Deuteronomy 2 commentary

Only a short account of the long stay of Israel in the wilderness is given. God not only chastised them for their murmuring and unbelief, but prepared them for Canaan; by humbling them for sin, teaching them to mortify their lusts, to follow God, and to comfort themselves in him. Though Israel may be long kept waiting for deliverance and enlargement, it will come at last. Before God brought Israel to destroy their enemies in Canaan, he taught them to forgive their enemies in Edom. They must not, under pretence of God's covenant and conduct, think to seize all they could lay hands on. Dominion is not founded in grace. God's Israel shall be well placed, but must not expect to be placed alone in the midst of the earth. Religion must never be made a cloak for injustice. Scorn to be beholden to Edomites, when thou hast an all-sufficient God to depend upon. Use what thou hast, use it cheerfully. Thou hast experienced the care of the Divine providence, never use any crooked methods for thy supply. All this is equally to be applied to the experience of the believer.

We have the origin of the Moabites, Edomites, and Ammonites. Moses also gives an instance older than any of these; the Caphtorims drove the Avims out of their country. These revolutions show what uncertain things wordly possessions are. It was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little continuance is there in these things. This is recorded to encourage the children of Israel. If the providence of God has done this for Moabites and Ammonites, much more would his promise do it for Israel, his peculiar people. Cautions are given not to meddle with Moabites and Ammonites. Even wicked men must not be wronged. God gives and preserves outward blessings to wicked men; these are not the best things, he has better in store for his own children.

God tried his people, by forbidding them to meddle with the rich countries of Moab and Ammon. He gives them possession of the country of the Amorites. If we keep from what God forbids, we shall not lose by our obedience. The earth is the Lord's and the fulness thereof; and he gives it to whom he pleases; but when there is no express direction, none can plead his grant for such proceedings. Though God assured the Israelites that the land should be their own, yet they must contend with the enemy. What God gives we must endeavour to get. What a new world did Israel now come into! Much more joyful will the change be, which holy souls will experience, when they remove out of the wilderness of this world to the better country, that is, the heavenly, to the city that has foundations. Let us, by reflecting upon God's dealings with his people Israel, be led to meditate upon our years spent in vanity, through our transgressions. But happy are those whom Jesus has delivered from the wrath to come. To whom he hath given the earnest of his Spirit in their hearts. Their inheritance cannot be affected by revolutions of kingdoms, or changes in earthly possessions.

1. Then we turned and took our journey. The time in which they struck their camp is not stated in the book of Numbers. This verse, therefore, will aptly connect the history, since otherwise there would be an abruptness in what immediately follows, he then briefly indicates what was the nature of their journeying until the time appointed; viz., that, by wearying themselves in vain in circuitous wanderings, they might, at length, learn to follow God directly, and not to decline from the way which He points out.

Leviticus 24

Leviticus 24:10-14

10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and this son of the Israelitish woman and a man of Israel strove together in the camp:

10. Egressus est autem filius mulieris Israelitidis, qui erat filius viri AEgyptii, in medio filiorum Israel, et jurgati sunt in castris ipsis filius Israelitidis et vir Israelita.

11. And the Israelitish woman’s son blasphemed the name of the Lord, and cursed. And they brought him unto Moses: (and his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan:)

11. Et transfixit filius mulieris Israelitidis nomen, et maledixit: ad duxeruntque eum ad Mosen: nomen autem matris ejus erat Selomith filia Dibri, de tribu Dan.

12. And they put him in ward, that the mind of the Lord might be showed them.

12. Et posuerunt eum in custodiam, ut exponeret eis juxta sermonem Jehovse.

13. And the Lord spoke unto Moses, saying,

13. Loquutus est autem Jehova ad Mosen, dicendo:

14. Bring forth him that hath cursed without the camp, and let all that heard him lay their hands upon his head, and let all the congregation stone him.

14. Educ blasphemum extra castra, et ponant omnes qui audierunt manus suas super caput ejus, et lapidet eum universus coetus.

4. And they shall be afraid of you. This temptation was the more provoking, when they heard not only that the embassy would be vain, but that although Edom should receive them with injustice and hostility, they were still to abstain from violence and arms. For there might be some reason in this, that when they presented their request in a friendly manner, they would have a legitimate cause of war, if Edom should reject their demands. But this further condition might appear altogether intolerable that they were to do nothing against those who refused to let them pass quietly through their land. Hence, however, it more fully appears how the Israelites were gradually, and by various kinds of chastisement, subdued to obedience, whereas they would otherwise have fiercely and petulantly exclaimed that they had been dealt with unkindly by God; since thus their condition would be worse than the universal law of nations allowed. In this matter, then, their wanderings, for eight and thirty years, had much efficacy in bringing them back to the right way.

Deuteronomy 2:7 For the Lord thy God hath blessed thee. This reason is added, lest the people should be grieved at spending their money, of which they had not much, in buying meat and drink. There are, however, two clauses; first, that they were so enriched by God’s bounty, that they were fully supplied with the means of buying food; and, secondly, that they must not doubt but that He would relieve their necessity, if it were required, since He had thus far provided for them, and had not suffered them to want anything. He, therefore, encourages them to hope, in consideration of their past experience; because God would take care of them, as tie had before been accustomed to do.

The question, however, arises, how God could say, that He had blessed the work of their hands, when they had had no commerce with other nations, so as to make the smallest gains whatever. But I thus understand it, viz., that although they were gratuitously sustained in the wilderness, and had not expended a single penny in buying even shoelatchets, still their cattle had increased, and, besides, they had made some profits by their daily labor; not by receiving, indeed, daily wages, but by providing for themselves furniture and other necessaries.

Numbers 20

Numbers 20:23-29

23. And the Lord spoke unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying,

23. Dixit autem Jehova ad Mosen et Aharon in monte Hor, in finibus terrae Edom, dicendo:

24. Aaron shall be gathered unto his people; for he shall not enter into the land which I have given unto the children of’ Israel, because ye rebelled against my word at the water of Meribah.

24. Congregabitur Aharon ad populos suos.: Non enim ingredietur terram quam dedi filiis Israel: eo quod rebelles fueritis ori meo in aquis jurgii.

25. Take Aaron and Eleazar his son, and bring them up unto mount Hor;

25. Accipe Aharon et Eleazar filium ejus, et ascendere fac eos in Hor montem.

26. And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.

26. Tunc exues Aharon vestibus suis, quibus indues Eleazar filium ejus: quia Aharon colligetar, et morietur ibi.

27. And Moses did as the Lord commanded: and they went up into mount Hor, in the sight of all the congregation.

27. Fecitque Moses quemadmodum praeperat Jehova. Et ascenderunt in Hor montem in oculis totius congregationis.

28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; mid Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount.

28. Et exuit Moses Aharon vestibus suis, et induit illis Eleazar filium ejus, mortuusque est Aharon ibi in vertice montis. Tunc descendit Moses et Eleazar de monte.

29. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.

29. Videns autem tota congregatio quod obiisset Aharon, fleverunt eum triginta diebus tota domus Israel.

9. And the Lord said unto me, Distress not the Moabites. He had previously forbidden them to enter the land of Edom, unless consent were obtained. A similar prohibition is now added with respect to the Moabites, because God had allotted to them the territory which they inhabited. As I have said, this was painful and burdensome, that they should cherish kindness and fraternal good-will towards those who treated them with hostility; but God desired in this respect also to prove the obedience of His people. He did not, then, take into consideration what this nation had dcserved; but, inasmuch as they were the descendants of Lot, and consequently of the race of Abraham, He desired to treat them with special favor. For the division of the whole world appertains to Him, so as to distribute to its various peoples whatever part He chooses, and to fix the bounds wherein they should confine themselves. If any object that the people of Canaan had also their limits assigned to them, and ought not, therefore, to have been expelled from the lands in which their forefathers had for many ages inhabited, the reply is easy, viz., that God is always free to take away what He has given, and to readjust the boundaries imposed by His will, when the sins of men deserve that this should be done. When, therefore, He declares that He had given their land to the Moabites, it is not according to the ordinary force of the expression, but by a fixed decree that their habitation should remain sure and undisturbed.

10. The Emims dwelt therein in times past. This is a confirmation of the foregoing declaration, which is, however, inserted by way of parenthesis by Moses himself; for the ninth verse, which I have just expounded, is followed regularly by the thirteenth, “Now rise up,” etc. For, after God had turned away the people from the borders of Moab, He shews them in what direction they must pass over; but Moses, interrupting the address of God, explains how the Moabites had obtained that territow, though they were strangers, and had no land of their own on which they might set their foot;. For Lot was no less an alien than Abraham; Moses, therefore, states how by special privilege the posterity of Lot became masters of that land which giants had previously possessed. For it was not by human means that, having driven out the giants, who were formidable to all men, they had obtained the peaceful occupation, and even the dominion of that land, which might have seemed to be invincible, from the valor and strength of its inhabitants. He says, therefore, that the giants dwelt there, as also in Mount Seir; and that both were overcome and destroyed, not so much by the hand and arms of men as by the power of God, so that their land might be cleared for possession as well for the children of Esau as for those of Lot. Now, since God elsewhere declares that He had given Mount Seir to Esau as an inheritance, according as He had promised to his father Isaac, it follows that the Moabites had obtained their land also by the same Divine authority. The comparison which is made between Edom and the Israelites does not hold good in all respects; for, although Esau was sustained by this consolation, that his inheritance should be of “the fatness of the earth,” (Genesis 27:39,) it might still be the case that with regard to himself and his posterity, their possession should not be legitimate; whereas God so promised the land of Canaan to the race of Abraham, that the Israelites received the dominion over it, as if from His own hand, as it is said in Psalm 136:21. In this respect, too, there was a difference, because the land of Canaan was chosen as that in which God should gather His Church, in which He should be purely worshipped, and which should be an earnest, to the faithful of the heavenly and eternal rest. But, as elsewhere, the distinction between the sons of Esau and Jacob is marked, so now Moses “Moyse dit ici qu’ils ont eu cela de commun, que Dieu les a voulu loger;” Moses says here that they had this in common, that God had chosen to give them their dwelling-places. — Fr. magnifies God’s special blessing towards them both.

13. Now rise up. He now proceeds with what he had begun in verse 9, viz, that God had commanded them to pass by the land of Seir, and to advance to the brook Zered; as much as to say, that after they had been subdued by their misfortunes, they were prohibited from further progress, until God should open the way before them, and thus they should follow Him as their leader, and not make a passage for themselves at their own discretion.

