서론
無題
繁體中文
英語原文
In this chapter we have, I. The humble request of the tribes of Reuben and Gad for an inheritance on that side Jordan where Israel now lay encamped, Nu 32:1-5. II. Moses's misinterpretation of their request, Nu 32:6-15. III. Their explication of it, and stating it aright, Nu 32:16-19. IV. The grant of their petition under the provisos and limitations which they themselves proposed, Nu 32:20-42, etc.
1-27
The Request of the Reubenites (1452 BC)
繁體中文
流便支派的請求（主前 1452 年）
¹ 流便子孫和迦得子孫的牲畜極其眾多；他們看見雅謝地和基列地，見那地是可放牧牲畜之地。 ² 迦得子孫和流便子孫就來對摩西、祭司以利亞撒和會眾的首領說： ³ 亞大錄、底本、雅謝、寧拉、希實本、以利亞利、示班、尼波、比穩， ⁴ 就是耶和華在以色列會眾面前所攻取之地，是可放牧牲畜之地，而僕人們有牲畜。 ⁵ 他們說：我們若在你眼前蒙恩，求你將這地給我們為業，不要領我們過約旦河。 ⁶ 摩西對迦得子孫和流便子孫說：你們的弟兄去打仗，你們竟要在這裡坐著嗎？ ⁷ 你們為何使以色列人喪膽，使他們不過去進入耶和華所賜給他們的那地呢？ ⁸ 你們父親從前我打發他們從加低斯‧巴尼亞去窺探那地時，他們也是這樣行。 ⁹ 他們上到以實各谷，看見那地，就使以色列人喪膽，使他們不進耶和華所賜給他們的地。 ¹⁰ 當日耶和華的怒氣發作，就起誓說： ¹¹ 凡從埃及上來二十歲以外的人，斷不得看見我對亞伯拉罕、以撒、雅各起誓應許之地，因為他們沒有專心跟從我。 ¹² 惟有耶孚尼的兒子迦勒和嫩的兒子約書亞可以看見，因為他們專心跟從耶和華。 ¹³ 耶和華的怒氣向以色列發作，使他們在曠野飄流四十年，直到在耶和華眼前行惡的那一代都消滅了。 ¹⁴ 誰知，你們起來代替了你們的罪人父親，更加增添耶和華向以色列人所發的烈怒。 ¹⁵ 你們若退後不跟從他，他還要把以色列人撇在曠野；你們便使這眾民全都滅亡了。
此時以色列人的營帳安紮在摩押平原，他們在那裡駐留了數月之久，回顧已征服的西宏和噩之地，又展望不久之後盼望可取得的迦南地。他們在此駐足停頓之際，如何處置已征服之地這件大事就在此商議安排妥當了——這並非出於神任何特別的吩咐或命定，而是出於兩個支派特別的提議和請求，經過一場由此引發的冗長辯論後，摩西方才應允。因為即便在那個憑神护理特別作為而成就諸多大事的時期，仍有許多事交由人的理性謀劃來決定；因為神在治理世界與治理教會時，都使用人的理性，並藉此成就他自己的旨意。
一、此處流便人和迦得人提出一項動議：他們最近所佔領、按征服之權屬於全體以色列人的那地，可以分派給他們作為產業；他們根據對應許之地的整體概念，估計這地約略相當於他們當得的分。流便和迦得在同一面旗幟之下安營，因此有更好的機會彼此商量、私下定妥這事。在民 32:1 中先提到流便子孫，但隨後卻提到迦得子孫（民 32:2、25、31），這或許是因為迦得人最先提出此議，最為熱衷，又或許是因為他們更善於言辭、更有謀略，而流便支派因仍承受雅各的判語——「必不居首」——而式微。這兩個支派受世上常見的兩樣東西驅使，作出這樣的選擇與動議，即*「眼目的情慾」和「今生的驕傲」（約壹 2:16）。1. 眼目的情慾。他們所覬覦的這地，不僅地勢秀美、悅人眼目，更是適合作糧食，作牲畜的飼料；而他們擁有大量的牲畜，多於其他支派——據推測是因為他們從埃及帶出來的牲畜比其他支派更多。但那是四十年前的事了，牲畜的增減所需時間遠短於此；因此我寧可認為他們在曠野中更善於牧養牲畜，照管得更周到，更注重繁殖，而不像鄰舍那樣揮霍，「從羊群中取羊羔、從牛圈中取牛犢」肆意食用。如今他們既有這麼多牲畜，便貪求相稱的土地。多處經文提到巴珊和基列是出產牲畜的著名之地；那些地方向來如此，因此這兩個支派盼望對他們也會如此，不管結果如何，他們都想要在這裡拈鬮分地。明智的加爾文認為他們所依循的原則大有問題，他們顧念私人的方便過於公共利益，對以色列的尊榮與利益，以及對亞伯拉罕所應許的迦南地（嚴格意義上的迦南），缺乏應有的重視。如今這仍是真實得不能再真實：許多人「不求耶穌基督的事，只求自己的事」（腓 2:21），許多人受世俗利益的影響，滿足於次等福分，而放棄了那屬天的迦南。他們的心與這世界、與那些可見的、暫時的事物過於相合；他們說「在這裡真好」，卻因不尋求將來的福分而失掉了它。羅得就是這樣「憑眼所見」來選擇，結果因這選擇而吃了苦頭。我們若要正確地選擇自己的分，就必須仰望那所不見的事物。2. 其中或許也含有今生的驕傲*。流便是以色列的長子，卻失去了長子的名分。好幾個支派，尤其是猶大，已經超越了他，使他不能指望在迦南得到最好的分；因此，為了保全長子名分的影子——在實質上既已喪失——他便在此搶先取得頭一個分，儘管這地在迦南之外，離會幕甚遠。以掃也是如此，賣了長子的名分，卻又在西珥山先得了產業。迦得支派是悉帕長子的後裔，與流便人一樣是這類覬覦者；瑪拿西也是長子，卻知道必被弟弟以法蓮所掩蓋，因此他也想要爭取優先的地位。
二、摩西對這動議的不悅，以及他身為忠信的君王和先知所給予的嚴厲責備。
-
