Numbers 21 commentary

Before the people began their march round the country of Edom, the king of Arad, a Canaanite, who inhabited the southern part of the country, attacked them in the wilderness, and took some prisoners. This was to lead the Israelites to look more thoroughly to the Lord.

The children of Israel were wearied by a long march round the land of Edom. They speak discontentedly of what God had done for them, and distrustfully of what he would do. What will they be pleased with, whom manna will not please? Let not the contempt which some cast on the word of God, make us value it less. It is the bread of life, substantial bread, and will nourish those who by faith feed upon it, to eternal life, whoever may call it light bread. We see the righteous judgment God brought upon them for murmuring. He sent fiery serpents among them, which bit or stung many to death. It is to be feared that they would not have owned the sin, if they had not felt the smart; but they relent under the rod. And God made a wonderful provision for their relief. The Jews themselves say it was not the sight of the brazen serpent that cured; but in looking up to it, they looked up to God as the Lord that healed them. There was much gospel in this. Our Saviour declared, Joh 3:14, 15, that as Moses lifted up the serpent in the wilderness, so the Son of man must be lifted up, that whatsoever believeth in him, should not perish. Compare their disease and ours. Sin bites like a serpent, and stings like an adder. Compare the application of their remedy and ours. They looked and lived, and we, if we believe, shall not perish. It is by faith that we look unto Jesus, Heb 12:2. Whosoever looked, however desperate his case, or feeble his sight, or distant his place, was certainly and perfectly cured. The Lord can relieve us from dangers and distresses, by means which human reason never would have devised. Oh that the venom of the old serpent, inflaming men's passions, and causing them to commit sins which end in their eternal destruction, were as sensibly felt, and the danger as plainly seen, as the Israelites felt pain from the bite of the fiery serpents, and feared the death which followed! Then none would shut their eyes to Christ, or turn from his gospel. Then a crucified Saviour would be so valued, that all things else would be accounted loss for him; then, without delay, and with earnestness and simplicity, all would apply to him in the appointed way, crying, Lord, save us; we perish! Nor would any abuse the freeness of Christ's salvation, while they reckoned the price which it cost him.

We have here the removes of the children of Israel, till they came to the plains of Moab, from whence they passed over Jordan into Canaan. The end of their pilgrimage was near. “They set forward.” It were well if we did thus; and the nearer we come to heaven, were so much the more active and abundant in the work of the Lord. The wonderful success God granted to his people, is here spoken of, and, among the rest, their actions on the river Arnon, at Vaheb in Suphah, and other places on that river. In every stage of our lives, nay, in every step, we should notice what God has wrought for us; what he did at such a time, and what in such a place, ought to be distinctly remembered. God blessed his people with a supply of water. When we come to heaven, we shall remove to the well of life, the fountain of living waters. They received it with joy and thankfulness, which made the mercy doubly sweet. With joy must we draw water out of the wells of salvation, Isa 12:3. As the brazen serpent was a figure of Christ, who is lifted up for our cure, so is this well a figure of the Spirit, who is poured forth for our comfort, and from whom flow to us rivers of living waters, Joh 7:38, 39. Does this well spring up in our souls? If so, we should take the comfort to ourselves, and give the glory to God. God promised to give water, but they must open the ground. God's favours must be expected in the use of such means as are within our power, but still the power is only of God.

Sihon went with his forces against Israel, out of his own borders, without provocation, and so ran upon his own ruin. The enemies of God's church often perish by the counsels they think most wisely taken. Og, king of Bashan, instead of being warned by the fate of his neighbours, to make peace with Israel, makes war with them, which proves in like manner his destruction. Wicked men do their utmost to secure themselves and their possessions against the judgments of God; but all in vain, when the day comes on which they must fall. God gave Israel success, while Moses was with them, that he might see the beginning of the glorious work, though he must not live to see it finished. This was, in comparison, but as the day of small things, yet it was an earnest of great things. We must prepare for fresh conflicts and enemies. We must make no peace or truce with the powers of darkness, nor even treat with them; nor should we expect any pause in our contest. But, trusting in God, and obeying his commands, we shall be more than conquerors over every enemy.

1. And when king Arad the Canaanite. It is not altogether agreed among commentators who this king Arad was. Some think that he was an Amalekite, but this error is refuted by the fact that the Amalekites had already attempted in vain to interrupt the journey of the people. Nor is it credible that after so great a slaughter, they would have endeavored to do so again, especially since their territories remained untouched. Besides, it would have been absurd to call the Amalekites Canaanites, since they derived their origin not from Canaan but from Esau, and thus were connected with the Israelites by a common descent from Shem. We shall, however, rightly understand this as referring to the Amorites, who were certainly reckoned among the Canaanites, as being of the same race; as Moses tells us in his first book, (Genesis 10:16, and Genesis 15:21;) nay, he elsewhere designates all the people of Canaan by the name of Amorites. Moreover, in the thirty-fourth chapter of this book, we shall see that their boundaries reached to mount Hor and Kadesh-barnea. Since, then, the Amorites were in this neighborhood towards the south, the name will suit them very well. That king Arad, however, alone made war upon them, arose from the paternal providence of God, who wished to accustom His people to the conquest of their enemies by degrees. If all these nations had united their forces, and made a combined attack upon an unwarlike people, it would have succumbed in astonishment and fear. But it was easier for them to defend themselves against a single nation. And yet, in the first combat, God permitted the Israelites to be routed, so that the victorious Canaanite took some booty, or led away some captives. And this also was useful to the Israelites, in order that, mistrusting their own strength, they might humbly betake themselves to the succor of God; for it behooved them to learn that, unless they were aided from on high, they would be altogether insufficient, when they had to resist many powerful nations, since they had not been able to withstand even a single people.

With respect to “the way of the spies,” some understand that, as the people had been taught by Joshua and Caleb, they followed the footsteps of those who had been sent to explore the land; but, inasmuch as it appears that the course was a different one, I know not whether this opinion is very tenable. Thus, some take the word דרך, derek, to mean “after the manner of,” It is again S.M. who has mentioned this opinion. — W. which appears to be harsh and constrained. Thus, then, I explain it, Since they had to advance through unknown regions, spies were sent on, according to custom, to direct the whole march; and hence king Arad knew that his territory was to be invaded, before the army had proceeded so far.

2. And Israel vowed a vow unto the Lord. This was a manifestation of piety, when they had sustained a loss, not to cast away hope, nor to murmur against God; but to encourage themselves by entreating His aid. To this slate of submissiveness they had been subdued by the chastisements of God, although the continuance of their obedience, as we shall presently see, was not of long duration. Any one at first sight would say that there was something absurd in this vow; but we gather from the result, that it was lawful and approved by God; for the sign of His approbation was that tie hearkened to the vows and cry of the people. I admit, indeed, that God sometimes answers defective prayers, but there is no doubt whatever but that Moses here commends their piety in the vow. We must consider, then, how it was lawful for them to offer the destruction of cities and the wasting of lands to God as a sacrifice of sweet savor; and the reply to this question will be easy, if we bear in mind that the vow did not originate in inconsiderate zeal, but rather in the command of God. It seems cruel to destroy an entire nation; but God had not only decreed its destruction, but had appointed the Israelites to execute His sentence. Hence the vow, of which we are now treating, was not idly spoken, being founded on God’s word, which is the first rule for vowing rightly. It was, indeed, allowable for them to spare the cities, in order to possess them themselves; but it was also allowable to devote them as an offering (in anathema) of first-fruits to God, as we are elsewhere told of the city of Jericho. This at any rate we must conclude, that although God had not openly and expressly commanded the cities to be utterly destroyed, still this vow was dictated by the Holy Spirit, lest the people should yield to sloth, and set themselves down in a single corner, but that, having desolated and wasted this region, they might encourage themselves the more to further progress. The vero חרם charam, which Moses employs, signifies, indeed, to destroy, and from it is derived the word, חרמה chormah, or Hormah, which implies a species of anathema, as if they devoted the land to the curse of God. Moses, however, adds, that the people performed the vow, under the obligation of which they had laid themselves; and praiseworthy indeed was their magnanimity, in refusing to avail themselves of a comfortable home by destroying the cities, which they had acquired by the right of war.

We know not whether the cities were destroyed immediately after the victory over their enemies; indeed, I rather conjecture that there was some interval of time, because the people did not straightway enter the boundaries of the promised land. And this more clearly appears from chapter 33, where, after this battle was fought, certain stations are enumerated, which are in another direction. It is probable, therefore, that they fought outside the boundaries of the Canaanites, and that, when the people came here soon afterwards, the land was finally put to the sword.

A Repetition of the same History

Numbers 33

Numbers 33:40

40. And king Arad the Canaanite, which dwelt in the south in the land of Canaan, heard of the coming of the children of Israel.

40. Audivit autem Chananaeus rex Arad (is vero habitabat in meridie in terra Chanaan) quum ingrederentur filii Israel.

4. And they journeyed from mount Hor. This also is narrated in their praise, that they bore the weariness of a long and circuitous march, when they were already worn down by their wanderings for forty years. Moses, therefore, tells us that, since God had forbidden them to pass the borders of Edom, they went by another way; but immediately afterwards he adds, that they basely rebelled, without being provoked to do so by any new cause. They had before been rebellious under the pressure of hunger or thirst, or some other inconvenience; but now, when there were no grounds for doing so, they malignantly exasperate themselves against God. Some understand that they were afflicted in mind because of the way, Heb. בדרך Lat, in via. A.V. “because of the way.” “In often noteth the cause of a thing; as, ‘the Lord’s soul was grieved in (that is, for, or because of) the misery of Israel,’ Judges 10:16; or, according to the like phrase in Zechariah 11:8, their soul ‘loatheth the way,’ both for the longsomeness of it, and for the many wants and troubles they found therein.” — Ainsworth in loco. so that the ב, beth, indicates the cause of their grief and trouble. It might, indeed, be the case that their passage through the mountains was steep and difficult; but a pleasant region was almost in sight, gently to attract them onward. Again, they falsely complain of want of water, in which respect God had already applied a remedy. Nothing, then, could be more unfair than odiously to recall to memory a past evil, in which they had experienced the special aid of God. But their depravity is more thoroughly laid open in their loathing of the manna, as a food affording but little nutriment, or contemptible.

The verb A. V., “discouraged;” margin, “or, grieved; Heb. shortened.” קצר, To shorten, to cut short, to cut off, and hence to reap. S.M. says, “Their spirit was shortened, i.e., became impatient; being a species of antithesis to longanimity, or long forbearing.” — W. קצר, katzar, is used first, which signifies to constrain; thus some explain it, that they were rendered anxious by distress. But since the same word is used for to shorten, others translate it that their minds were broken down with weariness, so as to faint by the way. In any case, a voluntary bitterness is indicated, whereby they were possessed, so that their alacrity in advancing altogether failed them. The verb A. V., “loatheth.” קצה is likewise to cut off, but is said by the lexicographers to borrow a meaning in this instance from קוף to loathe, and be weary of. It would be simpler to say that קצה is the praet. 3d. pers. of קוף, and that a feminine verb is required by the subs. נפשנו — W , קצה, katzah, which Jerome renders sickens, is not used simply for disgust, but signifies that weariness which excruciates or agonizes the mind.

They call the manna “light” food; as much as to say that it inflates rather than satisfies or nourishes; or, as I deem more probable, the word קלקל, kelokel, is used metaphorically for vile, or contemptible, and valueless.

5. And the people spake against God and against Moses. Either because they murmured against God in the person of Moses, or else because their impiety broke forth to such a furious extent, that they openly blasphemed against God; and this latter opinion is most in accordance with the words, because by their use of the plural number they accuse two parties together. Addition in Fr., “sinon qu’ils s’addressent aussi a Aaron;” unless they also address Aaron. But, inasmuch as Moses had nothing separate from God, no one could enter into a contest with him without warring also against God Himself. Here, however, as I have said, their insolence proceeded still further, so as not only to rail against the minister, but to vomit forth also their wicked blasphemy against God Himself, as if He had injured them most grossly by their deliverance.

6. And the Lord sent fiery serpents. Their ingratitude was justly and profitably chastised by this punishment; for they were practically taught that it was only through God’s paternal care that they had been previously free from innumerable evils, and that He was possessed of manifold forms of punishment, whereby to take vengeance on the wicked.

Although deserts are full of many poisonous animals, still it is probable that these serpents suddenly arose, and were created for this special purpose; as if God, in His determination to correct the people’s pride, should call into being new enemies to trouble them. For they were made to feel how great their folly was to rebel against God, when they were not able to cope with the serpents. This, then, was an admirable plan for humbling them, contemptuously to bring these serpents into the field against them, and thus to convince them of their weakness. Consequently, they both confess their guilt and acknowledge that there was no other remedy for them except to obtain pardon from God. These two things, as we are aware, are necessary in order to appease God, first, that the sinner should be dissatisfied with himself and self-condemned; and, secondly, that he should seek to be reconciled to God. The people seem faithfully to fulfill both of these conditions, when they of their own accord acknowledge their guilt, and humbly have recourse to God’s mercy. It is through the influence of terror that they implore the prayers of Moses, since they count themselves unworthy of favor, unless an advocate (patronus) should intercede for them. This would, indeed, be erroneous, that those who are conscience-struck should invite an intercessor to stand between them and God, unless they, too, should unite their own prayers with his; for nothing is more contrary to faith than such a state of alarm as prevents us from calling upon God. Still the kindness of Moses, and his accustomed gentleness is perceived by this, that he is so readily disposed to listen to these wicked ones; and God also, on His part, shews that the prayer of a righteous man is not unavailing, when He heals the wound He had inflicted. Addition in Fr., “si tost;” so speedily.

8. Make thee a fiery serpent. Nothing would, at first sight, appear more unreasonable than that a brazen serpent should be made, the sight of which should extirpate the deadly poison; but this apparent absurdity was far better suited to render the grace of God conspicuous than as if there had been anything natural in the remedy. If the serpents had been immediately removed, they would have deemed it to be an accidental occurrence, and that the evil had vanished by natural means. If, in the aid afforded, anything had been applied, bearing an affinity to fit and appropriate remedies, then also the power and goodness of God would have been thrown into the shade. In order, therefore, that they might perceive themselves to be rescued from death by the mere grace of God alone, a mode of preservation was chosen so discordant with human reason, as to be almost a subject for laughter. At the same time it had the effect of trying the obedience of the people, to prescribe a mode of seeking preservation, whichbrought all their senses into subjection and captivity. It was a foolish thing to turn the eyes to a serpent of brass, to prevent the ill effects of a poisonous bite; for what, according to man’s judgment, could a lifeless statue, lifted up on high, profit? But it is the peculiar virtue of faith, that we should willingly be fools, in order that we may learn to be wise only from the mouth of God. This afterwards more clearly appeared in the substance of this type: for, when Christ compares Himself to this serpent which Moses lifted up in the wilderness, (John 3:14,) it was not a mere common similitude which He employs, but He teaches us, that what had been shewn forth in this dark shadow, was completed in Himself. And, surely, unless the brazen serpent had been a symbol of spiritual grace, it would not have been laid up like a precious treasure, and diligently preserved for many ages in God’s sanctuary. The analogy, also, is very perfect; since Christ, in order to rescue us from death, put on our flesh, not, indeed, subject to sin, but representing “the likeness of sinful flesh,” as Paul says. (Romans 8:3.) hence follows, what I have above adverted to, that since “the world by wisdom knew not God,” He was manifested in the foolishness of the cross. (1 Corinthians 1:21.) If, then, we desire to obtain salvation, let us not be ashamed to seek it from the curse of Christ, which was typified in the image of the serpent.

Its lifting up is poorly and incorrectly, in my opinion, explained by some, as foreshadowing the crucifixion, C. here is opposed to the great body of the commentators, although he has with him “some of reverent account in the Church,” as Attersoll calls them. Perhaps it may be admissible to include, with Lampe, both views: “Exaltatio serpentis hujus in pertica primo quidem designat exaltationem in cruce, ita tamen ut pertica simul possit emblema gerere praeconii Evangelici, per quod Christus crucifixus mundo innotuit.”—In Johan. 3:14. whereas it ought rather to be referred to the preaching of the Gospel: for Moses was commanded to set up the serpent on high, that it might be conspicuous on every side. And the word נס nes, is used both for a standard, and the mast of a ship, or any other high pole: which is in accordance with the prophecy of Isaiah, where he says that Christ should be “for an ensign” to all nations, (Isaiah 11:10) which we know to have been the case, by the spreading of the doctrine of the Gospel through the whole world, with which the look of faith corresponds. For, just as no healing was conveyed from the serpent to any who did not turn their eyes towards it, when set up on high, so the look of faith only causes the death of Christ to bring salvation to us. Although, therefore, God would give relief to their actual distress, it is still unquestionable that He even then admonished all believers that the venomous bites of the devil could only be cured by their directing their minds and senses by faith on Christ.

The brazen serpent is, furthermore, a proof to us how inclined to superstition the human race is, since posterity worshipped it as an idol, until it was reduced to powder by the holy king Hezekiah. (1 Kings 18:4.)

10. And the children of Israel set forth. Moses does not here enumerate all the stations, which will be mentioned hereafter, when he recapitulates them all separately and in order: for, in hastening to record certain memorable circumstances, he passes over those of minor importance, which, however, he does not omit elsewhere; since the account of their circuitous course, when they were turning away from the Edomites, was of some moment. For it was, as we have observed, no ordinary proof of obedience, when God had forbidden them to attack the Edomites, that they should undertake a difficult and rugged march. Still in this place Moses deemed it sufficient to mark the principal places in which they stopped. Meanwhile, what I have stated appears to be the case, that he hastens onwards to relate circumstances of much importance, for, when they came to Arnon, he highly magnifies the power of God, with which He succoured His people.

13. From thence they removed, and pitched. I will presently add, what Moses relates in Deuteronomy respecting the Moabites and Ammonites. Since here he only briefly touches upon the main facts, he only specifies that the people came to the borders of their enemies, where it was necessary to give battle, because there was no means of entering the land of Canaan, except by force of arms. Here, then, was the end of their journeying, for, when the Amorites were conquered, they began to inhabit their cities. He, therefore, immediately adds, that this place would be memorable in all ages, because in it God again exerted His power, by putting to flight their enemies. Still translators appear to me to be mistaken as to the meaning of the words. Almost all of them render the word ספר, sepher, “the book;” and afterwards eagerly discuss what book it is, without coming to any satisfactory conclusion. I rather understand it to mean “narration;” as if Moses had said, that when the wars of Jehovah shall be recounted, the memory of this place would be celebrated; as David, when he is recounting, and magnifying God’s mercies, expressly mentions that king Sihon and Og were conquered.

There is also another ambiguity in the following words: for some suppose Vaheb to be the proper name of a city, and Suphah a noun common, which they translate “in a whirlwind;” את-והב בסופה eth-vaheb b’suphah. None of the most ancient translations can be said to be in unison with the present reading of the Hebrew in this clause. The LXX. appear to have read זהב and render it τὴν Ζωὸβ ἐφλόγισε The Chaldee Paraphrast, Onkelos, has על ימא דסוף, “By the sea of Suph,” i.e., the Red Sea. The Syriac has, “A flame with a whirlwind,” translating סופה instead of treating it as a proper name, and having apparently read some form of להב instead of את-והב. The V. has, “Sicut fecit in mari rubro;” our A.V. “What he did in the Red Sea,” but in the Margin, “Vaheb in Suphah.” The translation of S. M. agrees with that in the text of A. F.; but in his notes he says, “Kimchi interprets והב to be the name of a place, but R. Salomon treats it as equivalent to יהב he gave, and expounds the clause thus, As God gave many signs by the Red Sea, so was He wonderful in his works by the brook Arnon. — W but, since the shore of the Red Sea was not habitable, I do not see how mention could be suitably made of any city situated there. But if they think it was a city near Arnon, it is surprising that it should never be spoken of elsewhere, and yet here referred to, as if it were well known. I therefore rather incline to their opinion, who explain it as a vero, and suppose that ו (vau) is used for י (yod,) so that the sense should be; As God had begun to fight gloriously for the Israelites at the Red Sea, so also He continued the same grace at Arnon. I admit, that if the points be scrupulously insisted upon, this meaning would not be altogether accordant with grammar; but I prefer eliciting a probable meaning at the cost of a single point, than to go out of the way in search of poor conjectures, as they do who imagine Vaheb to be the proper name of a place. Appropriately, indeed, does Moses compare Arnon with the Red Sea, in order to shew that God’s grace, at its end, is thoroughly in accordance with its commencement. He had mightily fought against the Egyptians, and had destroyed the army of Pharaoh in the Red Sea, but small would have been the fruit of this deliverance, unless, with equal efficacy, He had succoured His people when they had to contend with the Canaanitish nations: for the question here is not as to God’s blessings in general, but only as to the victories, wherein it was manifested that the Israelites did not fight without the approval and guidance of God. Moses, therefore, does not recount the miracles performed in the desert: but only says, that in the history of the wars of God the name of Arnon would be equally renowned with that of the Red Sea. Still, in the word Arnon it must be observed that there is a synecdoche; forMoses comprehends in it all the subsequent battles. Since, therefore, from the time that the people arrived at Arnon, where their enemies came forth to meet them, God again lifted up His standard, and gloriously honored His people by continued victories — hence the special celebrity of the place arose. There is a poetical repetition in the verse, where, for the torrents, the stream of the torrents A.V. “the brooks” — “the stream of the brooks.” is spoken of, which descends to Ar, and reposes in the border of Moab.

16. And from thence they went to Beer. Some think that a circumstance is here narrated, which had never been mentioned before, since a song is recorded, which we do not find elsewhere. But since Moses repeats the same words which he had used before, and speaks as of a very notorious matter, that he was there commanded to assemble the people, to partake of the water which God had given, it appears probable to me that the name was given to the place, whereby both God’s goodness and the people’s ingratitude might be testified to posterity. I do not, however, contend that this is the same place, from whence we previously read that water was extracted: for it was not there only that the people was satisfied by drinking it, but it flowed forth beside them wherever they went. In which sense Paul writes that “the Rock followed them,” (1 Corinthians 10:4;) not that the rock was torn from its roots, but because God miraculously drew on the water which flowed from it, so that it should accompany them, and thus continually supply them with drink. And this we gather also from the next verse, where Moses says, that the people “sang this song, Ascend, Beer.” See Margin A.V. The original word for a well is בארBeer. — W. For when they saw that, contrary to nature, the water rose into higher levels from the source which was recently called into existence, so as to supply them with drink in dry places, they began to pay more attention to the miracle, and to celebrate the grace of God. Still it might be the case that the water did not flow down like a river, but bubbled up from the open veins of the earth, whenever it was required. At any rate, by its ascent he indicates an extraordinary effect produced by God. When it is said, that “the princes digged the well,” there is, in my opinion, an implied contrast between a few persons, and those but little fitted for manual labors, and a great body of engineers. Whenever armies have need of water, the soldiers dig wells with much labor; here quite another mode of proceeding is expressed, viz., that the leaders of the people, together with Moses, dug the well, not by artificial or mechanical means, but by the simple touch of a staff. Moses, indeed, speaks of “staves,” in the plural nmnber, because mention of the princes is made; but I have no doubt but that the rod of Moses is contrasted with all other implements, in order to exalt the power and grace of God. I think, too, that the name of Beer was given to the place, where that water forsook the Israelites; since they had come to well-watered regions, which would supply water in abundance without miraculous interference. Let us, however, learn from this canticle, that, although the people had at first impiously rebelled against God, still, by long experience of the blessing, they were at length induced to gratitude, so as to burst forth into praise of God. Hence we gather, that they were not obstinate in their senselessness.