He afterwards specifies the period of delay which they had been compelled by God to pass in the desert, after they had once reached the borders of the promised land. He says, then, that after thirty-eight years they had at length returned to the land from whence they had been obliged to retire; and briefly reminds them how long the course of their deliverance had been interrupted through their own fault, since they had gone forth to enjoy the promised land. He calls those “warlike men,” or, in the Hebrew, “men of war,” whose age entitled them to bear arms, i.e., who had exceeded their twentieth year.

When mention is elsewhere made of forty years, the two years are then included which were spent both in Mount Sinai and in other places; and with good reason, because, during that time also, their sins prevented them from passing to the enjoyment of their inheritance immediately after the promulgation of the law.

19. And when thou comest nigh over against the children ofAmmon. God now makes provision as to the Ammonites, since their condition was the same as that of the Moabites, inasmuch as they were descended from the two daughters of Lot. It might, indeed, seem wonderful that, since the memory of their origin was detestable, these two nations should have been so dear to God. Ammon and Moab had been born of an incestuous connection. It was, therefore, more reasonable that this tragical circumstance should have been buried by their destruction, than that they should have been distinguished by God’s favor from the common lot of other nations, as if their nobility rendered them superior to others. But let us learn from hence, that since God’s judgments, like a deep abyss, are beyond our apprehension, they should be regarded with reverence. Lot’s distinguished piety is expressly declared. The disgraceful crime, which he committed when drunk, it pleased God so to mark with perpetual infamy, as still to impress upon it some signs of His mercy, although this was done especially for the sake of Abraham himself. It is unquestionable, however, that God recommends the posterity of Lot to the Israelites on this ground, that they may more willingly exercise kindness towards them, and abstain from all injury, when they had to do with two nations whom they see to be cared for by God Himself, for the sake of their common relationship to Abraham.

Furthermore, by the same argument whereby he had before proved that both Edomites and Moabites, relying on God’s help, had occupied the lands over which they had dominion, he now establishes that the land which the Ammonites possessed had been granted them by God, viz., because in their conquest and overthrow of the giants they had surpassed the limits of human bravery, and thus God had given a proof of His special and unusual favor towards them. For neither by the ordinary course of nature could two men increase to so great a multitude.

Now, although the Hebrew call the Cappadocians Caphthorim, Bochart remarks that all ancient writers are unanimous in supposing Caphthor to be Cappadocia, and the Caphthorim Cappadocians; but he assigns to them that part of Cappadocia only which bordered on Colchis. Phaleg. Book 4, chap. 32:— See C. on Jeremiah 47:4, C. Soc. Edit., vol. 4, p 614. we do not know whether the giants, whose country was taken possession of by the Ammonites, sprung from them. But, if this be admitted, they had a long journey, attended by many dangers, after they left their country; and again, since they must have passed through rich and fertile regions, it is strange that they should have penetrated to those mountains. It might, however, be the case, that, making forays as robbers, they nowhere found a quiet resting-place until a less cultivated region presented itself.

Numbers 21

Numbers 21:21-32

21. And Israel sent messengers unto Sihon king of the Amorites, saying,

21. Misit Israel legatos ad Sihon regem AEmorrhaeorum, dicendo:

22. Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink of the waters of the well; but we will go along by the king’s high-way, until we be past thy borders.

22. Transeam per terram tuam: non declinabimus per agros, neque per vineam: non bibemus aquas puteorum, via regia pergemus, donec transierimus terminum tuum.

23. And Sihon would not suffer Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel.

23. At non permisit Sihon Israeli ut transiret per terminum suum. Itaque congregavit Sihon universum populum suum, et egressus est obviam Israeli in desertum, venitque in Jahaz et pugnavit cum Israele.

24. And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong.

24. Et percussit eum Israel in ore gladii, et hareditate accepit terram ejus ab Arnon usque ad Jabbok usque ad filios Ammon: quia munitus erat terminus filiorum Ammon.

25. And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof.

25. Et accepit Israel omnes istas urbes, et habitavit Israel in omnibus urbibus AEmorrhaei, in Hesbon, et in omnibus oppidis ejus.

26. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.

26. Hesbon erat urbs Sihon regis AEmorrhaei. Nam ipse pugnaverat contra regem Moab primum, et acceperat omnem terram ejus a manu usque ad Arnon.

27. Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared;

27. Idcirco dicunt parabolice loquentes, Venite in Hesbon, aedificetur et instauretur urbs ipsi Sihon:

28. For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, and the lords of the high places of Arnon.

28. Quia ignis egressus est de Hesbon, et flamma ex urbe Sihon consumpsit Ar Moab et dominos excelsorum Arnon.

29. Woe to thee, Moab! thou art undone, O people of Chemosh! he hath given his sons that escaped, and his daughters, into captivity, unto Sihon king of the Amorites.

29. Vae tibi Moab, periisti popule Chemos, dedit filios suos in fugam, et filias suas in captivitatem regis AEmorrhaei Sihon.

30. We have shot at them: Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba.

30. Et lucerna eorum periit ab Hesbon usque ad Dibon, et delevimus usque ad Nopah, quae est ad medebah.

31. Thus Israel dwelt in the land of the Amorites.

31. Habitavit itaque Israel in terra AEmorrhaei.

32. And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there.

32. Misit deinde Moses ad explorandum Jaazer, et ceperunt oppida ejus, et expulit AEmorrhaeum qui erat ibi.

A Repitition of the same History

Deuteronomy 2

Deuteronomy 2:24-37

24. Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle.

24. Surgite, proficiscimini, et transite torrentem Arnon. Vide, dedi in manum tuam Sihon regem Hesbon, Aemorrhaeumn et terram ejus, incipe possidere, et dimica praelio cun eo.

25. This day will I begin to put the dread of thee, and the fear of thee, upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee

25. Hotde incipiam dare pavorem tui et formidinem tui super faciem populorum qui sunt sub toto coelo, qui audierant famam tuam, et pavebunt, timebuntque a facie tua.

26. And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon, with words of peace, saying,

26. Et misi nuntios e deserto Cedemoth ad Sihon regem Hesbon verbis pacificis, dicendo:

27. Let me pass through thy land: I will go along by the high-way, I will neither turn unto the right hand nor to the left.

27. Transeam per terram tuam, per viam ambulabo, non declinabo ad dexteram nec ad sinistram.

28. Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet,

28. Cibum argento vendes mihi ut comedam: aquam argento dabis mihi ut bibam, tantum transibo pedibus meis:

29. (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me.) until I shall pass over Jordan, into the land which the Lord our God giveth us.

29. Quemadmodum fecerunt mihi filii Esau qui habitant in Seir, et Moabitae qui habitant in Ar: donec transiero Jordanem ad terram quam Jehova Deus noster dat nobis.

30. But Sihon king of Heshbon would not let us pass by him: for the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day.

30. Et noluit Sihon rex Hesbon ut transiremus per sua. Induraverat enim Jehova Deus tuus spiritum ejus: et obfirmaverat cor ejus, ut daret eum in manu tun, ut hodie est.

31. And the Lord said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land.

31. Dixit autem Jehova ad me, Vide, jam coepi dare coram te Sihon, et terram ejus, incipe possidere, ut possideas terram ejus.

32. Then Sihon came out against us, he and all his people, to fight at Jahaz.

32. Egressus est autem Sihon in occursum nostrum ipse et universus popuhs ejus ad praelium in Jahaz.

33. And the Lord our God delivered him before us; and we smote him, and his sons, and all his people.

33. Et tradidit ilium Jehova Deus noster coram nobis, percussimusque eum et filios ejus, et totum populum ejus.

34. And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city; we left none to remain:

34. Cepimus quoque omnes urbes ejus eo tempore, et destruximus omnes urbes, viros et mulieres, et parvulos: non reliquimus superstitem.

35. Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took.

35. Veruntamen jumenta praedati sumus nobis, et spolia; urbium quas cepimus.

36. From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the Lord our God delivered all unto us.

36. Ab Aroer qaee est juxta ripam torrentis Arnon, et urbe quae est in valle, usque ad Gillad, non fuit urbs quae effugerit a nobis, omnes tradidit Jehova Deus noster coram nobis.

37. Only unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the Lord our God forbade us.

37. Tantummodo ad terram filiorum Ammon non accessisti, omnem locum torrentis Jabboc, et urbes montanas, atque omnia de quibus praecepit Jehova Deus noster.

Deuteronomy 2:24. Rise ye up, take your journey. I have lately said that the order is here inverted, for what soon after follows, “And I sent messengers out of the wilderness,” etc., ver. 26, Moses, in my opinion, has inserted by way of parenthesis: it will, therefore, be suitably rendered in the pluperfect tense, “But I had sent,” etc. Thus there will be no ambiguity in the sense that, when the messengers had returned without effecting their purpose, God sustained the weariness of the people by this consolation, as though he had said, Sihon has not, with impunity, repudiated the peace offered to him, since it will now be permitted you to assail him in lawful war. And assuredly this signal for the expedition to advance depends on the declaration which is subjoined in ver. 30, as we may readily gather from the context; for Moses there repeats what we here read respecting their passage in somewhat different words; and again does God testify that He has given Sihon into the hands of the people, and exhorts Moses to go down boldly to the battle. Moreover, the cause is there specified why (Sihon) had been so arrogant and contemptuous in his rejection of the embassy, viz., because God had “hardened his spirit, and made his heart obstinate.” From whence again it appears how poor is the sophistry of those who imagine that God idly regards from heaven what men are about to do. Addition in Fr., “sans disposer de leur volonte;” without disposing their will. They dare not, indeed, despoil Him of foreknowledge; but what can be more absurd than that He foreknows nothing except what men please? But Scripture, as we see, has not placed God in a watch-tower, from which He may behold at a distance what things are about to be; but teaches that He is the director (moderatorem) of all things; and that He subjects to His will, not only the events of things, but the designs and affections of men also. As, therefore, we have before seen how the heart of Pharaoh was hardened, so now Moses ascribes to God the obstinacy of king Sihon. How base a subterfuge is the exception which some make as to His permission, sufficiently appears from the end which Moses points out. “Or il appert par la fin que Moyse specifie combien ceste tergiversation est frivole, de dire que Dieu permet sans rien ordonner;” now, it appears by the end which Moses specifies, how frivolous is that subterfuge, to say that God permits without ordaining anything. — Fr. For why did God harden the heart of Sihon? thalt “He might deliver him into the hand” of His people to be slain; because He willed that he should perish, and had destined his land for the Israelites. If God only permitted Sihon to grow hardened, this decree was either nought, or mutable, and evanescent, since it depended on the changeable will of man. Putting aside, then, all childish trifling, we must conclude that God by His secret inspiration moves, forms, governs, and draws men’s hearts, so that even by the wicked He executes whatever He has decreed. At the same time it is to be observed that the wicked are not impelled to hardness of heart by extrinsic force, but that they voluntarily harden themselves; so that in this same hardness of heart God may be seen to be a just judge, however incomprehensible His counsel may be, and however the impiety of men may betray itself, who are their own instigators, and the authors of their own sin. Emphatically does Moses inculcate the same thing twice over, viz., that the spirt of Sihon was hardened by God, and his heart made obstinate, in order that God’s paternal favor towards His chosen people might be more conspicuous; because from the obstinacy of the blinded king He afforded them a just cause for war, and an opportunity for victory.