必須承認，prima facie——乍看之下，這件事顯得頗為不妥，尤其是他們請求的結語：「不要領我們過約旦河」（民 32:5）。（1）這似乎是出於不良的原則——輕看應許之地（摩西自己多麼渴望一見此地），也是不信神能趕出迦南人，彷彿在一塊已知且已被征服之地得一分，比在一塊未知、尚待征服之地得一分更為可取：一鳥在手勝過二鳥在林。其中似乎也含有貪婪；因為他們所堅持的理由是這地適合他們的牲畜。這也顯出他們對弟兄的漠視，彷彿只要自己得著供應，以色列的結局如何他們並不在意。（2）這可能帶來不良的後果。百姓可能從中受到不當的暗示，議論紛紛說：他們在人數齊全時尚且太少，不足以對付迦南人，若在約旦河這邊放下兩個半支派（超過他們戰力的五分之一），雙方力量豈不更為懸殊？這也會成為惡劣的先例；若征服之地一經取得便須如此撥給他們，其他支派也可能提出同樣的要求和主張，於是抽籤分地的既定安排便會被提前打亂。
-
因此摩西對他們極為激動，這當歸因於他對罪的敬虔熱心，而非老邁所生的暴躁，因為他的溫和與他的氣力一樣並未衰退。（1）他向他們指出，他認為這動議中的惡在於：這將使弟兄的心消化（民 32:6-7）。他帶著對他們自私的聖潔憤慨說：「甚麼！你們的弟兄去打仗，暴露於戰場的一切艱辛與危險之中，你們竟要安安逸逸坐在這裡嗎？不，不要自欺，我絕不容你們沉溺於這種怠惰與怯懦。」神的以色列人中，無論在公共或個人的艱難與危險事務上，凡坐視不顧弟兄的人，都是不當的。（2）他提醒他們，當他們的父輩正要進入迦南（如他們現在一樣）時，因不信和膽怯所招致的悲慘後果。他相當詳細地重述了那故事（民 32:8-13）：「你們父親從前也是這樣行，他們所受的刑罰應當成為你們的鑑戒，叫你們防備犯他們同樣罪行的可能。」（3）他鄭重警告他們，這種與以色列營中分離之舉可能引發的禍患；他們將危及全會眾，使眾人再度被趕回曠野（民 32:14-15）：「你們起來代替了你們的父親，鄙棄那美地、像他們一樣厭棄它——我們本盼望你們興起取代他們去得那地為業。」這些支派人丁興旺，本可使摩西得著鼓勵，但同時看見的卻是罪人的增加，踏著父輩不虔的腳蹤而行，又令他灰心。看到家族與國家中興起的一代不僅不比前人更好，反而更壞，實在可悲；結果如何呢？那就是「更加增添耶和華的烈怒」；不僅維持那火不滅，更使火勢加劇，滿溢成災。當注意：人若能如所當行的那樣思想罪的結局，就必懼怕罪的開端。
¹⁶ 他們挨近他說：我們要在這裡為我們的牲畜築羊圈，為我們的小孩建城邑。 ¹⁷ 我們自己卻要帶兵器在以色列人前頭先過去，直等到把他們領到他們的地方；我們的小孩卻要因這地的居民住在堅固的城內。 ¹⁸ 我們不回家，直等到以色列人各人都得了自己的產業。 ¹⁹ 我們不與他們在約旦河那邊、再往前之地同受產業，因為我們的產業是在約旦河這邊、向東之地臨到我們了。 ²⁰ 摩西對他們說：你們若這樣行，若在耶和華面前帶著兵器去打仗， ²¹ 你們所有的人都要在耶和華面前帶著兵器過約旦河，直到他把仇敵從他面前趕出去， ²² 那地在耶和華面前被制伏了，然後你們才可以回來，向耶和華和以色列人無罪，這地便在你們面前為業。 ²³ 你們若不這樣行，就是得罪耶和華，要知道你們的罪必追上你們。 ²⁴ 你們要為你們的小孩建城邑，為你們的羊群築羊圈；你們口中所出來的話，都要去行。 ²⁵ 迦得子孫和流便子孫對摩西說：僕人們必照我主所吩咐的行。 ²⁶ 我們的小孩、妻子、羊群和所有的牲畜，都留在基列的各城； ²⁷ 但僕人們都要在耶和華面前帶著兵器過去打仗，正如我主所說的。
我們在此看到摩西與那兩個支派之間，關於他們在約旦河這邊定居一事的調解。請願者大概退下商議，考量當如何回應摩西所給的嚴厲責備；經過一番商議後，他們帶著這樣的提案回來：他們的戰士要前去協助弟兄征服迦南，而將家眷和牲畜留在這地；這樣一來，他們既可得著所求，又不致造成損害。如今無法確知他們最初提出請願時是否就有此意。若他們早有此意，這便是一個例子，說明出於誠實的用心常如何被不幸地誤解；然而摩西在此是可以被原諒的，因為他有理由對他們作最壞的猜疑，他所給的責備乃出於他竭力防範罪惡的豐盛關懷。但他們若起初並無此意，這便說明了坦率直言的良好效果；摩西向他們指明他們的罪及其危險，便使他們毫無怨言、毫不爭辯地回到自己的本分。他們並不推託說弟兄們無需他們幫助就能對付迦南人，尤其既然神必為他們爭戰；他們卻毅然承諾要與弟兄們並肩站立。
一、他們的提案十分公正而慷慨，不但不會使弟兄喪膽，反而會激勵他們。1. 他們能打仗的人，就是適合服役的，要*「帶著兵器在以色列人前頭」進入迦南。他們非但不會離棄弟兄，反而若有需要，願意帶頭先行，在最危險的行動中衝鋒陷陣。他們非但不懷疑、也不輕看迦南的征服，反而要以極大的熱忱和決心參與其中。2. 他們要將家眷和牲畜留下（這些本是營中的累贅），這樣對弟兄就更有用處（民 32:16）。3. 他們在迦南被完全征服之前不會回到自己的產業（民 32:18）。只要弟兄需要，他們就必傾力相助。4. 然而他們並不指望分享那尚待征服之地的任何分（民 32:19）：「我們不求與他們同受產業」*，也不會以協助打仗為藉口，要求分得那地的一分；不，我們甘心於約旦河這邊的產業，那邊因此就更多歸給他們。
二、摩西於是應允了他們的請求，條件是他們須遵守提案。1. 他極力堅持：在弟兄放下兵器之前，他們絕不可放下兵器。他們承諾要*「在以色列人前頭帶著兵器」（民 32:17）。摩西說：「不，你們要在耶和華面前帶著兵器」（民 32:20-21）。這更是神的事工，過於你們弟兄的事工，你們當仰望的是他，而不僅僅是他們。」在耶和華面前，就是在耶和華的約櫃面前，就是他同在的象徵——看來他們在迦南的戰爭中帶著約櫃同行，而這兩個支派就緊貼在約櫃之前安營，正如我們在行軍次序中所見（民 2:10、17）。2. 在此條件下，他將這地賜給他們為業，並告訴他們將「向耶和華和以色列人無罪」（民 32:22）。他們可以得著那地，而罪與責都不會沾染其上——在神面前無罪，在人面前無責；我們無論擁有什麼產業，能如此無愧地得著，才是可羨慕的。3. 然而他警告他們失信的危險：「你們若失信，便是得罪耶和華*（民 32:23），而不僅是得罪弟兄；要知道你們的罪必追上你們」，就是說：「神必為此與你們算帳，儘管你們或許輕看這事。」當注意：罪毫無疑問遲早必追上罪人。因此我們當留心找出自己的罪，好悔改離棄，免得我們的罪追上我們，使我們傾覆敗亡。
