The children of Gad, and the children of Reuben, came and spake unto Moses. Numbers 32:1-6 The selfish request of the Reubenites and Gadites W. Jones. I. MEAN SELFISHNESS. In the competitions of business and of professional and social life there is often very much of mean selfishness, and that even amongst persons who are avowedly Christians. But selfishness is utterly opposed to the spirit of Jesus Christ. II. PREDOMINANT WORLDLINESS. In this day there are many, who regard themselves as Christians, who resemble the Reubenites and Gadites — many who are chiefly influenced by temporal and worldly considerations in — 1. The selection and conduct of their business. 2. The formation of matrimonial alliances; and 3. The determination of their residence.Temporal gain, social surroundings, salubrity of atmosphere, and similar things are often deeply considered, while sacred and spiritual things are well-nigh overlooked. III. DISREGARD OF THE INTERESTS AND BIGHTS OF THEIR BRETHREN. IV. DISPARAGEMENT OF THEIR DIVINE CALLING AND DESTINY. What vast numbers practically despise their exalted spiritual calling in the Gospel for the passing and perishing things of this world! V. WANT OF FAITH IN THE DIVINE PROMISE. It is not improbable that they had their doubts as to their taking the good land beyond Jordan, and therefore sought to secure for themselves what the nation had already conquered. Such unbelief is a grievous dishonour to God. Conclusion: Mark the folly of this request of the Reubenites and Gadites. The country which they desired had very grave disadvantages. A selfish policy is generally a self-defeating policy. ( W. Jones. ) Reuben and Gad J. Parker, D. D. This is too often the prayer of prosperous men. They find upon the earth what they regard as heaven enough. If they could but double their income, they would sigh for no bluer heaven; if they could but have health without increasing the income — simply increase of physical energy — they would desire no better paradise than they can find on earth. Who likes to cross the Jordan that lies before every man? There is a point at which it becomes very difficult to say to God, "We are still ready to go on; whatever next may come — great wilderness or cold river, or high stony mountain — we are still ready to go on; Thy will be done, and Thy way be carried out to its last inch." Yet, until we reach the resignation which becomes triumph and the triumph which expresses itself, not in loud sentiment but in quiet and deep obedience, we have not begun to realise the meaning of the kingdom of heaven. What was the answer of Moses? "Shall your brethren go to war, and shall ye sit here?" (ver. 6). What suggestion there is in the colour of every tone! What sublime mockery! What a hint of cowardice! What an infliction of judgment upon meanness! Sometimes the only way in which we can put a rational rebuke is in the form of an inquiry. But there was more to be considered. "And wherefore discourage ye the heart of the children of Israel from going over into the land which the Lord hath given them?" (ver. 7). Take the word "discourage" in any sense, and it is full of meaning. Perhaps a stronger word might have been inserted here — a word amounting to aversion and utter dislike to the idea of going forward. Our actions have social effects. There are no literal individualities now; we are not separate and independent pillars; we are parts of a sum-total; we are members one of another. Then Moses utilised history (vers. 8-13). The past speaks in the present. Our fathers come up in a kind of resurrection in our own thinking and our own propositions. Meanness of soul is handed down; disobedience is not buried in the grave with the man who disobeyed. This is a broad law; were it rightly understood and applied, many a man's conduct would be explained which to-day appears to be quite inexplicable. Appetites descend from generation to generation; diseases may sleep through one generation, and arise in the next with aggravated violence. Men should take care what they do. Then Reuben and Gad said they would fight; they would build sheepfolds for their cattle, and cities for their little ones: but they themselves would go ready armed before the children of Israel, until they had brought them unto their place, and then their little ones should dwell in the fenced cities because of the inhabitants of the land. Moses said, in effect, "So be it: if you complete the battle you shall locate yourselves here; but you must complete the battle, and when the conquest is won, you may return and enjoy what you can here of green things and flowing water; but, let me tell you, 'if ye will not do so, behold, ye have sinned against the Lord'; this is not a covenant between you and me — between man and man; but your sin will be against the Lord, 'and be sure your sin will find you out.'" The matter was not easily arranged; Heaven was invoked, tones of judgment were employed, a covenant was entered into which bore the seal eternal. That law still continues. Supposing there to be no Bible, no altar, no invisible judgment-seat, no white throne — as has been conceived by sacred poetry — there is still, somehow, at work, in this mysterious scheme of things, a law of a constabulary kind which arrests the evil-doer, which makes the glutton sick, which makes the voluptuary weak, which stings the plotter in the very time which he had planned for his special joy. There is, account for it as we may, a ghostliness that looks upon us through the cloud, so that we feel the blood receding from the face, or feel it returning in violent torrents, making the face red with shame. But there is the law, give it what name we may, shuffle out of religious definitions as we like: the wrong-doer lays his head on a hard pillow; the bad man stores his property in unsafe places. ( J. Parker, D. D. ) Shall your brethren go to war, and shall ye sit here? And wherefore discourage ye the heart of the children of Israel? Numbers 32:6-15 The expostulation of Moses 1. He shows them what he apprehended to be evil in this motion; that it would discourage the heart of their brethren (vers. 6, 7). What, saith he, with a holy indignation at their selfishness, "shall your brethren go to war, and expose themselves to all the hardships of the field, and shall ye sit here at your ease? No, do not mistake 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 concernments of their brethren, whether public or personal. 2. He minds them of the fatal consequences of the unbelief and faint-heartedness of their fathers when they were, as these here, just ready to enter Canaan. He recites the story very particularly (vers. 