CHAPTER 2

De 2:1-37. The Story Is Continued.

1. Then we turned, and took our journey into the wilderness by the way of the Red Sea--After their unsuccessful attack upon the Canaanites, the Israelites broke up their encampment at Kadesh, and journeying southward over the west desert of Tih as well as through the great valley of the Ghor and Arabah, they extended their removals as far as the gulf of Akaba.

we compassed mount Seir many days--In these few words Moses comprised the whole of that wandering nomadic life through which they passed during thirty-eight years, shifting from place to place, and regulating their stations by the prospect of pasturage and water. Within the interval they went northward a second time to Kadesh, but being refused a passage through Edom and opposed by the Canaanites and Amalekites, they again had no alternative but to traverse once more the great Arabah southwards to the Red Sea, where turning to the left and crossing the long, lofty mountain chain to the eastward of Ezion-geber (Nu 21:4, 5), they issued into the great and elevated plains, which are still traversed by the Syrian pilgrims in their way to Mecca. They appear to have followed northward nearly the same route, which is now taken by the Syrian hadji, along the western skirts of this great desert, near the mountains of Edom [Robinson]. It was on entering these plains they received the command, "Ye have compassed this mountain (this hilly tract, now Jebel Shera) long enough, turn ye northward" [De 2:3].

4. the children of Esau, which dwell in Seir ... shall be afraid of you--The same people who had haughtily repelled the approach of the Israelites from the western frontier were alarmed now that they had come round upon the weak side of their country.

5-7. Meddle not with them--that is, "which dwell in Seir" (De 2:4)--for there was another branch of Esau's posterity, namely, the Amalekites, who were to be fought against and destroyed (Ge 36:12; Ex 17:14; De 25:17). But the people of Edom were not to be injured, either in their persons or property. And although the approach of so vast a nomadic horde as the Israelites naturally created apprehension, they were to take no advantage of the prevailing terror to compel the Edomites to accept whatever terms they imposed. They were merely to pass "through" or along their border, and to buy meat and water of them for money (De 2:6). The people, kinder than their king, did sell them bread, meat, fruits, and water in their passage along their border (De 2:29), in the same manner as the Syrian caravan of Mecca is now supplied by the people of the same mountains, who meet the pilgrims as at a fair or market on the hadji route [Robinson]. Although the Israelites still enjoyed a daily supply of the manna, there was no prohibition against their eating other food when opportunity afforded. Only they were not to cherish an inordinate desire for it. Water is a scarce commodity and is often paid for by travellers in those parts. It was the more incumbent on the Israelites to do so, as, by the blessing of God, they possessed plenty of means to purchase, and the long-continued experience of the extraordinary goodness of God to them, should inspire such confidence in Him as would suppress the smallest thought of resorting to fraud or violence in supplying their wants.

8-18. we passed ... through the way of the plain--the Arabah or great valley, from Elath ("trees") (the Ailah of the Greeks and Romans). The site of it is marked by extensive mounds of rubbish.

Ezion-geber--now Akaba, both were within the territory of Edom; and after making a circuit of its southeastern boundary, the Israelites reached the border of Moab on the southeast of the Salt Sea. They had been forbidden by divine command to molest the Moabites in any way; and this special honor was conferred on that people not on their own account, for they were very wicked, but in virtue of their descent from Lot. (See on De 23:3). Their territory comprised the fine country on the south, and partly on the north of the Arnon. They had won it by their arms from the original inhabitants, the Emims, a race, terrible, as their name imports, for physical power and stature (Ge 14:5), in like manner as the Edomites had obtained their settlement by the overthrow of the original occupiers of Seir, the Horims (Ge 14:6), who were troglodytes, or dwellers in caves. Moses alluded to these circumstances to encourage his countrymen to believe that God would much more enable them to expel the wicked and accursed Canaanites. At that time, however, the Moabites, having lost the greater part of their possessions through the usurpations of Sihon, were reduced to the small but fertile region between the Zered and the Arnon.

19-37. when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them--The Ammonites, being kindred to the Moabites, were, from regard to the memory of their common ancestor, to remain undisturbed by the Israelites. The territory of this people had been directly north from that of Moab. It extended as far as the Jabbok, having been taken by them from a number of small Canaanitish tribes, namely, the Zamzummins, a bullying, presumptuous band of giants, as their name indicates; and the Avims, the aborigines of the district extending from Hazerim or Hazeroth (El Hudhera) even unto Azzah (Gaza), but of which they had been dispossessed by the Caphtorim (Philistines), who came out of Caphtor (Lower Egypt) and settled in the western coast of Palestine. The limits of the Ammonites were now compressed; but they still possessed the mountainous region beyond the Jabbok (Jos 11:2). What a strange insight does this parenthesis of four verses give into the early history of Palestine! How many successive wars of conquest had swept over its early state--what changes of dynasty among the Canaanitish tribes had taken place long prior to the transactions recorded in this history!

Turn you northward - From Mount Seir, in order to get to Canaan. This was not the way they went before, viz., by Kadesh-barnea, but they were to proceed between Edom on the one hand, and Moab and Ammon on the other, so as to enter into Canaan through the land of the Amorites.

Meddle not with them - That is, the Edomites. See on Num 20:14-21 (note).

The Lord - hath blessed thee, etc. - God had given them much property, and therefore they had no need of plunder; they had gold and silver to buy the provender they needed, and therefore God would not permit them to take any thing by violence.

The Emims dwelt therein - Calmet supposes that these people were destroyed in the war made against them by Chedorlaomer and his allies, Gen 14:5. Lot possessed their country after the destruction of Sodom and Gomorrah. They are generally esteemed as giants; probably they were a hardy, fierce, and terrible people, who lived, like the wandering Arabs, on the plunder of others. This was sufficient to gain them the appellation of giants, or men of prodigious stature. See next verse, Deu 2:11 (note).

Which also were accounted giants - This is not a fortunate version. The word is not giants, but רפאים Rephaim, the name of a people. It appears that the Emim, the Anakim, and the Rephaim, were probably the same people, called by different names in the different countries where they dwelt; for they appear originally to have been a kind of wandering free-booters, who lived by plunder. (See on Deu 2:10 (note)). It must be granted, however, that there were several men of this race of extraordinary stature. And hence all gigantic men have been called Rephaim. (See on Gen 6:4 (note), and Gen 14:5 (note)). But we well know that fear and public report have often added whole cubits to men's height. It was under this influence that the spies acted, when they brought the disheartening report mentioned Num 13:33.

The Horims also dwelt in Seir - The whole of this verse was probably added by Joshua or Ezra.

That also was accounted a land of giants - That was accounted the land or territory of the Rephaim.

Zamzummims - Supposed to be the same as the Zuzim, Gen 14:5. Of these ancient people we know very little; they were probably inconsiderable tribes or clans, "pursuing and pursued, each other's prey," till at length a stronger totally destroyed or subdued them, and their name became either extinct or absorbed in that of their conquerors. From the 10th to the 12th, and from the 20th to the 23d verse inclusive (Deu 2:10-12, Deu 2:20-23), we have certain historical remarks introduced which do not seem to have been made by Moses, but rather by Joshua or Ezra. By the introduction of these verses the thread of the narrative suffers considerable interruption. Dr. Kennicott considers both these passages to be interpolations. That they could not have made a part of the speech of Moses originally, needs little proof.

As the children of Esau which dwell in Seir - See the note on Num 20:21.

The Lord - hardened his spirit - See the notes on Exo 4:21, and Exo 9:15 (note), etc.

From Aroer - by the brink of the river of Arnon - See on Num 21:13 (note), etc.

Only unto the land of the children of Ammon thou camest not - God gave them their commission; and those only were to be cut off, the cup of whose iniquity was full. Though the Moabites and Ammonites were thus spared, they requited good with evil, for they fought against the Israelites, and cast them out of their possessions, Jdg 11:4, Jdg 11:5; 2Chr 20:1, etc., and committed the most shocking cruelties; see Amo 1:13. Hence God enacted a law, that none of these people should enter into the congregation of the Lord even to their tenth generation: see Deu 23:3-6.

Mount Seir - The mountainous country of Seir or Edom. Many days - Even for thirty eight years.

Northward - Towards the land of the Amorites and Canaanites.

Buy meat - For thongh the manna did yet rain upon them, they were not forbidden to buy other meats when they had opportunity, but only were forbidden greedily to hunger after them when they could not obtain them. Buy water - For water in those parts was scarce, and therefore private persons did severally dig pits for their particular use.

The Lord hath blessed thee - By God's blessing thou art able to buy thy conveniences, and therefore thy theft and rapine will be inexcusable, because without any pretence of necessity. He knoweth - Heb. He hath known, that is, observed, or regarded with care and kindness, which that word often notes. Which experience of God's singular goodness to thee, should make thee rely on him still, and not use any unjust practice to procure what thou wantest or desirest.

We turned - From our direct road which lay through Edom.

The Emims - Men terrible for stature and strength, as their very name imparts, whose expulsion by the Moabites is here noted as a great encouragement to the Israelites, for whose sake he would much more drive out the wicked and accursed Canaanites.

Which the Lord gave - The past tense is here put for the future, will give after the manner of the prophets.

The Caphtorim - A people a - kin to the Philistines, Gen 10:14, and confederate with them in this enterprize, and so dwelling together, and by degrees uniting together by marriages, they became one people. Caphtor - Which is by the learned thought to be Cappadocia: whither these people might make an expedition out of Egypt, either because of the report of the great riches of part of that country which drew others thither from places equally remote, or for some other reason now unknown.

Under heaven - The following words rest rain the sentence to those nations that heard of them.

On my feet - Or, with my company who are on foot: which is added significantly, because if their army had consisted as much of horsemen as many other armies did, their passage through his land might have been more mischievous and dangerous.

As the children of Esau did - They did permit them to pass quietly by the borders, though not through the heart of their land, and in their passage the people sold them meat and drink, being it seems more kind to them than their king would have had them; and therefore they here ascribe this favour not to the king, though they are now treating with a king, but to the people, the children of Esau.

Hardened his spirit - That is, suffered it to be hardened.