Deuteronomy 2

Deuteronomy 2:9-23

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.

9. Et dixit mihi Jehova, Ne oppugnes Moab, neque lacessas eum bello, quia non dabo tibi e terra ejus possessionem; filiis enim Lot dedi Ar in haereditatem.

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

10. Emim antea habitabant in ea, populus magnus et multus, et excelsus, sicut Anacim.

11. Which also were accounted giants, as the Anakims; but the Moabites call them Emims.

11. Gigantes reputabantur etiam ipsi sicut Anacim; et Moabitae vocarunt eos Emim.

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.

12. In Seir autem habitaverunt Horim antea, quos filii Esau expulerunt, et perdiderunt a facie sua, habitaveruntque loco ipsorum, quemadmodum Israel in terrapossessionis sum quam dedit illis Jehova.

13. Now rise up, said I, and get you over the brook Zered: and we went over the brook Zered.

13. Nunc surgite et transite torrentem Zered: et transivimus torrentem Zered.

14. And the space in which we cane 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.

14. Dies autem quibus ambulavimus de Cades-barnea, donec transiremus tortentem Zered, fuerunt triginta-octo anni, donec consumeretur tota generario virorum bellatorum de medio castrorum, quemadmodum juraverat Jehova illis.

15. For indeed the hand of the Lord was against them, to destroy them from among the host, until they were consumed.

15. Praeterea manus Jehovae fuit in eos, ut perderet eos e medio castrorum, donec consumeret eos.

16. So it came to pass, when all the men of war were consumed and dead from among the people,

16. Et fuit, postquam consumpti fuerunt omnes viri bellatores, ut morerentur e medio populi.

17. That the Lord spake unto me, saying,

17. Tunc loquutus est Jehova ad me, dicendo:

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

18. Tu transiturus es hodie terminumMoab, nempe Ar.

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.

19. Et accedes ad viciniam filiorum Ammon, ne obsideas eos, neque in’ites eos, quia non daturus sum tibi de terra filiorum Ammon possessionem aliquam: nam filiis Lot dedi illam in possessionem.

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

20. Terra gigantum reputata fuit etiam ipsa: gigantes habitaverunt in ea olim, quos Ammonitae vocabant Zamzumim.

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:

21. Populus magnus et multus et excelsus sicut Anacim: et perdidit eos Jehova a facie eorum, possede-runtque eos, et habitaverunt loco ipsorum.

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:

22. Quemadmodum fecit filiis Esau, habitantibus in Seir, propter quos disperdidit Horaeos a facie corum, et possederunt eos, habitave runtque loco ipsormn usque in hanc diem.

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.)

23. Et Avaeos qui habitabant in Haserim usque Azzah, Caphthorim qui egressi sunt de Caphthor, per diderunt eos, et habitaverunt loco ipsorum.

Numbers 21:21. And Israel sent messengers. The second narration, which I have subjoined from Deuteronomy, is the fuller; nevertheless, a question arises from it, for what reason this embassy was sent to king Sihon, whose kingdom was already devoted to the Israelites: for it seems to be altogether inconsistent to offer conditions of peace when war is decreed. God commands His people to take up arms: He declares that they shall be victorious, so as to occupy the land of Sihon by right of war; what, then, can be more absurd than to request of him that they might pass through his land in peace? If this attempt were made by Moses without the command of God, such an excess of kindness was not devoid of guilt, inasmuch as it was an act of much temerity to promise what God had appointed otherwise. But, if we should say that the messengers went with the authority, and at the command of God, under what pretext shall the deceptiveness of the act be excused? for it is very improper to flatter with soothing words and promises those whom you have destined to destruction. The conclusion I come to is, that although the event was not unknown to God, still the embassy was sent, nevertheless, by his command and decree, in order to lay open the obstinate ferocity of the nation. But, since the secret judgments of God far surmount our senses, let us learn to reverence their height; and let this sober view restrain our boldness like a rein, viz., that although the reason for the works of God be unknown to us, still it always exists with Him. God knew that the messengers would speak to the deaf, and yet it is not in vain that He bids them go; for, since the kingdom of Sihon was not properly included in the promised land, it was not lawful for the children of Israel to make war upon it until they had been provoked by an unjust refusal. Thus, then, I connect the history. Before they had been assured at God’s command of the event, and the victory, they sent the messengers, who demanded that a pacific passage should be accorded to them; and that then the permission to have recourse to arms was granted. If any prefer to think that, before Moses attempted to preserve peace, he had been made acquainted with all that would occur, I will not contend the point; but I deem it more probable that he had expectations of the peace which he sought, because the judgment of God had not yet been declared. If, therefore, Sihon had allowed himself to be propitiated, Moses would never have dared to deal with him as an enemy; but, he rather simply and honestly promised peace, which he intended to preserve; God, however, had otherwise appointed, as the event presently shewed. Still He was not inconsistent with Himself, or variable, in sending the messengers to an irreclaimable and obstinately perverse man; for thus was all excuse taken away when he had voluntarily provoked to war a people who were ready and willing to maintain peace and equity. But rather may we see in this history, as in a glass, that, whilst God earnestly invites the reprobate to repentance and the hope of salvation, He has no other object than that they may be rendered inexcusable by the detection of their impiety. Hence is their ignorance refuted, who gather from this that it is free for all promiscuously to embrace God’s grace, because its promulgation (doctrina) is common, and directed to all without exception; as if God was not aware of what Sihon would answer when He would have him attracted to equity by friendly and peaceful words; or as if, on his free will, the purpose of God was suspended as to the war, which was soon after carried forward by His decree.

But inasmuch as what is here briefly recorded, would be obscure in itself, we must explain it by the other narrative, where it is thus written, —

Numbers 21:25 And Israel took all these cities. As if speaking of something present, he uses the demonstrative pronoun, and says, “these cities,” just as if he were pointing them out to the eyes of his readers. The word which we have rendered “towns” (oppida,) “ Par ce mot, que nous avons translate villages, il nous faut aussi entendre les bourgades, et metairies;“ by this word, which we have translated villages, we must also understand the hamlets and farm-houses. — Fr. See marg. A.V. others translate “country-houses” (villas,) or “hamlets” (viculos.) In the Hebrew, Moses calls by the name of “daughters” all the villages and lesser towns, whose mother-city (metropolis) was Heshbon. By these words, however, Moses indicates that, by the right of war, all these places had fallen into the hands of the Israelites, as the lot of their inheritance; for, as I have lately said, God had not yet openly declared that they should be masters of this part of the country. They would consequently have over-passed their boundaries, unless these had been added to the land of Canaan. This is the reason why God openly declares that they possessed them by His authority. But when he says that the cities were destroyed, and all their inhabitants exterminated, so that neither women nor children were spared, let us understand that they dealt not thus cruelly of their own impulse, or in heedless violence, but that whatsoever was on the other side of Jordan was devoted to destruction by God, that they might always have their minds fixed on the promised land, and might never give way to listlessness, which would have been the case if an easy occupation of it had invited them to repose. Although, therefore, God delivered over the land to them hereafter, and suffered them to enrich themselves with its booty and spoils, yet He would not have it retained as a place of residence, and therefore commanded them to destroy its cities and villages, in order that they might seek their rest elsewhere. In fine, since they were abundantly disposed to be slothful, it was expedient that all snares should be removed, and that by the very desolation they might be urged forward whither God called them.

26. For Heshbon was the city of Sihon. It is not without cause that Moses relates how the country near Heshbon had passed into the hands of the Amorites, because a long time afterwards this was sought for as a pretext for war by the Ammonites, when they saw that the people were brought into a low estate. In the time of Jephthah, therefore, having collected a great army, an irruption was made by them; and they made this their excuse, that they took up arms to recover what was their own, from Arnon as far as Jabbok, and as far as Jordan. Consequently, God would have it testified in the sacred records, as Jephthah then replied to the Ammonites, that this part of the land was taken from king Sihon, when the children of Israel were marching peacefully through the borders of the Ammonites. Designedly, then, did Moses, in order to sanction the right of the people, insert in these authentic registers, as it were, what had formerly occurred, namely, that the Amorites had had the dominion over that part of the country, without interference from the Ammonites; nor was there any question that the Amorites had secure and peaceful possession of it. Hence it follows that it passed to the Israelites, so that there were no grounds why, three hundred years afterwards, the Ammonites should reclaim what had so long been lost and abandoned by them. And, in order that posterity might know that there was then no obscurity about the matter, he records an ancient canticle, from which it appears that the Ammonites were so completely overcome, that their enemies triumphed magnificently over them, and cut off all hope of their restoration. Here, however, the question arises, why the king of Ammon, rather than the king of Moab, set on foot that war; for we clearly gather from the song, that the land was taken from the Moabites. But for men who are bent on rapine and robbery, it is sufficient to allege any trivial pretext, and often to glory in the rights of others. There doubtless remained a report that the Amorites had been driven out of their territories, “Par les enfans d’Israel;” by the children of Israel. — Fr. which they had obtained by force of arms. The Ammonites pass over in silence what had been forgotten in the lapse of many ages, and set up this false title, that, although the Israelites had conquered the Amorites, still their victory conferred upon them no right to occupy what the Amorites unjustly and forcibly held. With this object Moses inserted the account he here gives.

27. Wherefore, they that speak in proverbs. That is, an old saying, or proverbial sentence remains, and is well known. The song, however, appears to have been composed in the character of those who, when prepared to engage in war, mutually exhorted each other, “Come into Heshbon,” i.e., run to the standard of king Sihon; hasten to his home, and his chief place of abode, in order that we may thence go forth to battle. These expressions, “build and prepare,” I interpret as being used for enlarge, adorn, and enrich; for it is probable that this city was not overthrown, but they foretell that the city would be renovated, when a larger dominion had been gained. And this is more fully confirmed by what immediately follows, when it is said that “a fire had gone forth from Heshbon,” which consumed Ar of Moab, and all its neighborhood. As to the “lords of the high places of Arnon,” some understand the priests who presided in the temples; others extend them to all the inhabitants in general; but, in my opinion, it will not be unsuitable to refer them to the idols themselves, since it appears from the next verse that the conquerors were so insolently elated, as not only to despise the men themselves, but their gods also; for when they say, “Thou art undone, O people of Chemosh,” there is no doubt but that they mockingly reproach them with the fact that they had been badly defended by the gods whom they worshipped. “Par Chamos, qu’ils adoroyent comme leur patron;” by Chemosh, whom they worshipped as their patron. — Fr. And, in point of fact, ungodly men, when in prosperity, uplift their horns to heaven, as if they would assail the divinity which was opposed to them. They, therefore, deride Chemosh, because he made “his sons” or worshippers to be fugitives or captives.

In the word lantern ונירם vaniram: A. V., “we have shot at them.” Our translators have regarded ניר, the central syllable of this composite word, as the first future plural of ירה be shot or cast; and S. M. has noticed this explanation as more probably right than the one which he has adopted in his text, and which supposes ניר to be a substantive, namely, a lantern. The Chaldee Paraphrast and the V. have regarded this substantive as a metaphor for the ruling power. If it had been a substantive, its place, in ordinary construction, should have been after the verb אבד perished, whereas it precedes that verb, which has Heshbon following it, in the proper position for its nominative. — W he makes use of a common metaphor. Some follow the Chaldee interpreter, and render it kingdom; but it has a wider signification; for it includes all the component parts of a happy and prosperous state. “Elle comprend les biens, l’honneur, le repos, et la reputation;” it comprehends goods, honor, repose, and reputation. — Fr. The meaning, therefore, is, that their glory and all their wealth was annihilated. The cities of Dibon and Medeba are situated on the extreme borders, near the river Arnon, so that by these he designates all the intermediate plain.

Numbers 21

Numbers 21:33-35

33. And they turned, and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei.

33. Conversi autem ascenderunt per viam Basan, et egressus est Og rex Basan in occursum ipsis, ipse et universus populus ejus ad praelium in Edrei.

34. And the Lord said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.

34. Tunc dixit Jehova ad Mosen, Ne timeas eum: quia in manu tua dedi cumcet universum populum ejus, ae terram ejus: faciesque ei quemadmodum fecisti Sihon regi AEmorrhaeorum qui habitabat in Hesbon.

35. So they smote him and his sons, and all his people, until there was none left him alive: and they possessed his land.

35. Et percusserunt eum et fillios ejus, universumque populum ejus: ut non remanserit ei superstes: et possederunt terram ejus.

33. And they turned and went up. Here there is another victory of the people described, wherein they again experienced the continued favor of God, in order that they may be aroused to greater alacrity, and courageously prepare themselves for farther progress; for they might confidently expect that, with God for their leader, all things would succeed prosperously with them. The region of Bashan, as Scripture informs us in many places, was fertile, and famous for its rich pastures; but Moses here also testifies to its great extent. It was, then, no ordinary proof of God’s favor and aid, that they should take it in a moment, as it were. It is not, therefore, without cause, that, in the Psalm, God’s power and goodness is magnified in reference to these victories; because He

“slew mighty kings, Sihon king of the Amorites, and Og king of Bashan, and gave their land for a heritage, a heritage unto his people.” (Psalm 135:10-12.):

For, although the Israelites were superior in numbers, yet there is no doubt but that, when this king dared to go forth to battle, he trusted in his forces, and deemed himself equal to resistance. Hence did God’s grace shine forth the more conspicuously; and, indeed, in order that he may extol its greatness the more, Moses afterwards also relates that sixty cities were taken. Addition in Fr, “sans les bourgades;“ not reckoning the villages.

35. And the Lord said, unto Moses. God first of all exhorts His people to confidence. He then commands that the men as well as the cities and villages should be destroyed, so that nothing should be preserved except the booty. he indeed addresses Moses only, but his injunctions are directed to all, because Moses, who was already sufficiently energetic, had not so much need of being spurred on as the others. God, however, had regard to the future also, lest the recollection of the blessing should be lost through the ingratitude of the people. In promising them victory, therefore, he desired to have the praise of it bestowed upon Himself.

I have already shewn why He commanded the cities to be overthrown, and all the houses utterly destroyed, namely, lest convenient habitations should tempt the people to torpor, when they were required to hasten onwards to the promised rest; for those who had been ready in the wilderness to retire, and to go back into Egypt, would have eagerly taken possession of this fertile land, and reposed themselves as in a delightful nest. By its desolation, therefore, they were compelled to abandon it. Its possession, indeed, was afterwards granted to the tribes of Reuben, and Gad, and half of Manasseh; but on condition that they should leave their herds there, and accompany their brethren through the whole expedition, not deserting them till the Canaanitish nations were destroyed.

Deuteronomy 3

Deuteronomy 3:1-11

1. Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei.

1. Conversi autem aseendimus per viam Basan et egressus est Og rex Basan nobis in occursum, ipse et universus populus ejus ad praelium in Edrei.

2. And the Lord said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.

2. Et dixit Jehova ad me, ne timeas illum, nam in manu tua dedi eum, et universum populum ejus, ac terram ejus: faeiesque ei quemadmodum fecisti Sihon regi AEmorrhaeorum qui habitabat in Hesbon.

3. So the Lord our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him, until none was left to him remaining.

3. Tradidit itaque Jehova Deus noster etiam Og regem Basan, et universum populum ejus: percussimus eum, ut non reliquerimus ei superstitem.

4. And we took all his cities at that time; there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan.

4. Cepimus quoque omnes urbes ejus eo tempore: non fuit urbs ulla quam non ceperimus ab eis, nempe sexaginta urbes, omnem regionem Argob regni Og, in Basan.

5. All these dries were fenced with high walls, gates, and bars; besides unwalled towns a great many.

5. Omnes autem istae urbes erant munitae muris altis, portis et vectibus: praeter urbes non muratas multas valde.

6. And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city.

6. Quas vastavimus, quemadmodum fecimus Sihon regi Hesbon, vastando omnem urbem, viros, mulieres, et parvulos.

7. But all the cattle, and the spoil of the cities, we took for a prey to ourselves.

7. Omnia autem jumenta et spolia urbium praedati sumus nobis.

8. And we took at that time, out of the hand of the two kings of the Amorites, the land that was on this side Jordan, from the river of Arnon unto mount Hermen;

8. Tulimus itaque eo tempore terram; e manu duorum regum AEmorrhaeorum quae erat trans Jordanem a torrente Arnon usque ad montem Hermon.

9. (Which Hermon the Sidonians call Sirion, and the Amorites call it Shenir;)

9. (Sidonii vocant Hermon, Sirion, et Emorrhaei vocant eum Senir.)

10. All the cities of the plain, and all Gilead, and all Bashan, unto Salchah, and Edrei, cities of the kingdom of Og in Bashan:

10. Onmes urbes planitiei, et totum Gilad, et omnem Basan usque ad Salchah, et Edrei, urbes regni Og in Basan.

11. For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron: is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.

11. Solus quippe Og rex Basan remanserat ex reliquis gigantibus: ecce Iectus ejus, lectus ferreus, nonne est in Rabbath filiorum Ammon? novem cubitorum longitudo ejus, et quatuor cubitorum latitudo ejus ad cubitum hominis.

CHAPTER 21

Nu 21:1-35. Israel Attacked by the Canaanites.

1. King Arad the Canaanite--rather, "the Canaanite king of Arad"--an ancient town on the southernmost borders of Palestine, not far from Kadesh. A hill called Tell Arad marks the spot.

heard tell that Israel came by the way of the spies--in the way or manner of spies, stealthily, or from spies sent by himself to ascertain the designs and motions of the Israelites. The Septuagint and others consider the Hebrew word "spies" a proper name, and render it: "Came by the way of Atharim towards Arad" [Kennicott].

he fought against Israel, and took some of them prisoners--This discomfiture was permitted to teach them to expect the conquest of Canaan not from their own wisdom and valor, but solely from the favor and help of God (De 9:4; Psa 44:3, 4).

2-3. Israel vowed a vow unto the Lord--Made to feel their own weakness, they implored the aid of Heaven, and, in anticipation of it, devoted the cities of this king to future destruction. The nature and consequence of such anathemas are described (Le 27:1-34; De 13:1-18). This vow of extermination against Arad [Nu 21:2] gave name to the place Hormah (slaughter and destruction) though it was not accomplished till after the passage of the Jordan. Others think Hormah the name of a town mentioned (Jos 12:14).

4. they journeyed from mount Hor--On being refused the passage requested, they returned through the Arabah, "the way of the Red Sea," to Elath, at the head of the eastern gulf of the Red Sea, and thence passed up through the mountains to the eastern desert, so as to make the circuit of the land of Edom (Nu 33:41, 42).

the soul of the people was much discouraged because of the way--Disappointment on finding themselves so near the confines of the promised land without entering it; vexation at the refusal of a passage through Edom and the absence of any divine interposition in their favor; and above all, the necessity of a retrograde journey by a long and circuitous route through the worst parts of a sandy desert and the dread of being plunged into new and unknown difficulties--all this produced a deep depression of spirits. But it was followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna.

5. our soul loatheth this light bread--that is, bread without substance or nutritious quality. The refutation of this calumny appears in the fact, that on the strength of this food they performed for forty years so many and toilsome journeys. But they had been indulging a hope of the better and more varied fare enjoyed by a settled people; and disappointment, always the more bitter as the hope of enjoyment seems near, drove them to speak against God and against Moses (1Co 10:9).

6. The Lord sent fiery serpents among the people--That part of the desert where the Israelites now were--near the head of the gulf of Akaba--is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned.

7-9. the people came to Moses, and said, We have sinned--The severity of the scourge and the appalling extent of mortality brought them to a sense of sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy of God's power and grace, not the effect of nature or art, and also that it might be a type of the power of faith in Christ to heal all who look to Him because of their sins (Joh 3:14, 15; see also on 2Ki 18:4).

10. the children of Israel set forward--along the eastern frontier of the Edomites, encamping in various stations.

12. pitched in the valley--literally, the "woody brook-valley" of Zared (De 2:13; Is 15:7; Am 6:14). This torrent rises among the mountains to the east of Moab, and flowing west, empties itself into the Dead Sea. Ije-Abarim is supposed to have been its ford [Calmet].

13. pitched on the other side of Arnon--now El-Mojib, a deep, broad, and rapid stream, dividing the dominions of the Moabites and Amorites.

14. book of the wars of the Lord--A fragment or passage is here quoted from a poem or history of the wars of the Israelites, principally with a view to decide the position of Arnon.

15. Ar--the capital of Moab.

16. from thence they went to Beer--that is, a "well." The name was probably given to it afterwards [see Jud 9:21], as it is not mentioned (Nu 33:1-56).

17-18. Then Israel sang--This beautiful little song was in accordance with the wants and feelings of travelling caravans in the East, where water is an occasion both of prayer and thanksgiving. From the princes using their official rods only, and not spades, it seems probable that this well was concealed by the brushwood or the sand, as is the case with many wells in Idumea still. The discovery of it was seasonable, and owing to the special interposition of God.

21-23. Israel sent messengers unto Sihon--The rejection of their respectful and pacific message was resented--Sihon was discomfited in battle--and Israel obtained by right of conquest the whole of the Amorite dominions.

24. from Arnon unto Jabbok--now the Zurka. These rivers formed the southern and northern boundaries of his usurped territory.

for the border of ... Ammon was strong--a reason stated for Sihon not being able to push his invasion further.

25. Israel dwelt in all the cities--after exterminating the inhabitants who had been previously doomed (De 2:34).

26. Heshbon--(So 7:4)--situated sixteen English miles north of the Arnon, and from its ruins it appears to have been a large city.