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 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 (vers. 14, 15). "Ye are risen up in your father's stead" to despise the pleasant land, and reject it as they did, when we hoped you were risen up in their stead to possess it. It was an encouragement to Moses to see what an increase of men they were, but a discouragement to see that they were withal an increase of sinful men, treading in the steps of their fathers' impiety. It is sad to see the rising generations in families and countries seldom better, and often 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 increaseth it, and fills the measure often, till it overflow in a deluge of desolation. Note, if men did consider as they ought what would be in the end of sin, they would be afraid of the beginnings of it. ( Matthew Henry, D. D. . ) The faithful rebuke of Moses W. Jones. I. THE INJUSTICE OF THEIR PROPOSAL. Why should they have as their inheritance that country which all had assisted to conquer, and leave their brethren to conquer other possessions for themselves without their aid? II. THE TENDENCY OF THEIR PROPOSAL TO DISHEARTEN THEIR BRETHREN. Because the granting of this request would be likely to — 1. Reduce their numbers. 2. Engender dissatisfaction. III. THE WICKEDNESS OF THEIR PROPOSAL. 1. Unbelief of God's word. 2. Depreciation of God's goodness. IV. THE TENDENCY OF THEIR PROPOSAL TO CALL DOWN THE WRATH OF GOD. 1. The cause of His anger (ver. 14). 2. The expression of His anger (ver. 15). 3. The subjects of His anger. "All this people." V. THE SOLEMN EXAMPLE BY WHICH MOSES ENFORCED HIS REBUKE (vers. 8-13). ( W. Jones. ) The sin of discouraging our brethren G. Wagner. The children of God are very prone to be discouraged. The truth is, that their path through the wilderness is not an easy one. The danger of discouragement being so very great, it is the duty of Christians to encourage each other, to exhort one another in words of kindness, cheerfulness, and love, to hold on their way. How beautiful is the example of Jesus, in the tender. ness of the sympathy wherewith lie encouraged the weak. But Christians are too often unlike their Master, wanting in that gentle and encouraging sympathy. It may be well to note more carefully some of the ways in which Christians most frequently discourage each other's hearts. 1. First, then, we may mention an inconsistent life. There is nothing so beautiful on earth as a consistent life, a life entirely consecrated to God — devoted to one great object, and guided by one great principle. Such a life makes people feel that there is something from God in true religion; and it greatly encourages those who are seeking Christ. On the contrary, the inconsistent lives of Christians are the greatest possible hindrance to the world, and to those who are weak in faith. There was great apparent inconsistency in the request of the Reubenites. They ought to have valued God's promise, and have wished to settle within the limits of the Promised Land; but the rich pastures of the territories already won, and situated without its boundaries, were a temptation to them. And Moses saw at once the effect that this example would have upon the hearts of their brethren. It would discourage them. It is just so with those who ought to live for heaven, who profess to be looking for it, and yet set their affections on things below — on the creature, or the world, or on money. This contrariety between the profession and the life cannot be otherwise than a stumbling block to the world, and a great discouragement to those who are weak in faith. Some it hardens in their unbelief; others are led by it into painful doubt and perplexity. It is no small sin to discourage our brethren. 2. But again, the natural heart is very prone to think that religion is a gloomy thing, a system of sacrifices; and this we cannot wonder at, as it only sees what must be given up, but cannot perceive what is gained. It cannot understand that excellency of the knowledge of Christ which makes sacrifices easy and delightful, and renders things impossible to flesh and blood altogether possible. Now, when Christians are gloomy and desponding, when their look is melancholy and their language dissatisfied, it tends to confirm the notion that true religion does not make the heart happy, does not give it rest; and so the wanderer, discouraged at the outset, seeks cheerfulness and pleasure elsewhere, and not in Christ. Now, why should Christians ever give such an impression of religion? Surely it must be of all things the most blessed to be reconciled to God, to have the forgiveness of all sins. It is true that the Christian has many trials which are unknown to the world, fightings within, as well as fears without. But his fightings are not hopeless struggles. They are the precursors of victory; for, says St. Paul, we are made more than conquerors through Him that loved us. 3. Another way of discouraging our brethren is by showing want of sympathy in their difficulties. Hardness and want of sympathy have much to do with making the world as full of misery as it is. 4. Another case of discouragement to others is our shrinking, or appearing to shrink, from difficulties. Moses evidently thought that this was the motive of the request of the Reubenites. They wished to settle down in a land already won, instead of sharing the danger of war with their brethren. "Shall your brethren go to war, and ye sit here?" The event proved that happily this was not the case. Moses was mistaken in his suspicions. But it is quite clear, that had this been the case scarcely anything could have discouraged the rest of the Israelites more completely. Now this, we fear, is not a very uncommon cause of discouragements. There are too many Christians who shrink from difficulties. They prefer some smooth and easy course, the pastures of Jazer and Gilead to the warfare and conflicts of Canaan. If some easy work is proposed to them, which is accompanied by no great difficulties, and which involves no real self-denial, they may be ready for it. But they do not like to take up the cross, and especially a daily cross — one that lasts long. We ought not to shrink from difficulties in doing the will of God. It is usually God's way to surround His own work with difficulties, and often with such difficulties as His own hand alone can remove. And this He does to try His people's faith, not to discourage them. Viewed at a distance, like the wall of some great fortress, they appear very formidable, but when grappled with in faith, one after another they fall away. There are beautiful promises to encourage us under difficulties ( Isaiah 41:14, 16 ; Zechariah 4:7 ). Let us then settle it well in our hearts that we must have difficulties in doing the work of God; but let not these dismay our hearts or lead us to discourage our brethren. ( G. Wagner. ) We will build sheepfolds here for our cattle, and cities for our little ones. But we ourselves will go ready armed. Numbers 32:16-27 The amended proposal of the Reubenites and Gadites W. Jones. I. THE AMENDED PROPOSAL MADE. 1. That they should province at once for the safe settlement of their families and their flocks and herds. 