Utterly destroyed - By God's command, these being a part of those people who were devoted by the Lord of life and death, to utter destruction for their abominable wickedness.

Of Jabbok - That is, beyond Jabbok: for that was the border of the Ammomites.

1 THen we turned, and took our journey into the wilderness, by the way of the Redsea, as the LORD spake unto me: and we compassed mount Seir many dayes .

The Mountainous Countrey of S[illegible: 1+ letters]r or E[illegible: 1+ letters].

Or, Many years, even for 38 years.

Marginal references: Num. Chap. 1. 40.

3 Ye have compassed this mountain long enough, turn ye northward .

Towards the land of the [illegible: 1 word] and Canaanites.

4 And command thou the people, saying, ye are to pass through the coast of your brethren, the children of Esau, which dwell in Seir , and they shall be afraid of you : take ye good heed unto your selves therefore.

Or, by, or near the coast or border: for they did not pass through their borders, as it is said, Numb. 20. 21. And the particle Beth doth oft signifie by or n[illegible: 1+ letters]ar, as Gen. 37. 13. Io[illegible: 1+ letters]. 5. 13. Iudg. 8. 5. Ier. 32. 7. Thus that difference may be reconciled, which others reconcile thus, that they at first denyed it, but afterwards granted it.

These words restrain the prohibition to these particular Children of Esau for there were another sort or branch of Esau's Children, which were to be medled with and destroyed, even the [illegible: 1 word], Exod. 17. 14. [illegible: 1 word]. 25. 17. who were Esaus posterity, Gen. 36. 12.

But, I charge you take no advantage of their fears, which you will be very apt to do.

Marginal references: * Num. 20. 14.

5 Meddle not with them , for I will not give you of their land, no not so much as a footbreadth, because I have given mount Seir unto Esau for a possession.

To wit, in battel at this time.

Marginal references: Heb. even to the treading of the [illegible: 1 word] of the foot.; Gen. 36. 8. Josh. 24. 4.

6 Ye shall buy meat of them for money, that ye may eat, and ye shall also buy water of them for money, that ye may drink.

For though the Manna did yet rain upon them, they were not forbidden to buy o[illegible: 1+ letters]ner meats when they had opportunity, but onely were forbidden greedily to hunger after them when they could not obtain them.

For water in those parts was scarce, and therefore private persons did severally dig pits for their particular use. See Gen. 26. 18. Numb. 21. 18.

7 For the LORD thy God hath blessed thee in all the works of thy hand; he knoweth thy walking through this great wilderness: these forty years the LORD thy God hath been with thee, thou hast lacked nothing.

By Gods blessing thou art able to buy thy conveniencies, and therefore thy theft and rapine will be inexcusable, because without any pretence of necessity.

Heb. He hath known, i. e▪ observed, or regarded with care and kindness▪ which that word oft notes, as Psal. 1. [illegible: 1+ letters]. and 31. 7. Which experience of God's singular goodness to thee, should make thee trust him still, and not use any undirect and unjust practices to procure what thou wantest or desirest.

8 And when we passed by from our brethren, the children of Esau which dwelt in Seir, through the way of the plain from Elath, and from Ezion-Gaber , we turned and passed by the way of the wilderness of Moab.

Of which see Numb. 33. 35. which may be either that place upon the Red-sea, 1 King. 9. 26. or another of the same name.

To wit, from our direct road which lay through Edoms land.

9 And the LORD said unto me, Distress not the Moabites, neither contend with them in battel: for I will not give thee of their land for a possession, because I have given Ar unto the children of Lot for a possession.

The chief City of the Moabites, Numb. 21. 15, 28. here put for the whole Country which depended upon it.

So called to signifie that this preservation, was not for their sakes, for they were a wicked people, but for Lets sake whose memory God yet honours.

Marginal references: Or, use no ho [illegible: 1+ letters] against Moab.

10 (The Emims dwelt therein in times past, a people great and many, and tall as the Anakims:

Men terrible for stature and strength, as their very name imports. See Gen. 14. 5. whose expulsion by the [illegible: 1 word] is here noted as a great incouragement to the [illegible: 1 word], for whose sake he [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] dri[illegible: 1+ letters]e out the wicked and accuried Ca [illegible: 1+ letters].

Marginal references: Num. 13. 28, 33.

12 The Horims also dwelt in Seir beforetime, but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead, as Israel did unto the land of his possession which the LORD gave unto them .

Of whom see Gen. 14. 6. and 36. 2[illegible: 1+ letters].

Obj. God had not yet given it unto them. Answ. 1. The past tense is here put for the future, will gi[illegible: 1+ letters], after the manner of the Prophets. 2. Things are oft said to be done when they are onely resolved▪ or decreed, or attempted to be done, in which sence Reuben is said to [illegible: 1 word] Joseph, Gen. 37. 21. Balak to fight against Israel, Ios. 24. 9. Abraham to have offered his son, Heb. 11. 17. 3. God may well be said to have given it, not onely because he had purposed and promised to give it, but also because he was now about to give it, and had already given them some part of it, and that as an earnest of the whole. 4. This may be particularly understood of that part of [illegible: 1 word] possession which was beyond [illegible: 1 word], which God had actually given to them, that is, to some of them▪ for even the land of [illegible: 1 word] on this side Iordan was not given to all of them, but onely to some of the tribes.

Marginal references: Gen. [illegible: 1+ letters]. 2[illegible: 1+ letters].; Heb. [illegible: 1 word] ▪ [illegible: 1 word].; Or, [illegible: 1 word].

18 Thou art to pass over through Ar, the coast of Moab , this day.

Or, to pass by the border of Moab, by Ar.

20 (That also was accounted a land of giants: giants dwelt thereinin old time, and the Ammonites call them Zamzummims;

Which signifies men m[illegible: 1+ letters]st wicked and abominable, or most presumptuous, or m[illegible: 1+ letters]st crafty.

Marginal references: Gen. 14. 5. Zuzims.

21 A people great, and many, and tall as the Anakims: but the LORD destroyed them before them , and they succeeded them, and dwelt in their stead:

Who therefore will certainly do as much for his own people.

23 And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims , which came forth out of Caphtor , destroyed them, and dwelt in their stead.)

A people akin to the [illegible: 1 word], Gen. 10. 14. and confederate with them in this enterprize, and so dwelling together▪ and by degrees were probably uni[illegible: 1+ letters] [illegible: 1+ letters]ether by Marriages or otherwayes▪ and [illegible: 1+ letters]came one people. the Ca[illegible: 1+ letters]torims being at last swallowed up in the [illegible: 1 word]. See I[illegible: 1+ letters]r. 47. 4. Amos 9. 7.

Which is by the Learned thought to be Cappadocia. Whither these people might make an expedition out of Egypt either because of the report of the great Riches of part of that Countrey, which drew others thither from places equally remote, or after the manner of those antient times▪ or for some other reason now unknown.

Marginal references: Josh. 13. 3.

25 This day will I begin to put the dread of thee, and the fear of thee upon the nations that are under the whole heaven , who shall hear report of thee, and shall tremble, and be in anguish because of thee.

Which is a Syneedoche and an Hyperbole▪ but is explained by the following words which restrain the sentence to those nations that heard of them.

26 And I sent messengers out of the wilderness of Kedemoth , unto Sihon King of Heshbon, with words of peace , saying,

So called from a city of that name, Ios. 13. 18. and called Iesimon, Numo. 21. 20.

With offers of peace, which they refusing, their destruction was highly just and reasonable.

Marginal references: Chap. 2[illegible: 1+ letters]. [illegible: 1+ letters].

27 Let me pass through thy land; I will go along by the high way , I will neither turn unto the right hand, nor to the left.

In my direct road to Canaan, from which I will not turn aside into thy Fields, or Vineyards, or Houses.

Marginal references: Num. 21. [illegible: 1+ letters]. 22.

28 Thou shalt sell me meat for money, that I may eat, and give me water for money, that I may drink: onely I will pass through on my feet :

Or, with my Foot-[illegible: 1 word], or with [illegible: 1 word] [illegible: 1 word] which are: o[illegible: 1+ letters] foot: which is added significantly, because if their Army had consisted as much of Horsemen as many other Armies did, their passage through his land might have been more mischievous and dangerous: but they were generally on foot.

29 (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me ) until I shall pass over Jordan, into the land which the LORD our God giveth us.

Obj. The King of Ed[illegible: 1+ letters], i. e. of the children of Esau, did not grant them passage, Numb. 20. Answ. They did permit them to pass quietly by the borders, though not through the heart of their Land, and in their passage the people sold them meat and drink, being it seems more kind to them than their King would have had them; and therefore they here ascribe this favour not to the King, though they are now treating with a King, but to the people, the children of Esau.

30 But Sihon King of Heshbon would not let us pass by him : for the LORD thy God hardened his spirit, and made his heart obstinate , that he might deliver him into thy hand, as appeareth this day.

i. e. By his Borders.

Unmovable and inexorable to our desires.

Marginal references: Josh. 11. [illegible: 1+ letters].

34 And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones of every city, we left none to remain.

By Gods command, these being a part of those people who were devoted by the Lord of Life and Death, to utter destruction for their abominable wickedness. See Deut. 7. 2. and 20. 16.

Marginal references: [illegible: 1 span].

36 From Aroer , which is by the brink of the river of Arnon, and from the city that is by the river , even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us.

Which was in the border of Moab, but now in the hands of the Amorites.

Heb. In the river, wherewith it was encompassed, Numb. 21 15, 28. Ios. 12. 2. and 13. 9. He speaks exclusively for this was Ar, which now was in the Moabites Jurisdiction, above v. 9.

37 Onely unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok , nor unto the cities in the mountains , nor unto whatsoever the LORD our God forbad us .

i. e. Beyond Ia[illegible: 1+ letters]ok: for that was the border of the Ammonites, Ios. 12. 2. Obj. Half the land of the Ammonites is said to be given to the tribe of Gad, Ios. 13. 27. Answ. This is true of that half of it which the Amorites had taken from them, but not of the other half which yet was in the possession of the Ammonites.

The mountainous Country of the Ammonites.

Heb. commanded us: commanding is put for forbidding, here, as Gen. 2. 16. and 3. 11. Levit. 4. 2. Deut. 4. 23. The words may be thus rendred, Concerning which the Lord gave us command or charge, to wit, that we should not meddle with them, as was said before. So it is only an ellipsis of the preposition, which is very frequent.

Marginal references: [illegible: 1+ letters]en. 32. 22.

