서론
无标题
英文原文
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)
流便人的请求（主前1452年）
¹ 流便子孙和迦得子孙的牲畜极其众多。他们看见雅谢地和基列地，看哪，那地方是可牧放牲畜之地；
² 迦得子孙和流便子孙就来对摩西、祭司以利亚撒和会众的首领说：
³ "亚大录、底本、雅谢、宁拉、希实本、以利亚利、示巴、尼波、比稳——
⁴ 就是耶和华在以色列会众面前所攻取的那地，是牧放牲畜之地，你仆人也有牲畜。"
⁵ 又说："我们若在你眼前蒙恩，求你把这地赐给你仆人为业，不要领我们过约旦河。"
⁶ 摩西对迦得子孙和流便子孙说："你们的弟兄要去打仗，你们竟要坐在这里吗？
⁷ 你们为何使以色列人的心丧胆，不肯进入耶和华所赐给他们的那地呢？
⁸ 你们祖宗从前我打发他们从加低斯巴尼亚去窥探那地时，正是这样。
⁹ 他们上到以实各谷，看见了那地，就使以色列人的心丧胆，不肯进入耶和华所赐给他们的那地。
¹⁰ 当那时耶和华的怒气发作，就起誓说：
¹¹ '凡从埃及上来二十岁以外的人，断不得看见我对亚伯拉罕、以撒、雅各起誓应许之地；因为他们没有专心跟从我——
¹² 惟有基尼洗族耶孚尼的儿子迦勒和嫩的儿子约书亚可以看见，因为他们专心跟从耶和华。'
¹³ 耶和华的怒气向以色列发作，使他们在旷野飘流四十年，直到在耶和华眼前行恶的那一代都消灭了。
¹⁴ 看哪，你们起来接续你们祖宗，罪人的数目加增，更加增耶和华向以色列所发的烈怒。
¹⁵ 你们若转离不跟从他，他还要再把以色列人撇在旷野，这样你们就把这众民都毁灭了。"
此时以色列的营盘扎在摩押平原，他们在那里住了数月，回顾他们已经攻取的西宏与噩之地，前瞻迦南——他们盼望不久就可以征服之地。在他们驻扎、稍作停顿之际，分配已得之地这一重大事务便在此商议定夺——这并非出于神任何特别的吩咐或指定，而是因两个支派特别的请求而起；经过由此引发的长久辩论之后，摩西才表示同意。因为即便在那时——当神借特别明显的护理之工成就了许多事之时——仍有许多事留给人的智慧去处理；因为神在治理世界与教会时，都使用人的理性，并借此成就他自己的旨意。
I. 此处流便人和迦得人提出一个动议：他们最近所占据的那地——按征服之权原属全体以色列共有——求摩西特别分给他们作为产业：按照他们对那应许之地笼统的认识，他们推测这约略合乎他们当得的分。流便和迦得原在同一旗下安营，所以更有机会彼此商议，在他们中间定规这事。在民32:1先提流便子孙，但随后却提迦得子孙（民32:2、25、31），或是因迦得人先发起此议、最为热心，或是因他们更善于言辞、更有手腕，而流便支派仍落在雅各的判语之下——"必不居首"。世上有两样常见的因素促使这两个支派作出这样的选择和动议——"眼目的情欲"和"今生的骄傲"（约一2:16）。1. 眼目的情欲。他们所贪恋的这地不仅地势佳美、悦人眼目，更是产粮之区，宜于牧放牲畜；他们牲畜极其众多，胜过其余支派，大概是因他们出埃及时比别人带得多；但那是四十年前的事，而牲畜的增减在更短时间内便可发生；所以我想他们在旷野更是善于牧养牲畜的人——他们牧放得更精心，更顾惜畜种，不像邻舍那样挥霍，"从羊群中取羔羊、牛圈中挑牛犊"地任意宰食。如今他们既有这样大宗牲畜，便贪图相称之地。多处经文论到巴珊和基列以产牲畜闻名；它们早已如此，所以这两个支派盼望对他们也必如此，无论结果如何，他们在此愿意拣选自己的分。颇有见地的加尔文认为……
II. 摩西不喜欢这一动议，并以忠信的君王和先知身份给予严厉责备。