27-30. Wherefore they that speak in proverbs--Here is given an extract from an Amorite song exultingly anticipating an extension of their conquests to Arnon. The quotation from the poem of the Amorite bard ends at Nu 21:28. The two following verses appear to be the strains in which the Israelites expose the impotence of the usurpers.

33. they turned and went up by the way of Bashan--a name given to that district from the richness of the soil--now Batanea or El-Bottein--a hilly region east of the Jordan lying between the mountains of Hermon on the north and those of Gilead on the south.

Og--a giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.

34-35. The Lord said unto Moses, Fear him not--a necessary encouragement, for Og's gigantic stature (De 3:11) was calculated to inspire terror. He and all his were put to the sword.

The way of the spies - אתרים atharim. Some think that this signifies the way that the spies took when they went to search the land. But this is impossible, as Dr. Kennicott justly remarks, because Israel had now marched from Meribah-Kadesh to Mount Hor, beyond Ezion-Gaber, and were turning round Edom to the south-east; and therefore the word is to be understood here as the name of a place.

The Lord hearkened to the voice of Israel - The whole of this verse appears to me to have been added after the days of Joshua. It is certain the Canaanites were not utterly destroyed at the time here spoken of, for this did not take place till after the death of Moses. If, instead of utterly destroyed them, ויחרם vaiyacharem, we translate they devoted them to utter destruction, it will make a good sense, and not repugnant to the Hebrew; though some think it more probable that the verse was added afterwards by Joshua or Ezra, in testimony of the fulfillment of God's promise; for Arad, who is mentioned as being destroyed here, is mentioned among those destroyed by Joshua long after, (see Jos 12:14): but this is quite consistent with their being devoted to destruction, as this might be fulfilled any time after. See the note on Leviticus 27 (note).

This light bread - הקלקל hakkelokel, a word of excessive scorn; as if they had said, This innutritive, unsubstantial, cheat - stomach stuff.

Fiery serpents - הנחשים השרפים hannechashim hasseraphim. I have observed before, on Gen. iii., that it is difficult to assign a name to the creature termed in Hebrew nachash; it has different significations, but its meaning here and in Gen. iii. is most difficult to be ascertained. Seraphim is one of the orders of angelic beings, Isa 6:2, Isa 6:6; but as it comes from the root שרף saraph, which signifies to burn, it has been translated fiery in the text. It is likely that St. Paul alludes to the seraphim, Heb 1:7 : Who maketh his angels spirits, and his ministers a Flame Of Fire. The animals mentioned here by Moses may have been called fiery because of the heat, violent inflammation, and thirst, occasioned by their bite; and consequently, if serpents, they were of the prester or dipsas species, whose bite, especially that of the former, occasioned a violent inflammation through the whole body, and a fiery appearance of the countenance. The poet Lucan has well expressed this terrible effect of the bite of the prester, and also of the dipsas, in the ninth book of his Pharsalia, which, for the sake of those who may not have the work at hand, I shall here insert.

Of the mortal effects of the bite of the dipsas in the deserts of Libya he gives the following description: - "Signiferum juvenem Tyrrheni sanguinis Aulum

Torta caput retro dipsas calcata momordit.

Vix dolor aut sensus dentis fuit: ipsaque laeti

Frons caret invidia: nec quidquam plaga minatur.

Ecce subit virus tacitum, carpitque medullas

Ignis edax, calidaque incendit viscera tabe.

Ebibit humorem circum vitalia fusum

Pestis, et in sicco linguam torrere palato

Coepit: defessos iret qui sudor in artus

Non fuit, atque oculos lacrymarum vena refugit."

Aulus, a noble youth of Tyrrhene blood,

Who bore the standard, on a dipsas trod;

Backward the wrathful serpent bent her head,

And, fell with rage, the unheeded wrong repaid.

Scarce did some little mark of hurt remain,

And scarce he found some little sense of pain.

Nor could he yet the danger doubt, nor fear

That death with all its terrors threatened there.

When lo! unseen, the secret venom spreads,

And every nobler part at once invades;

Swift flames consume the marrow and the brain,

And the scorched entrails rage with burning pain;

Upon his heart the thirsty poisons prey,

And drain the sacred juice of life away.

No kindly floods of moisture bathe his tongue,

But cleaving to the parched roof it hung;

No trickling drops distil, no dewy sweat,

To ease his weary limbs, and cool the raging heat.

Rowe.

The effects of the bite of the prester are not less terrible: "Nasidium Marsi cultorem torridus agri

Percussit prester: illi rubor igneus ora

Succendit, tenditque cutem, pereunte figura,

Miscens cuncta tumor toto jam corpore major:

Humanumque egressa modum super omnia membra

Effiatur sanies, late tollente veneno."

A fate of different kind Nasidius found,

A burning prester gave the deadly wound;

And straight, a sudden flame began to spread,

And paint his visage with a glowing red.

With swift expansion swells the bloated skin.

Naught but an undistinguished mass is seen;

While the fair human form lies lost within.

The puffy poison spreads, and leaves around,

Till all the man is in the monster drowned.

Rowe.

Bochart supposes that the hydrus or chersydrus is meant; a serpent that lives in marshy places, the bite of which produces the most terrible inflammations, burning heat, fetid vomitings, and a putrid solution of the whole body. See his works, vol. iii., col. 421. It is more likely to have been a serpent of the prester or dipsas kind, as the wilderness through which the Israelites passed did neither afford rivers nor marshes, though Bochart endeavors to prove that there might have been marshes in that part; but his arguments have very little weight. Nor is there need of a water serpent as long as the prester or dipsas, which abound in the deserts of Libya, might have abounded in the deserts of Arabia also. But very probably the serpents themselves were immediately sent by God for the chastisement of this rebellious people. The cure was certainly preternatural; this no person doubts; and why might not the agent be so, that inflicted the disease?

Make thee a fiery serpent - Literally, make thee a seraph.

And put it upon a pole - על נס al nes, upon a standard or ensign.

And Moses made a serpent of brass - נחש נחשת nechash nechosheth. Hence we find that the word for brass or copper comes from the same root with nachash, which here signifies a serpent, probably on account of the color; as most serpents, especially those of the bright spotted kind, have a very glistening appearance, and those who have brown or yellow spots appear something like burnished brass: but the true meaning of the root cannot be easily ascertained. On the subject of the cure of the serpent-bitten Israelites, by looking at the brazen serpent, there is a good comment in the book of The Wisdom of Solomon, (Apoch). Num 16:4-12, in which are these remarkable words: "They were admonished, having a sign of salvation, (i. e., the brazen serpent), to put them in remembrance of the commandments of thy law. For he that turned himself towards it was not saved by the Thing that he saw, but by Thee, that art the Savior of all." To the circumstance of looking at the brazen serpent in order to be healed, our Lord refers, Joh 3:14, Joh 3:15 : "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life." The brazen serpent was certainly no type of Jesus Christ; but from our Lord's words we may learn,

1. That as the serpent was lifted up on the pole or ensign, so Jesus Christ was lifted up on the cross.

2. That as the Israelites were to look at the brazen serpent, so sinners must look to Christ for salvation.

3. That as God provided no other remedy than this looking for the wounded Israelites, so he has provided no other way of salvation than faith in the blood of his Son.

4. That as he who looked at the brazen serpent was cured and did live, so he that believeth on the Lord Jesus Christ shall not perish, but have eternal life.

5. That as neither the serpent, nor looking at it, but the invisible power of God healed the people, so neither the cross of Christ, nor his merely being crucified, but the pardon he has bought by his blood, communicated by the powerful energy of his Spirit, saves the souls of men.

May not all these things be plainly seen in the circumstances of this transaction, without making the serpent a type of Jesus Christ, (the most exceptionable that could possibly be chosen), and running the parallel, as some have done, through ten or a dozen particulars?

They - pitched in the valley of Zared - נחל זרד nachal zared. This should be translated the brook Zared, as it is in Deu 2:13, Deu 2:14. This stream has its origin in the mountains eastward of Moab, and runs from east to west, and discharges itself into the Dead Sea.

Arnon - Another river which takes its rise in the mountains of Moab, and, after having separated the ancient territories of the Moabites and Ammonites, falls into the Dead Sea, near the mouth of Jordan.

The book of the wars of the Lord - There are endless conjectures about this book, both among ancients and moderns. Dr. Lightfoot's opinion is the most simple, and to me bears the greatest appearance of being the true one. "This book seems to have been some book of remembrances and directions, written by Moses for Joshua's private instruction for the management of the wars after him. See Exo 17:14-16. It may be that this was the same book which is called the book of Jasher, i. e., the book of the upright, or a directory for Joshua, from Moses, what to do and what to expect in his wars; and in this book it seems as if Moses directed the setting up of archery, see 2Sam 1:18, and warrants Joshua to command the sun, and expect its obedience, Jos 10:13."

What he did in the Red Sea, and in the brooks of Arnon - This clause is impenetrably obscure. All the versions, all the translators, and all the commentators, have been puzzled with it. Scarcely any two agree. The original is את והב בסופה eth vaheb besuphah, which our translators render, what he did in the Red Sea, following here the Chaldee Targum; but not satisfied with this version, they have put the most difficult words in English letters in the margin, Vaheb in Suphah. Calmet's conjecture here is ingenious, and is adopted by Houbigant; instead of והב vaheb, he reads זרד zared. Now a ז zain may be easily mistaken for a ו vau, and vice versa; and a ה he for a ר, resh, if the left limb happened to be a little obliterated, which frequently occurs, not only in MSS., but in printed books; the ב beth also might be mistaken for a ד daleth, if the ruled line on which it stood happened in that place to be a little thicker or blacker than usual. Thus then והב vaheb might be easily formed out of זרד zared, mentioned Num 21:12; the whole might then be read, They encamped at the brook Zared, and they came to Suphah, and thence to the brook Arnon. Take the passage as we may, it is evidently defective. As I judge the whole clause to have been a common proverb in those days, and Vaheb to be a proper name, I therefore propose the following translation, which I believe to be the best: From Vaheb unto Suph, and unto the streams of Arnon. If we allow it to have been a proverbial expression, used to point out extensive distance, then it was similar to that well known phrase, From Dan even unto Beersheba.

Spring up, O well, etc. - This is one of the most ancient war songs in the world, but is not easily understood, which is commonly the case with all very ancient compositions, especially the poetic. See the remarks Exo 15:1 (note), etc.

The princes digged the well - with their staves - This is not easily understood. Who can suppose that the princes dug this well with their staves? And is there any other idea conveyed by our translation? The word חפרו chapharu, which is translated they digged, should be rendered they searched out, which is a frequent meaning of the root; and במשענתם bemishanotham, which we render with their staves, should be translated on their borders or confines, from the root שען shaan, to lie along. With these corrections the whole song may be read thus: -

Spring up, O well! Answer ye to it.

The well, the princes searched it out.

The nobles of the people have digged it.

By a decree, upon their own borders

This is the whole of the quotation from what is called the book of the wars of the Lord. But see Dr. Kennicott's remarks at the end of this chapter.

For Heshbon was the city of Sihon, etc. - It appears therefore that the territory now taken from Sihon by the Israelites was taken from a former king of Moab, in commemoration of which an epikedion or war song was made, several verses of which, in their ancient poetic form, are here quoted by Moses.

They that speak in proverbs - המשלים hammoshelim, from משל mashal, to rule, to exercise authority; hence a weighty proverbial saying, because admitted as an axiom for the government of life. The moshelim of the ancient Asiatics were the same, in all probability, as the Poetae among the Greeks and Latins, the shaara among the Arabs, who were esteemed as Divine persons, and who had their name from shaara, he knew, understood; whose poems celebrated past transactions, and especially those which concerned the military history of their nation. These poets were also termed sahebi deewan, companions or lords of the council of state, because their weighty sayings and universal knowledge were held in the highest repute. Similar to these were the bards among the ancient Druids, and the Sennachies among the ancient Celtic inhabitants of these nations.

The ode from the 27th to the 30th verse is composed of three parts. The first takes in Num 21:27 and Num 21:28; the second Num 21:29; and the third Num 21:30.

The first records with bitter irony the late insults of Sihon and his subjects over the conquered Moabites.

The second expresses the compassion of the Israelites over the desolations of Moab, with a bitter sarcasm against their god Chemosh, who had abandoned his votaries in their distress, or was not able to rescue them out of the hands of their enemies.

The third sets forth the revenge taken by Israel upon the whole country of Sihon, from Heshbon to Dibon, and from Nophah even to Medeba. See Isa 15:1, Isa 15:2.

The whole poem, divided into its proper hemistichs, as it stands in Kennicott's Hebrew Bible, is as follows: -

. Part I

Come ye to Heshbon, let it be rebuilt;

The city of Sihon, let it be established.

For from Heshbon the fire went out,

And a flame from the city of Sihon:

It hath consumed the city of Moab,

With the lords of the heights of Arnon.

. Part 2

Alas for thee, O Moab!

Thou hast perished, O people of Chemosh!

He hath given up his fugitive sons

And his daughters into captivity,

To the king of the Amorites, Sihon.

. Part 3

But on them have We lifted destruction,

From Heshbon even to Dibon;

We have destroyed even to Nophah,

The fire did reach to Medebah.

See Kennicott's Remarks.

So they smote him, and his sons - There is a curious note of Dr. Lightfoot here, of which I should think it wrong to deprive the reader. "Sihon and Og conquered, A. M. 2553. Of the life of Moses, 120. From the Exodus, 40. It is now six and twenty generations from the creation, or from Adam to Moses; and accordingly doth Psalm 136, rehearse the durableness of God's mercy six and twenty times over, beginning the story with the creation, and ending it in the conquest of Sihon and Og. The numerals of the name יהוה Jehovah amount to the sum of six and twenty."

On some difficulties in this chapter Dr. Kennicott makes the following observations: - "This one chapter has several very considerable difficulties; and some verses, as now translated, are remarkably unintelligible, A true state of this chapter is not, however, to be despaired of; and it has in it some circumstances which merit more than common attention. It contains the history of the last part of the travels of the Israelites in their way to the promised land; beginning with them at Mount Hor, the thirty-fourth encampment, and concluding with them, as in their forty-second and last encampment, near Jordan, in the country which they had acquired by conquest over Sihon, king of the Amorites. "It begins with saying - that King Arad, the Canaanite, who dwelt in the south, (in the land of Canaan, Num 33:40), attacked Israel and was defeated, and that Israel destroyed their cities; and that, after destroying these Canaanite cities, and consequently after being in a part of Canaan, a part of the very country they were going to, on the west of the Dead Sea, they returned towards the Red Sea, and near the eastern tongue or gulf of the Red Sea, on the south of Edom, marched round Edom to the east of the Dead Sea, in order to enter Canaan from the east side of Jordan! "This surprising representation of so vast and dangerous a march, quite unnecessarily performed, is owing to two circumstances. The first is, (Num 21:1), the Canaanites heard that Israel was coming by the way of the spies, meaning, by the way the spies went from Kadesh-Barnea into Canaan. But this being impossible, because Israel had now marched from Meribah-Kadesh to Mount Hor, beyond Ezion-gaber, and were turning round Edom, to the south-east; it is happy that the word rendered spies, in our version, is in the Greek a proper name, (Atharim), which removes that difficulty: and the other difficulty (Num 21:2, Num 21:3) is removed by the Greek version likewise, according to which, the vow made, with the facts subsequent, does not signify destroying the Canaanite cities, but devoting them to destruction at some future time. See Wall's Crit. Notes. "It proceeds with saying, that after defeating the Canaanites at Mount Hor, they journeyed from Mount Hor by the way of the Red Sea, (in the road from Ammon, Midian, etc., to the eastern gulf of the Red Sea), to compass the land of Edom; that on their murmuring for want both of bread and of water they were punished by fiery serpents, after which they marched to Oboth, and thence to Ije-abarim in the wilderness, east of Moab. The encampments of the Israelites, amounting to forty-two, are recorded all together, in historical succession, in Numbers 33, where Ije-abarim is the 38th; Dibon-gad, 39; Almon-Diblathaim, 40; mountains of Abarim, 41; and the plains of Moab, by Jordan, 42. This regular detail in Numbers 33 has occasioned great perplexity as to Numbers 21, where, after the stations at Oboth and Ije-abarim, in Num 21:10, Num 21:11, we have, in Num 21:19, Num 21:20, the words Mattanah, Nahaliel, and Bamoth; which are usually considered as the proper names of three places, but widely different from the three proper names after Ije-abarim in the catalogue at Numbers 33. "But there is, in reality, no inconsistency here. In the plain and historical catalogue (Numbers 33). the words are strictly the proper names of the three places; but here the words Mattanah, Nahaliel, and Bamoth follow some lines of poetry, and seem to form a continuation of the song. They evidently express figurative and poetical ideas. The verbs journeyed from and pitched in are not found here, though necessary to prose narration: see Num 33:10 and Num 33:11 here, and Numbers 33. Lastly, Num 21:20, (in this 21st chapter), usually supposed to express the last encampment, does not. Pisgah signifies a hill; and the Israelites could not encamp on the top of any single hill, such as this is described. Balak took Balaam to the top of Peor, which looketh toward Jeshimon, (Num 23:28), which Peor undoubtedly was in Moab. He took him to another hill in Moab, when he took him (Num 23:14) to the top of Pisgah, in the field of Zophim. And if the Pisgah or hill in Num 21:20, was in the country of Balak, it could not point out the last encampment, which was not in Balak's country, but north of Arnon. "The word Mattanah probably alludes to a place distinguished by some gift or blessing from God. Fagius says:

Nomen loci, ab eventu aquarum quas Dominus ibi dedit, sic appellati; מתנה nam significat donum- 'The name of the place was so called, from the circumstance of the waters which the Lord gave there; for Mattanah signifies a gift.' נהליאל Nahaliel is torrentes Dei; i. e., great streams, particularly seasonable or salutary. And במות Bamoth (Num 21:20) may point out any high places of signal benefit in the country of Moab, or it may answer to the last station but one, which was the mountains of Abarim.

If, therefore, these words were meant to express poetically some eminent blessing, what blessing was so likely to be then celebrated as copious streams of water? And after they had wandered nearly forty years through many a barren desert, and after (compare Deu 8:15) having passed through that great and terrible wilderness, wherein were fiery serpents and drought, where there was no water, it is no wonder they should shout for joy at finding water in plenty, and finding it almost on the banks of Arnon, the last river they were to pass, in their way to their last station, east of Jordan. No wonder they should sing in poetic rapture, that after the wilderness was (Mattanah) the Gift Of God; meaning the great well in Moab, dug by public authority; and no wonder that, after such a gift, there were (Nahaliel) blessed streams, by which they passed, till they came to (Bamoth) the high places from which, perhaps, these streams descended. And the thanksgiving ends, where the blessing was no longer wanted, on their coming down into the valley, along the banks of Arnon, which was then the north boundary of Moab. "The Israelites had spent no less than thirty-eight years in coming from Kadesh-Barnea to their encampment north of Zared. Here, at this fortieth station, they were commanded to pass through Moab by ער Ar, the chief city; but were not to stop till they came to the valley on the south of Arnon. At this last station but one they probably continued no longer than was necessary for sending messengers to Sihon, king of the Amorites, at Heshbon, and receiving his answer. They then crossed the Arnon; and having vanquished Sihon and Og, took possession of the forty-second and last encampment. "This one chapter has three pieces of poetry, either fragments or complete; and poetry, seldom found in a historical narrative, may be here accounted for from the exuberance of joy which must have affected these wearied travelers, when arriving thus happily near their journey's end. What occurs first is in Num 21:14; and has often been called the fragment of an old Amorite song. But it may have been Amorite or Moabite, or either or neither, for the subject matter of it, as it is generally understood, if indeed it can be said to be understood at all. The words את והב בסופה ואת הנתליס ארנו, usually supposed to contain this fragment, do not signify, as in our English version, What he did in the Red Sea, and in the brooks of Arnon. Without enumerating the many interpretations given by others, I shall offer a new one, which seems to make good sense, and a sense very pertinent. "Observe first, that there must have been a place called Suph, near the conflux of the Arnon and Jordan; because Moses, whilst in that last station, begins Deuteronomy with saying, he was on this side (i. e., east) of Jordan, over against Suph. By this word is not here meant the Red Sea; partly, because that has every where else the word for sea before it, and partly, because of the great distance of the Red Sea now from Moses. The single word, therefore, signifies here some place in itself obscure, because no where mentioned but in these two passages. And yet we cannot wonder that Moses should mention it twice, as the word Suph, introduced in speaking of the two last encampments, recalled to mind the Sea of Suph, so glorious to Israel, near the beginning of their march towards Canaan. "Moses had now led Israel from the Red Sea to the river Arnon, through many dreadful dangers, partly from hostile nations, partly from themselves; such dangers as no other people ever experienced, and such as no people could have surmounted, without the signal favor of the Almighty. And here, just before the battles with Sihon and Og, he reminds them of Pharaoh, etc.; and he asserts, that in the history of the wars it shall be recorded that Jehovah, who had triumphantly brought Israel through the Sea of Suph, near Egypt, at first, had now conducted him to Suph, near Arnon; that

Jehovah went with him to Suph,

And he came to the streams of Arnon. "This version removes the difficulties urged by Hobbes, page 266, fol. 1750; by Spinoza, page 108, 4th., 1670; and retailed in a deistical pamphlet called The Doubts of the Infidels, page 4, 8vo., 1781. "The general meaning of the next piece of poetry seems to be this: that at some distance from the city of Ar, by which the Israelites were to pass, (Deu 2:18), they came to A Well of uncommon size and magnificence, which seems to have been sought out, built up, and adorned for the public, by the rulers of Moab. And it is no wonder that, on their arrival at such a well, they should look upon it as a blessing from Heaven, and speak of it as a new miracle in their favor.

17. Then Israel sang this song: - Spring up, O Well! Sing ye hitherto!

18. The Well! princes searched it out;The nobles of the people have digged it;By their decree, by their act of government,So, after the wilderness, was Mattanah!

19. And after Mattanah were Nahaliel!And after Nahaliel were Bamoth!

20. And after Bamoth was the valley;Where, in the country of Moab, Appeareth the top of Pisgah,Which is over against Jeshimon.

See Dr. Kennicott's Remarks upon Select Passages in the Old Testament.

King Arad - Or rather, the Canaanite King of Arad: for Arad is not the name of a man, but of a city or territory. And he seems to be called a Canaanite in a general sense, as the Amorites and others. The south - Of Canaan, towards the east, and near the dead sea. Of the spies - Not of those spies which Moses sent to spy the land, for that was done thirty eight years before this, and they went so privately, that the Canaanites took no notice of them, nor knew which way they came or went; but of the spies which he himself sent out to observe the marches and motions of the Israelites. Took some of them prisoners - Which God permitted for Israel's humiliation, and to teach them not to expect the conquest of that land from their own wisdom or valour.

