governing sublunary bodies (as many think) by its influences. Though we observe not any feast of new moons, yet we must not forget to give God the glory of all the precious things put forth by the moon which he has established for ever, a faithful witness in heaven, Psa_89:37. The offerings in the new moons were very considerable, two bullocks, a ram, and seven lambs, with the meat-offerings and drink-offerings that were to attend them (Num_28:11, etc.), besides a sin-offering, Num_28:15. For, when we give glory to God by confessing his mercies, we must give glory to him likewise by confessing our own sins; and, when we rejoice in the gifts of common providence, we must make the sacrifice of Christ, that great gift of special grace, the fountain and spring-head of our joy. Some have questioned whether the new moons were to be reckoned among their feasts; but why should they not, when, besides the special sacrifices which were then to be offered, they rested from servile works (Amo_8:5), blew the trumpets (Num_10:10), and went to the prophets to hear the word? 2Ki_4:23. And the worship performed in the new moons is made typical of gospel solemnities, Isa_66:23. — Henry 

[daniel1212av]

Num 28:16-31 -
Here is,
I. The appointment of the pass-over sacrifices; not that which was the chief, the paschal lamb (sufficient instructions had formerly been given concerning that), but those which were to be offered upon the seven days of unleavened bread, which followed it, Num_28:17-25. The first and last of those seven days were to be sanctified as sabbaths, by a holy rest and a holy convocation, and on each of the seven days they were to be liberal in their sacrifices, in token of their great and constant thankfulness for their deliverance out of Egypt: Two bullocks, a ram, and seven lambs. A gospel conversation, in gratitude for Christ our passover who was sacrificed, is called the keeping of this feast (1Co_5:; for it is not enough that we purge out the leavened bread of malice and wickedness, but we must offer the bread of our God, even the sacrifice of praise, continually, and continue herein unto the end.

2. The sacrifices are likewise appointed which were to be offered at the feast of pentecost, here called the day of the first-fruits, Num_28:26. In the feast of unleavened bread they offered a sheaf of their first-fruits of barley (which with them was first ripe) to the priest (Lev_23:10), as an introduction to the harvest; but now, about seven weeks after, they were to bring a new meat-offering to the Lord, at the end of harvest, in thankfulness to God, who had not only given, but preserved to their use, the kindly fruits of the earth, so as that in due time they did enjoy them. It was at this feast that the Spirit was poured out (Act_2:1, etc.), and thousands were converted by the preaching of the apostles, and were presented to Christ, to be a kind of first-fruits of his creatures. The sacrifice that was to be offered with the loaves of the first-fruits was appointed, Lev_23:18. But over and above, besides that and besides the daily offerings, they were to offer two bullocks, one ram, and seven lambs, with a kid for a sin-offering, Num_28:27-30. When God sows plentifully upon us he expects to reap accordingly from us. Bishop Patrick observes that no peace-offerings are appointed in this chapter, which were chiefly for the benefit of the offerers, and therefore in them they were left more to themselves; but burnt-offerings were purely for the honour of God, were confessions of his dominion, and typified evangelical piety and devotion, by which the soul is wholly offered up to God in the flames of holy love; and sin-offerings were typical of Christ's sacrifice of himself, by which we and our services are perfected and sanctified. — Henry 

[daniel1212av]

(Num 29)  "And in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you. {2} And ye shall offer a burnt offering for a sweet savour unto the LORD; one young bullock, one ram, and seven lambs of the first year without blemish: {3} And their meat offering shall be of flour mingled with oil, three tenth deals for a bullock, and two tenth deals for a ram, {4} And one tenth deal for one lamb, throughout the seven lambs: {5} And one kid of the goats for a sin offering, to make an atonement for you: {6} Beside the burnt offering of the month, and his meat offering, and the daily burnt offering, and his meat offering, and their drink offerings, according unto their manner, for a sweet savour, a sacrifice made by fire unto the LORD. {7} And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein: {8} But ye shall offer a burnt offering unto the LORD for a sweet savour; one young bullock, one ram, and seven lambs of the first year; they shall be unto you without blemish: {9} And their meat offering shall be of flour mingled with oil, three tenth deals to a bullock, and two tenth deals to one ram, {10} A several tenth deal for one lamb, throughout the seven lambs: {11} One kid of the goats for a sin offering; beside the sin offering of atonement, and the continual burnt offering, and the meat offering of it, and their drink offerings. {12} And on the fifteenth day of the seventh month ye shall have an holy convocation; ye shall do no servile work, and ye shall keep a feast unto the LORD seven days: {13} And ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD; thirteen young bullocks, two rams, and fourteen lambs of the first year; they shall be without blemish: {14} And their meat offering shall be of flour mingled with oil, three tenth deals unto every bullock of the thirteen bullocks, two tenth deals to each ram of the two rams, {15} And a several tenth deal to each lamb of the fourteen lambs: {16} And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering. {17} And on the second day ye shall offer twelve young bullocks, two rams, fourteen lambs of the first year without spot: {18} And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: {19} And one kid of the goats for a sin offering; beside the continual burnt offering, and the meat offering thereof, and their drink offerings. {20} And on the third day eleven bullocks, two rams, fourteen lambs of the first year without blemish; {21} And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: {22} And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering. {23} And on the fourth day ten bullocks, two rams, and fourteen lambs of the first year without blemish: {24} Their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: {25} And one kid of the goats for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering. {26} And on the fifth day nine bullocks, two rams, and fourteen lambs of the first year without spot: {27} And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: {28} And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering. {29} And on the sixth day eight bullocks, two rams, and fourteen lambs of the first year without blemish: {30} And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: {31} And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering. {32} And on the seventh day seven bullocks, two rams, and fourteen lambs of the first year without blemish: {33} And their meat offering and their drink offerings for the bullocks, for the rams, and for the lambs, shall be according to their number, after the manner: {34} And one goat for a sin offering; beside the continual burnt offering, his meat offering, and his drink offering. {35} On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein: {36} But ye shall offer a burnt offering, a sacrifice made by fire, of a sweet savour unto the LORD: one bullock, one ram, seven lambs of the first year without blemish: {37} Their meat offering and their drink offerings for the bullock, for the ram, and for the lambs, shall be according to their number, after the manner: {38} And one goat for a sin offering; beside the continual burnt offering, and his meat offering, and his drink offering. {39} These things ye shall do unto the LORD in your set feasts, beside your vows, and your freewill offerings, for your burnt offerings, and for your meat offerings, and for your drink offerings, and for your peace offerings. {40} And Moses told the children of Israel according to all that the LORD commanded Moses."