2. That they would assist their brethren in the conquest of Canaan. 3. That they would not leave their brethren until that conquest was completely effected. 4. That they would not seek for any inheritance with their brethren on the other side of the Jordan. II. THE AMENDED PROPOSAL ACCEPTED. 1. Moses re-affirms the chief terms of their proposal. 2. He accepts their proposal as righteous. 3. He warns them that if they fail to faithfully fulfil its terms punishment will overtake them. III. THE AMENDED PROPOSAL CONFIRMED. Lessons: 1. The duty of manifesting a practical regard for the rights and interests of others. 2. The importance of faithfully fulfilling the engagements into which we enter. 3. The delusiveness of the notion that any one can sin and escape the punishment of sin. ( W. Jones. ) Conflict the condition of attainment, and suffering the c Samuel Thodey. onsequence of sin : — I. A TRUTH TO BE CONFIRMED — that those who would share in the inheritance must engage in the conflict. II. A WARNING TO BE APPLIED — that sin brings punishment; and that those who think to sin with impunity, under a dispensation of mercy, will find themselves fearfully disappointed. III. A PERSONAL APPLICATION TO BE MADE. ( Samuel Thodey. ) Necessity for conflict in the open field Christian Age. A skilful botanist, an exile in a foreign land, was thankful to accept the position of an under-gardener in the service of a man of wealth. While filling this humble office, his attention was attracted by a rare plant which had been sent to the owner of the garden, and which had been placed in the hot-house under the impression that it was a native of the tropics. So far from thriving, it had begun so evidently to wither and decay that the unskilful gardener was about to remove it to a still warmer place, when the observant eye of the botanist discovered it to be a production of the Arctic regions, and insisted that it should be exposed to the icy breath of winter. Forthwith it revived, and began to flourish. In like manner, if Christians will shut themselves up in the confined and heated atmosphere of worldliness and sin, they can neither hope for growth nor fruitfulness. Heroic conflict in the open field with the enemies of our salvation, the overcoming of temptation in the way of daily duty, constant communication with the Holy Spirit of God in the use of the appointed means of grace — these are the only safeguards for the soul. ( Christian Age. ) Be sure your sin will find you out. Numbers 32:23 The great sin of doing nothing I. WHAT WAS THIS SIN? A learned divine has delivered a sermon upon the sin of murder from this text, another upon theft, another upon falsehood. If you take the text as it stands, there is nothing in it about murder, or theft, or anything of the kind. In fact, it is not about what men do, but it is about what men do not do. The iniquity of doing nothing is a sin which is not so often spoken of as it should be. A sin of omission is clearly aimed at in this warning — "If ye will not do so, be sure your sin will find you out." 1. It was the sin of idleness and of self-indulgence. "We have cattle: here is a land that yields much pasture: let us have this for our cattle, and we will build folds for our sheep with the abundant stones that lie about, and we will repair these cities of the Amorites, and we will dwell in them. They are nearly ready for us, and there shall our little ones dwell in comfort. We do not care about fighting: we have seen enough of it already in the wars with Sihon and Og. Reuben would rather abide by the sheepfolds. Gad has more delight in the bleating of the sheep and in the folding of the lambs in his bosom than in going forth to battle." Alas, the tribe of Reuben is not dead, and the tribe of Gad has not passed away! Many who are of the household of faith are equally indisposed to exertion, equally fond of ease. 2. This sin may be viewed under another aspect, as selfishness and unbrotherliness. Gad and Reuben ask to have their inheritance at once, and to make themselves comfortable in Bashan, on this side Jordan. What about Judah, Levi, Simeon, Benjamin, and all the rest of the tribes? How are they to get their inheritance? They do not care, but it is evident that Bashan is suitable for themselves with their multitude of cattle. Some of them reply, "You see, they must look to themselves, as the proverb hath it, 'Every man for himself, and God for us all.'" Did I not hear some one in the company say, "Am I my brother's keeper?" Soul-murder can be wrought without an act or even a will; it is constantly accomplished by neglect. Yonder perishing heathen — does not the Lord inquire, "Who slew all these?" The millions of this city unevangelised — who is guilty of their blood? Are not idle Christians starving the multitude by refusing to hand out the bread of life? Is not this a grievous sin? "But oh," says another, "they can conquer the land themselves. God is with them, and He can do His own work, and therefore I do not see that I need trouble myself about other people." That is selfishness; and selfishness is never worse than when it puts on the garb of religion. 3. But with this there was mingled ingratitude of a very dark order. These children of Gad and Reuben would appropriate to themselves lands for which all the Israelites had laboured. God had led them forth to battle, and they had conquered Sihon and Og, and now these men would take possession of what others have struggled for, but they are not to fight themselves. This is vile ingratitude; and I fear it is common among us at this very day. How come we to be Christians at all? Instrumentally, it is through those holy missionaries who won our fathers from the cruel worship of the Druids, and afterwards from the fierce dominion of Woden and Thor. Are we to receive all, and then give out nothing at all? Are we to be like candles burning under bushels? Are we to waste our life by much receiving and little distributing? This will never do. This will not be life, but death. Remember the Dead Sea, and tremble lest thou be like it, a pool accursed and cursing all around thee l The text, when spiritually interpreted, says concerning our personal service in the