I will utterly destroy them - I will reserve no person or thing for my own use, but devote them all to total destruction.

They utterly destroyed them - Neither Moses nor the whole body of the people did this but a select number sent out to punish that king and people, who were so fierce and malicious that they came out of their own country to fight with the Israelites in the wilderness; and these, when they had done this work, returned to their brethren into the wilderness. But why did they not all now go into Canaan, and pursue this victory? Because God would not permit it, there being several works yet to be done, other people must be conquered, the Israelites must be farther humbled and tried and purged, Moses must die, and then they shall enter, and that in a more glorious manner, even over Jordan, which shall be miraculously dried up, to give them passage. Hormah - That is, utter destruction.

By way of the Red - sea - Which leadeth to the Red - sea, as they must needs do to compass the land of Edom. Because of the way - By reason of this journey, which was long and troublesome, and unexpected, because the successful entrance and victorious progress which some of them had made in the borders of Canaan, made them think they might have speedily gone in and taken possession of it, and so have saved the tedious travels and farther difficulties, into which Moses had again brought them.

Against God - Against Christ, their chief conductor, whom they tempted, 1Cor 10:19. Thus contemptuously did they speak of Manna, whereas it appears it yielded excellent nourishment, because in the strength of it they were able to go so many and such tedious journeys.

Fiery serpents - There were many such in this wilderness, which having been hitherto restrained by God, are now let loose and sent among them. They are called fiery from their effects, because their poison caused an intolerable heat and burning and thirst, which was aggravated with this circumstance of the place, that here was no water, Num 21:5.

A fiery serpent - That is, the figure of a serpent in brass, which is of a fiery colour. This would require some time: God would not speedily take off the judgment, because he saw they were not throughly humbled. Upon a pole - That the people might see it from all parts of the camp, and therefore the pole must be high, and the serpent large. When he looketh - This method of cure was prescribed, that it might appear to be God's own work, and not the effect of nature or art: and that it might be an eminent type of our salvation by Christ. The serpent signified Christ, who was in the likeness of sinful flesh, though without sin, as this brazen serpent had the outward shape, but not the inward poison, of the other serpents: the pole resembled the cross upon which Christ was lifted up for our salvation: and looking up to it designed our believing in Christ.

He lived - He was delivered from death, and cured of his disease.

In Oboth - Not immediately, but after two other stations mentioned, Nu 33:43,44.

The valley of Zared - Or rather, by the brook of Zared, which ran into the dead sea.

On the other side - Or rather, on this side of Arnon, for so it now was to the Israelites, who had not yet passed over it. Between Moab and the Amorites - Though formerly it and the land beyond it belonged to Moab, yet afterwards it had been taken from them by Sihon. This is added to reconcile two seemingly contrary commands of God, the one that of not meddling with the land of the Moabites, Deu 2:9, the other that of going over Arnon and taking possession of the land beyond it, Deu 2:24, because, saith he, it is not now the land of the Moabites, but of the Amorites.

The book of the wars of the Lord - This seems to have been some poem or narration of the wars and victories of the Lord, either by: or relating to the Israelites: which may be asserted without any prejudice to the integrity of the holy scripture, because this book doth not appear to have been written by a prophet, er to be designed for a part of the canon, which yet Moses might quote, as St. Paul doth some of the heathen poets. And as St. Luke assures us, that many did write an history of the things done, and said by Christ, Luke 1:1, whose writings were never received as canonical, the like may be conceived concerning this and some few other books mentioned in the old testament. The brooks - The brook, the plural number for the singular, as the plural number rivers is used concerning Jordan, Psa 74:15, and concerning Tigris, Nah 2:6, and concerning Euphrates, Psa 137:1, all which may be to called because of the several little streams into which they were divided.

Ar - A chief city in Moab.

Beer - This place and Mattanah, Nahaliel, and Bamoth named here, Nu 21:19, are not mentioned among those places where they pitched or encamped, Nu 33:1 - 49. Probably they did not pitch or encamp in these places, but only pass by or through them. I will give them water - In a miraculous manner. Before they prayed, God granted, and prevented them with the blessings of goodness. And as the brasen serpent was the figure of Christ, so is this well a figure of the spirit, who is poured forth for our comfort, and from him flow rivers of living waters.

Spring up - Heb. ascend, that is, let thy waters, which now lie hid below in the earth, ascend for our use. It is either a prediction that it should spring up, or a prayer that it might.

With their staves - Probably as Moses smote the rock with his rod, so they struck the earth with their staves, as a sign that God would cause the water to flow out of the earth where they smote it, as he did before out of the rock. Perhaps they made holes with their staves in the sandy ground, and God caused the water immediately to spring up.

Pisgah - This was the top of those high hills of Abarim.

Sent messengers - By God's allowance, that so Sihon's malice might be the more evident and inexcusable, and their title to his country more clear in the judgment of all men, as being gotten by a just war, into which they were forced for their own defence.

Let me pass - They spoke what they seriously intended and would have done, if he had given them quiet passage.

From Arnon - Or, which reached from Arnon; and so here is a description or limitation of Sihon's conquest and kingdom, that is, extended only from Arnon, unto the children of Ammon; and then the following words, for the border of the children of Ammon was strong, come in very fitly, not as a reason why the Israelites did not conquer the Ammonites, for they were absolutely forbidden to meddle with them, Deu 3:8, but as a reason why Sihon could not enlarge his conquests to the Ammonites, as he had done to the Moabites. Jabbok - A river by which the countries of Ammon and Moab were in part bounded and divided. Strong - Either by the advantage of the river, or by their strong holds in their frontiers.

Was the city of Sihon - This is added as a reason why Israel took possession of this land, because it was not now the land of the Moabites, but in the possession of the Amorites. The former king - The predecessor of Balak, who was the present king. See the wisdom of providence, which prepares long before, for the accomplishing God's purposes in their season! This country being designed for Israel, is before - hand put into the hand of the Amorites, who little think they have it but as trustees, till Israel comes of age. We understand not the vast reaches of providence: but known unto God are all his works!

In proverbs - The poets or other ingenious persons, of the Amorites or Canaanites, who made this following song of triumph over the vanquished Moabites: which is here brought in, as a proof that this was now Sihon's land, and as an evidence of the just judgment of God in spoiling the spoilers, and subduing those who insulted over their conquered enemies. Come into Heshbon - These are the words either of Sihon speaking to his people, or of the people exhorting one another to come and possess the city which they had taken. Of Sihon - That which once was the royal city of the king of Moab, but now is the city of Sihon.

A fire - The fury of war, which is fitly compared to fire. Out of Heshbon - That city which before was a refuge and defence to all the country, now is turned into a great annoyance. It hath consumed Ar - This may be understood not of the city Ar, but of the people or the country subject or belonging to that great and royal city. The lords of the high places - The princes or governors of the strong holds, which were frequently in high places, especially in that mountainous country, and which were in divers parts all along the river Arnon. So the Amorites triumphed over the vanquished Moabites. But the triumphing of the wicked is short!

People of Chemosh - The worshippers of Chemosh: so the God of the Moabites was called. He, that is, their God, hath delivered up his own people to his and their enemies; nor could he secure even those that had escaped the sword, but suffered them to be carried into captivity. The words of this and the following verse seem to be not a part of that triumphant song made, by some Amoritish poet, which seems to be concluded, Nu 21:28, but of the Israelites making their observation upon it. And here they scoff at the impotency not only of the Moabites, but of their God also, who could not save his people from the sword of Sihon and the Amorites.

Though you feeble Moabites, and your God too, could not resist Sihon, we Israelites, by the help of our God, have shot, with success and victory, at them, at Sihon and his Amorites. Heshbon - The royal city of Sihon, and by him lately repaired, Is perished - Is taken away from Sihon, and so is all his country, even as far as Dibon.

Jaazer - One of the cities of Moab formerly taken from them by Sihon, and now taken from him by the Israelites.

Og - Who also was a king of the Amorites. And it may seem that Sihon and Og were the leaders or captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places. Bashan - A rich country, famous for its pastures and breed of cattle, and for its oaks.

1 AND when King Arad the Canaanite , which dwelt in the south , heard tell that Israel came by the way of the spies , then he fought against Israel, and took some of them prisoners .

Or rather, the Canaanite King of Arad: for Arad is not the name of a man, but of a city or territory, as may seem from Ios. 12. 14. Iudg. 1. 16. if at least this was the same place with that. And he seems to be called a Canaanite in a general sence, as the Amorites and others sometimes are.

To wit, of Canaan, as appears from Numb. 33. 40. towards the east, and near the dead Sea.

Not of those spies which Moses sent to spie the land, Numb. 13. 17. for that was done 38 years before this, and they went so privately, that the Canaanites took no notice of them, nor knew which way they came or went, but of the spies which he himself sent out to observe the marches and motions of the Israelites. But the words may be otherwise rendred, either thus, in the manner of spies, so the sence is, when he heard that divers of the Israelites came into or towards his country in the nature of spies to prepare the way for the rest: or thus, by the way of Atharim, a place so called, as the seventy Interpreters here take it, and it seems not improbable.

Which God permitted for Israels humiliation and punishment, and to teach them not to expect the conquest of that land from their own wisdom or valour, but wholly from Gods favour and assistance. See Deut. 9. 4. Psal. 44. 3, 4.

Marginal references: chap. 33. 40.; Heb. the Canaanite king of Arad Josh. 12. 14. Judg. 1. 16.

2 And Israel vowed a vow unto the LORD , and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities .

Being sensible of their own weakness, they indeavour to engage, God to help them in the war, which they intended to renew.

I will reserve no person nor thing for my own use, but devote them all to total destruction, which was the consequent of such vows. See Lev. 27. 29. Deut. 13. 15.

3 And the LORD hearkened to the voice of Israel, and delivered up the Canaanite: and they utterly destroyed them , and their cities, and he called the name of the place Hormah.

When? Ans. Either 1. Some time after this, under Ioshua, who subdued, among others, the King of Arad, Ios. 12. 14. And so this is mentioned here by anticipation, that, the vow being now made and mentioned, the effect or performance of it might be recorded, though out of its place; and so this verse must be supposed to be added by some of the prophets, and inserted into Moses his history, as some other passages seem to be. Or 2. at this time: and so this is not the same Arad with that, Ios. 12. 14. nor this the same Hormah with that there mentioned, but another of the same name, which is most frequent in persons and places in Scripture. And this is the more probable, because that Arad and Hormah, Ios. 12. 14. are two distinct places, and had divers kings, whereas here the same place is called both Arad and Hormah; and because that Arad seems to be at some good distance from this and more within the country, and more northward, as may be gathered from the other places joyned with it, Ios. 12. whereas this Arad was near Edom, ver. 4. and in the south, ver. 1. Quest. 1. How could this be now done in the land of Canaan, when Moses neither entred himself nor lead the people into that land? Ans. Neither Moses nor the whole body of the people did this exploit, but a select number sent out for this purpose to punish that king and people who were so fierce and malicious that they came out of their own country to fight with the Israelites in the wilderness, and these when they had done this work returned to their brethren into the Wilderness. Quest. 2. Why did they not all now go into Canaan, when some of them had once entred it, and pursue this victory? Ans. Because God would not permit it, there being several works yet to be done, other people must be conquered, the Israelites must be further humbled and tryed and purged, Moses must die, and then they shall enter and that in a more glorious manner, even over Iordan, which shall be miraculously dried up and give them passage.

Marginal references: Gr. anat[illegible: 1+ letters] tized them. [illegible: 1 word] Heb.; That is, [illegible: 1 word] destruction.

4 And they journeyed from mount Hor by the way of the Red-sea to compass the land of Edom: and the soul of the people was much discouraged because of the way .

( [illegible: 1+ letters]. e.) Which leadeth to the Red-sea, as they must needs do to compass the land of Edom.

By reason of this journey, which was long, and troublesome, and preposterous, for they were now going towards Egypt, and unexpected, either because they doubted not, but their brethren the Edomites would grant them their reasonable request of passing through their land which disappointment made it worse; Or, because the successful entrance and victorious progress which some of them had, made in the borders of Canaan made them think they might have speedily gone in and taken possession of it, and so have saved their tedious travels and further difficulties into which Moses had again brought them.

Marginal references: chap. 33. [illegible: 1+ letters].; Or, [illegible: 1 word].; Heb▪ [illegible: 1 word]

5 And the people spake against God , and against Moses, Wherefore have ye brought us up out of Egypt, to die in the wilderness? for there is no bread, neither is there any water, and our soul loatheth this light bread .

Against Christ, their chief conductor, whom they tempted. 1 Cor. 10. 9.

(i. e.) Of small substance and vertue. Thus contemptuously do they speak of Manna, whereas it appears it yielded excellent nourishment, because in the strength of it they were able to go so many and such tedious journies.

Marginal references: chap. 11. 6.

6 And the LORD sent fiery serpents among the people, and they bit the people, and much people of Israel died.

Such there were many in this wilderness, Deut. 8. 15. which, having been hitherto restrained by God, are now let loose and sent among them. They are called fiery from their effects, because their poison caused an intolerable heat and burning and thirst in the bodies of the Israelites, which was aggravated with this circumstance of the place that here was no water, ver. 5.

Marginal references: 1 Cor. 10. 9.

8 And the LORD said unto Moses, Make thee a fiery serpent , and set it upon a pole : and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live .

(i. e.) The figure of a serpent in brass, which is of a fiery colour. This would require some time: God would not speedily take off the judgment, because he saw they were not thoroughly humbled.

That the people might see it from all parts of the camp, and therefore the pole must be high, and the serpent large.

This method of cure was prescribed, partly that it might appear to be Gods own work, and not the effect of nature or art: and partly that it might be an eminent type of our salvation by Christ. See Ioh. 3. 14, 15. The serpent signified Christ, who was in the likeness of sinful flesh. Rom. 8. 13. though without sin, as this brazen serpent had the outward shape, but not the inward poison, of the other serpents: the pole resembled the cross upon which Christ was lift up for our salvation: and looking up to it designed our believing in Christ.

9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived .

He was delivered from death and cured of his disease.

Marginal references: 2 King. 18. 4. Joh. 3. 14.

10 And the children of Israel set forward, and pitched in Oboth .

Not immediately, but after two other stations mentioned, Numb. 33.

Marginal references: chap. 33. 43.

11 And they journeyed from Oboth, and pitched at Ije-Abarim, in the wilderness which is before Moab toward the sun-rising.

Called the wilderness of Moab, Deut. 2. 8.

Marginal references: chap. 33. 44.; Or, [illegible: 1+ letters]eaps of Abarim.

12 From thence they removed, and pitched in the valley of Zared .

Or rather by the torrent or brook of Zared, as we render it, Deut. 2. 13. which ran into the dead sea, and from which the valley also might be so called.

13 From thence they removed, and pitched on the other side of Arnon , which is in the wilderness that cometh out of the coasts of the Amorite: for Arnon is the border of Moab, between Moab and the Amorite .

Or rather▪ on this side of Arnon, for so it now was to the Israelites, who had not yet passed over it, as appears from Deut. 2. 24. But the same words Iudg. 11. 18. are to be rendered, on the other side of Arnon, for so it was to Iephthah: and the same preposition signifieth on this side, or beyond, according to the circumstances of the place.

(i. e.) Though formerly it and the land beyond it belonged to Moab, yet afterwards it had been taken from them by Sihon, ver. 26, 28. This is added to reconcile two seemingly contrary commands of God, the one that of not meddling with the land of the Moabites, Deut. 2. 9. the other that of going over Arnon and taking possession of the land beyond it, Deut. 2. 24. because saith he, it is not now the land of the Moabites, but of the Amorites.

14 Wherefore it is said in the book of the wars of the LORD , what he did in the Red-sea , and in the brooks of Arnon;

This seems to have been some Poem or narration of the wars and victories of the Lord either by, or relating to the Israelites: which may be asserted without any prejudice to the integrity of the Holy Scripture▪ because this book doth not appear to have been written by a Prophet or to be designed for a part of the Canon, but by some other ingenious person who intended onely to write an historical relation of these matters, which yet Moses might quote, as St. Paul doth some of the heathen Poets. And as St. Luk. a[illegible: 1+ letters]sures us, that many did write an history of the things done and said by Christ, Luk. 1. 1. whose writings were never received as Canonical, the like may be justly conceived concerning this and some few other books mentioned in the old Testament. Though the words may be thus rendred, Wherefore it shall be said in the relation or narration (for so the Hebrew Sepher is confessed to signifie) of the wars of the Lord.

Or, At Vaheb in Suphah, or in the land of Suph. Vaheb seems to be the name not of a man, but of a city or place, and Suphah the name of the country where it was; and the Hebrew particle eth is oft rendred at. And whereas the sence seems to be imperfect, it must be noted, that he quotes onely a fragment or piece of the book, and that principally to prove the scituation of Arnon, which he had asserted ver. 13. for which end the passage quoted is sufficient. And the sence is easily to be understood, for it is plain enough that this Poet or writer is describing the wars and works of God by the several places where they were done, and having begun the sentence before and mentioned, other places, he comes to these here mentioned, At Vaheb in Suphah, and at the brooks of Arnon, &c. And it seems probable that the war here designed was that of Sihon against the Moabites mentioned below, ver. 26. which is fitly ascribed to the Lord, because it was undertaken and perfected by the singular direction and assistance of God, and that for the sake of the Israelites, that by this means that country might be invaded and possessed by them, without taking it away from the Moabites, which they were forbidden to meddle with or to disturb, Deut. 2. 9. and so their title to it might be more just and unquestionable. See Iudg. 11. 12, 13.-27.

(i. e.) The brook, the plural number for the singular, as the plural number rivers is used concerning Iordan, Psal. 74. 15. and concerning Tigris, Nah. 2. 6. and concerning Euphrates, Psal. 137. 1. and concerning Thermodoon in Virgil, all which may be so called because of the several little streams into which they were divided.

Marginal references: Or, Vaheb in Suphah.

15 And at the stream of the brooks that goeth down to the dwelling of Ar , and lieth upon the border of Moab.

A chief city in Moab as appears from Isa. 15. 1. of which v. 28.

Marginal references: Heb. leaneth▪

16 And from thence they went to Beer : that is the well whereof the LORD spake unto Moses, Gather the people together, and I will give them water .

This place and Mattanah, Nahaliel, and Bamoth named here, ver. 19. are not mentioned among those places where they pitched or encamped, Numb. 33. Either therefore they did not pitch or encamp in these places, but onely pass by or thorough them, nor indeed is it here said they pitched or encamped in these places, which is said of those places Numb. 33. but onely that they went to them, ver. 18. or, these are stations omitted there, and to be supplied from hence, for though it be there said they went from such a place and pitched in such a place, yet it is not said they went immediately from the one place to the other, and therefore they might take these places in their way.

To wit, in a miraculous manner.

17 Then Israel sang this song , Spring up , O well, Sing ye unto it .

To praise God for giving them such a seasonable blessing before they asked it or complained for the want of it.

Give forth thy waters that we may drink. Heb. ascend, i. e. let thy waters, which now lye hid below in the earth ascend for our use. It is either a prediction that it should spring up, or a prayer that it might, or a command in the name of God directed to the well, by an usual Prosopopaeia, as when God bids the heavens hear and the earth give ear, Isa. 1. 2. Any of these ways it shews their faith.

Or, sing ye of it, or, answer to it or concerning it; it being the manner of the Iewish singers, that one should answer to another, of which see Exod. 15. 21. 1 Sam. 18. 7.

Marginal references: Heb. ascend.; Or, answer.

18 The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver , with their staves . And from the wilderness they went to Mattanah:

Either by themselves, or by others whom they commanded to do it.

Or, with the lawgiver, i. e. Moses, they together with Moses, or they by Moses his direction, and appointment, which is signified ver. 16.

Which are here mentioned, either 1. as the ensigns of their authority, Iudg. 5. 14. by which they gave this command of digging: or 2. as the instruments of their work, not that they did formally and effectually dig the Well or receptacle for the water, for which spades were more proper than staves, but that as Moses smote the rock with his rod, so they struck the earth with their staves making onely some small impression, onely for form sake or as a sign that God would cause the water to flow forth out of the earth where they smote it, as he did before out of the rock.

19 And from Mattanah to Nahaliel, and from Nahaliel to Bamoth :

See the notes on ver. 16.

20 And from Bamoth in the valley , that is in the countrey of Moab, to the top of Pisgah , which looketh toward Jeshimon.

Or, the valley, which might be called Bamoth, not because it was a place naturally high, but from divers other reasons which may be easily guessed. Or, to the valley, or to that valley, that famous or rather infamous valley, to wit of Abel-shittim, Numb. 33. 49. where they committed those foul abominations recorded Numb. 25.

This was the top of those high hills of Abarim; of which see Deut. 3. 17, 27. & 32. 49. & 34. 1, 6.

Marginal references: Heb field.; Or, the hill.; Or, the wilderness.

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

By Gods allowance, that so Sihons malice might be the more evident and inexcusable and that their title to his country more clear in the judgments of all men as being gotten by a just war into which they were forced for their own defence.

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 kings high-way, until we be past thy borders :

They spoke what they seriously intended and would have done, if he had given them quiet passage: but withal they knew that Sihon would not do it, and that he would withstand them, and that they should subdue him and take his land, as God had told them before they sent this message, as appears from Deut. 2. 24, 26, 27. and accordingly God hardened his spirit, and made his heart obstinate, for this end, that he might deliver him into Israels hand there ver. 30. And no wonder, for he and his people were Amorites, and therefore devoted to destruction, as all that people were.

Marginal references: Deut. 2. 27. Judg. 11. 19.

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.

A city, of which see Deut. 2. 32. Ier. 48. 21.

Marginal references: Deut. 29. 7.

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 .

Or, which reached from Arnon, &c. such supplements being very usual, and so here is contained a description or limitation of Sihons conquest and kingdom, that it extended onely from Arnon▪—unto the children of Ammon, and then the following words, for the border of the children of Ammon was strong, come in very fitly, not as a reason why the Israelites did not or could not conquer the Ammonites, for they were absolutely forbidden to meddle with them, Deut. 3. 8. but as a reason why Sihon could not enlarge his conquest and empire to the Ammonites, as he had done to the Moabites.

A river by which the countries of Ammon and Moab were in part bounded and divided.

Either by the advantage of the river, or by their strong holds in their frontiers.

Marginal references: Deut. 2. 32. & 29. 7.; * Josh. 12. 2. & 24. 8. Psal. 135. 10, 11. & 136. 19. Amos 2. 9.