1. 必须承认，prima facie——"初看之下"，这事并不好，尤其是他们请愿的结语："不要领我们过约旦河"（民32:5）。(1) 这似乎是出自不良的原则——轻看应许之地（连摩西自己都极想一见），也是不信神能赶出迦南人，仿佛在一块已认识、已征服的地业上得分为业，比在一块尚不认识、尚待征服的地业上得分更可羡慕：一鸟在手胜过二鸟在林。其中似乎也有贪心；因为他们所坚持的理由就是：那地宜于他们的牲畜。这也显出他们轻忽弟兄，仿佛只要自己得着供给，以色列的结局如何他们全不在乎。(2) 这可能带来不良的后果。百姓可能由此受到不恰当的暗示，议论说他们全体出战尚嫌人数不足，难以对付迦南人；那么若在约旦河东留下两个半支派（超过他们战力的五分之一），力量岂不更悬殊？这也成为恶劣的先例；若这地一征服就要这样分给他们，别的支派也可以照样提出主张，那么按掣签分地的既定程序就要被抢先打乱。
2. 摩西因此向他们大发烈怒；这当归于他对罪的敬虔热心，而非老年的暴躁，因为他的柔和与他天然的体力一样并未衰减。(1) 他向他们指出他在这动议中所看出的恶——它将使弟兄们的心消化（民32:6、7）。"怎么！"（他以对他们自私之心的圣洁义愤说）"你们的弟兄要去打仗，在战场经历一切艰辛危险，你们竟坐在这里享安逸？不，不要自欺，你们绝不能从我这里得着这样懒惰和怯懦的纵容。"神的以色列人无论在弟兄公开或个人的艰难危险之事上一概不闻不问地坐下，都是不相宜的。(2) 他提醒他们，他们的祖宗当年正像他们今日这样，将要进入迦南时，却因不信和胆怯招致了何等悲惨的结局。他把那段历史详详细细地复述了一遍（民32:8-13）："你们祖宗正是这样；他们的刑罚当成为你们的鉴戒，叫你们谨防犯他们所犯那种样式的罪。"(3) 他严正警告他们，他们这样从以色列营中分裂出去，势必带来的祸患——他们可能招致祸患临到全会众，把他们全都赶回旷野（民32:14、15）。"你们起来接续你们祖宗，"我们原盼望你们接续他们去得那地为业，你们却轻看那美地，像他们一样弃绝了它。"摩西看见这两个支派人数如此繁增，原是鼓舞；但看见他们同时是罪人的繁增，竟随从他们祖宗不敬虔的脚步行，又是灰心。在家庭和国家中，看见新兴的一代不仅不比前人更好，反而更坏，实在是可悲；那么结果又如何呢？就是"更加增……"
¹⁶ 于是他们挨近他，说："我们要在这里为我们的牲畜圈建羊圈，为我们的妇人孩子建城邑。
¹⁷ 我们自己却要带着兵器，在以色列人前面先过去，直等到把他们领到他们的地方；我们的妇人孩子因这地的居民，要住在坚固的城里。
¹⁸ 我们必不回家，直等到以色列人各人承受了所当承受的产业。
¹⁹ 我们不在约旦河东、那一边与他们同受产业；因为我们的产业是分给我们在这东边的约旦河这一边。"
²⁰ 摩西对他们说："你们若这样行，若肯带着兵器在耶和华面前去打仗，
²¹ 你们全都带着兵器过约旦河，在耶和华面前，直到他把仇敌从他面前赶出去，
²² 那地在耶和华面前被制伏了；然后你们才可以回来，在耶和华和以色列面前无罪，这地便在耶和华面前归你们为业。
²³ 你们若不这样行，就是得罪耶和华；要知道你们的罪必追上你们。
²⁴ 如今你们要为妇人孩子建城邑，为羊群建羊圈；也要凭口中所出的话去行。"
²⁵ 迦得子孙和流便子孙对摩西说："你仆人必照我主所吩咐的去行。
²⁶ 我们的妇人孩子、羊群和一切牲畜，都必留在基列的各城；
²⁷ 但你仆人凡能上阵打仗的，都要在耶和华面前过河去争战，正如我主所说的。"