conquest of the world for Christ — "if ye do not do so, behold, ye have sinned against the Lord: and be sure your sin will find you out." 4. Again, we may view this from another point of view. It is the sin of untruthfulness. These people pledged themselves that they would go forth with the other tribes, and that they would not return to their own homes until the whole of the campaign was ended. Now, if after that they did not go to the war, and did not fight to the close of it, then they would be guilty of a barefaced lie. It is a wretched thing for a man to be a covenant-breaker. It is sacrilege for any man to lie, not only unto man, but unto God. I would speak very tenderly, but if any man has been converted from the error of his ways, by that very conversion he is bound to serve the Lord. Now, if he lives only to make money and hoard it, and he does nothing for God's Church and for poor sinners, is not his baptism a lie? Once more, and I will have done with this painful subject. What would their sin be? 5. According to Moses it would be a grave injury to others. Do you not notice how he put it to them? "Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here?" What an example to set! If one Christian man is right in never joining a Christian Church, then all other Christian men would be right in not doing so, and there would be no visible Christian Church. Do you not see, you non-professing believers, that your example is destructive to all Church life? 6. Moses goes on to remark that if these people did not go forth to war, they would discourage all the rest. "Wherefore discourage ye the heart of the children of Israel from going over into the land which the Lord hath given them? "It is no slight sin to discourage holy zeal and perseverance in others. May we never be guilty of killing holy desires even in children! How often has a burning desire in a boy's heart been quenched by his own father, who has thought him too impulsive, or too ardent! How frequently the conversation of a friend, so called, has dried up the springs of holy desire in the person with whom he has conversed! Let it not be so. Yet without cold words our chill neglects may freeze. We cannot neglect our own gardens without injuring our neighbours. One mechanic coming late among a set of workmen may throw the whole company out of order for the day. One railway truck off the rails may block the entire system. Depend upon it, if we are not serving the Lord our God, we are committing the sin of discouraging our fellow-men. They are more likely to imitate our lethargy than our energy. Why should we wish to hinder others from being earnest? How dare we rob God of the services of others by our own neglect? II. Notice WHAT WAS THE CHIEF SIN IN THIS SIN? Of course, if the Reubenites did not keep their solemn agreement to go over Jordan, and help their brethren, they would sin against their brethren; but this is not the offence which rises first to the mind of Moses. Moses overlooks the lesser, because he knows it to be comprehended in the greater; and he says, "Behold, ye have sinned against the Lord." 1. It is disobedience against the Lord not to be preaching His truth if we are able to do so. The hearer of the gospel is bound to be a repeater of the gospel. 2. We are certainly guilty of ingratitude, if, as I have already said, we owe so much to other men, and yet do not seek to bless mankind; but chiefly we owe everything to the grace of God, and, if God has given us grace in our own hearts, and saved us with the precious blood of the Only-Begotten, how can we sit still, and allow others to perish? 3. There would be sin against God in the conduct of these people, if they did not aid in the conquest of Canaan, for they would be dividing God's Israel. Shall the Lord's heritage be rent in twain? God meant them all to keep together. Can it be that any of us are dividing the Church of God; that is, dividing it into drones and workers? This would be a terrible division: and I fear that it exists already. It is apparent to those who are able to observe; and it is mourned over by those who are jealous for the God of Israel. Half the schisms in Churches arise out of the real division which exists between idlers and workers. Mind this. Be not sowers of division by being busy-bodies, working not at all. III. We have now reached the last point, and the point that is most serious: WHAT WILL COME OF THIS SIN OF DOING NOTHING? What will come of it? "Be sure your sin will find you out." 1. It would find them out thus: they would be ill at ease. One of these days their sin would leap upon their consciences as a lion on its prey. 2. When conscience was thus aroused, they would also feel themselves to be mean and despicable. Their manhood would be held cheap by the other tribes. 3. They would be enfeebled by their own inaction. How much of sacred education we miss when we turn away from the service of God! 4. Their sin would also have found them out, had they fallen into it, because they would have been divided from the rest of God's Israel. Those who are nonworkers lose much by not keeping pace with those who are running the heavenly race. The active are happy: the haled of the diligent maketh rich in a spiritual sense. There is that withholdeth more than is meet, and it tendeth to poverty: I am sure it is so in a spiritual sense. 5. To come more practically home, if you and I are not serving the Lord, our sin will find us out.(1) It will find us out perhaps in this way. There will be many added to the Church, and God will prosper it, and we shall hear of it: but we shall feel no joy therein. We had no finger in the work, and we shall find no comfort in the result.(2) It may be that you will begin to lose all the sweetness of public services. By doing nothing you lose your appetite.