[daniel1212av]

Numbers 29 - INTRODUCTION TO NUMBERS 29

In this chapter an account is given of the various offerings on the several remarkable days in the seventh month of the year; at the feast of blowing the trumpets on the first day of the month, Num_29:1, at the great fast or day of atonement, which was the tenth of the month, Num_29:7, and at the feast of tabernacles, which began on the fifteenth day of the same month, and continued eight days, and the sacrifices of every day are particularly mentioned; of the first day, Num_29:12, of the second day, Num_29:17, of the third day, Num_29:20, of the fourth day, Num_29:23, of the fifth day, Num_29:26, of the sixth day, Num_29:29, of the seventh day, Num_29:32, and of the eighth day, Num_29:35, which sacrifices were to be offered, besides their vows and freewill offerings, of which Moses gave a faithful account, according to the command of God, Num_29:39. — Gill

Numbers 29 -
The feast of trumpets on the first day of the seventh month, and its sacrifices, Num_29:1-6. The feast of expiation, or annual atonement, on the tenth day of the same month, with its sacrifices, Num_29:7-11. The feast of tabernacles, held on the fifteenth day of the same month, with its eight days’ offerings, Num_29:12. The offerings of the first day, thirteen bullocks, two rams, fourteen lambs, and one kid, Num_29:13-16. The offerings of the second day, twelve bullocks, two rams, fourteen lambs, and one kid, Num_29:17-19. The offerings of the third day, eleven bullocks; the rest as before, Num_29:20-22. The offerings of the fourth day, ten bullocks; the rest as before, Num_29:23-25. The offerings of the fifth day, nine bullocks, etc., Num_29:26-28. The offerings of the sixth day, eight bullocks, etc., Num_29:29-31. The offerings of the seventh day, seven bullocks, etc., Num_29:32-34. The offerings of the eighth day, one bullock, one ram, seven lambs, and one goat, Num_29:35-38. These sacrifices to be offered, and feasts to be kept, besides vows, freewill-offerings, etc., etc., Num_29:39. Moses announces all these things to the people, Num_29:40. — Clarke

Num 29:1 - THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)

in the seventh month--of the ecclesiastical year, but the first month of the civil year, corresponding to our September. It was, in fact, the New Year's Day, which had been celebrated among the Hebrews and other contemporary nations with great festivity and joy and ushered in by a flourish of trumpets. This ordinance was designed to give a religious character to the occasion by associating it with some solemn observances. (Compare Exo_12:2; Lev_23:24).

it is a day of blowing the trumpets unto you--This made it a solemn preparation for the sacred feasts--a greater number of which were held during this month than at any other season of the year. Although the institution of this feast was described before, there is more particularity here as to what the burnt offering should consist of; and, in addition to it, a sin offering is prescribed. The special offerings, appointed for certain days, were not to interfere with the offerings usually requisite on these days, for in Num_29:6 it is said that the daily offerings, as well as those for the first day of the month, were to take place in their ordinary course. — JFB

Num 29:1-11 -
There were more sacred solemnities in the seventh month than in any other month of the year, not only because it had been the first month till the deliverance of Israel out of Egypt (which, falling in the month Abib, occasioned that to be thenceforth made the beginning of the months in all ecclesiastical computations), but because still it continued the first month in the civil reckonings of the jubilees and years of release, and also because it was the time of vacation between harvest and seedtime, when they had most leisure to attend the sanctuary, which intimates that, though God will dispense with sacrifices in consideration of works of necessity and mercy, yet the more leisure we have from the pressing occasions of this life the more time we should spend in the immediate service of God.

1. We have here the appointment of the sacrifices that were to be offered on the first day of the month, the day of blowing the trumpets, which was a preparative for the two great solemnities of holy mourning on the day of atonement and of holy joy in the feast of tabernacles. The intention of divine institutions is well answered when one religious service helps to fit us for another and all for heaven. The blowing of the trumpets was appointed, Lev_23:24. Here the people are directed what sacrifices to offer on that day, of which there was not then any mention made. Note, Those who would know the mind of God in the scripture must compare one part of the scripture with another, and put those parts together that have reference to the same thing, for the latter discoveries of divine light explain what was dark and supply what was defective in the former, that the man of God may be perfect. The sacrifices then to be offered are particularly ordered here (Num_29:2-6), and care taken that these should not supersede the daily oblation and that of the new moon. It is hereby intimated that we must not seek occasions to abate our zeal in God's service, nor be glad of an excuse to omit a good duty, but rather rejoice in an opportunity of accumulating and doing more than ordinary in religion. If we perform family-worship, we must not think that this will excuse us from our secret devotions; nor that on the days we go to church we need not worship God alone and with our families; but we should always abound in the work of the Lord.

2. On the day of atonement. Besides all the services of that day, which we had the institution of, Lev. 16, and which, one would think, required trouble and charge enough, here are burnt-offerings ordered to be offered, Num_29:8-10. For in our faith and repentance, those two great gospel graces which were signified by that day's performances, we must have an eye to the glory and honour of God, which was purely intended in the burnt-offerings; there was likewise to be a kid of the goats for a sin-offering, besides the great sin-offering of atonement (Num_29:11),  which intimates that there are so many defects and faults, even in the exercises and expressions of our repentance, that we have need of an interest in a sacrifice to expiate the guilt even of that part of our holy things. Though we must not repent that we have repented, yet we must repent that we have not repented better. It likewise intimated the imperfection of the legal sacrifices, and their insufficiency to take away sin, that on the very day the sin-offering of atonement was offered, yet there must be another sin-offering. But what the law could not do, in that it was weak, that Christ has done. — Henry 


Num 29:12-40 -
Soon after the day of atonement, that day in which men were to afflict their souls, followed the feast of tabernacles, in which they were to rejoice before the Lord; for those that sow in tears shall soon reap in joy. To the former laws about this feast, which we had, Lev_23:34, etc., here are added directions about the offerings by fire, which they were to offer unto the Lord during the seven days of that feast, Lev_23:36. Observe here,

1. Their days of rejoicing were to be days of sacrifices. A disposition to be cheerful does us no harm, nor is any bad symptom, when it is so far from unfitting us for the duties of God's immediate service that it encourages and enlarges our hearts in them.