此处记载摩西与这两个支派之间，关于他们在约旦河东定居一事达成的调解。请愿者大概退下来，彼此商议该怎样回复摩西给他们的严厉责备；经过一番商议，他们回来提出这个建议：他们的战士要过河去帮助弟兄们征服迦南，而把家属和羊群留在这地。这样他们既可得其所求，又不致造成损害。如今难以确定他们最初呈递请愿时是否就定了这主意。若是，这就说明许多出于诚实之心的事，常常被人不幸地误解；然而摩西在此无可厚非，因为他有理由怀疑他们最坏的一面，他给他们的责备乃出自他防罪于未然的深切关怀。若否，这便说明坦率直言所结的美果——摩西把他们的罪和罪的危险指明出来，使他们无怨无争地归回本分。他们并不以"弟兄们即使没有他们的帮助也能与迦南人对抗，特别既然有神为他们争战"为推辞，反而自己起誓要与他们站在一起。
I. 他们的建议非常公允大方，不但不使人灰心，反能激励弟兄。1. 他们那能上阵打仗的战士，要带着兵器在以色列人前面进入迦南。他们不仅不丢弃弟兄，反倒如果合适，愿意作先锋，在最危险的使命中率先向前。他们不仅不怀疑、不轻看迦南的征服，反而愿意以最大的热忱和决心相助。2. 他们要把家属和牲畜留在身后（否则只会成为营中的累赘），这样就能更有效地服侍弟兄（民32:16）。3. 他们必不回自己的产业，直等到迦南的征服完成（民32:18）。弟兄们需要他们多久，他们就要尽力帮助多久。4. 然而他们不期望在尚未征服的地业中分得一份（民32:19）："我们不要求与他们一同得业，也不以协助争战为名，趁机在那地产业中插上一脚；不，我们满足于约旦河东所得之分，那边的弟兄因此可以分到更多。"
II. 摩西于是应允了他们的请求，条件是他们要坚守所提的建议。1. 他再三强调：他们不可放下兵器，直到弟兄们也放下。他们答应要"在以色列人前面带兵器过去"（民32:17）。"不，"摩西说，"你们要在耶和华面前带兵器过去"（民32:20、21）。这是神的causa，胜过弟兄的causa，你们当仰望的是他，不只仰望他们。"在耶和华面前，"就是在耶和华的约柜前——他同在的记号；看来他们在迦南的争战中带着约柜同行，而这两个半支派就紧随约柜之前安营，正如他们行军次序中所列（民2:10、17）。2. 在这条件下，他把这地赐给他们为业，并告诉他们："你们在耶和华和以色列人面前就无罪了"（民32:22）。他们可以得这地，而罪和责都不至于沾染其上——在神前无罪、在人前无责；我们无论有何产业，能这样无罪地得着，便是上好。但是，3. 他警告他们失信的危险："你们若失信，就是得罪耶和华（民32:23），不只是得罪弟兄；而且你们的罪必追上你们。"意思是："你们虽然轻看这事，神却必为此与你们算账。"注意：罪迟早必追上罪人，无可置疑。所以我们当趁早认出自己的罪，好悔改离弃，免得罪追上我们，使我们归于沉沦和羞愧。
III. 他们一致同意所附加的条件，并仿佛立约担保一般，以严肃的应许作出保证："你仆人必照我主所吩咐的去行"（民32:25）。他们的弟兄都曾协力征服这地——他们如今所求为业之地；所以他们自认有责任公义地帮助弟兄征服那将要成为弟兄产业之地。既受了恩，就当回报，即使当初受恩时并未以此为条件。我们可以设想，这应许在双方都理解为：并非这两个支派中所有被数点的人都必须武装过河，而是只有那些最适合出征、最能效力的人；因为必须留下一些人耕种田地、看守那地。事实也是如此——这两个半支派大约有四万人武装过河（书4:13），而他们总数约十万人。
英文原文
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)
流便人的产业（主前 1452 年）