三、他們一致同意這產業的附帶條件，並鄭重應許，如同簽下保證：「僕人們必照我主所吩咐的行」（民 32:25）。他們的弟兄都曾協助征服這塊他們想據為產業之地，因此他們在道義上承認有責任協助征服那將成為弟兄產業之地。既已受恩，就當報答，儘管受恩之時並未附帶這條件。我們可以推想，這應許在雙方都明白：並非這些支派中所有被數點的人都須帶著兵器過去，只有最適合出征、最能效力的人才須如此；因為必然有人留下耕種田地、守衛那地。相應地我們看見，這兩個半支派中約有四萬人帶著兵器過去（書 4:13），而他們的總數約有十萬人。
英語原文
The Request of the Reubenites (1452 BC)
¹ Now the children of Reuben and the children of Gad had a very great multitude of cattle: and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle;
² The children of Gad and the children of Reuben came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying,
³ Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon,
⁴ Even the country which the LORD smote before the congregation of Israel, is a land for cattle, and thy servants have cattle:
⁵ Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan.
⁶ And Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here?
⁷ And wherefore discourage ye the heart of the children of Israel from going over into the land which the LORD hath given them?
⁸ Thus did your fathers, when I sent them from Kadesh-barnea to see the land.
⁹ For when they went up unto the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which the LORD had given them.
¹⁰ And the LORD's anger was kindled the same time, and he sware, saying,
¹¹ Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed me:
¹² Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the LORD.
¹³ And the LORD's anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation, that had done evil in the sight of the LORD, was consumed.
¹⁴ And, behold, ye are risen up in your fathers' stead, an increase of sinful men, to augment yet the fierce anger of the LORD toward Israel.
¹⁵ For if ye turn away from after him, he will yet again leave them in the wilderness; and ye shall destroy all this people.
Israel's tents were now pitched in the plains of Moab, where they continued many months, looking back upon the conquests they had already made of the land of Sihon and Og, and looking forward to Canaan, which they hoped in a little while to make themselves masters of. While they made this stand, and were at a pause, this great affair of the disposal of the conquests they had already made was here concerted and settled, not by any particular order or appointment of God, but at the special instance and request of two of the tribes, to which Moses, after a long debate that arose upon it, consented. For even then, when so much was done by the extraordinary appearances of divine Providence, many things were left to the direction of human prudence; for God, in governing both the world and the church, makes use of the reason of men, and serves his own purposes by it.