2. All the days of their dwelling in booths they must offer sacrifices. While we are here in a tabernacle-state, it is our interest as well as duty constantly to keep up communion with God; nor will the unsettledness of our outward condition excuse us in our neglect of the duties of God's worship.

3. The sacrifices for each of the seven days, though differing in nothing but the number of the bullocks, are severally and particularly appointed, which yet is no vain repetition; for God would thus teach them to be very exact in those observances, and to keep an eye of faith fixed upon the institution in every day's work. It likewise intimates that the repetition of the same services, if performed with an upright heart, and with a continued fire of pious and devout affection, is no weariness to God, and therefore we ought not to snuff at it, or to say, Behold, what a weariness it is to us!

[daniel1212av]

4. The number of bullocks (which were the most costly part of the sacrifice) decreased every day. On the first day of the feast they were to offer thirteen, on the second day but twelve, on the third day eleven, etc. So that on the seventh they offered seven; and the last day, though it was the great day of the feast, and celebrated with a holy convocation, yet they were to offer but one bullock; and, whereas on all the other days they offered two rams and fourteen lambs, on this they offered but one ram and seven lambs. Such was the will of the Law-maker, and that is reason enough for the law. Some suggest that God herein considered the infirmity of the flesh, which is apt to grudge the charge and expense of religion; it is therefore ordered to grow less and less, that they might not complain as if God had made them to serve with an offering, Isa_43:23. Or it is hereby intimated to them that the legal dispensation should wax old, and vanish away at last; and the multitude of their sacrifices should end in one great sacrifice, infinitely more worthy than all of them. It was on the last day of the feast, after all these sacrifices had been ordered, that our Lord Jesus stood and cried to those who still thirsted after righteousness (being sensible of the insufficiency of these sacrifices to justify them) to come unto him and drink, Joh_7:37.

5. The meat-offerings and drink-offerings attended all the sacrifices, according to their number, after the manner. Be there ever so much flesh, it is no feast without bread and drink, therefore these must never be omitted at God's altar, which was his table. We must not think that doing much in religion will be accepted if we do not do it well, and after the manner that God has appointed.

6. Every day there must be a sin-offering presented, as we observed in the other feasts. Our burnt-offerings of praise cannot be accepted of God unless we have an interest in the great sacrifice of propitiation which Christ offered when for us he made himself a sin-offering.

7. Even when all these sacrifices were offered, yet the continual burnt-offering must not be omitted either morning or evening, but each day this must be offered first in the morning and last in the evening. No extraordinary services should jostle out our stated devotions.

8. Though all these sacrifices were required to be presented by the body of the congregation, at the common charge, yet, besides these, particular persons were to glorify God with their vows and their free-will offerings, Num_29:39. When God commanded that this they must do, he left room for the generosity of their devotion, a great deal more they might do, not inventing other worships, but abounding in these, as 2Ch_30:23, 2Ch_30:24. Large directions had been given in Leviticus concerning the offerings of all sorts that should be brought by particular persons according to the providences of God concerning them and the graces of God in them. Though every Israelite had an interest in these common sacrifices, yet he must not think that these will serve instead of his vows and his free-will offerings. Thus our ministers' praying with us and for us will not excuse us from praying for ourselves. — Henry 

Num 29:35-38 -
The eighth day was to be azereth, a closing feast, and only belonged to the feast of Tabernacles so far as the Sabbath rest and a holy meeting of the seventh feast-day were transferred to it; whilst, so far as its sacrifices were concerned, it resembled the seventh new moon's day and the day of atonement, and was thus shown to be the octave or close of the second festal circle (see at Lev_23:36). ― K+D

Num 29:35-40 - On the eighth day ye shall have a solemn assembly--The feast of tabernacles was brought to a close on the eighth day, which was the great day (Joh_7:37). Besides the common routine sacrifices, there were special offerings appointed for that day though these were fewer than on any of the preceding days; and there were also, as was natural on that occasion when vast multitudes were convened for a solemn religious purpose, many spontaneous gifts and services, so that there was full scope for the exercise of a devout spirit in the people, both for their obedience to the statutory offerings, and by the presentation of those which were made by free will or in consequence of vows. - JFB

[daniel1212av]

(Num 30)  "And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the LORD hath commanded. {2} If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth. {3} If a woman also vow a vow unto the LORD, and bind herself by a bond, being in her father's house in her youth; {4} And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. {5} But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the LORD shall forgive her, because her father disallowed her. {6} And if she had at all an husband, when she vowed, or uttered ought out of her lips, wherewith she bound her soul; {7} And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand. {8} But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the LORD shall forgive her. {9} But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her. {10} And if she vowed in her husband's house, or bound her soul by a bond with an oath; {11} And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand. {12} But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the LORD shall forgive her. {13} Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. {14} But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them. {15} But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity. {16} These are the statutes, which the LORD commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father's house." -

[daniel1212av]

I must solemnly warn that we not a make solemn vow unless we are convicted by God to do so, and then not add to it thinking it will prove we are more holy, and furthermore that we consider the cost, making sure it is not contrary to the written word of God, nor will keep us from obeying it. And insofar as it is in accordance with His word that we be fully consecrated to fulfilling it, no matter what, unless God makes it clear that we are released from it, , in whole or part, as we are married to Christ.