²⁸ 摩西就吩咐祭司以利亚撒、嫩的儿子约书亚，并以色列人各支派的各族长， ²⁹ 对他们说："迦得子孙和流便子孙，若在耶和华面前各带兵器与你们一同过约但河，你们得以在前面为你们制伏那地，你们就要将基列地给他们为业。 ³⁰ 倘若他们不带兵器与你们一同过去，就要在迦南地你们中间得产业。" ³¹ 迦得子孙和流便子孙回答说："耶和华怎样吩咐仆人，仆人就必怎样行。 ³² 我们要带兵器在耶和华面前过去，进入迦南地，好使我们在约但河这边得我们产业的地。" ³³ 摩西将亚摩利王西宏的国和巴珊王噩的国，连那地和四围的城邑，都给了迦得子孙、流便子孙，并约瑟的儿子玛拿西半支派。 ³⁴ 迦得子孙建造底本、亚他录、亚罗珥、 ³⁵ 亚他录朔反、雅谢、约比哈、 ³⁶ 伯宁拉、伯哈兰，都是坚固城；又为羊群垒圈。 ³⁷ 流便子孙建造希实本、以利亚利、基列亭、 ³⁸ 尼波、巴力免（这些名字是改了的），又给所建造的城另起别名。 ³⁹ 玛拿西的儿子玛吉的子孙往基列去，占了那地，赶出其中的亚摩利人。 ⁴⁰ 摩西将基列赐给玛拿西的儿子玛吉；他住在其中。 ⁴¹ 玛拿西的子孙睚珥去占了其中的村庄，就称它们为哈倭特睚珥。 ⁴² 挪巴去占了基纳和属基纳的村庄，就按自己的名叫那地为挪巴。
此处，1. 摩西将此事与以利亚撒并即将继任他的约书亚定妥，因他知道自己不能活着看见这事完成（民 32:28-30）。他以附条件的方式赐给他们产业，若他们履行条件，便由约书亚宣告其产业为绝对所有：他们若不与你们一同过去，他没有说"你们就完全不可给他们产业"，而是"你们不可给他们所贪求的这产业。他们的民兵若不与你们同去，便要勉强全支派都过去，让他们与弟兄同得份额，与他们同甘共苦；他们要在迦南地有产业，不要盼望拈阄会偏袒他们。"于是他们重申应许，要与弟兄同进同退（民 32:31、32）。2. 摩西将他们安置在他们所愿得之地。他把那地赐给他们为业（民 32:33）。此处首次提到玛拿西半支派与他们同得一份；大概他们并未与他们一同请愿，但当那地被分配之时，发觉对他们而言过多，这半支派便在他们中间得了一份，或许是出于他们的请求，或是借神的指示，或因他们在征服这地时卓著功勋：因为玛吉的子孙——一个强壮好战的家族——已经攻取基列，赶出其中的亚摩利人（民 32:39）。"让他们赢了就穿，得了就拿。"他们既以勇武著称，把他们安置在这边疆之地，也是为着共同的安全。关于这些支派的安置，当注意：（1）他们建造那些城邑，即修茸之；或因这些城邑在战事中受损，或因亚摩利人任其荒废。（2）他们更改其名（民 32:38），或为显明其权柄——名的更改象征其主的更换——或因其名带有偶像崇拜色彩，包含对当地所敬奉之粪堆神祇的尊崇。尼波和巴力是他们神祇之名，神曾禁止他们提说（出 23:13）；借着更改这些城邑之名，他们努力将之埋没于遗忘之中；而神也应许要从他百姓口中除掉巴力的名（何 2:17）。
末后，可注意的是：这些支派如今既先于其他支派被安置，许久以后，他们也先于其他支派被迁徙。我们看到他们比其他支派早数年被掳到亚述（王下 15:29）。护理有时正是如此在兴盛与患难之间保持平衡；他将二者并列相衡。
英文原文
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.
本章中我们看到：I. 流便支派和迦得支派谦卑的请求——他们要在以色列人现今安营的约旦河这边得地为业（民 32:1-5）。II. 摩西对他们请求的误解（民 32:6-15）。III. 他们的澄清与正当的说明（民 32:16-19）。IV. 在他们自己提出的条件与限制之下，其请愿获得允准（民 32:20-42 等）。