I. Here is a motion made by the Reubenites and the Gadites, that the land which they had lately possessed themselves of, and which in the right of conquest belonged to Israel in common, might be assigned to them in particular for their inheritance: upon the general idea they had of the land of promise, they supposed this would be about their proportion. Reuben and Gad were encamped under the same standard, and so had the better opportunity of comparing notes, and settling this matter between themselves. In the Nu 32:1 the children of Reuben are named first, but afterwards the children of Gad (Nu 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, 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 (Php 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, Nu 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, Nu 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 (Nu 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 (Nu 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.
¹⁶ And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones:
¹⁷ But we ourselves will go ready armed before the children of Israel, until we have brought them unto their place: and our little ones shall dwell in the fenced cities because of the inhabitants of the land.
¹⁸ We will not return unto our houses, until the children of Israel have inherited every man his inheritance.
¹⁹ For we will not inherit with them on yonder side Jordan, or forward; because our inheritance is fallen to us on this side Jordan eastward.
²⁰ And Moses said unto them, If ye will do this thing, if ye will go armed before the LORD to war,
²¹ And will go all of you armed over Jordan before the LORD, until he hath driven out his enemies from before him,
²² And the land be subdued before the LORD: then afterward ye shall return, and be guiltless before the LORD, and before Israel; and this land shall be your possession before the LORD.
²³ But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out.
²⁴ Build you cities for your little ones, and folds for your sheep; and do that which hath proceeded out of your mouth.