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

Having destroyed the antient inhabitants, Deut. 2. 34.

Marginal references: Heb. dax[illegible: 1+ letters] ters.

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

This is added as a reason why Israel took possession of this land, notwithstanding Gods prohibition of meddling with them or their land, Deut. 2. 9. because it was not now the land of the Moabites, but had been some time since taken from them and in the possession of the Amorites.

(i. e.) the predecessor of Balak, who was the present King.

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

The poets or other ingenious persons, to wit, of the Amorites or Canaanites, who made this following song of triumph over the vanquished Moabites: which is here brought in partly as a proof that this was now Sihons land, and partly as an evidence of the just judgment of God in spoiling the spoilers and subduing those who insulted over their conquered enemies.

These are the words either of Sihon speaking thus to his people, or of the people exhorting one another, to come and possess and repair the city which they had taken.

That which once was the royal city of the King of Moab, but now is the city of 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.

(i. e.) The fury of war, which is oft and fitly compared to fire here, as Isa. 47. 14. Amos 1. 7, 10, 12, 14. and 2. 2, 5.

That city which before was a refuge and defence to all the country now is turned into a great annoyance and a publick mischief.

Quest. How can this be, since Ar was yet in the hands of the Moabites, Deut. 2. 9, 18, 29? Ans. 1. This may be understood not of the city of Ar, but of the people or the country subject or belonging to that great and royal city, as the Chaldee understands it. 2. Possibly Ar was taken by Sihon of the Moabites, but afterwards was either recovered by the Moabites, or upon the Israelites approach quitted by Sihon gathering all his forces together that he might fight with the Israelites, and so repossessed by the Moabites. 3. This place may be thus rendred, it shall consume Ar of Moab, the past tense being put for the future, as is usual in prophetical passages, and so this may be the Amorites prediction or presage that having taken Heshbon, and its territories, they should now extend their victories to Ar of Moab, though they fell short of that hope, as ordinarily men do.

Either 1. the princes or governours of the strong holds, which were frequently in high places, especially in that mountainous country, and which were in divers parts all along the river of Arnon, and having taken some of these they promised to themselves that they should take all the rest, and so proceed further and further till they had taken Ar it self. Or rather 2. the priests and people that worship their God in their high places: which may seem more probable, 1. because as the Israelites worshipped God, so the heathens worshipped Baal, in high-places, Numb. 22. 41. and particularly the Moabites are noted for so doing, Ier. 48. 35. 2. because amongst the eminent places of Moab there is mention of Bamoth-baal, or; of the high-places of Baal, Ios. 13. 17.

Marginal references: Jer. 48. 4[illegible: 1+ letters] ▪

29 Wo 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 Amorite .

Alas poor Moab, thou couldst not save thy self from Sihons sword.

(i. e.) The worshippers of Chemosh: so the God of the Moabites was called, 1 King. 11. 7, 33. 2 King. 23. 13. Ier. 48. 46.

He, (i. e.) their God, hath delivered up his own people to his and their enemies, he could not defend them, but suffered many of them to be killed, nor could he secure even those that had escaped the sword, but suffered them to fall into their enemies hands and by them to be carried into captivity.

Now the words of this and the following verse seem to be not a part of that triumphant song or poem made, as I suppose, by some Amoritish bard or poet, which seems to be concluded ver. 28. but of the Israelites making their observation upon it. And here they scoffe at the impotency not onely of the Moabites, but of their God also, who could not save his people from the sword of Sihon and the Amorites.

Marginal references: 1 Kin. 11. [illegible: 1+ letters] 33.

30 We have shot at them : Heshbon is perished, even unto Dibon , and we have laid them wast even unto Nophah, which reached unto Medebah .

Though you feeble Moabites, and your God too, could not resist Sihon, we, Israelites by the help of our God have shot, to wit, with success and victory, as the following words shew, at them, to wit, at Sihon and his Amorites, which is easily and plainly understood both from the foregoing and following words.

Heshbon the Royal City of Sihon and by him lately repaired, is perished, is taken away from Sihon, and so is all his Territory or Countrey even as far as Dibon, which, as some think, is called Dibon-gad, Numb. 33. 45.

(i. e.) Whose Territory extendeth to Medeba. Or, yea, even to Medeba: for the Hebrew word asher, is sometimes used for yea, or moreover, as 1 Sam. 15. 20. Psal. 10. 6. and 95. 11. The sense is the whole Country of Sihon, taken by him from the Moabites, is wasted and perished.

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

One of the Cities of Moab formerly taken from them by Sihon, and now taken from him by the Israelites, Numb. 32. 1, 3, 35. and, after the decay or destruction of the Kingdom of the Ten Tribes repossessed by the Moabites, Ier. 48. 32.

33 And they turned, and went up by the way of Bashan: and Og the King of Bashan went out against them, he, and all his people, to the battel at Edrei.

Who also was a King of the Amorites, of whom see Deut. 3. 1, 11. And it may seem that Sihon and Og, were the leaders or Captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places.

A rich Countrey famous for its pastures and breed of Cattel, Deut. 32. 14. Psal. 22. 12. Ier. 50. 19. and for its Oaks, Ezek. 27. 6.

Marginal references: Deut. 3. 1. and 29. 7.

34 And the LORD said unto Moses, Fear him not : for I have delivered him into thy hand, and all his people, and his land, and thou shalt do to him, as thou didst unto Sihon King of the Amorites, which dwelt at Heshbon.

A necessary caution, for he was a great Giant, Deut. 3. 11. likely to strike them with terrour.

Marginal references: Psal. 135. 10, 11. & 136. 20.

Num 21:1-3

Victory of Israel over the Canaanitish King of Arad. - When this Canaanitish king, who dwelt in the Negeb, i.e., the south of Palestine (vid., Num 13:17), heard that Israel was coming the way of the spies, he made war upon the Israelites, and took some of them prisoners. Arad is mentioned both here and in the parallel passage, Num 33:40, and also by the side of Hormah, in Jos 12:14, as the seat of a Canaanitish king (cf. Jdg 1:16-17). According to Eusebius and Jerome in the Onomast., it was twenty Roman miles to the south of Hebron, and has been preserved in the ruins of Tell Arad, which v. Schubert (ii. pp. 457ff.) and Robinson (ii. pp. 473, 620, and 624) saw in the distance; and, according to Roth in Petermann's geographische Mittheilungen (1858, p. 269), it was situated to the south-east of Kurmul (Carmel), in an undulating plain, without trees or shrubs, with isolated hills and ranges of hills in all directions, among which was Tell Arad. The meaning of האתרים שדרך is uncertain. The lxx, Saad., and others, take the word Atharim as the proper name of a place not mentioned again; but the Chaldee, Samar., and Syr. render it with much greater probability as an appellative noun formed from תּוּר with א prosthet., and synonymous with התּרים, the spies (Num 14:6). The way of the spies was the way through the desert of Zin, which the Israelitish spies had previously taken to Canaan (Num 13:21). The territory of the king of Arad extended to the southern frontier of Canaan, to the desert of Zin, through which the Israelites went from Kadesh to Mount Hor. The Canaanites attacked them when upon their march, and made some of them prisoners.

Num 21:4-9

March of Israel through the Arabah. Plague of Serpents, and Brazen Serpent. - Num 21:4. As the Edomites refused a passage through their land when the Israelites left Mount Hor, they were obliged to take the way to the Red Sea, in order to go round the land of Edom, that is to say, to go down the Arabah to the head of the Elanitic Gulf.

Num 21:10-20

March of Israel round Edom and Moab, to the Heights of Pisgah in the Field of Moab (cf. Num 33:41-47). - Num 21:10. From the camp in the Arabah, which is not more particularly described, where the murmuring people were punished by fiery serpents, Israel removed to Oboth. According to the list of stations in Num 33:41., they went from Hor to Zalmonah, the situation of which has not been determined; for C. v. Raumer's conjecture (der Zug der Israeliten, p. 45), that it was the same place as the modern Maan, has no firm basis in the fact that Maan is a station of the Syrian pilgrim caravans. From Zalmonah they went to Phunon, and only then to Oboth. The name Phunon is no doubt the same as Phinon, a tribe-seat of the Edomitish Phylarch (Gen 36:41); and according to Jerome (Onom. s. v. Fenon), it was “a little village in the desert, where copper was dug up by condemned criminals (see at Gen 36:41), between Petra and Zoar.” This statement suits very well, provided we imagine the situation of Phunon to have been not in a straight line between Petra and Zoar, but more to the east, between the mountains on the edge of the desert. For the Israelites unquestionably went from the southern end of the Arabah to the eastern side of Idumaea, through the Wady el Ithm (Getum), which opens into the Arabah from the east, a few hours to the north of Akaba and the ancient Ezion-geber. They had then gone round the mountains of Edom, and begun to “turn to the north” (Deu 2:3), so that they now proceeded farther northwards, on the eastern side of the mountains of Edom, “through the territory of the sons of Esau,” no doubt by the same road which is taken in the present day by the caravans which go from Gaza to Maan, through the Ghor. “This runs upon a grassy ridge, forming the western border of the coast of Arabia, and the eastern border of the cultivated land, which stretches from the land of Edom to the sources of the Jordan, on the eastern side of the Ghor” (v. Raumer, Zug, p. 45). On the western side of their mountains the Edomites had refused permission to the Israelites to pass through their land (Num 20:18.), as the mountains of Seir terminate towards the Ghor (the Arabah) in steep and lofty precipices, and there are only two or three narrow wadys which intersect them from west to east; and of these the Wady Ghuweir is the only one which is practicable for an army, and even this could be held so securely by a moderate army, that no enemy could force its way into the heart of the country (see Leake in Burckhardt, pp. 21, 22; and Robinson, ii. p. 583). It was different on the eastern side, where the mountains slope off into a wide extent of table-land, which is only slightly elevated above the desert of Arabia. Here, on the weaker side of their frontier, the Edomites lost the heart to make any attack upon the Israelites, who would now have been able to requite their hostilities. But the Lord had commanded Israel not to make war upon the sons of Esau; but when passing through their territory, to purchase food and water from them for money (Deu 2:4-6). The Edomites submitted to the necessity, and endeavoured to take advantage of it, by selling provisions, “in the same way in which, at the present day, the caravan from Mecca is supplied with provisions by the inhabitants of the mountains along the pilgrim road” (Leake in Burckhardt, p. 24). The situation of Oboth cannot be determined.

Num 21:21-23

When the Israelites reached the eastern border of the kingdom of the Amorite king Sihon (see at Num 21:13), they sent messengers to him, as they had previously done to the king of Edom, to ask permission to pass peaceably through his territory upon the high road (cf. Num 21:22 and Num 20:17); and Sihon refused this request, just as the king of Edom had done, and marched with all his people against the Israelites. But whereas the Lord forbade the Israelites to make war upon their kinsmen the Edomites, He now commanded them to make war upon the Amorite king, and take possession of his land (Deu 2:24-25); for the Amorites belonged to the Canaanitish tribes which were ripe for the judgment of extermination (Gen 15:16). And if, notwithstanding this, the Israelites sent to him with words of peace (Deu 2:26), this was simply done to leave the decision of his fate in his own hand (see at Deu 2:24). Sihon came out against the Israelites into the desert as far as Jahza, where a battle was fought, in which he was defeated. The accounts of the Onom. concerning Jahza, which was situated, according to Eusebius, between Medamon (Medaba) and Debous (Dibon, see above), and according to Jerome, between Medaba and Deblatai, may be reconciled with the statement that it was in the desert, provided we assume that it was not in a straight line between the places named, but in a more easterly direction on the edge of the desert, near to the commencement of the Wady Wale, a conclusion to which the juxtaposition of Jahza and Mephaot in Jos 13:18; Jos 21:37, and Jer 48:21, also points (see at Jos 13:18).

Num 21:24-26

Israel smote him with the edge of the sword, i.e., without quarter (see Gen 34:26), and took possession of his land “from Arnon (Mojeb) to the Jabbok, unto the children of Ammon,” i.e., to the upper Jabbok, the modern Nahr or Moiet Ammân. The Jabbok, now called Zerka, i.e., the blue, does not take its rise, as Seetzen supposed, on the pilgrim-road by the castle of Zerka; but its source, according to Abulfeda (tab. Syr. p. 91) and Buckingham, is the Nahr Ammân, which flowed down from the ancient capital of the Ammonites, and was called the upper Jabbok, and formed the western border of the Ammonites towards the kingdom of Sihon, and subsequently towards Gad (Deu 2:37; Deu 3:16; Jos 12:2). “For the border of the Ammonites was strong” (firm), i.e., strongly fortified; “for which reason Sihon had only been able to push his conquests to the upper Jabbok, not into the territory of the Ammonites.” This explanation of Knobel's is perfectly correct; since the reason why the Israelites did not press forward into the country of the Ammonites, was not the strength of their frontier, but the word of the Lord, “Make not war upon them, for I shall give thee no possession of the land of the children of Ammon” (Deu 2:19). God had only promised the patriarchs, on behalf of their posterity, that He would give them the land of Canaan, which was bounded towards the east by the Jordan (Num 34:2-12; compared with Gen 10:19 and Gen 15:19-21); and the Israelites would have received no settlement at all on the eastern side of the Jordan, had not the Canaanitish branch of the Amorites extended itself to that side in the time of Moses, and conquered a large portion of the possessions of the Moabites, and also (according to Jos 13:25, as compared with Jdg 11:13) of the Ammonites, driving back the Moabites as far as the Arnon, and the Ammonites behind the Nahr Ammân. With the defeat of the Amorites, all the land that they had conquered passed into the possession of the Israelites, who took possession of these towns (cf. Deu 2:34-36). The statement in Num 21:25, that Israel settled in all the towns of the Amorites, is somewhat anticipatory of the history itself, as the settlement did not occur till Moses gave the conquered land to the tribes of Reuben and Gad for a possession (Num 32). The only places mentioned here are Heshbon and her daughters, i.e., the smaller towns belonging to it (cf. Jos 13:17), which are enumerated singly in Num 32:34-38, and Jos 13:15-28. In explanation of the expression, “Heshbon and her daughters,” it is added in Num 21:26, that Heshbon was the city, i.e., the capital of the Amorite king Sihon, who had made war upon the former king of Moab, and taken away all his land as far as the Arnon. Consequently, even down to the time of the predecessor of Balak, the king of the Moabites at that time, the land to the north of the Arnon, and probably even as far as the lower Jabbok, to which point the kingdom of Sihon extended (see Deu 3:12-13; Jos 12:5), belonged to the Moabites. And in accordance with this, the country where the Israelites encamped opposite to Jericho, before crossing the Jordan, is reckoned as part of the land of Moab (Deu 1:5; Deu 29:1; Deu 32:49; Deu 34:5-6), and called Arboth Moab (see Num 22:1); whilst the women who seduced the Israelites to join in the idolatrous worship of Baal Peor are called daughters of Moab (Num 25:1).

Num 21:27-28

The glorious conquest and destruction of the capital of the powerful king of the Amorites, in the might of the Lord their God, inspired certain composers of proverbs (משׁלים denom. from משׁל) to write songs in commemoration of the victory. Three strophes are given from a song of this kind, and introduced with the words “therefore,' sc., because Heshbon had fallen in this manner, “the composers of proverbs say.” The first strophe (Num 21:27 and Num 21:28) runs thus: “Come to Heshbon: Built and restored be the city of Sihon! For fire went out of Heshbon; flames from the city of Sihon. It devoured Ar Moab, the lords of the heights of Arnon.” The summons to come to Heshbon and build this ruined city up again, was not addressed to the Israelites, but to the conquered Amorites, and is to be interpreted as ironical (F. v. Meyer; Ewald, Gesch. ii. pp. 267, 268): “Come to Heshbon, ye victorious Amorites, and build your royal city up again, which we have laid in ruins! A fire has gone out of it, and burned up Ar Moab, and the lords of the heights of the Arnon.” The reference is to the war-fire, which the victorious Amorites kindled from Heshbon in the land of Moab under the former king of Moab; that is to say, the war in which they subjugated Ar Moab and the possessors of the heights of Arnon. Ar Moab (see at Num 21:15) appears to have been formerly the capital of all Moabitis, or at least of that portion of it which was situated upon the northern side of the Arnon; and the prominence given to it in Deu 2:9, Deu 2:18, Deu 2:29, is in harmony with this. The heights of Arnon are mentioned as the limits to which Sihon had carried his victorious supremacy over Moab. The “lords” of these heights are the Moabites.

Num 21:29

Second strophe: “Woe to thee, Moab! Thou art lost, people of Chemosh! He has given up his sons as fugitives, and his daughters into captivity-To Sihon, king of the Amorites.” The poet here turns to Moab, and announces its overthrow. Chemosh (כּמושׁ, from כּמושׁ = כּבשׁ, subactor, domitor) was the leading deity of the Moabites (Jer 48:7) as well as of the Ammonites (Jdg 11:24), and related not only to Milcom, a god of the Ammonites, but also to the early Canaanitish deity Baal and Moloch. According to a statement of Jerome (on Isa 15:1-9), it was only another name for Baal Peor, probably a god of the sun, which was worshipped as the king of his nation and the god of war. He is found in this character upon the coins of Areopolis, standing upon a column, with a sword in his right hand and a lance and shield in the left, and with two fire-torches by his side (cf. Ekhel doctr. numm. vet. iii. p. 504), and was appeased by the sacrifice of children in times of great distress (2Ki 3:27). Further information, and to some extent a different view, are found in the article by J. G. Müller in Herzog's Cyclopaedia. The subject to נתן is neither Moab nor Jehovah, but Chemosh. The thought is this: as Chemosh, the god of Moab, could not deliver his people from the Amorite king; so now that Israel has conquered the latter, Moab is utterly lost. In the triumph which Israel celebrated over Moab through conquering its conquerors, there is a forewarning expressed of the ultimate subjection of Moab under the sceptre of Israel.

Num 21:30 Third strophe, in which the woe evoked upon Moab is justified: “We cast them down: Heshbon is lost even to Dibon; and we laid it waste even to Nophah, with fire to Medeba.” ונּירם is the first pers. pl. imperf. Kal of ירה with the suffix ־ם for ־ם (as in Exo 29:30). ירה, to cast arrows, to shoot down (Exo 19:13): figuratively to throw to the ground (Exo 15:4). נשּׁים for נשּׁם, first pers. pl. imperf. Hiph. of נשׁה, synonymous with נצה, Jer 4:7. The suffixes of both verbs refer to the Moabites as the inhabitants of the cities named. Accordingly Heshbon also is construed as a masculine, because it was not the town as such, but the inhabitants, that were referred to. Heshbon, the residence of king Sihon, stood pretty nearly in the centre between the Arnon and the Jabbok (according to the Onom. twenty Roman miles from the Jordan, opposite to Jericho), and still exists in extensive ruins with deep bricked wells, under the old name of Hesbân (cf. v. Raumer, Pal. p. 262). On Dibon in the south, not more than an hour from Arnon. Nophach is probably the same as Nobach, Jdg 8:11, but not the same as Kenath, which was altered into Nobach (Num 32:42). According to Jdg 8:11, it was near Jogbeha, not far from the eastern desert; and in all probability it still exists in the ruined place called Nowakis (Burckhardt, p. 619; Buckingham, ii. p. 46; Robinson, App. p. 188), to the north-west of Ammân (Rabbath-Ammon). Nophach, therefore, is referred to as a north-eastern town or fortress, and contrasted with Dibon, which was in the south. The words which follow, עד מ אשׁר, “which to Medeba,” yield no intelligible meaning. The Seventy give πῦρ ἐπὶ Μ. (fire upon Medeba), and seem to have adopted the reading עד אשׁ. In the Masoretic punctuation also, the ר in אשׁר is marked as suspicious by a punct. extraord. Apparently, therefore, אשׁר was a copyist’s error of old standing for אשׁ, and is to be construed as governed by the verb נשּׁים, “with fire to Medeba.” The city was about two hours to the south-east of Heshbon, and is still to be seen in ruins bearing the name of Medaba, upon the top of a hill of about half-an-hour’s journey in circumference (Burckhardt, p. 625; v. Raumer, Pal. pp. 264-5).Ewald and Bleek (Einleitung in d. A. T. p. 200) are both agreed that this ode was composed on the occasion of the defeat of the Amorites by the Israelites, and particularly on the capture of the capital Heshbon, as it depicts the fall of Heshbon in the most striking way; and this city was rebuilt shortly afterwards by the Reubenites, and remained ever afterwards a city of some importance. Knobel, on the other hand, has completely misunderstood the meaning and substance of the verses quoted, and follows some of the earliest commentators, such as Clericus and others, in regarding the ode as an Amoritish production, and interpreting it as relating to the conquest and fortification of Heshbon by Sihon.

Num 21:31-32

When Israel was sitting, i.e., encamped, in the land of the Amorites, Moses reconnoitred Jaezer, after which the Israelites took “its daughters,” i.e., the smaller places dependent upon Jaezer, and destroyed the Amorites who dwelt in them. It is evident from Num 32:35, that Jaezer was not only conquered, but destroyed. This city, which was situated, according to the Onom. (s. v. Jazer), ten Roman miles to the west of Philadelphia (Rabbath-Ammon), and fifteen Roman miles to the north of Heshbon, is most probably to be sought for (as Seetzen supposes, i. pp. 397, 406, iv. p. 216) in the ruins of es Szîr, at the source of the Nahr Szîr, in the neighbourhood of which Seetzen found some pools, which are probably the remains of “the sea of Jazer,” mentioned in Jer 48:32. There is less probability in Burckhardt's conjecture, that it is to be found in the ruins of Ain Hazir, near Kherbet el Suk, to the south-west of es Salt; though v. Raumer (Pal. p. 262) decides in its favour (see my Commentary on Jos 13:25).