Numbers 30 - INTRODUCTION TO NUMBERS 30

Mention being made, in the latter part of the preceding chapter, of vows to be performed to the Lord, besides the sacrifices directed to; here some account is given of them, and men are charged to fulfil, and not break them, Num_30:1 but as to women, if a maid, being in her father's house, made a vow in his hearing, and he silent at it, her vow stood; but if he disapproved of it, it was null and void, Num_30:3 and so a wife, when she vowed a vow in the hearing of her husband, and he said not ought against it, it was valid; but if he objected to it, it stood for nothing, Num_30:6, likewise a widow, or one divorced, that made a vow in her husband's house, before he died, or she was put away from him, and he did not contradict it, it remained in force and to be fulfilled; but if he made it void, it stood not, and she was forgiven, Num_30:9 it being in an husband's power to confirm or make null a vow or oath, made by his wife to afflict her soul; but if he made any void after he heard them, and had been silent, he himself was to bear her iniquity, Num_30:13. — Gill

Num 30:1-2 -
This law was delivered to the heads of the tribes that they might instruct those who were under their charge, explain the law to them, give then necessary cautions, and call them to account, if there were occasion, for the breach of their vows. Perhaps the heads of the tribes had, upon some emergency of this kind, consulted Moses, and desired by him to know the mind of God, and here they are told it: This is the thing which the Lord has commanded concerning vows, and it is a command still in force.
1. The case supposed is that a person vows a vow unto the Lord, making God a party to the promise, and designing his honour and glory in it. The matter of the vow is supposed to be something lawful: no man can be by his own promise bound to do that which he is already by the divine precept prohibited from doing. Yet it is supposed to be something which, in such and such measures and degrees, was not a necessary duty antecedent to the vow. A person might vow to bring such and such sacrifices at certain times, to give such and such a sum or such a proportion in alms, to forbear such meats and drinks which the law allowed, to fast and afflict the soul (which is specified Num_30:13) at other times besides the day of atonement. And many similar vows might be made in an extraordinary heat of holy zeal, in humiliation for some sin committed or for the prevention of sin, in the pursuit of some mercy desired or in gratitude for some mercy received. It is of great use to make such vows as these, provided they be made in sincerity with due caution. Vows (say the Jewish doctors) are the hedge of separation, that is, a fence to religion. He that vows is here said to bind his soul with a bond. It is a vow to God, who is a spirit, and to him the soul, with all its powers, must be bound. A promise to man is a bond upon the estate, but a promise to God is a bond upon the soul. Our sacramental vows, by which we are bound to no more than what was before our duty, and which neither father nor husband can disannul, are bonds upon the soul, and by them we must feel ourselves bound out from all sin and bound up to the whole will of God. Our occasional vows concerning that which before was in our own power (Act_5:4), when they are made, are bonds upon the soul likewise. 2. The command given is that these vows be conscientiously performed: He shall not break his word, though afterwards he may change his mind, but he shall do according to what he has said. Margin, He shall not profane his word. Vowing is an ordinance of God; if we vow in hypocrisy we profane that ordinance: it is plainly determined, Better not vow than vow and not pay, Ecc_5:5. Be not deceived, God is not mocked. His promises to us are yea and amen, let not ours to him be yea and nay. — Henry 
 

[daniel1212av]

Num 30:3-16 -
It is here taken for granted that all such persons as are sui juris - at their own disposal, and are likewise of sound understanding and memory, are bound to perform whatever they vow that is lawful and possible; but, if the person vowing be under the dominion and at the disposal of another, the case is different. Two cases much alike are here put and determined: 

I. The case of a daughter in her father's house: and some think, probably enough, that it extends to a son likewise, while he is at home with his father, and under tutors and governors. Whether the exception may thus be stretched I cannot say. Non est distinguendum, ubi lex non distinguit - We are not allowed to make distinctions which the law does not. The rule is general, If a man vow, he must pay. But for a daughter it is express: her vow is nugatory or in suspense till her father knows it, and (it is supposed) knows it from her; for, when it comes to his knowledge, it is in his power either to ratify or nullify it. But in favour of the vow,

1. Even his silence shall suffice to ratify it: If he hold his peace, her vows shall stand, Num_30:4. Qui tacet, consentire videtur - Silence gives consent. Hereby he allows his daughter the liberty she has assumed, and, as long as he says nothing against her vow, she shall be bound by it. But,

2. His protestation against it shall perfectly disannul it, because it is possible that such vow may by prejudicial to the affairs of the family, break the father's measures, perplex the provision made for his table if the vow related to meats, or lessen the provision made for his children if the vow would be more expensive than his estate would bear; however, it was certain that it was an infringement of his authority over his child, and therefore, if he disallow it, she is discharged, and the Lord shall forgive her, that is, she shall not be charged with the guilt of violating her vow; she showed her good-will in making the vow, and, if her intentions therein were sincere, she shall be accounted better than sacrifice. This shows how great a deference children owe to their parents, and how much they ought to honour them and be obedient to them. It is for the interest of the public that the paternal authority be supported; for, when children are countenanced in their disobedience to their parents (as they were by the tradition of the elders, Mat_15:5, Mat_15:6), they soon become in other things children of Belial. If this law be not to be extended to children's marrying without their parents' consent so far as to put it in parents' power to annul the marriage and dissolve the obligation (as some have thought it does), yet certainly it proves the sinfulness of it, and obliges the children that have thus done foolishly to repent and humble themselves before God and their parents.

II. The case of a wife is much the same. As for a woman that is a widow or divorced, she has neither father nor husband to control her, so that, whatever vows she binds her soul with, they shall stand against her (Num_30:9), it is at her peril if she run back; but a wife, who has nothing that she can strictly call her own, but with her husband's allowance, cannot, without that, make any such vow.

1. The law is plain in case of a wife that continues so long after the vow. If her husband allow her vow, though only by silence, it must stand, Num_30:6, Num_30:7. If he disallow it, since her obligation to that which she had vowed arose purely from her own act, and not from any prior command of God, her obligation to her husband shall take place of it, for to him she ought to be in subjection as unto the Lord; and now it is so far from being her duty to fulfil her vow that it would be her sin to disobey her husband, whose consent perhaps she ought to have asked before she made the vow; therefore she needs forgiveness, Num_30:8.