March from Kadesh to the Frontier of the Amorites. - Deu 2:1. After a long stay in Kadesh, they commenced their return into the desert. The words, “We departed...by the way to the Red Sea,” point back to Num 14:25. This departure is expressly designated as an act of obedience to the divine command recorded there, by the expression “as Jehovah spake to me.” Consequently Moses is not speaking here of the second departure of the congregation from Kadesh to go to Mount Hor (Num 20:22), but of the first departure after the condemnation of the generation that came out of Egypt. “And we went round Mount Seir many days.” This going round Mount Seir includes the thirty-eight years’ wanderings, though we are not therefore to picture it as “going backwards and forwards, and then entering the Arabah again” (Schultz). Just as Moses passed over the reassembling of the congregation at Kadesh (Num 20:1), so he also overlooked the going to and fro in the desert, and fixed his eye more closely upon the last journey from Kadesh to Mount Hor, that he might recall to the memory of the congregation how the Lord had led them to the end of all their wandering.

Deu 2:2-6

When they had gone through the Arabah to the southern extremity, the Lord commanded them to turn northwards, i.e., to go round the southern end of Mount Seir, and proceed northwards on the eastern side of it (see at Num 21:10), without going to war with the Edomites (התגּרה, to stir oneself up against a person to conflict, מלחמה), as He would not give them a foot-breadth of their land; for He had given Esau (the Edomites) Mount Seir for a possession. For this reason they were to buy victuals and water of them for money (כּרה, to dig, to dig water, i.e., procure water, as it was often necessary to dig wells, and not merely to draw it, Gen 26:25. The verb כּרה does not signify to buy).

Deu 2:7

And this they were able to do, because the Lord had blessed them in all the work of their hand, i.e., not merely in the rearing of flocks and herds, which they had carried on in the desert (Exo 19:13; Exo 34:3; Num 20:19; Num 32:1.), but in all that they did for a living; whether, for example, when stopping for a long time in the same place of encampment, they sowed in suitable spots and reaped, or whether they sold the produce of their toil and skill to the Arabs of the desert. “He hath observed thy going through this great desert” (ידע, to know, then to trouble oneself, Gen 39:6; to observe carefully, Pro 27:23; Psa 1:6); and He has not suffered thee to want anything for forty years, but as often as want has occurred, He has miraculously provided for every necessity.

Deu 2:8-10

In accordance with this divine command, they went past the Edomites by the side of their mountains, “from the way of the Arabah, from Elath (see at Gen 14:6) and Eziongeber” (see at Num 33:35), sc., into the steppes of Moab, where they were encamped at that time.

God commanded them to behave in the same manner towards the Moabites, when they approached their frontier (Deu 2:9). They were not to touch their land, because the Lord had given Ar to the descendants of Lot for a possession. In Deu 2:9 the Moabites are mentioned, and in Deu 2:19 the Amorites also. The Moabites are designated as “sons of Lot,” for the same reason for which the Edomites are called “brethren of Israel” in Deu 2:4. The Israelites were to uphold the bond of blood-relationship with these tribes in the most sacred manner. Ar, the capital of Moabitis (see at Num 21:15), is used here for the land itself, which was named after the capital, and governed by it.

Deu 2:11-12

To confirm the fact that the Moabites and also the Edomites had received from God the land which they inhabited as a possession, Moses interpolates into the words of Jehovah certain ethnographical notices concerning the earlier inhabitants of these lands, from which it is obvious that Edom and Moab had not destroyed them by their own power, but that Jehovah had destroyed them before them, as is expressly stated in Deu 2:21, Deu 2:22. “The Emim dwelt formerly therein,” sc., in Ar and its territory, in Moabitis, “a high (i.e., strong) and numerous people, of gigantic stature, which were also reckoned among the Rephaites, like the Enakites (Anakim).” Emim, i.e., frightful, terrible, was the name given to them by the Moabites. Whether this earlier or original population of Moabitis was of Hamitic or Semitic descent cannot be determined, any more than the connection between the Emim and the Rephaim can be ascertained. On the Rephaim; and on the Anakites, at Num 13:22.

Deu 2:13-15

For this reason Israel was to remove from the desert of Moab (i.e., the desert which bounded Moabitis on the east), and to cross over the brook Zered, to advance against the country of the Amorites (see at Num 21:12-13). This occurred thirty-eight years after the condemnation of the people at Kadesh (Num 14:23, Num 14:29), when the generation rejected by God had entirely died out (תּמם, to be all gone, to disappear), so that not one of them saw the promised land. They did not all die a natural death, however, but “the hand of the Lord was against them to destroy them” (המם, lit., to throw into confusion, then used with special reference to the terrors with which Jehovah destroyed His enemies; Exo 14:24; Exo 23:27, etc.), sc., by extraordinary judgments (as in Num 16:35; Num 18:1; Num 21:6; Num 25:9).

Deu 2:16-22

When this generation had quite died out, the Lord made known to Moses, and through him to the people, that they were to cross over the boundary of Moab (i.e., the Arnon, Deu 2:24; see at Num 21:13), the land of Ar (see at Deu 2:9), “to come nigh over against the children of Ammon,” i.e., to advance into the neighbourhood of the Ammonites, who lived to the east of Moab; but they were not to meddle with these descendants of Lot, because He would give them nothing of the land that was given them for a possession (Deu 2:19, as at Deu 2:5 and Deu 2:9). - To confirm this, ethnographical notices are introduced again in Deu 2:20-22 into the words of God (as in Deu 2:10, Deu 2:11), concerning the earlier population of the country of the Ammonites. Ammonitis was also regarded as a land of the Rephaites, because Rephaites dwelt therein, whom the Ammonites called Zamzummim. “Zamzummim,” from זמם, to hum, then to muse, equivalent to the humming or roaring people, probably the same people as the Zuzim mentioned in Gen 14:5. This giant tribe Jehovah had destroyed before the Ammonites (Deu 2:22), just as He had done for the sons of Esau dwelling upon Mount Seir, namely, destroyed the Horites before them, so that the Edomites “dwelt in their stead, even unto this day.”

Deu 2:23

As the Horites had been exterminated by the Edomites, so were the Avvaeans (Avvim), who dwelt in farms (villages) at the south-west corner of Canaan, as far as Gaza, driven out of their possessions and exterminated by the Caphtorites, who sprang from Caphtor (see at Gen 10:14), although, according to Jos 13:3, some remnants of them were to be found among the Philistines even at that time. This notice appears to be attached to the foregoing remarks simply on account of the substantial analogy between them, without there being any intention to imply that the Israelites were to assume the same attitude towards the Caphtorites, who afterwards rose up in the persons of the Philistines, as towards the descendants of Esau and Lot.

The Help of God in the Conquest of the Kingdom of Sihon. - Deu 2:24. Whereas the Israelites were not to make war upon the kindred tribes of Edomites, Moabites, and Ammonites, or drive them out of the possessions given to them by God; the Lord had given the Amorites, who had forced as way into Gilead and Bashan, into their hands.

Deu 2:24-25

While they were encamped on the Arnon, the border of the Amoritish king of Sihon, He directed them to cross this frontier and take possession of the land of Sihon, and promised that He would give this king with all his territory into their hands, and that henceforward (“this day,” the day on which Israel crossed the Arnon) He would put fear and terror of Israel upon all nations under the whole heaven, so that as soon as they heard the report of Israel they would tremble and writhe before them. רשׁ החל, “begin, take,” an oratorical expression for “begin to take” (רשׁ in pause for רשׁ, Deu 1:21). The expression, “all nations under the whole heaven,” is hyperbolical; it is not to be restricted, however, to the Canaanites and other neighbouring tribes, but, according to what follows, to be understood as referring to all nations to whom the report of the great deeds of the Lord upon and on behalf of Israel should reach (cf. Deu 11:25 and Exo 23:27). אשׁר, so that (as in Gen 11:7; Gen 13:16; Gen 22:14). וחלוּ, with the accent upon the last syllable, on account of the ו consec. (Ewald, §234, a.), from חוּל, to twist, or writhe with pain, here with anxiety.

Deu 2:26-30

If Moses, notwithstanding this, sent messengers to king Sihon with words of peace (Deu 2:26.; cf. Num 21:21.), this was done to show the king of the Amorites, that it was through his own fault that his kingdom and lands and life were lost. The wish to pass through his land in a peaceable manner was quite seriously expressed; although Moses foresaw, in consequence of the divine communication, that he would reject his proposal, and meet Israel with hostilities. For Sihon’s kingdom did not form part of the land of Canaan, which God had promised to the patriarchs for their descendants; and the divine foreknowledge of the hardness of Sihon no more destroyed the freedom of his will to resolve, or the freedom of his actions, than the circumstance that in Deu 2:30 the unwillingness of Sihon is described as the effect of his being hardened by God Himself. The hardening was quite as much the production of human freedom and guilt, as the consequence of the divine decree; just as in the case of Pharaoh. On Kedemoth, see Num 21:13. בּדּרך בּדּרך, equivalent to “upon the way, and always upon the way,” i.e., upon the high road alone, as in Num 20:19. On the behaviour of the Edomites towards Israel, mentioned in Deu 2:29, see Num 21:10. In the same way the Moabites also supplied Israel with provisions for money. This statement is not at variance with the unbrotherly conduct for which the Moabites are blamed in Deu 23:4, viz., that they did not meet the Israelites with bread and water. For קדּם, to meet and anticipate, signifies a hospitable reception, and the offering of food and drink without reward, which is essentially different from selling for money. “In Ar” (Deu 2:29), as in Deu 2:18. The suffix in בּו (Deu 2:30) refers to the king, who is mentioned as the lord of the land, in the place of the land itself, just as in Num 20:18.

Deu 2:31

The refusal of Sihon was suspended over him by God as a judgment of hardening, which led to his destruction. “As this day,” an abbreviation of “as it has happened this day,” i.e., as experience has now shown (cf. Deu 4:20, etc.).

Deu 2:32-33

Defeat of Sihon, as already described in the main in Num 21:23-26. The war was a war of extermination, in which all the towns were laid under the ban (see Lev 27:29), i.e., the whole of the population of men, women, and children were put to death, and only the flocks and herds and material possessions were taken by the conquerors as prey.

Deu 2:34-35 מתם עיר (city of men) is the town population of men.

Deu 2:36

They proceeded this way with the whole of the kingdom of Sihon. “From Aroër on the edge of the Arnon valley (see at Num 32:34), and, in fact, from the city which is in the valley,” i.e., Ar, or Areopolis (see at Num 21:15), - Aroër being mentioned as the inclusive terminus a quo of the land that was taken, and the Moabitish capital Ar as the exclusive terminus, as in Jos 13:9 and Jos 13:16; “and as far as Gilead,” which rises on the north, near the Jabbok (or Zerka, see at Deu 3:4), “there was no town too high for us,” i.e., so strong that we could not take it.