²⁵ And the children of Gad and the children of Reuben spake unto Moses, saying, Thy servants will do as my lord commandeth.
²⁶ Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gilead:
²⁷ But thy servants will pass over, every man armed for war, before the LORD to battle, as my lord saith.
We have here the accommodating of the matter between Moses and the two tribes, about their settlement on this side Jordan. Probably the petitioners withdrew, and considered with themselves what answer they should return to the severe reproof Moses had given them; and, after some consultation, they return with this proposal, that their men of war should go and assist their brethren in the conquest of Canaan, and they would leave their families and flocks behind them in this land: and thus they might have their request, and no harm would be done. Now it is uncertain whether they designed this at first when they brought their petition or no. If they did, it is an instance how often that which is honestly meant is unhappily misinterpreted; yet Moses herein was excusable, for he had reason to suspect the worst of them, and the rebuke he gave them was from the abundance of his care to prevent sin. But, if they did not, it is an instance of the good effect of plain dealing; Moses, by showing them their sin, and the danger of it, brought them to their duty without murmuring or disputing. They object not that their brethren were able to contend with the Canaanites without their help, especially since they were sure of God's fighting for them; but engage themselves to stand by them.
I. Their proposal is very fair and generous, and such as, instead of disheartening, would rather encourage their brethren. 1. That their men of war, who were fit for service, would go ready armed before the children of Israel into the land of Canaan. So far would they be from deserting them that, if it were thought fit, they would lead them on, and be foremost is all dangerous enterprises. So far were they from either distrusting or despising the conquest of Canaan that they would assist in it with the utmost readiness and resolution. 2. That they would leave behind them their families and cattle (which would otherwise be but the incumbrance of their camp), and so they would be the more serviceable to their brethren, Nu 32:16. 3. That they would not return to their possessions till the conquest of Canaan was completed, Nu 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 (Nu 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, Nu 32:17. "Nay," says Moses, "you shall go armed before the Lord, Nu 32:20,21. It is God's cause more than your brethren's, and to him you must have an eye, and not to them only." Before the Lord, that is, before the ark of the Lord, the token of his presence, which, it should seem, they carried about with them in the wars of Canaan, and immediately before which these two tribes were posted, as we find in the order of their march, Nu 2:10,17. 2. Upon this condition he grants them this land for their possession, and tells them they shall be guiltless before the Lord and before Israel, Nu 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 (Nu 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, Nu 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.
28-42
Inheritance of the Reubenites (1452 BC)
繁體中文
流便人的產業（主前 1452 年）