2. The law is the same in case of a wife that soon after becomes a widow, or is put away. Though, if she return to her father's house, she does not therefore so come again under his authority as that he has power to disannul hew vows (Num_30:9), yet if the vow was made while she was in the house of her husband, and her husband disallowed it, it was made void and of no effect for ever, and she does not return under the law of her vow when she is loosed from the law of her husband. This seems to be the distinct meaning of Num_30:10-14, which otherwise would be but a repetition of Num_30:6-8. But it is added (Num_30:15) that, if the husband make void the vows of his wife, he shall bear her iniquity; that is, if the thing she had vowed was really good, for the honour of God and the prosperity of her own soul, and the husband disallowed it out of covetousness, or humour, or to show his authority, though she be discharged from the obligation of her vow, yet he will have a great deal to answer for. Now here it is very observable how carefully the divine law consults the good order of families, and preserves the power of superior relations, and the duty and reverence of inferiors. It is fit that every man should bear rule in his own house, and have his wife and children in subjection with all gravity; and rather than this great rule should be broken, or any encouragement given to inferior relations to break those bonds asunder, God himself would quit his right, and release the obligations even of a solemn vow; so much does religion strengthen the ties of all relations, and secure the welfare of all societies, that in it the families of the earth are blessed. — Henry

[daniel1212av]

Sorry for the late posting. My younger brother, for whom i was praying Sat. early night (that he would be more surrendered, etc.,  to Jesus), was involved in a motorcycle accident later that night, and is hospitalized with broken bones. You can pray for Alan. Thanks 

(Num 31)  "And the LORD spake unto Moses, saying, {2} Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people. {3} And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian. {4} Of every tribe a thousand, throughout all the tribes of Israel, shall ye send to the war. {5} So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war. {6} And Moses sent them to the war, a thousand of every tribe, them and Phinehas the son of Eleazar the priest, to the war, with the holy instruments, and the trumpets to blow in his hand. {7} And they warred against the Midianites, as the LORD commanded Moses; and they slew all the males. {8} And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword. {9} And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods. {10} And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire. {11} And they took all the spoil, and all the prey, both of men and of beasts. {12} And they brought the captives, and the prey, and the spoil, unto Moses, and Eleazar the priest, and unto the congregation of the children of Israel, unto the camp at the plains of Moab, which are by Jordan near Jericho.

{13} And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp. {14} And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle. {15} And Moses said unto them, Have ye saved all the women alive? {16} Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD. {17} Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. {18} But all the women children, that have not known a man by lying with him, keep alive for yourselves. {19} And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify both yourselves and your captives on the third day, and on the seventh day. {20} And purify all your raiment, and all that is made of skins, and all work of goats' hair, and all things made of wood. {21} And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the LORD commanded Moses; {22} Only the gold, and the silver, the brass, the iron, the tin, and the lead, {23} Every thing that may abide the fire, ye shall make it go through the fire, and it shall be clean: nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water.

{24} And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp. {25} And the LORD spake unto Moses, saying, {26} Take the sum of the prey that was taken, both of man and of beast, thou, and Eleazar the priest, and the chief fathers of the congregation: {27} And divide the prey into two parts; between them that took the war upon them, who went out to battle, and between all the congregation: {28} And levy a tribute unto the LORD of the men of war which went out to battle: one soul of five hundred, both of the persons, and of the beeves, and of the asses, and of the sheep: {29} Take it of their half, and give it unto Eleazar the priest, for an heave offering of the LORD. {30} And of the children of Israel's half, thou shalt take one portion of fifty, of the persons, of the beeves, of the asses, and of the flocks, of all manner of beasts, and give them unto the Levites, which keep the charge of the tabernacle of the LORD. {31} And Moses and Eleazar the priest did as the LORD commanded Moses. {32} And the booty, being the rest of the prey which the men of war had caught, was six hundred thousand and seventy thousand and five thousand sheep. {33} And threescore and twelve thousand beeves, {34} And threescore and one thousand asses, {35} And thirty and two thousand persons in all, of women that had not known man by lying with him. {36} And the half, which was the portion of them that went out to war, was in number three hundred thousand and seven and thirty thousand and five hundred sheep: {37} And the LORD'S tribute of the sheep was six hundred and threescore and fifteen. {38} And the beeves were thirty and six thousand; of which the LORD'S tribute was threescore and twelve. {39} And the asses were thirty thousand and five hundred; of which the LORD'S tribute was threescore and one. {40} And the persons were sixteen thousand; of which the LORD'S tribute was thirty and two persons. {41} And Moses gave the tribute, which was the LORD'S heave offering, unto Eleazar the priest, as the LORD commanded Moses. {42} And of the children of Israel's half, which Moses divided from the men that warred, {43} (Now the half that pertained unto the congregation was three hundred thousand and thirty thousand and seven thousand and five hundred sheep, {44} And thirty and six thousand beeves, {45} And thirty thousand asses and five hundred, {46} And sixteen thousand persons;) {47} Even of the children of Israel's half, Moses took one portion of fifty, both of man and of beast, and gave them unto the Levites, which kept the charge of the tabernacle of the LORD; as the LORD commanded Moses. {48} And the officers which were over thousands of the host, the captains of thousands, and captains of hundreds, came near unto Moses: {49} And they said unto Moses, Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us. {50} We have therefore brought an oblation for the LORD, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the LORD. {51} And Moses and Eleazar the priest took the gold of them, even all wrought jewels. {52} And all the gold of the offering that they offered up to the LORD, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred and fifty shekels. {53} (For the men of war had taken spoil, every man for himself.) {54} And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation, for a memorial for the children of Israel before the LORD."