Deu 2:37

Only along the land of the Ammonites the Israelites did not come, namely, along the whole of the side of the brook Jabbok, or the country of the Ammonites, which was situated upon the eastern side of the upper Jabbok, and the towns of the mountain, i.e., of the Ammonitish highlands, and “to all that the Lord had commanded,” sc., commanded them not to remove. The statement, in Jos 13:25, that the half of the country of the Ammonites was given to the tribe of Gad, is not at variance with this; for the allusion there is to that portion of the land of the Ammonites which was between the Arnon and the Jabbok, and which had already been taken from the Ammonites by the Amorites under Sihon (cf. Jdg 11:13.). Nevertheless the rejection of Israel and its dispersion among the heathen were not to be the close. If the people should return to the Lord their God in their exile, He would turn His favour towards them again, and gather them again out of their dispersion, as had already been proclaimed in Deu 4:29. and Lev 26:40., where it was also observed that the extremity of their distress would bring the people to reflection and induce them to return.

The Seed of Esau and Lot Spared. (b. c. 1451.)

1 Then we turned, and took our journey into the wilderness by the way of the Red sea, as the Lord spake unto me: and we compassed mount Seir many days. 2 And the Lord spake unto me, saying, 3 Ye have compassed this mountain long enough: turn you northward. 4 And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore: 5 Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession. 6 Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink. 7 For the Lord thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the Lord thy God hath been with thee; thou hast lacked nothing.

Here is, I. A short account of the long stay of Israel in the wilderness: We compassed Mount Seir many days, v. 1. Nearly thirty-eight years they wandered in the deserts of Seir; probably in some of their rests they staid several years, and never stirred; God by this not only chastised them for their murmuring and unbelief, but, 1. Prepared them for Canaan, by humbling them for sin, teaching them to mortify their lusts, to follow God, and to comfort themselves in him. It is a work of time to make souls meet for heaven, and it must be done by a long train of exercises. 2. He prepared the Canaanites for destruction. All this time the measure of their iniquity was filling up; and, though it might have been improved by them as a space to repent in, it was abused by them to the hardening of their hearts. Now that the host of Israel was once repulsed, and after that was so long entangled and seemingly lost in the wilderness, they were secure, and thought the danger was over from that quarter, which would make the next attempt of Israel upon them the more dreadful.

II. Orders given them to turn towards Canaan. Though God contend long, he will not contend for ever. Though Israel may be long kept waiting for deliverance or enlargement, it will come at last: The vision is for an appointed time, and at the end it shall speak, and not lie.

III. A charge given them not to annoy the Edomites.

1. They must not offer any hostility to them as enemies: Meddle not with them, v. 4, 5. (1.) They must not improve the advantage they had against them, by the fright they would be put into upon Israel's approach: "They shall be afraid of you, knowing your strength and numbers, and the power of God engaged for you; but think not that, because their fears make them an easy prey, you may therefore prey upon them; no, take heed to yourselves." There is need of great caution and a strict government of our own spirits, to keep ourselves from injuring those against whom we have an advantage. Or this caution is given to the princes; they must not only not meddle with the Edomites themselves, but not permit any of the soldiers to meddle with them. (2.) They must not avenge upon the Edomites the affront they gave them in refusing them passage through their country, Num. xx. 21. Thus, before God brought Israel to destroy their enemies in Canaan, he taught them to forgive their enemies in Edom. (3.) They must not expect to have any part of their land given them for a possession: Mount Seir was already settled upon the Edomites, and they must not, under pretence of God's covenant and conduct, think to seize for themselves all they could lay hands on. Dominion is not founded in grace. God's Israel shall be well placed, but must not expect to be placed alone in the midst of the earth, Isa. v. 8.

2. They must trade with them as neighbours, buy meat and water of them, and pay for what they bought, v. 6. Religion must never be made a cloak for injustice. The reason given (v. 7), is, "God hath blessed thee, and hitherto thou hast lacked nothing; and therefore," (1.) "Thou needest not beg; scorn to be beholden to Edomites, when thou hast a God all-sufficient to depend upon. Thou hast wherewithal to pay for what thou callest for (thanks to the divine blessing!); use therefore what thou hast, use it cheerfully, and do not sponge upon the Edomites." (2.) "Therefore thou must not steal. Thou hast experienced the care of the divine providence concerning thee, in confidence of which for the future, and in a firm belief of its sufficiency, never use any indirect methods for thy supply. Live by the faith and not by thy sword."

8 And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Ezion-gaber, we turned and passed by the way of the wilderness of Moab. 9 And the Lord said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession. 10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims; 11 Which also were accounted giants, as the Anakims; but the Moabites call them Emims. 12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the Lord gave unto them. 13 Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. 14 And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. 15 For indeed the hand of the Lord was against them, to destroy them from among the host, until they were consumed. 16 So it came to pass, when all the men of war were consumed and dead from among the people, 17 That the Lord spake unto me, saying, 18 Thou art to pass over through Ar, the coast of Moab, this day: 19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession. 20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; 21 A people great, and many, and tall, as the Anakims; but the Lord destroyed them before them; and they succeeded them, and dwelt in their stead: 22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day: 23 And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)

It is observable here that Moses, speaking of the Edomites (v. 8), calls them, "our brethren, the children of Esau." Though they had been unkind to Israel, in refusing them a peaceable passage through their country, yet he calls them brethren. For, though our relations fail in their duty to us, we must retain a sense of the relation, and not be wanting in our duty to them, as there is occasion. Now in these verses we have,

I. The account which Moses gives of the origin of the nations of which he had here occasion to speak, the Moabites, Edomites, and Ammonites. We know very well, from other parts of his history, whose posterity they were; but here he tells us how they came to those countries in which Israel found them; they were not the aborigines, or first planters. But, 1. The Moabites dwelt in a country which had belonged to a numerous race of giants, called Emim (that is, terrible ones), as tall as the Anakim, and perhaps more fierce, v. 10, 11. 2. The Edomites in like manner dispossessed the Horim from Mount Seir, and took their country (v. 12. and again v. 22), of which we read, Gen. xxxvi. 20. 3. The Ammonites likewise got possession of a country that had formerly been inhabited by giants, called Zamzummim, crafty men, or wicked men (v. 20, 21), probably the same that are called Zuzim, Gen. xiv. 5. He illustrates these remarks by an instance older than any of these; the Caphtorim (who were akin to the Philistines, Gen. x. 14) drove the Avim out of their country, and took possession of it, v. 23. The learned bishop Patrick supposes these Avites, being expelled hence, to have settled in Assyria, and to be the same people we read of under that name, 2 Kings xvii. 31. Now these revolutions are recorded, (1.) To show how soon the world was peopled after the flood, so well peopled that, when a family grew numerous, they could not find a place to settle in, at least in that part of the world, but they must drive out those that were already settled. (2.) To show that the race is not to the swift, nor the battle to the strong. Giants were expelled by those of ordinary stature; for probably these giants, like those before the flood (Gen. vi. 4), were notorious for impiety and oppression, which brought the judgments of God upon them, against which their great strength would be on defence. (3.) To show what uncertain things worldly possessions are, and how often they change their owners; it was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little constancy or continuance is there in these things. (4.) To encourage the children of Israel, who were now going to take possession of Canaan, against the difficulties they would meet with, and to show the unbelief of those that were afraid of the sons of Anak, to whom the giants, here said to be conquered, are compared, v. 11, 21. If the providence of God had done this for the Moabites and Ammonites, much more would his promise do it for Israel his peculiar people.

II. The advances which Israel made towards Canaan. They passed by the way of the wilderness of Moab (v. 8), and then went over the brook or vale of Zered (v. 13), and there Moses takes notice of the fulfilling of the word which God had spoken concerning them, that none of those that were numbered at Mount Sinai should see the land that God had promised, Num. xiv. 23. According to that sentence, now that they began to set their faces towards Canaan, and to have it in their eye, notice is taken of their being all destroyed and consumed, and not a man of them left, v. 14. Common providence, we may observe, in about thirty-eight years, ordinarily raises a new generation, so that in that time few remain of the old one; but here it was entirely new, and none at all remained but Caleb and Joshua: for indeed the hand of the Lord was against them, v. 15. Those cannot but waste, until they were consumed, who have the hand of God against them. Observe, Israel is not called to engage with the Canaanites till all the men of war, the veteran regiments, that had been used to hardship, and had learned the art of war from the Egyptians, were consumed and dead from among the people (v. 16), that the conquest of Canaan, being effected by a host of new-raised men, trained up in a wilderness, the excellency of the power might the more plainly appear to be of God and not of men.

III. The caution given them not to meddle with the Moabites or Ammonites, whom they must not disseize, nor so much as disturb in their possessions: Distress them not, nor contend with them, v. 9. Though the Moabites aimed to ruin Israel (Num. xxii. 6), yet Israel must not aim to ruin them. If others design us a mischief, this will not justify us in designing them a mischief. But why must not the Moabites and Ammonites be meddled with? 1. Because they were the children of Lot (v. 9, 19), righteous Lot, who kept his integrity in Sodom. Note, Children often fare the better in this world for the piety of their ancestors: the seed of the upright, though they degenerate, yet are blessed with temporal good things. 2. Because the land they were possessed of was what God had given them, and he did not design it for Israel. Even wicked men have a right to their worldly possessions, and must not be wronged. The tares are allowed their place in the field, and must not be rooted out until the harvest. God gives and preserves outward blessings to wicked men, to show that these are not the best things, but he has better in store for his own children.

History of the Moabites. (b. c. 1451.)

24 Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle. 25 This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee. 26 And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying, 27 Let me pass through thy land: I will go along by the high way, I will neither turn unto the right hand nor to the left. 28 Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet; 29 (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the Lord our God giveth us. 30 But Sihon king of Heshbon would not let us pass by him: for the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day. 31 And the Lord said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land. 32 Then Sihon came out against us, he and all his people, to fight at Jahaz. 33 And the Lord our God delivered him before us; and we smote him, and his sons, and all his people. 34 And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain: 35 Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took. 36 From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the Lord our God delivered all unto us: 37 Only unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the Lord our God forbad us.

God having tried the self-denial of his people in forbidding them to meddle with the Moabites and Ammonites, and they having quietly passed by those rich countries, and, though superior in number, not made any attack upon them, here he recompenses them for their obedience by giving them possession of the country of Sihon king of the Amorites. If we forbear what God forbids, we shall receive what he promises, and shall be no losers at last by our obedience, though it may seem for the present to be to our loss. Wrong not others, and God shall right thee.