Num 21:33-35

The Israelites then turned towards the north, and took the road to Bashan, where king Og came against them with his people, to battle at Edrei. From what point it was that the Israelites entered upon the expedition against Bashan, is not stated either here or in Deu 3:1., where Moses recapitulates these events, and gives a more detailed account of the conquests than he does here, simply because it was of no importance in relation to the main object of the history. We have probably to picture the conquest of the kingdoms of Sihon and Og as taking place in the following manner: namely, that after Sihon had been defeated at Jahza, and his capital had been speedily taken in consequence of this victory, Moses sent detachments of his army from the places of encampment mentioned in Num 21:16, Num 21:18-20, into the different divisions of his kingdom, for the purpose of taking possession of their towns. After the conquest of the whole of the territory of Sihon, the main army advanced to Bashan and defeated king Og in a great battle at Edrei, whereupon certain detachments of the army were again despatched, under courageous generals, to secure the conquest of the different parts of his kingdom (cf. Num 32:39, Num 32:41-42). The kingdom of Og embraced the northern half of Gilead, i.e., the country between the Jabbok and the Mandhur (Deu 3:13; Jos 12:5), the modern Jebel Ajlun, and “all Bashan,” or “all the region of Argob” (Deu 3:4, Deu 3:13-14), the modern plain of Jaulan and Hauran, which extended eastwards to Salcah, north-eastwards to Edrei (Deu 3:10), and northwards to Geshur and Maacha (Jos 12:5). For further remarks, see Deu 3:10. There were two towns in Bashan of the name of Edrei. One of them, which is mentioned in Deu 1:4 and Jos 12:4, along with Ashtaroth, as a second residence of king Og, is described in the Onom. (s. v. Ashtaroth and Edrei) as six Roman miles, i.e., fully two hours, from Ashtaroth, and twenty-four or twenty-five miles from Bostra, and called Adraa or Adara. This is the modern Derà or Draà (in Burckhardt, p. 385; Seetzen, i. pp. 363, 364), and Draah, Idderat (in Buckingham, Syr. ii. p. 146), a place which still exists, consisting of a number of miserable houses, built for the most part of basalt, and standing upon a small elevation in a treeless, hilly region, with the ruins of an old church and other smaller buildings, supposed to belong to the time when Draa, Adraa (as urbs Arabiae), was an episcopal see, on the east of the pilgrim-road between Remtha and Mezareib, by the side of a small wady (see Ritter, Erdk. xv. pp. 838ff.). The other Edrei, which is mentioned in Deu 3:10 as the north-western frontier of Bashan, was farther towards the north, and is still to be seen in the ruins of Zorah or Ethra (see at Deu 3:10). In the present instance the southern town is intended, which was not far from the south-west frontier of Bashan, as Og certainly did not allow the Israelites to advance to the northern frontier of his kingdom before he gave them battle.

Arad Subdued. (b. c. 1452.)

1 And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some of them prisoners. 2 And Israel vowed a vow unto the Lord , and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities. 3 And the Lord hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.

Here is, 1. The descent which Arad the Canaanite made upon the camp of Israel, hearing that they came by the way of the spies; for, though the spies which Moses had sent thirty-eight years before then passed and repassed unobserved, yet their coming, and their errand, it is likely, were afterwards known to the Canaanites, gave them an alarm, and induced them to keep an eye upon Israel and get intelligence of all their motions. Now, when they understood that they were facing about towards Canaan, this Arad, thinking it policy to keep the war at a distance, made an onset upon them and fought with them. But it proved that he meddled to his own hurt; had he sat still, his people might have been last destroyed of all the Canaanites, but now they were the first. Thus those that are overmuch wicked die before their time, Eccl. vii. 17. 2. His success at first in this attempt. His advance-guards picked up some straggling Israelites, and took them prisoners, v. 1. This, no doubt, puffed him up, and he began to think that he should have the honour of crushing this formidable body, and saving his country from the ruin which it threatened. It was likewise a trial to the faith of the Israelites and a check to them for their distrusts and discontents. 3. Israel's humble address to God upon this occasion, v. 2. It was a temptation to them to murmur as their fathers did, and to despair of getting possession of Canaan; but God, who thus tried them by his providence, enabled them by his grace to quit themselves well in the trial, and to trust in him for relief against this fierce and powerful assailant. They, by their elders, in prayer for success, vowed a vow. Note, When we are desiring and expecting mercy from God we should bind our souls with a bond that we will faithfully do our duty to him, particularly that we will honour him with the mercy we are in the pursuit of. Thus Israel here promised to destroy the cities of these Canaanites, as devoted to God, and not to take the spoil of them to their own use. If God would give them victory, he should have all the praise, and they would not make a gain of it to themselves. When we are in this frame we are prepared to receive mercy. 4. The victory which the Israelites obtained over the Canaanites, v. 3. A strong party was sent out, probably under the command of Joshua, which not only drove back these Canaanites, but followed them to their cities, which probably lay on the edge of the wilderness, and utterly destroyed them, and so returned to the camp. Vincimur in prælie, sed non in bello—We lose a battle, but we finally triumph. What is said of the tribe of God is true of all God's Israel, a troop may overcome them, but they shall overcome at the last. The place was called Hormah, as a memorial of the destruction, for the terror of the Canaanites, and probably for warning to posterity not to attempt the rebuilding of these cities, which were destroyed as devoted to God and sacrifices to divine justice. And it appears from the instance of Jericho that the law concerning such cities was that they should never be rebuilt. There seems to be an allusion to this name in the prophecy of the fall of the New Testament Babylon (Rev. xvi. 16), where its forces are said to be gathered together to a place called Armageddon—the destruction of a troop.

The Brazen Serpent. (b. c. 1452.)

4 And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. 5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. 6 And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. 7 Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord , and against thee; pray unto the Lord , that he take away the serpents from us. And Moses prayed for the people. 8 And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. 9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

Here is, I. The fatigue of Israel by a long march round the land of Edom, because they could not obtain passage through it the nearest way: The soul of the people was much discouraged because of the way, v. 4. Perhaps the way was rough and uneven, or foul and dirty; or it fretted them to go far about, and that they were not permitted to force their passage through the Edomites' country. Those that are of a fretful discontented spirit will always find something or other to make them uneasy.

II. Their unbelief and murmuring upon this occasion, v. 5. Though they had just now obtained a glorious victory over the Canaanites, and were going on conquering and to conquer, yet they speak very discontentedly of what God had done for them and distrustfully of what he would do, vexed that they were brought out of Egypt, that they had not bread and water as other people had by their own care and industry, but by miracle, they knew not how. They have bread enough and to spare; and yet they complain there is no bread, because, though they eat angels' food, yet they are weary of it; manna itself is loathed, and called light bread, fit for children, not for men and soldiers. What will those be pleased with whom manna will not please? Those that are disposed to quarrel will find fault where there is no fault to be found. Thus those who have long enjoyed the means of grace are apt to surfeit even on the heavenly manna, and to call it light bread. But let not the contempt which some cast upon the word of God cause us to value it the less: it is the bread of life, substantial bread, and will nourish those who by faith feed upon it to eternal life, whoever calls it light bread.

III. The righteous judgment which God brought upon them for their murmuring, v. 6. He sent fiery serpents among them, which bit or stung many of them to death. The wilderness through which they had passed was all along infested with those fiery serpents, as appears, Deut. viii. 15. But hitherto God had wonderfully preserved his people from receiving hurt by them, till now that they murmured, to chastise them for which these animals, which hitherto had shunned their camp, now invade it. Justly are those made to feel God's judgments that are not thankful for his mercies. These serpents are called fiery, from their colour, or from their rage, or from the effects of their bitings, inflaming the body, putting it immediately into a high fever, scorching it with an insatiable thirst. They had unjustly complained for want of water (v. 5), to chastise them for which God sends upon them this thirst, which no water would quench. Those that cry without cause have justly cause given them to cry out. They distrustfully concluded that they must die in the wilderness, and God took them at their word, chose their delusions, and brought their unbelieving fears upon them; many of them did die. They had impudently flown in the face of God himself, and the poison of asps was under their lips, and now these fiery serpents (which, it should seem, were flying serpents, Isa. xiv. 29) flew in their faces and poisoned them. They in their pride had lifted themselves up against God and Moses, and now God humbled and mortified them, by making these despicable animals a plague to them. That artillery is now turned against them which had formerly been made use of in their defence against the Egyptians. He that brought quails to feast them let them know that he could bring serpents to bite them; the whole creation is at war with those that are in arms against God.

IV. Their repentance and supplication to God under this judgment, v. 7. They confess their fault: We have sinned. They are particular in their confession: We have spoken against the Lord, and against thee. It is to be feared that they would not have owned the sin if they had not felt the smart; but they relent under the rod; when he slew them, then they sought him. They beg the prayers of Moses for them, as conscious to themselves of their own unworthiness to be heard, and convinced of the great interest which Moses had in heaven. How soon is their tone altered! Those who had just before quarrelled with him as their worst enemy now make their court to him as their best friend, and choose him for their advocate with God. Afflictions often change men's sentiments concerning God's people, and teach them to value those prayers which, at a former period, they had scorned. Moses, to show that he had heartily forgiven them, blesses those who had cursed him, and prays for those who had despitefully used him Herein he was a type of Christ, who interceded for his persecutors, and a pattern to us to go and do likewise, and thus to show that we love our enemies.

V. The wonderful provision which God made for their relief. He did not employ Moses in summoning the judgment, but, that he might recommend him to the good affection of the people, he made him instrumental in their relief, v. 8, 9. God ordered Moses to make the representation of a fiery serpent, which he did, in brass, and set it up on a very long pole, so that it might be seen from all parts of the camp, and every one that was stung with a fiery serpent was healed by looking up to this serpent of brass. The people prayed that God would take away the serpents from them (v. 7), but God saw fit not to do this: for he gives effectual relief in the best way, though not in our way. Thus those who did not die for their murmuring were yet made to smart for it, that they might the more feelingly repent and humble themselves for it; they were likewise made to receive their cure from God, by the hand of Moses, that they might be taught, if possible, never again to speak against God and Moses. This method of cure was altogether miraculous, and the more wonderful if what some naturalists say be true, that looking upon bright and burnished brass is hurtful to those that are stung with fiery serpents. God can bring about his purposes by contrary means. The Jews themselves say that it was not the sight of the brazen serpent that cured them, but, in looking up to it, they looked up to God as the Lord that healed them. But there was much of gospel in this appointment. Our Saviour has told us so (John iii. 14, 15), that as Moses lifted up the serpent in the wilderness so the Son of man must be lifted up, that whosoever believeth in him should not perish. Observe then a resemblance,

1. Between their disease and ours. The devil is the old serpent, a fiery serpent, hence he appears (Rev. xii. 3) as a great red dragon. Sin is the biting of this fiery serpent; it is painful to the startled conscience, and poisonous to the seared conscience. Satan's temptations are called his fiery darts, Eph. vi. 16. Lust and passion inflame the soul, so do the terrors of the Almighty, when they set themselves in array. At the last, sin bites like a serpent and stings like an adder; and even its sweets are turned into the gall of asps.

2. Between their remedy and ours. (1.) It was God himself that devised and prescribed this antidote against the fiery serpents; so our salvation by Christ was the contrivance of Infinite Wisdom; God himself has found the ransom. (2.) It was a very unlikely method of cure; so our salvation by the death of Christ is to the Jews a stumbling-block and to the Greeks foolishness. It was Moses that lifted up the serpent in the wilderness, so the law is a schoolmaster to bring us to Christ, and Moses wrote of him, John v. 4-6. Christ was lifted up by the rulers of the Jews, who were the successors of Moses. (3.) That which cured was shaped in the likeness of that which wounded. So Christ, though perfectly free from sin himself, yet was made in the likeness of sinful flesh (Rom. viii. 3), so like that it was taken for granted that this man was a sinner, John ix. 24. (4.) The brazen serpent was lifted up; so was Christ. He was lifted up upon the cross (John xii. 33, 34), for his was made a spectacle to the world. He was lifted up by the preaching of the gospel. The word here used for a pole signifies a banner, or ensign, for Christ crucified stands for an ensign of the people, Isa. xi. 10. Some make the lifting up of the serpent to be a figure of Christ's triumphing over Satan, the old serpent, whose head he bruised, when in his cross he made an open show of the principalities and powers which he had spoiled and destroyed, Col. ii. 15.

3. Between the application of their remedy and ours. They looked and lived, and we, if we believe, shall not perish; it is by faith that we look unto Jesus, Heb. xii. 2. Look unto me, and be you saved, Isa. xlv. 22. We must be sensible of our wound and of our danger by it, receive the record which God has given concerning his Son, and rely upon the assurance he has given us that we shall be healed and saved by him if we resign ourselves to his direction. The brazen serpent's being lifted up would not cure if it was not looked upon. If any pored on their wound, and would not look up to the brazen serpent, they inevitably died. If they slighted this method of cure, and had recourse to natural medicines, and trusted to them, they justly perished; so if sinners either despise Christ's righteousness or despair of benefit by it their wound will, without doubt, be fatal. But whoever looked up to this healing sign, though from the outmost part of the camp, though with a weak and weeping eye, was certainly healed; so whosoever believes in Christ, though as yet but weak in faith, shall not perish. There are weak brethren for whom Christ died. Perhaps for some time after the serpent was set up the camp of Israel was molested by the fiery serpents; and it is the probable conjecture of some that they carried this brazen serpent along with them through the rest of their journey, and set it up wherever they encamped, and, when they settled in Canaan, fixed it somewhere within the borders of the land; for it is not likely that the children of Israel went so far off as this was into the wilderness to burn incense to it, as we find they did, 2 Kings xviii. 4. Even those that are delivered from the eternal death which is the wages of sin must expect to feel the pain and smart of it as long as they are here in this world; but, if it be not our own fault, we may have the brazen serpent to accompany us, to be still looked up to upon all occasions, by bearing about with us continually the dying of the Lord Jesus.

The Removal of the Camp. (b. c. 1452.)

10 And the children of Israel set forward, and pitched in Oboth. 11 And they journeyed from Oboth, and pitched at Ije-abarim, in the wilderness which is before Moab, toward the sunrising. 12 From thence they removed, and pitched in the valley of Zared. 13 From thence they removed, and pitched on the other side of Arnon, which is in the wilderness that cometh out of the coasts of the Amorites: for Arnon is the border of Moab, between Moab and the Amorites. 14 Wherefore it is said in the book of the wars of the Lord , What he did in the Red sea, and in the brooks of Arnon, 15 And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab. 16 And from thence they went to Beer: that is the well whereof the Lord spake unto Moses, Gather the people together, and I will give them water. 17 Then Israel sang this song, Spring up, O well; sing ye unto it: 18 The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattanah: 19 And from Mattanah to Nahaliel: and from Nahaliel to Bamoth: 20 And from Bamoth in the valley, that is in the country of Moab, to the top of Pisgah, which looketh toward Jeshimon.

We have here an account of the several stages and removals of the children of Israel, till they came into the plains of Moab, out of which they at length passed over Jordan into Canaan, as we read in the beginning of Joshua. Natural motions are quicker the nearer they are to their centre. The Israelites were now drawing near to the promised rest, and now they set forward, as the expression is, v. 10. It were well if we would do thus in our way to heaven, rid ground in the latter end of our journey, and the nearer we come to heaven be so much the more active and abundant in the work of the Lord. Two things especially are observable in the brief account here given of these removals:—

1. The wonderful success which God blessed his people with, near the brooks of Arnon, v. 13-15. They had now compassed the land of Edom (which they were not to invade, nor so much as to disturb, Deut. ii. 4, 5), and had come to the border of Moab. It is well that there are more ways than one to Canaan. The enemies of God's people may retard their passage, but cannot prevent their entrance into the promised rest. Care is taken to let us know that the Israelites in their march religiously observed the orders which God gave them to use no hostility against the Moabites (Deut. ii. 9), because they were the posterity of righteous Lot; therefore they pitched on the other side of Arnon (v. 13), that side which was now in the possession of the Amorites, one of the devoted nations, though formerly it had belonged to Moab, as appears here, v. 26, 27. This care of theirs not to offer violence to the Moabites is pleaded by Jephtha long afterwards, in his remonstrance against the Ammonites (Judg. xi. 15, &c.), and turned to them for a testimony. What their achievements were, now that they pitched on the banks of the river Arnon, we are not particularly told, but are referred to the book of the wars of the Lord, perhaps that book which was begun with the history of the war with the Amalekites, Exod. xvii. 14. Write it (said God) for a memorial in a book, to which were added all the other battles which Israel fought, in order, and, among the rest, their actions on the river Arnon, at Vaheb in Suphah (as our margin reads it) and other places on that river. Or, it shall be said (as some read it) in the rehearsal, or commemoration, of the wars of the Lord, what he did in the Red Sea, when he brought Israel out of Egypt, and what he did in the brooks of Arnon, just before he brought them into Canaan. Note, In celebrating the memorials of God's favours to us, it is good to observe the series of them, and how divine goodness and mercy have constantly followed us, even from the Red Sea to the brooks of Arnon. In every stage of our lives, nay, in every step, we should take notice of what God has wrought for us; what he did at such a time, and what in such a place, ought to be distinctly remembered.

2. The wonderful supply which God blessed his people with at Beer (v. 16), which signifies the well or fountain. It is said (v. 10) they pitched in Oboth, which signifies bottles, so called perhaps because there they filled their bottles with water, which should last them for some time; but by this time, we may suppose, it was with them as it was with Hagar (Gen. xxi. 15), The water was spent in the bottle; yet we do not find that they murmured, and therefore God, in compassion to them, brought them to a well of water, to encourage them to wait on him in humble silence and expectation and to believe that he would graciously take cognizance of their wants, though they did not complain of them. In this world, we do at the best but pitch in Oboth, where our comforts lie in close and scanty vessels; when we come to heaven we shall remove to Beer, the well of life, the fountain of living waters. Hitherto we have found, when they were supplied with water, they asked it in unjust discontent, and God gave it in just displeasure; but here we find, (1.) That God gave it in love (v. 16): Gather the people together, to be witnesses of the wonder, and joint-sharers in the favour, and I will give them water. Before they prayed, God granted, and anticipated them with the blessings of his goodness. (2.) That they received it with joy and thankfulness, which made the mercy doubly sweet to them, v. 17. Then they sang this song, to the glory of God and the encouragement of one another, Spring up, O well! Thus they pray that it may spring up, for promised mercies must be fetched in by prayer; they triumph that it does spring up, and meet it with their joyful acclamations. With joy must we draw water out of the wells of salvation, Isa. xi. 3. As the brazen serpent was a figure of Christ, who is lifted up for our cure, so is this well a figure of the Spirit, who is poured forth for our comfort, and from whom flow to us rivers of living waters, John vii. 38. Does this well spring up in our souls? We should sing to it; take the comfort to ourselves, and give the glory to God; stir up this gift, sing to it, Spring up, O well! thou fountain of gardens, to water my soul (Cant. iv. 15), plead the promise, which perhaps alludes to this story (Isa. xli. 17, 18), I will make the wilderness wells of water. (3.) That whereas before the remembrance of the miracle was perpetuated in the names given to the places, which signified the people's strife and murmuring, now it was perpetuated in a song of praise, which preserved on record the manner in which it was done (v. 18): The princes digged the well, the seventy elders, it is probable, by direction of the lawgiver (that is, Moses, under God) with their staves; that is, with their staves they made holes in the soft and sandy ground, and God caused the water miraculously to spring up in the holes which they made. Thus the pious Israelites long afterwards, passing through the valley of Baca, a dry and thirsty place, made wells, and God by rain from heaven filled the pools, Ps. lxxxiv. 6. Observe, [1.] God promised to give them water, but they must open the ground to receive it, and give it vent. God's favours must be expected in the use of such means as lie within our power, but still the excellency of the power is of God. [2.] The nobles of Israel were forward to set their hands to this work, and used their staves, probable those that were the ensigns of their honour and power, for the public service, and it is upon record to their honour. And we may suppose that it was a great confirmation to them in their offices, and a great comfort to the people, that they were made use of by the divine power as instruments to this miraculous supply. By this it appeared that the spirit of Moses, who must shortly die, rested in some measure upon the nobles of Israel. Moses did not strike the ground himself, as formerly the rock, but gave them direction to do it, that their staves might share in the honour of his rod, and they might comfortably hope that when he should leave them yet God would not, but that they also in their generation should be public blessings, and might expect the divine presence with them as long as they acted by the direction of the lawgiver. For comfort must be looked for only in the way of duty; and, if we would share in divine joys, we must carefully follow the divine direction.

Sihon and Og Overthrown. (b. c. 1452.)

21 And Israel sent messengers unto Sihon king of the Amorites, saying, 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. 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. 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. 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. 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. 27 Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared: 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. 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. 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. 31 Thus Israel dwelt in the land of the Amorites. 32 And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there. 33 And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei. 34 And the Lord said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. 35 So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.

We have here an account of the victories obtained by Israel over Sihon and Og, which must be distinctly considered, not only because they are here distinctly related, but because long afterwards the memorial of them is distinctly celebrated, and they are severally assigned as instances of everlasting mercy. He slew Sihon king of the Amorites, for his mercy endureth for ever, and Og the king of Bashan, for his mercy endureth for ever, Ps. cxxxvi. 19, 20.

I. Israel sent a peaceable message to Sihon king of the Amorites (v. 21), but received an unpeaceable return, worse than that of the Edomites to the like message, ch. xx. 18, 20. For the Edomites only refused them a passage, and stood upon their own defence to keep them out; but Sihon went out with his forces against Israel in the wilderness, out of his own borders, without any provocation given him (v. 23), and so ran himself upon his own ruin. Jephtha intimates that he was prompted by his politics to do this (Judg. xi. 20), Sihon trusted not Israel to pass through his coast; but his politics deceived him, for Moses says, God hardened his spirit and made his heart obstinate, that he might deliver him into the hand of Israel, Deut. ii. 30. The enemies of God's church are often infatuated in those very counsels which they think most wisely taken. Sihon's army was routed, and not only so, but all his country came into the possession of Israel, v. 24, 25. This seizure is justified, 1. Against the Amorites themselves, for they were the aggressors, and provoked the Israelites to battle; and yet, perhaps, that would not have been sufficient to entitle Israel to their land, but that God himself, the King of nations, the Lord of the whole earth, had given them a grant of it. The Amorites formed one of the devoted nations whose land God had promised to Abraham and his seed, which promise should be performed when the iniquity of the Amorites should be full, Gen. xv. 16. Jephtha insists upon this grant as their title, Judg. xi. 23, 24. The victory which God gave them over the Amorites put them in possession, and then, the promise made to their fathers having given them a right, by virtue of that they kept possession. 2. Against the Moabites, who had formerly been the lords-proprietors of this country. If they should ever lay claim to it, and should plead that God himself had provided that none of their land should be given to Israel for a possession (Deut. ii. 9), Moses here furnishes posterity with a replication to their plea, and Jephtha makes use of it against the Amorites 260 years afterwards, when Israel's title to this country was questioned. (1.) The justification itself is that though it was true this country had belonged to the Moabites, yet the Amorites had taken it from them some time before, and were now in full and quiet possession of it, v. 26. The Israelites did not take it out of the hands of the Moabites, they had before lost it to the Amorites, and were constrained to give up their pretensions to it; and, when Israel had taken it from the Amorites, they were under no obligation to restore it to the Moabites, whose title to it was long since extinguished. See here the uncertainty of worldly possessions, how often they change their owners, and how soon we may be deprived of them, even when we think ourselves most sure of them; they make themselves wings. It is our wisdom therefore to secure the good part which cannot be taken away from us. See also the wisdom of the divine Providence and its perfect foresight, by which preparation is made long before for the accomplishment of all God's purposes in their season. This country being designed in due time for Israel, it is beforehand put into the hand of the Amorites, who little think that they have it but as trustees till Israel come of age, and then must surrender it. We understand not the vast reaches of Providence, but known unto God are all his works, as appears in this instance, that he set the bounds of the people according to the number of the children of Israel, Deut. xxxii. 8. All that land which he intended for his chosen people he put into the possession of the devoted nations, that were to be driven out. (2.) For proof of the allegation, he refers to the authentic records of the country, for so their proverbs or songs were, one of which he quotes some passages out of (v. 27-30), which sufficiently proves what is vouched for, namely, [1.] That such and such places that are here named, though they had been in the possession of the Moabites, had by right of war become the dominion of Sihon king of the Amorites. Heshbon had become his city, and he obtained such a quiet possession of it that it was built and prepared for him (v. 27), and the country to Dibon and Nophah was likewise subdued, and annexed to the kingdom of the Amorites, v. 30. [2.] That the Moabites were utterly disabled ever to regain the possession. Even Ar of Moab, though not taken or attempted by Sihon, but still remaining the metropolis of Moab, yet was so wasted by this loss that is would never be able to make head, v. 28. The Moabites were undone, and even Chemosh their god had given them up, as unable to rescue them out of the hands of Sihon, v. 29. By all this it appears that the Moabites' claim to this country was barred for ever. There may be a further reason for inserting this Amorite poem, namely, to show that the triumphing of the wicked is short. Those that had conquered the Moabites, and insulted over them, were now themselves conquered and insulted over by the Israel of God. It is very probable that the same Sihon, king of the Amorites, that had got this country from the Moabites, now lost it to the Israelites; for, though it is said to be taken from a former king of Moab (v. 26), yet not by a former king of the Amorites; and then it shows how sometimes justice makes men to see the loss of that which they got by violence, and were puffed up with the gain of. They are exalted but for a little while, Job xxiv. 24.