[daniel1212av]

Numbers 31 - INTRODUCTION TO NUMBERS 31

Numbers 31 -
The command of the Lord to make war on the Midianites, Num_31:1, Num_31:2. One thousand men are chosen out of each of the twelve tribes, and sent with Phinehas against the Midianites, Num_31:3-6. They slay all the males, Num_31:7; their five kings and Balaam, Num_31:8. They take all the women captives, with the flocks and goods, Num_31:9; burn their cities, and bring away the spoil, Num_31:10, Num_31:11. They bring the captives, etc., to Moses, who is wroth with the officers for sparing the women, who had formerly been the cause of their transgression and punishment, Num_31:12-16. He commands all the male children and all the grown up females to be slain, Num_31:17, Num_31:18. How the soldiers were to purify themselves, Num_31:19, Num_31:20; and the different articles taken in war, Num_31:21-24. They are commanded to take the sum of the prey, to divide it into two parts; one for the 12,000 warriors, and the other for the rest of the congregation, Num_31:25-27. One of 500, both of persons and cattle, of the share of the warriors, to be given to the Lord, Num_31:28, Num_31:29; and one part of fifty, of the people’s share, to be given to the Levites, Num_31:30. The sum of the prey remaining after the above division; sheep 675,000, beeves 72,000, asses 61,000, young women 32,000, Num_31:31-35. How the soldiers’ part was divided, Num_31:36-40. How the part belonging to the congregation was divided, Num_31:41-47. The officers report that they had not lost a man in this war, Num_31:48, Num_31:49. They bring a voluntary oblation to God, of gold and ornaments, Num_31:50, Num_31:51; the amount of which was 16,750 shekels, Num_31:52, Num_31:53. Moses and Eleazar bring the gold into the tabernacle for a memorial, Num_31:54. — Clarke

Num 31:1-2 - THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)

the Lord spake unto Moses, Avenge the children of Israel of the Midianites--a semi-nomad people, descended from Abraham and Keturah, occupying a tract of country east and southeast of Moab, which lay on the eastern coast of the Dead Sea. They seem to have been the principal instigators of the infamous scheme of seduction, planned to entrap the Israelites into the double crime of idolatry and licentiousness [Num_25:1-3, Num_25:17-18] by which, it was hoped, the Lord would withdraw from that people the benefit of His protection and favor. Moreover, the Midianites had rendered themselves particularly obnoxious by entering into a hostile league with the Amorites (Jos_13:21). The Moabites were at this time spared in consideration of Lot (Deu_2:9) and because the measure of their iniquities was not yet full. God spoke of avenging "the children of Israel" [Num_31:2]; Moses spoke of avenging the Lord [Num_31:3], as dishonor had been done to God and an injury inflicted on His people. The interests were identical. God and His people have the same cause, the same friends, and the same assailants. This, in fact, was a religious war, undertaken by the express command of God against idolaters, who had seduced the Israelites to practise their abominations. — JFB

Num 31:1-6 -
Here, I. The Lord of hosts gives orders to Moses to make war upon the Midianites, and his commission no doubt justified this war, though it will not serve to justify the like without such commission. The Midianites were the posterity of Abraham by Ketuarah, Gen_25:2. Some of them settled south of Canaan, among whom Jethro lived, and they retained the worship of the true God; but these were settled east of Canaan, and had fallen into idolatry, neighbours to, and in confederacy with, the Moabites. Their land was not designed to be given to Israel, nor would Israel have meddled with them if they had not made themselves obnoxious to their resentment by sending their bad women among them to draw them to whoredom and idolatry. This was the provocation, this was the quarrel. For this (says God) avenge Israel of the Midianites, Num_31:2.

1. God would have the Midianites chastised, an inroad made upon that part of their country which lay next to the camp of Israel, and which was probably more concerned in that mischief than the Moabites, who therefore were let alone. God will have us to reckon those our worst enemies that draw us to sin, and to avoid them; and since every man is tempted when he is drawn aside of his own lusts, and these are the Midianites which ensnare us with their wiles, on them we should avenge ourselves, not only make no league with them, but make war upon them by living a life of mortification. God had taken vengeance on his own people for yielding to the Midianites' temptations; now the Midianites, that gave the temptation, must be reckoned with, for the deceived and the deceiver are his (Job_12:16), both accountable to his tribunal; and, though judgment begin at the house of God, it shall not end there, 1Pe_4:17. There is a day coming when vengeance will be taken on those that have introduced errors and corruptions into the church, and the devil that deceived men will be cast into the lake of fire. Israel's quarrel with Amalek, that fought against them, was not avenged till long after: but their quarrel with Midian, that debauched them, was speedily avenged, for they were looked upon as much more the dangerous and malicious enemies.

2. God would have it done by Moses, in his life-time, that he who had so deeply resented that injury might have the satisfaction of seeing it avenged. “See this execution done upon the enemies of God and Israel, and afterwards thou shalt be gathered to thy people.” This was the only piece of service of this kind that Moses must further do, and then he has accomplished, as a hireling, his day, and shall have his quietus - enter into rest: hitherto his usefulness must come, and no further; the wars of Canaan must be carried on by another hand. Note, God sometimes removes useful men when we think they can be ill spared; but this ought to satisfy us, that they are never removed till they have done the work which was appointed them.

II. Moses gives orders to the people to prepare for this expedition, Num_31:3. He would not have the whole body of the camp to stir, but they must arm some of themselves to the war, such as were either most fit or most forward, and avenge the Lord of Midian. God said, Avenge Israel; Moses says, Avenge the Lord; for the interests of God and Israel are united, and the cause of both is one and the same. And if God, in what he does, shows himself jealous for the honour of Israel, surely Israel, in what they do, ought to show themselves jealous for the glory of God. Then only we can justify the avenging of ourselves when it is the vengeance of the Lord that we engage in. Nay, for this reason we are forbidden to avenge ourselves, because God has said, Vengeance is mine, I will repay.

III. A detachment is drawn out accordingly for this service, 1000 out of every tribe, 12,000 in all, a small number in comparison with what they could have sent, and it is probable small in comparison with the number of the enemies they were sent against. But God would teach them that it is all one to him to save by many or by few, 1Sa_14:6.