I. God gives them commission to seize upon the country of Sihon king of Heshbon, v. 24, 25. This was then God's way of disposing of kingdoms, but such particular grants are not now either to be expected or pretended. In this commission observe, 1. Though God assured them that the land should be their own, yet they must bestir themselves, and contend in battle with the enemy. What God gives we must endeavour to get. 2. God promises that when they fight he will fight for them. Do you begin to possess it, and I will begin to put the dread of you upon them. God would dispirit the enemy and so destroy them, would magnify Israel and so terrify all those against whom they were commissioned. See Exod. xv. 14.

II. Moses sends to Sihon a message of peace, and only begs a passage through his land, with a promise to give his country no disturbance, but the advantage of trading for ready money with so great a body, v. 26-29. Moses herein did neither disobey God, who bade him contend with Sihon, nor dissemble with Sihon; but doubtless it was by divine direction that he did it, that Sihon might be left inexcusable, though God hardened his heart. This may illustrate the method of God's dealing with those to whom he gives his gospel, but does not give grace to believe it.

III. Sihon began the war (v. 32), God having made his heart obstinate, and hidden from his eyes the thing that belonged to his peace (v. 30), that he might deliver him into the hand of Israel. Those that meddle with the people of God meddle to their own hurt; and God sometimes ruins his enemies by their own resolves. See Mic. iv. 11-13; Rev. xvi. 14.

IV. Israel was victorious. 1. They put all the Amorites to the sword, men, women, and children (v. 33, 34); this they did as the executioners of God's wrath; now the measure of the Amorites' iniquity was full (Gen. xv. 16), and the longer it was in the filling the sorer was the reckoning at last. This was one of the devoted nations. They died, not as Israel's enemies, but as sacrifices to divine justice, in the offering of which sacrifices Israel was employed, as a kingdom of priests. The case being therefore extraordinary, it ought not to be drawn into a precedent for military executions, which make no distinction and give no quarter: those will have judgment without mercy that show no mercy. 2. They took possession of all they had; their cities (v. 34), their goods (v. 35), and their land, v. 36. The wealth of the sinner is laid up for the just. What a new world did Israel now come into! Most of them were born, and had lived all their days, in a vast howling wilderness, where they knew not what either fields or cities were, had no houses to dwell in, and neither sowed nor reaped; and now of a sudden to become masters of a country so well built, so well husbanded, this made them amends for their long waiting, and yet it was but the earnest of a great deal more. Much more joyful will the change be which holy souls will experience when they remove out of the wilderness of this world to the better country, that is, the heavenly, to the city that has foundations.

CHAP. II.

AND wee turned and tooke our journey into the wildernesse, by the way of the Red sea, as Iehovah had spoken vnto me: and we compassed mount Seir, many daies. And Iehovah spake unto me, saying, Yee have compassed this mountain, long enough: turne you northward. And command thou the people, saying, Yee are to passe thorow the coast of your brethren, the sonnes of Esau, which dwell in Seir: and they shall be afraid of you; and take ye great heed unto your selves. Meddle not with them, for I will not give you of their land, even to the treading of the sole of the foot, because I have given mount Seir, for a possession unto Esau. Yee shall buy meat of them for money, that yee may eat: and yee shall also buy water of them for money, that yee may drink. For Iehovah thy God hath blessed thee in every worke of thy hand; hee knoweth thy walking thorow this great wildernesse: these forty yeers Iehovah thy God hath beene with thee, thou hast not lacked any thing. And wee passed by from our brethren the sonnes of Esau, that dwelt in Seir, thorow the way of the plaine, from Elath, and from Ezion-Gaber: And we turned and passed by, by the way of the wildernesse of Moab. And Iehovah said unto me, Distresse not Moab, neither meddle thou with them in battell: for I will not give thee of his land, for a possession; because I have given Ar unto the sons of Lot for a possession. The Emins before time dwelt therein, a people great & many, & tall as the Anakims. They also were accounted Giants, as the Anakims: and the Moabites call them Emims. And in Seir the Horims dwelt, before time; and the sonnes of Esau possessed them, and destroyed them from before them, and dwelt in their stead, as Israel did, unto the land of his possession, which Iehovah gave unto them. Now rise up, and passe you over the brooke Zered: and wee passed over the brooke Zered. And the daies, in which wee came from Kadesh-Barnea, untill we passed over the brooke Zered, were thirtie and eight yeares, untill all the generation of the men of war were wasted out from among the campe, as Iehovah sware unto them. And indeed, the hand of Iehovah was against them, to destroy them from among the Campe, untill they were consumed. And it was, when all the men of war were consumed, and dead, from among the people; Then Iehovah spake vnto mee, saying, Thou art to passe over this day, thorow At, the coast of Moab. And thou shalt come nigh, over against the sonnes of Ammon; distresse them not, neither meddle with them: for I will not give thee of the land of the sonnes of Ammon any possession, because I have given it for a possession to the sonnes of Lot. That also was accounted a land of Giants: Giants dwelt therein before time; and the Ammonites call them Zamzummims. A people great, and many, and tall, as the Anakims: and Iehovah destroyed them from before them; and they possessed them, and dwelt in their stead. As hee did to the sonnes of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they possessed them, and have dwelt in their stead unto this day. And the Avims, which dwelt in Hazerim, even to Gaza: the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead. Rise ye-up, take your journey, and passe over the brooke Arnon: see, I have given into thy hand, Sihon king of Heshbon, the Amorite, and his land; begin, possesse it, and meddle with him in battell. This day will I begin to give the dread of thee, and the feare of thee upon the peoples under all the heavens, who shall heare report of thee, and shall tremble and bee in anguish because of thee. And I sent messengers out of the wildernesse of Kedemoth, unto Sihon, king of Heshbon, with words of peace, saying, Let me passe thorow thy land; by the way, by the way will I goe; I will not turne aside, to the right hand or to the left. Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drinke: only, I will passe thorow on my feet. As did unto me the sons of Esau that dwell in Seir, and the Moabites that dwell in Ar: untill I shall passe over Iordan, into the land which Iehovah our God giveth us. But Sihon king of Heshbon would not let us passe thorow him; for Iehovah thy God hardened his spirit, and made his heart obstinate, that he might give him into thy hand, as this day. And Iehovah said unto me, Behold, I have begun to give before thee, Sihon & his land; begin, possesse it, that thou maiest possesse his land. And Sihon came out against us, hee and all his people to battell, at Iahaz. And Iehovah our God delivered him before us: and wee smote him, and his sonnes, and all his people. And wee tooke all his cities at that time; and utterly destroyed of everie citie the men, and the women, and the little ones; wee left none to remaine. Onely the cattell wee tooke for a prey unto our selves, and the spoile of the Cities which wee tooke.

From Aroer, which is by the brinke of the brooke Arnon, and the citie which is by the brooke, even unto Gilead, there was not a citie that exalted it selfe above us; Iehovah our God delivered all before us. Onely unto the land of the sonnes of Ammon, thou approachedst not, nor unto any place of the brooke Iabbok, or the cities of the mountaine, or whatsoever Iehovah our God commanded us.