²⁸ 摩西關於他們的事，就吩咐祭司以利亞撒和嫩的兒子約書亞，並以色列人支派的族長。 ²⁹ 摩西對他們說：迦得子孫和流便子孫若帶兵器在你們面前過約旦河，在耶和華面前去打仗，那地在你們面前被制伏了，你們就要把基列地給他們為業。 ³⁰ 他們若不帶兵器與你們同過去，就要在迦南地你們中間得產業。 ³¹ 迦得子孫和流便子孫回答說：耶和華怎樣吩咐僕人，僕人就必怎樣行。 ³² 我們要帶兵器在耶和華面前過約旦河進入迦南地，好使我們在約旦河這邊的產業確實為我們所有。 ³³ 摩西將亞摩利王西宏的國和巴珊王噩的國，連那地和其中的城邑，並四圍鄉村的城邑，都給了迦得子孫、流便子孫和約瑟的兒子瑪拿西半個支派。 ³⁴ 迦得子孫建造底本、亞大錄、亞羅珥、 ³⁵ 亞他錄朔反、雅謝、約比哈、 ³⁶ 伯寧拉、伯哈蘭，都是堅固城；又壘羊圈。 ³⁷ 流便子孫建造希實本、以利亞利、基列亭、 ³⁸ 尼波、巴力免（這些名字是改了的）、西比瑪；又給他們所建造的城另起別名。 ³⁹ 瑪拿西的兒子瑪吉的子孫往基列去，占了那地，趕出其中的亞摩利人。 ⁴⁰ 摩西將基列賜給瑪拿西的兒子瑪吉；他住在其中。 ⁴¹ 瑪拿西的兒子睚珥去占了那裡的村莊，就稱它們為哈倭特睚珥。 ⁴² 挪巴去占了基納和屬基納的鄉村，就按自己的名字稱基納為挪巴。
此處，1. 摩西將這事與以利亞撒，以及將要接續他的約書亞一同交代妥當，因為他知道自己在這事完全成就之前必不能存活（民 32:28-30）。他給他們一個附條件的產業，將它交給約書亞——若他們履行了條件，約書亞就可宣告這產業為絕對：「若他們不帶兵器與你們同過去」，他沒有說「你們就一點產業也不給他們」，而是說「你們不可給他們所貪圖的這產業。若他們的兵丁不與你們同過去，就要強逼全支派都過去，讓他們與弟兄一同拈鬮，與弟兄同受分；他們要在迦南得產業，不可指望拈鬮會偏袒他們。」於是他們重申承諾，要忠於弟兄（民 32:31-32）。2. 摩西將他們安置在他們所願得的地。他把那地賜給他們為業（民 32:33）。此處首次提到瑪拿西半個支派加入他們一同有分；大概他們並未與他們一同提出請願，但當那地分封時，發現對他們而言綽綽有餘，這半個支派便在他們中間得了一分——也許是應他們所求，或是出於神的指示，或是因為他們在征服這地時表現突出：因為瑪吉的子孫——一個強壯善戰的家族——攻取了基列，趕出了其中的亞摩利人（民 32:39）。「讓他們贏得它並穿戴它，得著它並擁有它。」而他們既以勇氣和英勇聞名，將他們安置在這邊疆之地，也是為了共同的安全。關於這些支派的定居，請注意：（1）他們建造那些城邑，就是修補它們，因為那些城邑或因戰爭而損毀，或因亞摩利人任其荒廢。（2）他們改了那些城邑的名字（民 32:38），或為顯示他們的權柄——名字的更改象徵物主的更改；或因那些名字帶有拜偶像的意味，含有對在那裡敬拜的糞堆之神的尊崇。尼波和巴力是他們神明的名字，神曾禁止他們提及（出 23:13），他們藉著更改這些城邑的名字，竭力將這些名字埋沒於遺忘之中；而神也應許要從他百姓的口中除掉巴力的名字（何 2:17）。
*末了，*值得留意的是：這些支派如今最先被安置在其他支派之前，而許久之後，他們也最先在其他支派之前被遷移。我們看到他們被擄到亞述，比其他支派早了數年（王下 15:29）。护理有時就是這樣在興盛與患難之間保持平衡；他使這一個與那一個相對。
英語原文
Inheritance of the Reubenites (1452 BC)
²⁸ So concerning them Moses commanded Eleazar the priest, and Joshua the son of Nun, and the chief fathers of the tribes of the children of Israel:
²⁹ And Moses said unto them, If the children of Gad and the children of Reuben will pass with you over Jordan, every man armed to battle, before the LORD, and the land shall be subdued before you; then ye shall give them the land of Gilead for a possession:
³⁰ But if they will not pass over with you armed, they shall have possessions among you in the land of Canaan.
³¹ And the children of Gad and the children of Reuben answered, saying, As the LORD hath said unto thy servants, so will we do.
³² We will pass over armed before the LORD into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours.
³³ And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Ephraim the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about.
³⁴ And the children of Gad built Dibon, and Ataroth, and Aroer,
³⁵ And Atroth, Shophan, and Jaazer, and Jogbehah,
³⁶ And Beth-nimrah, and Beth-haran, fenced cities: and folds for sheep.
³⁷ And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim,
³⁸ And Nebo, and Baal-meon, (their names being changed,) and Shibmah: and gave other names unto the cities which they builded.
³⁹ And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which was in it.
⁴⁰ And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein.
⁴¹ And Jair the son of Manasseh went and took the small towns thereof, and called them Havoth-jair.
⁴² And Nobah went and took Kenath, and the villages thereof, and called it Nobah, after his own name.
Here, 1. Moses settles this matter with Eleazar, and with Joshua who was to be his successor, knowing that he himself must not live to see it perfected, Nu 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, Nu 32:31,32. 2. Moses settles them in the land they desired. He gave it to them for a possession, Nu 32:33. 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, Nu 32:39. "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 (Nu 32:38), 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 (Ex 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, Ho 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.
本章記述：一、流便與迦得兩支派謙卑地請求，要在以色列人現今紮營的約旦河這一邊得地為業，民 32:1-5。二、摩西對他們請求的誤解，民 32:6-15。三、他們的澄清與正確的申明，民 32:16-19。四、按他們自己所提的附帶條件與限制而允准他們的請求，民 32:20-42 等。