IV. Phinehas the son of Eleazar is sent along with them. It is strange that no mention is made of Joshua in this great action. If he was general of these forces, who do we not find him leading them out? If he tarried at home, why do we not find him meeting them with Moses at their return? It is probable, each tribe having a captain of its own thousand, there was no general, but they proceeded in the order of their march through the wilderness, Judah first, and the rest in their posts, under the command of their respective captains, spoken of Num_31:48. But, the war being a holy war, Phinehas was their common head, not to supply the place of a general, but, by the oracle of God, to determine the resolves of their counsels of war, in which the captains of thousands would all acquiesce, and according to which they would act in conjunction. He therefore took with him the holy instruments or vessels, probably the breast-plate of judgment, by which God might he consulted in any emergency. Though he was not yet the high priest, yet he might be delegated pro hac vice - for this particular occasion, to bear the urim and thummim, as 1Sa_23:6. And there was a particular reason for sending Phinehas to preside in this expedition; he has already signalized himself for his zeal against the Midianites and their cursed arts to ensnare Israel when he slew Cozbi, a daughter of a chief house in Midian, for her impudence in the matter of Peor, 1Sa_25:15. He that had so well used the sword of justice against a particular criminal was best qualified to guide the sword of war against the whole nation. Thou hast been faithful over a few things, I will make thee ruler over many things. — Henry 

[daniel1212av]

II. Moses gives orders to the people to prepare for this expedition, Num_31:3. He would not have the whole body of the camp to stir, but they must arm some of themselves to the war, such as were either most fit or most forward, and avenge the Lord of Midian. God said, Avenge Israel; Moses says, Avenge the Lord; for the interests of God and Israel are united, and the cause of both is one and the same. And if God, in what he does, shows himself jealous for the honour of Israel, surely Israel, in what they do, ought to show themselves jealous for the glory of God. Then only we can justify the avenging of ourselves when it is the vengeance of the Lord that we engage in. Nay, for this reason we are forbidden to avenge ourselves, because God has said, Vengeance is mine, I will repay.

III. A detachment is drawn out accordingly for this service, 1000 out of every tribe, 12,000 in all, a small number in comparison with what they could have sent, and it is probable small in comparison with the number of the enemies they were sent against. But God would teach them that it is all one to him to save by many or by few, 1Sa_14:6.

IV. Phinehas the son of Eleazar is sent along with them. It is strange that no mention is made of Joshua in this great action. If he was general of these forces, who do we not find him leading them out? If he tarried at home, why do we not find him meeting them with Moses at their return? It is probable, each tribe having a captain of its own thousand, there was no general, but they proceeded in the order of their march through the wilderness, Judah first, and the rest in their posts, under the command of their respective captains, spoken of Num_31:48. But, the war being a holy war, Phinehas was their common head, not to supply the place of a general, but, by the oracle of God, to determine the resolves of their counsels of war, in which the captains of thousands would all acquiesce, and according to which they would act in conjunction. He therefore took with him the holy instruments or vessels, probably the breast-plate of judgment, by which God might he consulted in any emergency. Though he was not yet the high priest, yet he might be delegated pro hac vice - for this particular occasion, to bear the urim and thummim, as 1Sa_23:6. And there was a particular reason for sending Phinehas to preside in this expedition; he has already signalized himself for his zeal against the Midianites and their cursed arts to ensnare Israel when he slew Cozbi, a daughter of a chief house in Midian, for her impudence in the matter of Peor, 1Sa_25:15. He that had so well used the sword of justice against a particular criminal was best qualified to guide the sword of war against the whole nation. Thou hast been faithful over a few things, I will make thee ruler over many things. — Henry 

[daniel1212av]

(Num 32)  "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 Kadeshbarnea 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. {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. {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 Manasseh 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 Bethnimrah, and Bethharan, fenced cities: and folds for sheep. {37} And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim, {38} And Nebo, and Baalmeon, (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 Havothjair. {42} And Nobah went and took Kenath, and the villages thereof, and called it Nobah, after his own name."

[daniel1212av]

Numbers 32 -
The Reubenites and Gadites request Moses to give them their inheritance on this side of Jordan, Num_32:1-5. Moses expostulates with and reproves them, Num_32:6-15. They explain themselves, and propose conditions, with which Moses is satisfied - they are to build cities for their wives and children, and folds for their cattle, and go ever Jordan armed with the other tribes, and fight against their enemies till the land is subdued; after which they are to return, Num_32:16-27. Moses proposes the business to Eleazar, Joshua, and the elders, Num_32:28-30. The Gadites and Reubenites promise a faithful observance of the conditions, Num_32:31, Num_32:32; on which Moses assigns to them, and the half tribe of Manasseh, the kingdom of Sihon, king of the Amorites, and the kingdom of Og, king of Bashan, Num_32:33. The cities built by the Gadites, Num_32:34-36. The cities built by the Reubenites, Num_32:37, Num_32:38. The children of Machir, the son of Manasseh, expel the Amorites from Gilead, Num_32:39, which Moses grants to them, Num_32:40. Jair, the son of Manasseh, takes the small towns of Gilead, Num_32:41. And Nobah takes Kenath and its villages, Num_32:42. — Clarke


Num 32:1-5 - THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)

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. — JFB

Num 32:1-15 -
Israel's tents were now pitched in the plains of Moab, where they continued many months, looking back upon the conquests they had already made of the land of Sihon and Og, and looking forward to Canaan, which they hoped in a little while to make themselves masters of. While they made this stand, and were at a pause, this great affair of the disposal of the conquests they had already made was here concerted and settled, not by any particular order or appointment of God, but at the special instance and request of two of the tribes, to which Moses, after a long debate that arose upon it, consented. For even then, when so much was done by the extraordinary appearances of divine Providence, many things were left to the direction of human prudence; for God, in governing both the world and the church, makes use of the reason of men, and serves his own purposes by it.
I. Here is a motion made by the Reubenites and the Gadites, that the land which they had lately possessed themselves of, and which in the right of conquest belonged to Israel in common, might be assigned to them in particular for their inheritance: upon the general idea they had of the land of promise, they supposed this would be about their proportion. Reuben and Gad were encamped under the same standard, and so had the better opportunity of comparing notes, and settling this matter between themselves. In the first verse the children of Reuben are named first, but afterwards the children of Gad (Num_32:2, Num_32:25, Num_32:31), either because the Gadites made the first motion and were most forward for it, or because they were the better spokesmen and had more of the art of management, Reuben's tribe still lying under Jacob's sentence, he shall not excel. Two things common in the world induced these tribes to make this choice and this motion upon it, the lust of the eye and the pride of life, 1Jo_2:16.