(3) I have known this sin find people out in their families. There is a Christian man: we honour and love him, but he has a son that is a drunkard. Did his good father ever bear any protest against strong drink in all his life? Every man should labour by precept and example to put down intemperance, and he who does not do so may be sure that his sin will find him out. Here is another. His children have all grown up thoughtless, careless, giddy. He took them to his place of worship, and he now inquires, "Why are they not converted?" Did he ever take them one by one and pray with them? If we do not look after God's children, it may be that He will not look after ours. "No," says God, "there were other people's children in the streets, and you had no concern about them, why should your children fare better?" "Be sure your sin will find you out." ( C. H. Spurgeon . ) Sin will come to light W. S. Plumer, D. D. I. GOD CERTAINLY SHOWS HIS PURPOSE TO PUNISH SIN BY THE WAY HE CAUSES WOE TO COME ON SOME SINNERS HERE. The drunkard, the glutton, and the cheat, the liar and the lewd, are nut the only examples. Most frauds are exposed. Nearly all murders are brought to light. Men may plot very secretly, and think their crimes are hid. But Providence calls on stones and beams of timber, on tracks and pieces of paper, to be witnesses of the crime. Then all that class of sins which are not punishable by human laws, God often punishes with a loss of respect, esteem, or confidence. II. MEN MIGHT BE SURE THAT THEIR SIN WILL FIND THEM OUT BY THE SORE JUDGMENTS WHICH GOD SOMETIMES SENDS ON MEN FOR THEIR SINS. On this matter we should exercise candour, caution, and charity, and not call that an angry judgment which is but a dark doing of love. Still there are on earth sore and marked judgments. Look at the history of Achan, of Korah, &c. Of thirty Roman emperors, proconsuls, and high officials, who distinguished themselves by their zeal and rage against the early Christians, it is recorded that one became speedily deranged after an act of great cruelty; one was slain by his own son; one became blind; the eyes of one started out of his head; one was drowned; one was strangled; one died in a miserable captivity; one fell dead in a manner that will not bear to be told; one died of so loathsome a disease that several of his physicians were put to death, because they could not abide the stench that filled his room; two committed suicide; a third attempted it, but had to call for help to finish the bloody work; five were assassinated by their own servants or people; five others died the most horrible deaths, having many and strange diseases; and eight were killed in battle, or after being taken prisoners. Men have more to do with sin than to commit it. III. ONE MAY ESCAPE DETECTION AND STRANGE JUDGMENTS, AND STILL HIS SINS MAY FIND HIM OUT IN THE FEARS, AND CLAMOURS, AND REMORSE OF CONSCIENCE. Remorse is remorseless. Like fire, it burns all around it. No man can protect himself against his sins flashing him in the face at any moment. The Bible, preaching, singing, praying, a marriage, a trial in court, the sight of the man he has injured, or one that looks like him, or anything may arouse his conscience into fury at the most inconvenient time. IV. BUT EVEN IF ONE ESCAPE ALL THESE THINGS, YET IF HE DIES UNPARDONED HIS SINS WILL FIND HIM OUT IN THE NEXT WORLD ( Luke 12:2 ; 1 Timothy 5:24 ; Ecclesiastes 10:20 ). Why do not men admit the force of these truths, and act accordingly? The reasons are very clear. 1. Some think their sins will not find them out because God has not yet called them to account ( Ecclesiastes 8:11 ). Such men forget that with the Lord one day is "as a thousand years," &c. ( 2 Peter 3:8-10 ). 2. In this world sinners often forget their sins, and think God has also forgotten them ( Psalm 10:11 ). But God forgets nothing. 3. Some think their sin will not find them out because they doubt whether God is holy and just, and whether He takes notice of human actions ( Psalm 94:5-7 ). But that is practical atheism ( Proverbs 15:3 ; Ecclesiastes 12:14 ). 4. Some think their sin will not find them out because God is merciful. But mercy rejected can save no man. All the cooling fountains can do no good to him who does not drink of them. Oh, sinner, "be sure your sin will find you out." You may now live in ease and in error. You may now harden your heart in pride. But you must meet your sins at God's tribunal. Remember that. Oh! be wise — be wise unto salvation. ( W. S. Plumer, D. D. ) Avoiding the mischief of wrongdoing W. Gilpin, M. A. I. OUR SIN WILL CERTAINLY FIND US OUT. Some men indeed are so hardened in wickedness, so totally lost to conscience and reflection, that they are long able to hide themselves, as it were, from sin. Such persons may live long before their sin finds them out. It must wait for opportunities-a time of sickness or a time of distress, when a man's wickedness has drawn some heavy calamity upon him. Then his sin will be sure to find him out. It will hold up a frightful mirror before him, and show him that himself has been the cause of all he suffers. II. Sin being thus represented as a merciless creditor, of an unforgiving temper, demanding debts with the utmost rigour, LET US SEE HOW WE MAY BEST AVOID THE MISCHIEF IT THREATENS. 1. As we are assured in the text that our sin will certainly find us out. it is the part of wisdom to be beforehand with it and find it out first. Sin can never find us out but at some great disadvantage — when it is strong and we are weak ; when habits of wickedness have been formed, and we have suffered some mischief from them; or when our spirits are low, and we feel the world sinking under us. But on the other hand, if we take the active part, and endeavour to find out sin first, we prevent this bad effect. It is in this case as in others of the same kind. If we are in debt, our debts, that is, our creditors, will find us out. But when we are beforehand, and find out our debts ourselves, and take methods to pay them, we avoid all the bad consequences we should otherwise incur. He who can number a few figures may count hi

Benson Commentary Numbers 32:1 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; Numbers 32:1 . The land of Jazer — A city and country of the Amorites. Gilead — A mountainous country, famous for pasturage. These countries were lately taken from the two Amorite princes, Sihon and Og, ( Numbers 21:24 ,) and were, by divine appointment, allowed to be inhabited by the Israelites, as well as the land of Canaan itself. Numbers 32:2 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, Numbers 32:3 Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, Numbers 32:4 Even the country which the LORD smote before the congregation of Israel, is a land for cattle, and thy servants have cattle: Numbers 32:4 . Which the Lord smote — That is, whose inhabitants we, by God’s peculiar aid, routed and destroyed: Deuteronomy 2:33 , compared with the history of this victory, Numbers 21. Numbers 32:5 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. Numbers 32:5-7 . Bring us not over Jordan — To give us our possession there; but let this land, on this side Jordan, be our whole possession. Shall ye sit here? — In ease and peace, while your brethren are engaged in war. Wherefore discourage ye the heart of Israel — Their words were ambiguous, and Moses suspected that mere cowardice, and a love of ease, made them desire to stay where they were; which ill example might have disheartened the rest of their brethren. Numbers 32:6 