Annotations. HAD spoken] as is before mentioned, Deut. 1. 40. which then the people were unwilling to doe, but would needs goe fight, till they had learned by their discomfiture, what it was to disobey, and were enforced to yeeld unto the word of God. mount Seir] the mountainy countrey of Seir, which was Edoms Land, Gen. 36. 8, 9, 20. but they went in the wildernesse, and were sore cumbred in the way: see Num. 21. 4. Verse 3. Long enough] a like speech God used before, Deut. 1. 6. so here is mentioned a second calling of Israel, from the desarts of Seir, to goe northward againe towards Canaan, after they had wandred almost thirty eight yeares in Kadesh wildernesse, about mount Seir, vers. 14. by which travell, God taught them to mortifie their unruly affections, and by the death of so many thousands there, ledde them to seeke life (by repentance and faith) in the heavenly Canaan, seeing they could not come into the earthly. In the meane while, the Amorites, Canaanites, &c. (unto whom God gave this long time of repentance) were hardened in their sinnes, and took occasion to insult over Gods people, beholding their afflictions: but the posterity of Israel were humbled and prepared for to receive the land promised. Northward] towards Canaan; Not the way they went before by Kadesh Barnea, but betweene the coasts of Edom on the one hand, and of Moab and Ammon on the other; so to enter into Canaan, thorow Sihon the Amorites land. Thus Gods word was their director, unto all places, and in all actions: in which respect these histories of holy Scripture excell all humane histories in the world. Verse 4. afraid] as was prophesied of them and others, in Exod. 15. 15. &c. yet Edom was a mightie people, setled in their mountaine, and fortified. See also Num. 22. 3. great] or vehement heed; meaning, that they offred Edom no wrong, neither suffred themselves to bee overcome by them: Walke wisely towards them that are without, Col. 4. 5. Verse 5. Meddle not] or, contend not with them, to wit, in battell, as is explained in vers. 9. and so the Greeke here saith, Make not warre with them. As all warres should be made by wise counsels, Pro. 24. 6. so chiefly by the mouth of God, who teacheth mans hands to war, Psal. 144. 1. who hath willed us, If it be possible, as much as lyeth in you, bee at peace with all men, Rom. 12. 18. In speciall it was commanded, Thou shalt not abhorre an Edomite, for hee is thy brother, Deut. 23. 7. to the treading, &c.] that is, not a foot bredth; the Greeke translateth it, not the step (or bredth) of a foot: which phrase Luke useth, in Act. 7. 5. concerning Abraham in Canaan. Though the Edomites were wicked, yet God continued their state for a time; during which no man might lawfully disturbe them. By this God teacheth also the difference betweene Esaus portion and Iakobs: see Rom. 9. 11. 12. &c. Col. 1. 12. See the notes on Gen. 36. 43. a possession] or, an inheritance to Esau; that is (as the Greeke translateth) to the sonnes of Esau. The most high divided to the Nations their inheritance, Deut. 32. 8. and Esau had their portion and state long before Israel, Gen. 36. 8. 31. 43. Ios. 24. 4. with such wordly baits Gods people should not be allured. Vers. 6. buy] Hebr. breake: which both Greeke and Chaldee translate, buy: see Gen. 41. 56. in the Annotations. In the strangers land nothing was to be had freely, but with money, figuring the estate of those under the Law: in Canaan they had all things freely; signifying the free grace in Christ, Deut. 11. 9, 10, &c. Esa. 55. 1. Rev. 21. 6. money] Hebr. silver. buy] Hebr. dig; which the Chaldee translateth, buy; the Greeke, receive by measure. It may be meant of buying wells digged out of Edoms ground; for so they were wont; see Gen. 26. 18. &c. Num. 21. 18. or, after the Arabick manner, which useth this word for buying. Vers. 7. he knoweth] this is meant of carefull regarding their estate, wants, &c. wherfore the Chaldee paraphraseth, Hee hath sufficiently given thee things necessarie when thou walkest. Iehovah] in Chaldee, the word of the LORD. Vers. 8. wee passed by] though the Edomites shewed great unkindnesse, that would not suffer Israel to passe thorow their countrey quietly, Num. 20. 14. 18. &c. yet upon warning and charge given from God, his people turned away from fight, and contented themselves in their tentations, with the promises of God. See Num. 20. 21. Iudg. 11. 17. Afterward this favour of Israel, and the ill reward of Edom, Moab, and Ammon, is remembred in the prayer of King Iehosaphat, 2 Chron. 20. 10, 11, 12. Ezion-gaber] these were port towns, by the brink of the Red sea, in the land of Edom, 1 King. 9. 26. Vers. 9. Moab] that is, the Moabites, as the next words manifest. So the Greeke, deale not enemiously with the Moabites. They were the posterity of Lot, Gen. 19. 37. which dealt unkindly with Israel, as Edom had done, Iudg. 11. 17. and were (for their neglect of duty) not to enter into the congregation of the Lord, Deut. 23. 3, 4. They were also become Idolaters, Num. 25. 1, 2. and 21. 29. yet God suffered not Israel to hurt them, for the reasons before alleaged. meddle] or, contend, as before in vers. 5. Ar] a chiefe mountaine, and citie thereon, Num. 21. 15. 28. put here for the whole countrey. The Greeke for Ar here hath Aroer, whereof see vers. 36. so in v. 18, 29. Verse 10. Emims] in Greeke, Ommeins, by interpretation, terrible ones, and so the Chaldee translateth: see Gen. 14. 5. Anakims] in the Chaldee, Giants: see Num. 13. 29. Vers. 11. Giants] in Hebrew, Rephaim, which the Greeke keepeth as a proper name Raphaein, of one Rapha, who was a Giant; whereupon it is a name for all Giants: see the notes on Ger. 14. 5. so after in Deut. 3. 11. Vers. 12. Horims] or, Chorites; in Greek, Chorraeans: see Gen. 14. 6. and 36. 20. possessed] or, disinherited, and so succeeded in their inheritance: the Greeke translateth, destroyed them. as Israel did] to wit, afterward, in the daies of Iosua: thus it is spoken by way of prophesie; or, it may have reference to that part of Israels inheritance which they had now conquered on the out side of Iordan. By this and the like, in vers. 22, 23. God would teach Israel not to insult upon their outward conquests (such as he had given to other nations before them) but to seeke for an heavenly countrey. This he remembred to them by the Prophet, Amos 9. 7. Are ye not as the sonnes of Ethiopians unto me, O sons of Israel, &c. Verse 13. brooke] or bourne: a valley and river running therein. So the Greeke saith, the valley Zareth. Of it see Num. 21. 12. Verse 14. from Kadesh barnea] to wit, from the time that they came to Kadesh barnea (where they abode in the wildernesse of Kadesh many daies, Deut. 1. 46.) and after till they passed over Zared. sware] or, had sworne: see Numb. 14. 21, 22, 23. Verse 15. the hand] the Chaldee expounds it, A plague from before the Lord. This is after mentioned, how God consumed their daies in vanitie, and their yeares in hastie terrour, Psal. 78. 33. and upon occasion of this mortality, Moses made the 90. Psalme. to destroy] with trouble and tumult: for the word elsewhere signifieth, to trouble, Exod. 14. 24. so in Deut. 7. 23. Verse 19. sonnes of Ammon] the Ammenites, the posteritie of Ben-ammi the sonne of Lot, Gen. 19. 38. so in vers. 37. Verse 20. Giants] or Rephaims, as vers. 11. Zamzummims] that is, presumptuous wicked ones; in Greeke Zommein. These are thought to bee those that were of old called Zuzims, Gen. 14. 5. The Chaldee calleth them Chushbanin. Verse 22. Horims] or Horites; Hebr. the Chorite; in Greeke, the Chorraean: see Gen. 14. 6. Verse 23. Avims] or Avites; in Greeke, Evites: these were the ancient inhabitants of the Philistians countrey, Ios. 13. 3. Caphthorims] the Philistians: see Gen. 10. 14. Though Israel fought the battels of the Lord, and had their limits and territories in speciall manner appointed by his Word, Num. 34. yet other nations also had by his secret providence, their times appointed, and the bounds of their habitation, Act. 17. 26. Hee increaseth the nations, and destroyeth them; Hee enlargeth the nations, and straitneth them, Iob. 12. 23. Wherefore he saith by the Prophet, Have not I brought up Israel out of the land of Egypt? And the Philistines from Caphtor, and the Syrians from Kir? Amos 9. 7. Vers. 24. brooke] or, as the Greeke translateth, the valley Arnon: as vers. 13. see Num. 21. 13. Sihon] in Greeke, Seonking of Esebon. Hee had afore time taken this Countrey from the Moabites, Num. 21. 26. which now God taketh againe from him, and giveth to the Israelites, who else might not have taken any of Moabs possession, vers. 9. meddle] or contend. Here after long travells in the wildernesse, God calleth his people unto warres (which their fathers before were afraid of:) and gave them his word to embolden them, as his truth was their shield and buckler. Vers. 25. report] or fame; Hebr. hearing, which the Greeke translateth, name. See this promise fulfilled among the Canaanites, Ios. 2. 9, 10, 11. be in anguish] have paines as a woman in travell. A similitude often used to shew the terrours of conscience in the wicked, Psal. 48. 7. and the mighty power of God, who taketh away the heart of the chiefe of the people of the earth, Iob 12. 24. Verse 26. Kedemoth] there was a City of that name in Sihons Countrey, which after was given to the tribe of Ruben, Ios. 13. 18. and by them given to the Levites, Ios. 21. 37. neare which there was a wildernesse where Israel now lay, when they sent this ambassage. of peace] according to the law alter given, Deut. 20. 10. which being refused, the war was now just before God and men. Vers. 27. by the way by the way] that is, onely by the way, and not turning aside into fields, or into vin [illegible: 1 word] see Num. 21. 21, 22. where it is called, The [illegible: 1 span]. So in Deut. 16. 20. Iustice justice, that is, onely justice, and all manner justice. Verse 28. sell] Hebr. breake, as in vers. 6. Vers. 29. of Esau] the Edomites, who though [illegible: 1 span] th[illegible: 1 letter]y denied Israel passage thorow their land, [illegible: 1 word] 10. 18. &c. yet as they passed along their [illegible: 1 word] they suffered them to buy necessaries. [illegible: 1 word] &c.] It appeareth by this, that if Sihon had [illegible: 1 word] them to passe thorow his land, they would [illegible: 1 span] time have taken his countrey, but first [illegible: 1 word] conquered the Canaanites beyond Iordan: [illegible: 1 word] upon Sihons deniall they now set upon him. [illegible: 1 word] God doth not impart all his counsell at once to the [illegible: 1 span]ed; but they refusing to yeeld unto any thing, doe hasten their owne destruction. Com [illegible: 1 span]. 3. 18. So the Gospell, the word of peace, is [illegible: 1 word] unto all; which they that refuse, hasten [illegible: 1 span] judgment. Vers. 30. thorow him] that is, thorow his coun [illegible: 1 word] [illegible: 1 word] Num. 20. 18. hardened] as is spoken [illegible: 1 word] Pharaoh also, and others; see Exod. 4. 21. in the [illegible: 1 span]otations. The like is said of the Canaanites be [illegible: 2 letters]nd the river, Ios. 11. 20. Verse 32. to battell] or, unto war; refusing peace, as they of whom David saith, When I speake (for peace) they are for war, Psal. 120. 7. Iahaz] in Greeke, Iassa: see Num. 21. 23. Verse 33. smote him] with the edge of the sword, Num. 21. 24. his sonnes] or, his sonne: the Hebrew hath both readings, the one in the consonant letters, the other in the vowels: so in Deut. 33. 9. The Greeke and Chaldee translate, his sonnes: it may intend all and every of his sonnes, or all the sonnes hee had, which were but one. So Manasses caused his sonnes to passe thorow the fire, 2 Chron. 33. 6. which another Prophet writeth, his son, 2 King. 21. 6. See the notes on Gen. 46. 23. Verse 34. of every citie] or, wee destroyed every citie, (consisting) of men, and women, and little ones: or, citie full of men, and women, &c. This was according to the law, Deut. 20. 14, 15, 16. and here is fulfilled upon the wicked, the judgment which is written, His roots shall bee dried up beneath, and above shall his branch bee cut off: his remembrance shall perish from the earth, Iob 18. 16, 17. Verse 36. by the brooke] or, in the bourn (or valley) as the Greeke translateth it. This citie was Ar, Num. 21. 15. Gilead] the mount Galaad, as the Greeke saith. Of it see Gen. 31. 21. &c. exalted it selfe] that is, was too strong for us; or, as the Greeke expounds it, escaped us. before us] as the Greeke saith, into our hands. Here the whole victory is ascribed unto God, which removeth the mountaines, and they know not; which overturneth them in his anger; which shaketh the earth out of her place, and the pillars thereof tremble; Iob 9. 5, 6. Verse 37. thou approachedst not] in Greeke, wee came not, meaning, to war against the Ammonites, or invade their possessions. any place] or, all the place; Hebr. all the land; in Greeke, all (places) pertaining to the brooke Iabok; to wit, on the out side thereof; for Sihon ruled from Aroer &c. unto the river Iabok, which was the border of the sonnes of Ammon, Ios. 12. 2. and all that the Israelites possessed: but the land of the Ammonites, which also reached unto Iabok, Num. 21. 24. they tooke not: so that Iephtah answered truly, Israel tooke not away the land of Moab, nor the land of the sonnes of Ammon, Iudg. 11. 15. of the mountaine] possessed also by the Ammonites, whose border was strong, Num. 21. 24. commanded us] or, charged us, namely, to abstaine from, that is, forbade us to meddle with. The word command is used also in things forbidden: see Deut. 4. 23. Now though the Moabites and Ammonites were thus spared by Israel, yet they ill rewarded them afterward, when they warred against Gods people, to cast them out of their possession, Iudg. 11. 4, 5, &c. 2 Chron. 20. 1, 10, 11. and ript up the women with child of Gilead, that they might enlarge their border, Amos. 1. 13. and dwelt in the cities of Gad, Ier. 49. 1. For which the Lord God of Israel plagued them, as also for their unkindnesse already past, a law is enacted against them, in Deut. 23. 3.—6.