1. The lust of the eye. This land which they coveted was not only beautiful for situation, and pleasant to the eye, but it was good for food, food for cattle; and they had a great multitude of cattle, above the rest of the tribes, it is supposed because they brought more out of Egypt, than the rest did; but that was forty years before, and stocks of cattle increase and decrease in less time than that; therefore I rather think they had been better husbands of their cattle in the wilderness, had tended them better, had taken more care of the breed, and not been so profuse as their neighbours in eating the lambs out of the flock and the calves out of the midst of the stall. Now they, having these large stocks, coveted land proportionable. Many scriptures speak of Bashan and Gilead as places famous for cattle; they had been so already, and therefore these tribes hoped they would be so to them, and whatever comes of it here they desire to take their lot. The judicious Calvin thinks there was much amiss in the principle they went upon, and that they consulted their own private convenience more than the public good, that they had not such regard to the honour and interest of Israel, and the promise made to Abraham of the land of Canaan (strictly so called), as they ought to have had. And still it is too true that many seek their own things more than the things of Jesus Christ (Phi_2:21), and that many are influenced by their secular interest and advantage to take up short of the heavenly Canaan. Their spirits agree too well with this world, and with the things that are seen, that are temporal; and they say, “It is good to be here,” and so lose what is hereafter for want of seeking it. Lot thus chose by the sight of the eye, and smarted for his choice. Would we choose our portion aright we must look above the things that are seen.

2. Perhaps there was something of the pride of life in it. Reuben was the first-born of Israel, but he had lost his birthright. Several of the tribes, and Judah especially, had risen above him, so that he could not expect the best lot in Canaan; and therefore, to save the shadow of a birthright, when he had forfeited the substance, he here catches at the first lot, though it was out of Canaan, and far off from the tabernacle. Thus Esau sold his birthright, and yet got to be served first with an inheritance in Mount Seir. The tribe of Gad descended from the first-born of Zilpah, and were like pretenders with the Reubenites; and Manasseh too was a first-born, but knew he must be eclipsed by Ephraim his younger brother, and therefore he also coveted to get precedency.

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

1. It must be confessed that prima facie - at first sight, the thing looked ill, especially the closing words of their petition: Bring us not over Jordan, Num_32:5

(1.) It seems to proceed from a bad principle, a contempt of the land of promise, which Moses himself was so desirous of a sight of, a distrust too of the power of God to dispossess the Canaanites, as if a lot in a land which they knew, and which was already conquered, was more desirable than a lot in a land they knew not, and which was yet to be conquered: one bird in the hand is worth two in the bush. There seemed also to be covetousness in it; for that which they insisted on was that it was convenient for their cattle. It argued likewise a neglect of their brethren, as if they cared not what became of Israel, while they themselves were well provided for.

(2.) It might have been of bad consequence. The people might have taken improper hints from it, and have suggested that they were few enough, when they had their whole number, to deal with the Canaanites, but how unequal would the match be if they should drop two tribes and a half (above a fifth part of their strength) on this side Jordan. It would likewise be a bad precedent; if they must have the land thus granted them as soon as it was conquered, other tribes might make the same pretensions and claims, and so the regular disposition of the land by lot would be anticipated.

2. Moses is therefore very warm upon them, which is to be imputed to his pious zeal against sin, and not to any peevishness, the effect of old age, for his meekness abated not, any more than his natural force. (1.) He shows them what he apprehended to be evil in this motion, that it would discharge the heart of their brethren, Num_32:6, Num_32:7. “What!” (says he, with a holy indignation at their selfishness) “shall your brethren go to war, and expose themselves to all the hardships and hazards of the field, and shall you sit here at your ease? No, do not deceive yourselves, you shall never be indulged by me in this sloth and cowardice.” It ill becomes any of God's Israel to sit down unconcerned in the difficult and perilous concernments of their brethren, whether public or personal... — Henry

[daniel1212av]

(2.) He reminds them of the fatal consequences of the unbelief and faint-heartedness of their fathers, when they were just ready to enter Canaan, as they themselves now were. He recites the story very particularly (Num_32:8-13): “Thus did your fathers, whose punishment should be a warning to you to take heed of sinning after the similitude of their transgression.”

 (3.) He gives them fair warning of the mischief that would be likely to follow upon this separation which they were about to make from the camp of Israel; they would be in danger of bringing wrath upon the whole congregation, and hurrying them all back again into the wilderness (Num_32:14, Num_32:15): “You have risen up in your fathers' stead to despise the pleasant land and reject it as they did, when we hoped you had risen up in their stead to possess it.” It was an encouragement to Moses to see what an increase of men there was in these tribes, but a discouragement to see that it was withal an increase of sinful men, treading in the steps of their fathers' impiety. It is sad to see the rising generation in families and countries not only no better, but worse than that which went before it; and what comes of it? Why, it augments the fierce anger of the Lord; not only continues that fire, but increases it, and fills the measure, often till it overflows in a deluge of desolation. Note, If men did but consider as they ought, what would be the end of sin, they would be afraid of the beginnings of it. — Henry


Num 32:16-27 -
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, Num_32:16.

3. That they would not return to their possessions till the conquest of Canaan was completed, Num_32:18. 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 (Num_32:19): “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, Num_32:17. “Nay,” says Moses, “you shall go armed before the Lord, Num_32:20, Num_32:21. 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, Num_2:10, Num_2:17.

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, Num_32:22. 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 (Num_32:23), 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, Num_32:25. 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 (Jos_4:13), whereas their whole number was about 100,000. — Henry 

[daniel1212av]

Num 32:28-42 -
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, Num_32:28-30. 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 (Exo_23:13), 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_2:17.

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, 2Ki_15:29. Such a proportion does Providence sometimes observe in balancing prosperity and adversity; he sets the one over-against the other. — Henry