II. Og king of Bashan, instead of being warned by the fate of his neighbours to make peace with Israel, is instigated by it to make war with them, which proves in like manner to be his destruction. Og was also an Amorite, and therefore perhaps thought himself better able to deal with Israel than his neighbours were, and more likely to prevail, because of his own gigantic strength and stature, which Moses takes notice of, Deut. iii. 11, where he gives a more full account of this story. Here observe, 1. That the Amorite begins the war (v. 33): He went out to battle against Israel. His country was very rich and pleasant. Bashan was famous for the best timber (witness the oaks of Bashan), and the best breed of cattle, witness the bulls and kine of Bashan, and the lambs and rams of that country, which are celebrated, Deut. xxxii. 14. Wicked men do their utmost to secure themselves and their possessions against the judgments of God, but all in vain, when their day comes, on which they must fall. 2. That God interests himself in the cause, bids Israel not to fear this threatening force, and promises a complete victory: "I have delivered him into thy hand (v. 34); the thing is as good as done already, it is all thy own, enter and take possession." Giants are but worms before God's power. 3. That Israel is more than a conqueror, not only routs the enemies' army, but gains the enemies' country, which afterwards was part of the inheritance of the two tribes and a half that were first seated on the other side Jordan. God gave Israel these successes, while Moses was yet with them, both for his comfort (that he might see the beginning of that glorious work, which he must not live to see the finishing of) and for the encouragement of the people in the war of Canaan under Joshua. Though this was to them in comparison but as the day of small things, yet it was an earnest of great things.

CHAP. XXI.

ANd the Canaanite the King of Arad, which dwelt in the South, heard that Israel came, the way of the spies: and he fought against Israel, and tooke captive of them, a captivitie. And Israel vowed a vow unto Iehovah, and said: If giving thou wilt give this people into my hand, then I will utterly destroy their cities. And Iehovah hearkened to the voice of Israel, and gave up the Canaanite, and they utterly destroyed them and their cities: and he called the name of the place Hormah.

And they journeyed from mount Hor, by the way of the red sea, to compasse the land of Edom; and the soule of the people was shortned, because of the way. And the people spake against God, and against Moses; Wherfore have ye brought us up out of Aegypt, to die in the wildernesse? for there is no bread, neither is there water, and our soule loatheth this light bread. And Iehovah sent among the people fiery serpēts, & they bit the people, & much people of Israel died. And the people came unto Moses, and said; We have sinned: for we have spoken against Iehovah, & against thee; Pray unto Iehovah, that he take away the serpents from us; & Moses prayed for the people. And Iehovah said unto Moses, Make thee a fiery serpent, and put it upon a pole; and it shall be, that every one that is bitten, when hee looketh upon it, shall live.

And Moses made a serpent of brasse, and put it upon a pole; and it was, that if a serpent had bitten a man, when he beheld the serpent of brasse, he lived.

And the sonnes of Israel journeyed, and encamped in Oboth. And they journeyed from Oboth, and encamped in Ije Abarim, in the wildernesse which is before Moab, toward the Sunne-rising. From thence they journeyed, and camped in the valley of Zared. From thence they journeyed, and camped on the other side of Arnō, which is in the wildernesse, which commeth out of the border of the Amorite; for Arnon is the border of Moab, betweene Moab and the Amorite.

Wherefore it is said in the booke of the warres of Iehovah, Vaheb in a whirlewind, and the brooks of Arnon. And the streame of the brookes, which declineth to the situation of Ar, and leaneth upon the border of Moab. And from thence to Beer, that is, the Well whereof Iehovah said unto Moses, Gather together the people, and I wil give them water.

Then sang Israel this song: Spring up O Well, answer ye unto it. The Well, the Princes digged it, the Nobles of the people delved it, with the Law-giver, with their staves. And from the wildernesse, (they journeyed) to Mattanah. And from Mattanah to Nahaliel, and from Nahaliel to Bamoth. And from Bamoth to the valley which is in the field of Moab, the head of Pisgah, and it looketh toward Ieshimon.

And Israel sent messengers unto Sihon King of the Amorites, saying: Let me passe thorow thy land; we will not turne aside into field, or into vineyard; we will not drinke of the waters of the well; we will go in the kings way untill we be past thy border. And Sihon would not grant Israel to passe thorow his border: but Sihon gathered together all his people, and went out against Israel into the wildernesse; and he came to Iahaz, and fought against Israel. And Israel smote him with the edge of the sword, and possessed his land, from Arnon unto Iabbok, even unto the sons of Ammon; for the border of the sons of Ammon was strong. And Israel tooke all these cities, and Israel dwelt in all the cities of the Amorite, in Heshbon, and in all the daughters thereof. For Heshbon was the citie of Sihon, the King of the Amorites: and he had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon. Wherefore they that speake in proverbs, say, Come into H[illegible: 1 span]bon, let the city of Sihon be built and prepared.

For a fire is gone out from Heshbon, a flame from the citie of Sihon; it hath consumed Ar of Moab, the Lords of the high places of Arnon. Woe to thee, Moab, thou art perished, ô people of Chemosh: he hath given his sons t[illegible: 1 letter]at escaped, and his daughters into captivity, unto Sihon, the king of the Amorites. And their lamp is perished from Heshbon, even unto Dibon; and we have laid them waste even unto Nophah, which reacheth unto Medeba. And Israel dwelt in the land of the Amorite. And Moses sent to spie out Iazer, and they tooke the daughters thereof, and drove out the Amorite that was there. And they turned, and went up the way of Bashan; and Og the king of Bashan went out against them, he and all his people, to the battell at Edrei. And Iehovah said unto Moses, Feare him not, for into thy hand have I given him, and all his people, and his land; and thou shalt doe unto him as thou diddest unto Sihon king of the Amorites, which dwelt in Heshbon. And they smote him, and his sonnes, and all his people, untill there was none left him remaining; and they possessed his land.