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? Numbers 32:7 And wherefore discourage ye the heart of the children of Israel from going over into the land which the LORD hath given them? Numbers 32:8 Thus did your fathers, when I sent them from Kadeshbarnea to see the land. Numbers 32:9 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. Numbers 32:10 And the LORD'S anger was kindled the same time, and he sware, saying, Numbers 32:11 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: Numbers 32:12 Save Caleb the son of Jephunneh the Kenezite, and Joshua the son of Nun: for they have wholly followed the LORD. Numbers 32:12-14 . Caleb the Kenezite — So called from Kenaz, one of his eminent ancestors. An increase of sinful men — Succeeding your fathers, as in their places, so also in their sins; imitating the unbelieving spies, and distrusting God’s power and veracity to make good his promise of settling Israel in the land of Canaan. Numbers 32:13 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. Numbers 32:14 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. Numbers 32:15 For if ye turn away from after him, he will yet again leave them in the wilderness; and ye shall destroy all this people. Numbers 32:15 . Ye shall destroy all this people — Who, being moved by your counsel and example, will refuse to go over Jordan and possess the land of Canaan. Thus all who rest satisfied with visible and temporal things, and evidently show by their conduct that they prefer earth to heaven, not only stop short themselves of the rest that remaineth for the people of God, but greatly discourage others in their journey thither, and lay stumbling-blocks in their way. Reader! Arise, depart, this is not thy rest, because it is polluted; it will destroy thee with a sore destruction. Numbers 32:16 And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones: Numbers 32:17 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. Numbers 32:17 . We ourselves will go — Either all, or as many of us as shall be thought necessary, leaving only so many as may be requisite to provide for the support and defence of our wives and children. Because of the inhabitants of the land — The Moabites and Edomites, or other neighbouring people, together with such of the Amorites as had saved themselves by flight, and would watch all opportunities of seeking to reinstate themselves in their lost possessions. Accordingly we find that forty thousand of the Reubenites and Gadites went over with their brethren, ready armed for war, to the plains of Jericho, Deuteronomy 3:18 ; Joshua 4:12 . Numbers 32:18 We will not return unto our houses, until the children of Israel have inherited every man his inheritance. Numbers 32:18 . We will not return to our houses, &c. — Herein they showed both faith in God and love to their brethren, thus to go in the front of the battle, and generously risk their lives against such powerful enemies, without any further benefit to themselves, leaving their weak families behind them to the divine protection. Numbers 32:19 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. Numbers 32:20 And Moses said unto them, If ye will do this thing, if ye will go armed before the LORD to war, Numbers 32:20 . Before the Lord — Before the ark, which was the token of God’s presence. He alludes either to the order of the tribes in their march, whereby Reuben and Gad marched immediately before the ark, or to the manner of their passage over Jordan, wherein the ark went first into Jordan, and stood there while all the tribes marched over Jordan by and before it, and these among the rest, as is expressly noted in these very words, that they passed over before the Lord, Joshua 4:13 . Numbers 32:21 And will go all of you armed over Jordan before the LORD, until he hath driven out his enemies from before him, Numbers 32:22 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. Numbers 32:23 But if ye will not do so, behold, ye have sinned against the LORD: and be sure your sin will find you out. Numbers 32:23 . Your sin will find you out — The punishment of your sin. Sin will certainly find out the sinner, sooner or later. It concerns us therefore to find our sins out, that we may repent of them, lest our sins find us out to our confusion and destruction. Numbers 32:24 Build you cities for your little ones, and folds for your sheep; and do that which hath proceeded out of your mouth. Numbers 32:25 And the children of Gad and the children of Reuben spake unto Moses, saying, Thy servants will do as my lord commandeth. Numbers 32:26 Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gilead: Numbers 32:27 But thy servants will pass over, every man armed for war, before the LORD to battle, as my lord saith. Numbers 32:28 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: Numbers 32:29 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: Numbers 32:30 But if they will not pass over with you armed, they shall have possessions among you in the land of Canaan. Numbers 32:30-31 . They shall have possessions — They shall forfeit their possessions in Gilead, and be constrained to go over Jordan, and to seek possessions there among their brethren. As the Lord hath said — Either at this time, by thy mouth; or formerly, where he commanded us, as well as our brethren, to go into Canaan and possess it. Numbers 32:31 And the children of Gad and the children of Reuben answered, saying, As the LORD hath said unto thy servants, so will we do. Numbers 32:32 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. Numbers 32:33 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. Numbers 32:34 And the children of Gad built Dibon, and Ataroth, and Aroer, Numbers 32:34 . Built — Repaired and fortified. For they neither had need nor leisure as yet to do more, the old cities not being burned and ruined, as divers in Canaan were. Numbers 32:35 And Atroth, Shophan, and Jaazer, and Jogbehah, Numbers 32:36 And Bethnimrah, and Bethharan, fenced cities: and folds for sheep. Numbers 32:37 And the children of Reuben built Heshbon, and Elealeh, and Kirjathaim, Numbers 32:38 And Nebo, and Baalmeon, (their names being changed,) and Shibmah: and gave other names unto the cities which they builded. Numbers 32:38 . Their names being changed — Conquerors of places have been wont to change their names. But as the Israelites were forbidden to mention the names of other gods, and as these places, it seems had their names from the false gods worshipped in them, (which was unquestionably the case with Nebo and Baal-meon,) the Israelites might judge it proper to change the names of these places, in order to abolish all footsteps of idolatry. Numbers 32:39 And the children of Machir the son of Manasseh went to Gilead, and took it, and dispossessed the Amorite which was in it. Numbers 32:40 And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein. Numbers 32:40 ; Numbers 32:42 . Moses gave Gilead unto Machir — Not to Machir himself, who doubtless was long since dead, but the family or posterity of Machir. Nobah — Who, though not elsewhere named, was doubtless an eminent person of the tribe of Manasseh. It is observable, that these tribes, as they were placed before the other tribes, so they were displaced before them. They were carried captive by the king of Assyria, some years before the other tribes. Such a proportion does Providence frequently observe in balancing prosperity and adversity. Numbers 32:41 And Jair the son of Manasseh went and took the small towns thereof, and called them Havothjair. Numbers 32:42 And Nobah went and took Kenath, and the villages thereof, and called it Nobah, after his own name. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Numbers 32:1 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. SETTLEMENT Numbers 32:1-42 The request of the men of Reuben and Gad that they should be allowed to settle on the eastern side of Jordan in the land of Jazer and the land of Gilead was at first refused by Moses with warm displeasure. They appeared to wish exemption from further military duty, if indeed they had not almost formed the intention of parting altogether with the rest of the tribes. Moses asked of them, "Shall your brethren go to the war and shall ye sit here? And wherefore discourage ye the heart of the children of Israel from going over into the land which the Lord hath given them?" He recalled the spies and the evil report they brought, by which a former generation had been disheartened and made to murmur against the Lord. The forty years of wandering had intervened since that error-a long period of suffering and punishment. And now with this request the men of Reuben and Gad were playing the same dangerous part. "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." It is somewhat surprising to find the proposal met in this way. But Moses had doubtless good cause for his condemnation of the two tribes. For some time, we can believe, the notion had been entertained, and already the cattle were driven northwards and scattered over the pastures of Gilead. The people felt that the confraternity which had survived the test of the wilderness journey was now about to break up. And as the two clans that proposed to settle in Eastern Palestine were strong and could send a large number of warriors into the field, there was reason to fear that the want of them would make the conquest of the great tribes beyond Jordan too heavy a task. The circumstances were of a kind resembling those of a Church when the enjoyment of privilege and of the gains of the past is chosen by many of its members, and the rest, discouraged by this moral unbrotherliness, have to maintain the aggressive work which ought to be shared by all. The force of unity lost, the Christian energy of large numbers lying unemployed, the rest overburdened, Churches often come far short of the success they might attain. When Reubenites and Gadites devote themselves to building houses, cultivating fields, and rearing cattle, neglecting altogether the command of God to conquer the territory still in the hands of His enemies, the spirit of religion cannot but decay. The selfishness of worldly Christians reacts on those who are not worldly, so that they feel its subtle influence, even although they scorn to yield. And when there is some great task to be done which requires the personal service and contributions of all, withdrawal of the less zealous may in this way make victory impossible. True, we have on the other side the case of Gideon and his rejection of the great bulk of his army, that he might take the field with a few who were brave and ready. Numbers of halfhearted people do not help an enterprise. Still, the duties of the Church of Christ are so great that all are required for them. It is no apology to say that men are apathetic, and therefore useless. They ought to be eager for the Divine war. It was not at all wonderful that the men of Reuben and Gad proposed to settle on the east of Jordan. The soil of that region, extending from the Jabbok Valley northwards, and including the whole district watered by the Yarmuk and its tributaries, was exceedingly fertile, with fine forests of oak, and stretches of meadow and arable land. What could be seen of Judaea from the heights of Moab appeared poor and barren in comparison with that green and fertile country. There was abundance of room there, not only for the two tribes, but for more; and besides the half of Manasseh which finally joined Reuben and Gad, other clans may have begun to think that they might rest content without venturing across Jordan. But Moses had good reasons for resisting as far as possible this desire. There was no natural boundary on the east of Gilead and Bashan. Moab, in a similar situation, was exposed to the attacks and perhaps corrupted by the influence of the Midianites. If Israel had taken up its abode in this region which joined on to the desert, it too would have become half a desert people. The Jordan came, as no doubt Moses foresaw, to be the real boundary of the nation which maintained the faith of Jehovah and carried on His purposes. In danger of losing all because they had been too selfish, the men of Reuben and Gad made a new proposal. They would go with the rest to the conquest of Canaan; yea, they would form the van of the army. If Moses would only allow them to provide sheep-folds for their flocks and cities for their families, they would take the field and never think of returning till the other tribes had all found settlement. The offer was one which Moses saw fit to accept; but with a caution to the Reubenites. If they fulfilled the promise, he said, they should be guiltless before the Lord; but if they did not, their sin would be written against them. Foreseeing the result of a division between the east and west which any such faithless conduct would certainly cause, he added the warning, "Be sure your sin will find you out." The time would come when, if they refused to do their part in helping the rest, they should find themselves, in some day of extreme peril, without the sympathy of their brethren, the prey of enemies who came from the east and north. Earthly comfort and the means of material prosperity can never be enjoyed without spiritual disadvantage, or at least the risk of spiritual loss. The whole region of ease and wealth lies towards the desert in which the adversaries of the soul have their lurking-places, from which they come stealthily or even boldly in open day to make their assaults. A man who has large means is exposed to the envy of others; his life may be embittered by their designs upon him; his nature may be seriously injured by the flattery of those who have no power but only the base cunning to which narrow self-love may descend. These, however, are not the assailants that are most to be dreaded. Rather should the man who is rich fear the danger to his religion and his soul which draws near in other ways. The wealthy who have no religion court his friendship and propose to him schemes for increasing his wealth. Alliances are urged upon him which stir and partly gratify his ambition. He is pointed to honours that can only be had through abandoning the great ideas of life by which he should be ruled. He is served obsequiously, and is tempted to think that the world goes very well because he enjoys all he desires, or is in the way to obtain the fulfilment of his highest earthly hopes. The curse of egotism hangs over him, and to escape it he needs a double portion of the spirit of humility. Yet how is that to come to him? It is well for a man when, before enjoying the good things of this life in abundance, he has taken the field with those who have to fight a hard battle, and has done his share of common work. But even that is not enough to guard him against pride and self-sufficiency for the whole term of his existence. Better is it when by his own choice the hardness is retained in his experience, when he never discharges himself from the duty of fighting side by side with others, that he may help them to their inheritance. That and that alone will save his life. He is called as a soldier of God to maintain the holy war for human rights, for the social well-being and spiritual good of mankind. Every rich man should be a friend of the people, a reformer, taking the part of the multitude against his own tendency and the tendency of his class to exclusiveness and self-indulgence. The warning given by Moses to Reuben and Gad in accepting their proposals should linger with those who are rich and in high station. If they fail to do their duty to the general mass of their fellow-men, if they leave the rest to fight, at disadvantage, for their human inheritance, they sin against God’s law, which calls for brotherhood, and that sin will surely find them out. In the end no sin is more sure to come home in judgment. And it is not by some miserable gifts to religious objects or some patronage of philanthropic schemes the prosperous can discharge the great debt laid upon them. In whatever way the inequalities of life, the disabilities of privilege and wealth, hinder the realisation of brotherhood, there lie opportunity and need for men’s personal effort. Would this imply sacrifice of what are called rights, of perhaps no small amount of substance? That is precisely the saving of a rich man’s life. To that Christ pointed the rich young ruler who came to Him seeking salvation-from that the inquirer turned away. And how does the sin of those who neglect such high duties find them out? Perhaps in the loss of the possessions they have selfishly guarded, and their reduction to the level of those whom they kept at arm’s-length and treated as inferiors or as enemies. Perhaps in the harshness of temper and bitterness of spirit the proud, friendless rich man may find growing upon him in old age, the horrible feeling that he has not one brother where he should have had thousands, no one to care-except selfishly-whether he lives or dies. To come to that, so far as a man is concerned with his fellow-men, is to be indeed lost. But these retributions may be artfully escaped. What then? Is not One to be reckoned with who is the Guardian of the human family and gives men power and wealth only as His stewards, to be used in His service? The future life does not obliterate society, but it destroys the class separations, the factitious distinctions, that exist now. It brings a man face to face with the fact that he is but a man, like others, responsible to God. Is not the result indicated by our Lord when He says to exclusive Pharisaical men, "They shall come from the east and west, and from the north and south, and shall sit down in the kingdom-ye yourselves cast forth without"? Brotherhood here, not in name, but in deed and truth, means brotherhood above. Denial of it here means unfitness for the society of heaven. We learn from Numbers 32:19 that the Reubenites and Gadites confidently affirmed, even when they made their request to Moses, that their inheritance had fallen to them on the east side of Jordan. It may be asked how they knew, since the division was not yet made. And the answer appears to be that they had made up their minds on the subject. Without waiting for the lot, they seem to have said, This is nobody’s land now that the Amorites and Midianites are dispossessed. We will have it. And there was no sufficient reason for refusing them their choice when they accepted the conditions. At the same time, these tribes did not act fairly and honourably. And the result was that, although they gained the fat land and the good pastures, they lost the close fellowship with the other tribes which was of greater value. Reuben, the premier tribe, could no longer keep its position. It was by-and-by succeeded by Judah. Neither Reuben nor Gad made any great figure in the subsequent history. The half-tribe of Manasseh, which was settled, not on its own request, but by authority, in the northern part of Gilead towards the Argob, had greater distinction. Gad has some notice. We read of eleven valiant men of this tribe who swam the Jordan at its highest to join David in his trouble. "But no person, no incident is recorded to place Reuben before us in any distincter form than as a member of the community (if community it can be called) of the Reubenites, the Gadites, and the half-tribe of Manasseh. The very towns of his inheritance-Heshbon, Aroer, Kiriathaim, Dibon, Baal-meon, Sibmah, Jazer-are familiar to us as Moabite, not as Israelite, towns." The Reubenites, in fact, under the influence of their wild neighbors, gradually lost touch with their brethren and fell away from the religion of Jehovah. It is a parable of the degeneration of life.-Earthly choice rules and heavenly faith is hazarded for the sake of a temporal advantage. Men have their will because they insist upon it. They do not consult the prophet, but make terms with him, that they may gain their end. But as they place themselves, so they have to live, not on the soil of the promised land, no integral part of Israel. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.