Annotations. KIng of Arad] Arad seemeth to be the name of the citie where the King reigned, as in Ios. 12. 14. and so the Chaldee here explaineth it. in the South] the South part in the land of Canaan, Numb. 33. 40. the way of the spies] or the way of Atharim, as the Greeke version retaineth the Hebrew name, as proper; and it might be a way so called, and well knowne in that time. But the Chaldee translateth it, the way of the spies; meaning that they came towards Canaan, after they had beene turned backe towards the red sea, Num. 14. 25. and had beene at Ezion-gaber, Num. 33. 35. they returned towards Canaan again, along by Edoms coast, to come unto the land which the spies had searched, Num. 13. a captivity] that is, some captives, or prisoners. So captivity is used for captives, or people taken in warre, in Num. 31. 12. Iudg. 5. 12. 2 Chron. 28. 5. and often: as poverty, for a company of poore people, 2 King. 24. 14. and spoile, for spoiled people, Amos 5. 9. thankesgivings, for a company of thanksgivers, Neh. 12. 31. and many the like. The Canaanites having heard of the overthrow which was given Israel, [illegible: 1 letter]8. yeares before, Numb. 14. 45. and of the hand of God against them so long in the wildernesse, were hardned and emboldened to encounter them now when they heard againe of their comming; and Satan endevoured hereby to discourage Israel, that as their fathers through unbeleefe being afraid, entered not into the promised land, Deut. 1. 27, 32, 35. so the children also might be deprived. And God for a chastisement of their sins, and for the triall of their faith, suffereth the enemie at first to prevaile, that his people might know that they should not conquer the land by their owne strength, or for their owne worthinesse, Psal. 44. 3, 4. Deut. 9. 4. Vers. 2. vowed a vow] calling upon God for helpe, and religiously promising to devote unto him their enemies and all their substance. See the Annotations on Gen. 28. 20. If giving thou wilt give] that is, if thou wilt indeed give; and it implieth a prayer, which often is uttered after this manner: as, Iabez called on the God of Israel. saying, If blessing thou wilt blesse me, &c. 1 Chron. 4. 10. utterly destroy] or, devote; in Greeke, anathematize: things devoted after this manner, the persons were to die, their goods confiscate to the Lord, Levit. 27. 28, 29. So when Iericho was devoted, the people and beasts were killed, the citie burnt, the goods carried into the Lords treasury, Ios. 6. 17, 19, 21, 24. Vers. 3. hearkned to the voice] that is, as the Chaldee explaineth it, received the prayer of Israel. gave up the Canaanite] to wit, into their hand, as the Greeke here repeateth from vers. 2. they utterly destroyed] Hebr. he utterly destroyed, or devoted, speaking of Israel, as of one body. But how could they being so farre off in the wildernesse, destroy their cities, lying within Canaan, Numb. 33. 40. into which they came not, till after Moses death? It seemeth the accomplishment of this vow was performed long after, when they were come into the land. For the King of Arad is reckoned for one of those that Iosua conquered, Ios. 12. 14. See also Judg. 1. 16, 17. They now conquered the Canaanites armie that came out against them, and devoted the spoiles which they tooke; and when their cities came into their possession, they utterly destroyed and devoted them, and so payed their vow, which now they promised. he called] or, they called, meaning Israel; unlesse it be applied in speciall to Moses. The Greeke translateth, they called. Hormah] or Chormah; in Greeke, Anathema, that is, Devotement, or utter destruction. By this name they both set up a memoriall of Gods mercy, who gave their enemies into their hand; and of their dutie, to keepe the vow which they had promised. Vers. 4. to compasse the land] because Edom had denied them passage thorow it, Numb. 20. 18, 21. by reason whereof their travell was increased. soule of the people was shortned] or, was straitned, that is, was grieved, or discouraged. This word, when it is applied to the hand, signifieth inability, as in Numb. 11. 23. Esay 37. 27. 2 King. 19. 26. unto the soule (as in this place) it meaneth griefe, vexation, or discomfort; so in Iudg. 16. 16. Samsons soule was shortned (that is, vexed) unto death; and in Judg. 10. 16. the Lords soule was shortened, (that is, grieved) for the misery of Israel: and sometime it is with a kinde of loathing, as in Zach. 11. 8. my soule was shortned for them, that is, loathed them. A like phrase is of the shortnesse of the spirit, which also signifieth anguish, trouble, and vexation, as in Exod. 6. 6. Iob 21. 4. and want of power, as in Asic. 2. 7. The Greeke here translateth, the people was feeble minded, or of small soule, or courage. because of the way] or, in the way: but In often noteth the cause of a thing; as, the Lords soule was grieved in (that is, for, or because of) the misery of Israel, Iudg. 10. 16. or according to the like phrase in Zach. 11. 8. their soule loathed the way, both for the longsomnesse of it, and for the many wants and troubles that they found therein, as in vers. 5. So the Greeke interpreteth it, for the way: and Iarchi in like manner, saying, Because it was hard unto them, they said, we were now neere to enter into the land, and we turne backward: so our fathers turned, and lingred 39. yeares, unto this day; therefore their soule was shortned for the afflictions of the way. This way into the land of promise, figured the way into the kingdome of God, thorow the wildernesse of this world, (the wildernesse of peoples, as in Ezek. 20. 35.) into which kingdome wee cannot enter, but through much tribulation, Act. 14. 22. because the gate is strait, and the way is narrow that leadeth unto life, Matth. 7. 14. and we are to go thorow fire and thorow water, Psalm. 66. 12. The discouragement of this people, sheweth humane frailty and infirmitie, through want of faith and patience: for as they erred in heart, and knew not the Lords waies, Psal. 95. 10. so many, when tribulation or persecution ariseth because of the Word, by and by they are offended, Matth. 13. 21. Vers. 5. spake against God] The Chaldee expoundeth it, murmured before the Lord, and contended with Moses, and so in vers. 7. This was their wonted carriage, in their tentations: see Exod. 14. 11. and 15. 24. and 16. 2, 3. and 17. 2, 3. Num. 11. 1, 4, 5. & 16. 13, 14. and 20. 3, 4, 5. By God here is meant Christ, the Angell of Gods face or presence, in whom his name was, Exod. 23. 20, 21. Esay 63. 9. as the Apostle openeth this place, saying, Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents, 1 Cor. 10. 9. this light bread] meaning Manna; as the Chaldee explaineth it, this Manna the light meat: in Greeke, this vaine (or empty) bread. So they call it, either because it was light of digestion, that they felt it not in their hot stomackes; or in contempt, counting it base and vile, in comparison with other meats: See Numb. 11. 5, 6, 8. This Manna being rained upon them from heaven, Psal. 78. 23, 24. was both corporall and spirituall food unto them, a figure of the hidden Manna, which Christ seedeth his people with, unto life eternall, Rev. 2. 17. Ioh. 6. 48, 49, 50, 51. So the contempt thereof, was the contempt of Christ and his grace: and into this sin doe all they fall, that loath and leave Christ and has Gospell, for the momentany pleasures of this life; the enemies of the crosse of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who minde earthly things, Philip. 3. 18, 19. Vers. 6. fiery serpents] or, burning serpents, as the Chaldee translateth: the Greeke in this place calleth them deadly (or killing) serpents. In the Hebrew they are named Seraphim, that is, Burners, because when they bite a man, he burneth with extreme heat and thirst: it may be also in respect of their colour, for some serpents are of a fiery colour: Nicander in Theriacis. Of the Hebrew Saraph, the Greekes by changing the order of letters, have borrowed the name Prester, which is a kinde of venemous serpent, called also Dipsas, and Causon; of which it is reported, that who so is stung therewith, he hath such a vehement thirst, that he cannot be satisfied, but is tormented with it centinually, and though he drinke never so largely, yet is he presently as thirsty as before. And againe, that the bitings of these serpents were left of the most ancient (Physicians) as altogether incurable, Dioscorid. lib. 6. cap. 38. & 40. They are said to be like unto Vipers, but their biting more hurtfull; for the heart of a man is inflamed with their biting, and his lips are parched and drie with thirst, as Nicander writeth of them. Sol. Iarchi saith, they are called Seraphim (burners) because they burned men with the venim of their teeth. The Prophet Esay mentioneth the flying fiery serpent, in Esay 14. 29. and 30. 6. whereby it seemeth to be a kinde of serpent with wings. With these and other serpents, the wildernesse thorow which they went, did abound, as Moses sheweth in Deut. 8. 15. but God, who guided them thorow it, kept them from hurting his people, till now for their sinne, hee gave them power to bite and kill them: as he saith otherwhere, I will command the serpent, and he shall bite them, Amos 9. 3. Here also there was a remembrance of the first sinne that came into mankinde by the serpent, and the death that followed thereupon, Gen. 3. for as the venim of serpents killeth the bodie; so the venim of Satan, which is sinne, killeth both body and soule: and as the Serpent biting any one part, the venim and contagion spreadeth over all the bodie, and killeth the whole man: so the poyson of sinne, which entred by one man, hath infected and killed all the lump of mankind, Rom. 5. 15.—18. died] The judgements of God are both inevitable, and incurable of man, Ier. 8. 17. Amas 5. 19, 20. and 9. 1, 2, 3. Deut. 28. 27. And as no salve or medicine could heale the bodies of those that were bitten: so can no work of man cure the biting of that old Serpent or sting of sinne, but the venome thereof rageth and reigneth, tormenting the conscience vnto death, Rom. 5. 12, 14, 21. and 3. 20. Vers. 7. We have sinned] The afflictions which God layeth upon his people, are a meane (through his grace) to bring them to the sight and acknowledgement of their sinnes, and seeking unto him, as it is said, When he slew them, then they sought him: and they returned, and enquired early after God, Psal. 78. 34. Yea the wicked are often forced hereby, to confesse and seeke helpe of God, as did Pharaoh. Exod. 9. 27, 28. that he take away] or, and let him take away the serpents; in Hebr. the serpent, put for the multitude of them; as in Exod. 8. 6. the frog, is for frogs; and in Exod. 8. 17. the louse, for li[illegible: 1 letter]e, and many the like. They desire the removing of the punishment, after repentance and confession of sinne; without which, plagues are not only continued, but increased, Levit. 26. 21, 23, 24, 28. Howbeit God did not presently take away the serpents, but gave a remedy for such as were bitten, vers. 8. 9. Moses prayed] As at other times, so still hee sheweth himselfe an example of mecknesse, unmindfulnesse of injuries, and readinesse to forgive the wrongs done unto him. Thus Samuel also did in like case, and said, Far be it that I should sinne against the Lord, in ceasing to pray for you; but I will teach you the good & the right way, 1 Sam. 12. 19, 23. Vers. 8. Make thee a fiery serpent] or, a burning serpent, Hebr. Saraph, which the Greeke translateth a serpent: hereby is meant, a serpent of brasse, vers. 9. a similitude of one of those fiery serpents, a figure of Christ, as himselfe hath opened it, saying, As Moses lifted up the serpent in the wildernesse, even so must the Son of Man be lifted up, Ioh. 3. 14. For as this had the similitude of a serpent, but had no venome; so Christ had the similitude of a sinfull man, yet without sin, Heb. 4. 15. upon a pole] or, for a signe; the originall Nes signifieth an ensigne or banner lifted up on high, and is here by the Grecke and Chaldee translated a signe, meaning a pole or pertch, which is usually set up for a signe or signification of some thing. And hereupon our Saviour useth the word of lifting up, or setting on high, in Joh. 3. 14. meaning of his crosse, upon which he was lifted up at his death, or of the the preaching of him crucified: as elsewhere he likewise saith, When ye have lifted up the Son of Man, Ioh. 8. 28. and againe when he signified What death he should die, he said, And I, if I be lifted up from the earth, will draw all men unto me, Ioh. 12. 32. So the setting of this Serpent on a pole or signe, was a figure unto them of Christ to be crucified, and preached unto the world for salvation. when hee looketh upon it, shall live] or, then he shall see (or looke upon) it, and he shall live; so implying both a commandement and a promise. And this was the reason of the putting it upon a pole, that the people which were farre off, might presently see it, every man from his place. As the Serpent lifted up, was a figure of Christ; so the looking upon it signified faith in Christ; as it is written, At that day shall a man looke to his Maker, and his eyes shall have respect to the holy one of Israel, Esay 17. 7. And thus our Lord himselfe expoundeth it, As Moses lifted up the Serpent in the wildernesse, even so must the Sonne of Man be lifted up; that whosoever BELEEVETH in him should not perish, but have eternall life, Iohn 3. 14, 15. Likewise among the Hebrewes Targum Ionathan explaineth it thus, Hee shall looke upon it and live, if his heart be attent unto the name of the Word of the Lord. And Sol. Iarchi saith, when they submitted their heart unto their Father which is in heaven, they were healed, otherwise they perished. shall live] that is, shall bee healed, and have his life and health continued; as in Esay 38. 21. he shall live, that is, shall recover, or be cured. And by this recovery and continuance of naturall life, was figured life eternall to all that beleeved in Christ▪ Iohn 8. 15. who is the root of Iesse, standing up for an ensigne of the people, whereunto then at [illegible: 1 word] should seeke, Esay 11. 10. And the worke of [illegible: 1 word] was hereby lively signified. As they that were bitte[illegible: 1 letter] with these s[illegible: 1 letter]rpents, if they looked upon their sores, and not to the signe[illegible: 1 span]cted of God, they died: so they that are bitten with sinne, if they six their eyes ther[illegible: 2 letters], though with repe[illegible: 2 letters]ance, and looke not unto Christ, doe despaire and die, Matth. 27. 3. [illegible: 1 word]. As they, if they sought to Surgeons or Physitians, or used salves or medicines of their owne or others; perished: so whosoever seeketh to any but Christ, or endevoureth by his owne workes or sufferings to have life with God, dieth in his sinnes, Ioh. 8. 24. Gal. 5. 4. As the brasen serpent was an unlikely thing in humane reason, to heale such deadly wounds: so Christ crucified, is unto the Iewer a stumbling-blocke, and unto the Greekes▪ foolishnesse; but unto them which are called both I wes and Greekes, Christ is the power of God, and the wisdome of God, 1 Cor. 1. 23, 24. Vers. 9. a serpent of Brasse] which metall, besides that is of a fiery colour, Ezek. 1. 7. Rev. 1. 15. and so might resemble the colour of the serpent[illegible: 1 letter] [illegible: 1 word] is also strong and durable, and in that respect might figure out the strength of Christ, who was inabled by the power of the God-head to endure a[illegible: 1 letter]d overcome all [illegible: 1 span]is tribulations, otherwise than any man could: whereupon Iob faith in his sorrows, Is my strength the strength of stones? or is my flesh of brasse? Ioh. 6. [illegible: 1 letter]2. But unto the Prophet Christ shewed himselfe à man, whose appearance was like the appearance of brasse, Ezek. 40. 3. [illegible: 1 span], for a sign[illegible: 1 letter], as in vers. 8. This was the worke of Mose[illegible: 1 letter]; whereupon it is said, As Moses lifted [illegible: 1 word] the Serpenti[illegible: 1 letter]g the wildernesse, Iohn 3. 14. and it signified how Moses Law was our Schoolmaster unto Christ, that we might be justified by faith, Gal. 3. 24. by his writings, Christ is lifted up as an ensigne unto all peoples for he wrote of Christ, Ioh. 5▪ 46▪ and by the rigour of his Law, which urgeth satisfaction for sinne, [illegible: 1 letter]nd curseth all transgressours, Gl[illegible: 1 span] was lifted up upon the crosse, God sending his owne Sonne in the likenesse of sinfull flesh▪ who by his sacrifice▪ for sinne, condemned sinne in the flesh, Gal. 3. 10.▪13. Rom. 8. 3. if a serpent] or, as the Greeke translateth, When a serpent bi[illegible: 1 letter] a man; so that the serpents were not taken away from the people, as they desired, in [illegible: 1 span]s. 7. but continued still as a [illegible: 1 word], to n[illegible: 1 span]re the disobedient people: only God provideth a remedy to heale the repentant and beleeving sinners. Wherefore also the brazen serpent was not l[illegible: 3 letters] standing in that place, but they carried it along thorow the wildernesse, even into the land of Canaan, where it continued many yeares, 2 King. 18. 4. Such is the worke of grace towards us [illegible: 1 word] this life, for neither are our sinnes utterly taken from us in this life, but wee have forgivenesse of them by the bloud of Christ, 1 Iohn 1. 7, 8, 9, 10. [illegible: 1 word]. 3. 2. neither are our tentations and afflictions wholly removed, though wee be[illegible: 3 letters]ch the Lord therefore; but we receive grace from him, which is suffi[illegible: 1 span] for us; and his strength is [illegible: 1 word] perfect in weaknesse, [illegible: 1 word] Cor. 12. 7, 8, 9. when hee beheld] or, and if he beheld (or looked unto:) the serpent of brasse, then he lived: where Ta[illegible: 1 letter] gum Ionathan addeth againe, ad directed his heart to the name of the word of the Lord, then he lived. And the Author of the booke of Wisdome, speaking of this serpent, (which hee calleth a signe of salvation) saith, Hee that turned himselfe towards it, was not saved by the thing that he saw, but by thee [O God] that art the Saviour; of all, Wisd. 16. 6, 7. This sheweth the truth of Gods promises and signes, that they give life to them that obey and beleeve in Christ: and when God promiseth to powre out the Spirit of grace upon his people, it is with these words, They shall looke upon [illegible: 1 word] whom they have pierced, Zach. 12. 10. Thus the iust shall live by his faith, Habak. 2. 4. and hee that heareth the word of Christ, and beleeveth on him that sent him, hath everlasting life, and shall not come into condemnation, but is passed from death unto life, Ioh. 5. 24. For the wages of sinne is death but the gift of God is eternall life, through Iesus Christ our Lod, Rom. 6. 23. Vers. 10. Oboth] Of these places and journeyes, see Numb. 33. where they are reckoned in order; for here some are named, and other▪some omitted. Vers. 11. before Moab] before the Moabites countrey. The posteritie of Moab and Ammon the sonnes of Lot, Gen. 19. 36.—38. had vanquished the Giants (called Emims and Zamzummims) which before dwelt in those parts, and succeeded them, and dwelt in their stead, Deut. 2. 10, 11, 20, [illegible: 1 word]. Through the wildernesse, along by their coasts did Israel palse, but were forbidden to warre with them, or with the Edomites, Deut. 2. 9. 19▪ 5. Vers. 12. The valley of Zared] or, the bourne of Zared, or Zered: which word bourne (as also the Hebrew Nachal) is both a valley. and a river running thorow a valley: and so this Zared was a river or brooke also, over which Israel passed: See Deut. 2. 13. Vers. 14. it is said] Hebr. it shall be said. The time to come, noteth a continued or common saying; so he speaketh as of a knowne speech. the booke] or, the narration, (the rehearsall) of the warres of Jehovah: what booke this was is uncertaine; whether some writing of Israel, not now extant; or, some writing of the Amorites, which contained songs and triumphes of their King Sihons victories, out of which Moses may cite this testimony, as Paul sometime doth out of heathen Poets, Act. 17. 28. Tit. 1. 12. Vaheb] this is thought by some to be the name of the King of Moab, whom Sihon vanquished, vers. 26. by others, to be the name of a place or citie. The Greeke Interpreters mistaking [illegible: 1 span] Z. for †V. (which in Hebrew are one like another) reade it Zoob, and give this sense, Therefore it is said in the booke, The warre of the Lord hath set on fire (or burned) Zoob, and the brookes of Arnon. The Chaldee Paraphrast (whom others also follow) taketh it for no proper name, but expoundeth it thus: The warres that the Lord did at the red Sea, and the mightie workes at the brookes of Arnon. in a whirle-wind] o[illegible: 1 letter], [illegible: 2 words] tempest; understand, the Lord (by the [illegible: 1 word] of Sihon against Moab) hath consumed [illegible: 1 word] i[illegible: 1 letter] a whirle-wind, or with a tempest. So warres [illegible: 1 word] often set forth by the similitudes of fire, tempest, [illegible: 1 word] winds, and the like; as, I will kindle a fire [illegible: 1 word] th[illegible: 1 letter] wall of Rabah, and it shall devoure the pa [illegible: 1 span] thereof with shouting in the day of battell, with [illegible: 1 span]pest in the day of the whirle-wind, A [illegible: 3 letters] [illegible: 1 word] 14▪ and, Thou shalt be visited of the Lord of h[illegible: 1 letter]sts with thunder, &c. with whirle-wind and te[illegible: 1 letter]pest, and the flame of devouring fire, Esay 29. 6. and againe, The Lord will come with fire, and with his chariots like a whirle-wind, Esay 66. 15. So in Na[illegible: 1 letter]um 1. 3. Esay 5. 28. Ierem. 4. 13. And thus the Greeke explaineth it, The war of the Lord hath set Zoob on fire. Some take the Hebrew Suphah (which usually signifieth whirle-wind or storme) to be here the name of a place, the same that is called Suph in Deut. 1. 1. which also is the name of the redsea, as is noted on Exod. 10. 19. so the Chaldee interpreteth it, the red sea. and the brookes] or, the bournes of Arnon, to wit, the Lord hath consumed; or (as in vers. 28.) the flame hath consumed the bournes of Arnon. It may also be expounded, The Lord warred with Vaheb in a whirle-wind, and with the brookes of Arnon. Moses intendeth by this testimony to shew how the Israelites had right to this countrey: for it being sometimes Moabs land, with whom Israel might not meddle, Deut. 2. 9. the Lord had before Israels comming, [illegible: 3 letters]rred up the spirit of Sihon King of the Amorites, to sight against the King of Moab, and to take this p[illegible: 1 letter]rt of his country from him, as is after mentioned, Num. 21. 28, 29. Then Israel comming, and being commanded of God to warre against the Amorites, Deut. 2. 24. tooke it againe out of Sihons hand, and so became lawfull possessour of this land by conquest. This right Iephthah defended for Israel, when after many yeares the Ammonites (brethren [illegible: 1 word] [illegible: 1 span]ab) required these lands to be restored again: see the story in Judg. 11. 12, 13.—27. For the Moa [illegible: 3 letters]e[illegible: 1 letter] and Ammonites were neighbours; and Chaz [illegible: 1 span]eth on Numb. 21. 23. that as Sihon had taken the land of Moab on the South-side, from Iordan [illegible: 1 word] the river Arnon; so he had taken on the Northsid[illegible: 1 letter] [illegible: 1 word] land of the sons of Ammon unto Jabok: and for th[illegible: 2 letters] [illegible: 1 word] it was lawfull for Israel (to possesse it:) [illegible: 2 words] is that which our Doctors have said, Moab [illegible: 1 word] A[illegible: 2 letters]mon were purified by Sihon. Vers. 15. And the streame] or, the shedding, the [illegible: 1 span]usion of the brookes. This verse seemeth to be a continuance of the former testimony, out of the [illegible: 1 word] of the warres of Jehovah; to shew the limits [illegible: 1 word] [illegible: 1 letter]ounds of this country which Sihon had won, [illegible: 2 words] it was distinguished from Moabs land. [illegible: 1 word].] a citie of Moab, vers. 28. called in Greeke Er. leaneth upon the border] that is, as the Greeke explaineth it, lieth by, or is adjoyned to the [illegible: 3 letters]ders of Moab. Vers. 16. From thence to Beer] or, to the Well; [illegible: 1 letter]or [illegible: 1 word] Beer signifieth; and the Greeke translateth it, front thence the Well (or pit.) Some understand here, from thence they journeyed to Beer: the Chaldee Paraphrast expoundeth it, from thence was given unto them the Well. Of this Beer there is no mention among the journeyes of the people in Num. 33. I will give them water] The Greeke addeth water to drinke. The Lord, who before had suffered the people to thirst, and gave them water when they murmured against him, Exod. 17. Numb. 20. doth now of his grace give them a Well of water, when they murmured not, to teach them to depend upon him by faith, for they that seeke the Lord, shall not want any good thing, Psal. 34. 10. Wherefore the people were to be assembled, that all might behold the goodnesse of God, and sing his praise. And this water of the Well had also a like spirituall signification as the waters of the Rocke; for as the Rocke was Christ, 1 Cor. 10. 4. so the Well figured him, who is the fountaine of the gardens, the Well of living waters, Song 4. 15. and the waters signified the Spirit, which they that beleeve on him shall receive, Iohn 7. 38, 39. Esay 44. 3. of which water, whosoever drinketh, shall never thirst, but the water that Christ shall give him, shall be in him a well of water springing up into everlasting life, Iohn 4. 14. This grace he promised of old to his people, saying, The poore and needie seeke water, and there is none; their tongue faileth for thirst: I Iehovah will heare them, I the God of Israel will not forsake them. I will open rivers in high places, and fountaines in the midst of the valleyes; I will make the wildernesse a poole of water, and the dry land springs of water, &c. That they may see, and know, and consider, and understand together, that the hand of Iehovah hath done this, and the Holy one of Israel hath created it, Esay 41. 17, 18, 20. And againe, A fountaine shall come forth of the house of the LORD, and shall water the valley of Shittim, [illegible: 1 letter]oel 3. 18. Vers. 17. Then sang Israel] Singing here was in them a signe of mi[illegible: 1 letter]th and joy, as in Iam. 5. 13. and of beleefe in God, and thankfulnesse, as in Psal. 106. 12. and signified the spirituall joy which the faithfull have in Christ: concerning which it is prophesied, With joy shall yee draw water out of the wells of salvation. And in that day shall yee say, Praise Iehovah, call upon his name, declare his doings among the people, &c. Esay 12. 3, 4. Spring up] or, Ascend O Well. Answer ye to it] that is, sing (or shout) ye to it, or sing ye of it. The word Answer, here meaneth to sing one after another, as when they sung at the red sea, Mary answered them, that is, sung after the men, Exod. 15. 21. and in 1 Sam. 18. 7. the women answered one another, as they plaied on instruments, and sung the victory. So in Psal. 147. 7. Answer yee (that is, Sing yee) to Iehovah with confession. And the order of the words may be thus, Answer (or Song) ye unto it, Spring up O Well. A like phrase is in Esay 27. 2. A vineyard of red wine, answer ye unto her; or, Answer (that is, Sing) ye unto her, A vineyard of red wine. For the Scripture it selfe often changeth the order of words and sentences; as, I will put my lawes into their minde, and write them on their heart, Hebr. 8. 10. or, put them into their heart, and write them on their mind, Hebr. 10. 16. So in Esay [illegible: 1 span]1. compared with Rom. 10. 20. and Deut. 5. 16. with Eph. 6. 2. Mat. 21. [illegible: 1 word] 39▪ with Mar. 12. 8. & many the like. See the notes on Gen. 5. 6. By this song they celebrate the miracle and memory of the Well which God gave them: and if they sung it at the first, when they assembled to diggeit, it shewed also their faith in the promise of God, who had said, he would give them water; and so they speake unto the Well (as Moses was bidden speake to the Rocke, Numb. 20. 8.) that it should ascend or spring up, according to the word of the Lord. This Targum Ionathan explaineth it, Ascend ô Well, ascend ô Well, did they sing unto it, and it ascended. Or if they sang it after; it is a memoriall and celebration of Gods goodnesse and faithfulnesse, as he had spoken unto them: Ascend ô Well, that is, Come up into our heart or memory; answer (or sing) ye of it, that it may never be forgotten. And ascending or comming up, is often used in this sense, as in Ier. 3. 16. neither shall it ascend (or come up) on the heart, neither shall they remember it: and in Ier. 51. 50. Remember the Lord a far off, & let Ierusalem ascend upon your heart, that is, come into your mind. Vers. 18. The Well, the Princes digged it] or, O Well, which the Princes digged, which the Nobles of the people delved: where digged and delved are two words of the same meaning, as in the Hebrew Caphar and Carah. The Princes and Nobles of Israel digging this Well, and the memory thereof thus celebrated by the song of Israel, setteth forth the glory of this gracious gift of God unto his people, and figured the labours and industry of the governours of the Church, to bring forth the waters of the Spirit, by the preaching of the word, and opening of the Scriptures, 2 Chron. 17. 7, 8, 9. Gal. 3. 2. 1 Tim. 5. 17, 18. Hebr. 13. 7, 17. 1 Pet. 1. 10, 11, 12. So in ages following this Well was renowmed, being called Beer Elim, that is, the Well of the Mightie ones, Esay 15. 8. with the Law-giver] or, by the Law-giver, that is, together with him, and by his direction, as in vers. 16. understanding by the Law-giver, Moses, as in Deut. 33. 21. or God himselfe, as in Esa. 33. 22. the LORD is our Law-giver. And the Law-giver in Israel was a figure of Christ, Gen. 49. 10. Iam. 4. 12. The Chaldee taketh one here to be used for many, and translateth it the Scribes, as Ezra the Priest is called a Scribe of the words of the commandements of the Lord, and of his statutes to Israel, Ezr. 7. 11. with their staves] a staffe or rod in the hand of governors, was a signe of their power and authority from God; wherefore the Scripture useth these words for such signification, Numb. 17. 2, 3, &c. Psal. 23. 4. and 110. 2. Ier. 48. 17. 1 Cor. 4. 21. So the Greeke translateth this here; when they ruled over them. The Hebrewes have feigned many things of this Well, of the springing and running of it from place to place, and of the mysteries of it concerning Israel: but our Saviour is the best Expositor, who hath taught us to apply the brasen Serpent fore-spoken of, to himselfe and his dying for the people, Iob. 3. 14. and this Well of water (which was the next token of grace to Israel in the wildernesse) to the waters of the Spirit, which is a Well springing up to eternall life, in such as beleeve in him, Iohn 4. 10.—14. and 7. 37, 38, 39. Also the Hebrewes themselves doe thus far testifie in Midrash Koheleth, on Eccles. 1. 9. As the first Redeemer (Moses) brought downe Manna, Exod. 16. so the last Redeemer (Christ) shall doe Psal. 72. 16. And as the first Redeemer caused a W[illegible: 2 letters] to spring up; so the last Redeemer shall cause waters to spring up; as it is said, And a fountaine shall come forth of the house of the LORD, and shall water the valley of Shittim, Ioel 3. 18. to Mattanah] which is by interpretation a Gift, and is likely to be the name of a place (as the Greeke version also confirmeth) though neither it, nor those that here sollow, are rehearsed by these names in Numb. 33. where all their journeyes are told: neither is it here expressed by Moses, that they journeyed to these places; but such words may well be understood. Chazkuni (on this Scripture) saith, this is added to that before (in vers. 13.) They camped on the other side of Arnon, which is in the wildernesse, &c. and from that other side which is in the wildernesse, which (in Numb. 33. 46.) is Almon Diblathaim, they came to Mattanah, called in Numb. 33. 47. the Mounts of Abarim before Nebo, the name of a place on the North side of the river Arnon, in the beginning of the land of Sihon; and it is called Mattanah (a Gift) because there began the gift of the land unto Israel, (Deut. 2. 24. 31.) But afterward hee sheweth another interpretation, that from the wildernesse, a place of drought, water was given them for a gift: and so the Chaldee interpreteth it, from the wildernesse it was given unto them: and Targum Ionathan, from the wildernesse it was given them for a gift. Vers. 19. to Nahaliel] by interpretation, the valley (or bourne) of God: the Greeke calleth it Naadiel. Chazkuni saith, this is that which in Numb. 33. 48. is called the plaines of Moab. to Bamoth] by interpretation High-places: that is called Beth Iesimoth (saith Chazkuni) in Numb. 33. 49. Vers. 20. in the field] that is, in the countrey of Moab. This valley, as Chazkuni saith, is called in Numb. 33. 49. Abel Shittim, in the plaines of Moab. the head of Pisgah] by head, may be understood the top of the mount Pisgah, or the beginning of the same: the Greeke translateth it from the top. Chazkuni expoundeth it thus, That Samab (or High place) which is in the field of Moab, is the head of Pisgah (or of the Hill) that looketh toward Iesbimon, which is a great wildernesse. and it looketh] that is, the Hill Pisgah looketh; and so the Greeke version referreth it thereto. And Sol. Iarchi saith, That Pisagh looketh toward the place named Ieshimon, which signifieth a wildernesse, because it is desolate. Ieshimon] in Greeke, the Wildernesse, and so the word is used for a wildernesse, in Deut. 32. 10. Psal. 68. 8. and 78. 40. and otherwhere. All these places are by the Chaldee paraphrast referred to the Well aforesaid, thus; And from (the place) where it was given unto them, it descended with them to the valleyes, and from the valleyes it ascended with them to the High places, and from the High places to the valley that is in the field of Moab, &c. So Targum Ionathan to the like effect, and others. Vers. 21. Israel sent Messengers] in Greeke, Moses sent Messengers: which seemeth to be taken from D[illegible: 1 span] 2. 26. where Moses saith, I sent messengers. F[illegible: 1 span]ie is very frequent, when things are done by a multitude, where one is chiefe, that the action is ascribed either to the multitude, or to him that is [illegible: 1 word] indifferently: as, They made peace with [illegible: 1 word], and served him, 1 Chron. 19. 19. or, They [illegible: 1 word] peace with Israel, and served them, as another Prophet recordeth it, 2 Sam. 10. 19. So Ie [illegible: 1 span], he brought forth the Kings sonne, and he put the [illegible: 1 word] upon him, 2 King. 11. 12. or, They brought forth the Kings sonne, and they put upon him the crowne, 2 Chron. 23. 11. and, they offered burntofferings, 1 Chron. 16. 1. or, David offered burntofferings, 2 Sam. 6. 17. and many the like. The occasion of this message now sent by Israel, was the commandement of God, who willed them to goe [illegible: 1 word] against Sihon, and to possesse his land, Deut. 2. 24, 25. S[illegible: 1 letter]hon] or Sichon; in Greeke, Seon King of the Amorites, his chiefe citie was Hesbon, Deut. 2. 26. saying] the Greeke version addeth (from Deut. 2. 26.) with peaceable words, saying. Vers. 22. Let me passe] in Greeke, Let us passe: which phrases are often used indifferently, when they are spoken of a multitude: and so the Scripture serreth this downe both wayes, Let me passe, as here, and in Deut. 2. 27. and Let us passe, Iudg. 11. 19. thorow thy land] that so I may come into the land of Canaan, unto my place, Iudg. 11. 19. Deut. 2. 29. we will not turne] in Deut. 2. 27. I will not turne, speaking of the multitude as of one man. into field, or into vineyard] to the right hand, or to the left Deut. 2. 27. See Num. 20. 17. of the well] in Greeke of thy well, meaning of any of his wells, for nought; but they would buy their water of him for money, Deut. 2. 28. the Kings way] the high way, common for all, which in Deut. 2. 27. is set downe thus, by the way, by the way. See also Num. 20. 17. Vers. 23. would not grant] Hebr. granted (or gave) not: that is, would not give or suffer: as where it is said, David removed not the Arke, 1 Chro. 13. 13. another Prophet openeth it thus, David would not [illegible: 1 word] the Arke, 2 Sum. 6. 10. And so Moses explaines this in Deut. 2. 30. But Sihon king of Hesbon [illegible: 1 word] let us passe thorow him. The cause why he would [illegible: 1 letter]ot, was feare & distrust, as it is written, But Si[illegible: 1 span] [illegible: 1 word] not Israel to passe thorow his coast, Iudg. 11. [illegible: 1 word] [illegible: 1 letter]ut chiefly it was of the Lord, who purposed to destroy the Amorites, as Moses saith, For fehovah thy God hardned his spirit, and made his heart strong, that he might give him into thine hand, Deut. [illegible: 1 word], Iahaz] or Iahats, in Greeke, Fassa; in La [illegible: 1 span], Iasa; the name of a city mentioned also in Deut. 2. 12. Iudg. 11. 20. Esay 15. 4. Ier. 48. 21, 34. Vers. 24. Israel smote him] for, Iehovah the God of Is[illegible: 1 letter]ael delivered Sihon and all his people into Israels had, Iudg. 11. 21. Deut. 2. 33. Therefore the glory of this victory is ascribed unto God, in Ps. 135. 10, 11. and 136. 17, 18, 19. And in Amos 2. 9. God saith, I destroyed the Amorite before thē, whose height was like the height of the Cedars, and he was strong as the O[illegible: 1 span]: yet I destroyed his fruit from above, & his roots from beneath. was strong] by reason that it was [illegible: 1 letter]enced with Iabbok which was a river, & by mountines and cities on them, Deut. 2. 37. therefore the Ammonites held their territories beyond Iabbok, so that Sihon tooke them not from them: and as for Israel, they might not warre [illegible: 1 letter]gainst the Ammonites, Deut. 2. 19. Vers. 25. tooke all these cities] utterly destroying men, women, and children of every citie, but the cattell and spoile of the cities they tooke also, Deut. 2. 34, 35. the daughters] that is, as the Chaldee explaineth it, the townes or villages thereof: for the chiefe-cities are counted as mothers, the villages about them as daughters, thorowout the Scriptures, Ezek. 16. 44, 45, 46, 48, 53. Therefore as here it is said, Hesbon and her daughters; so elsewhere wee reade, Hesbon and all her cities, Ios. 13. 17. And that which is called a citie, and a mother in Israel, 2 Sam. 20. 19. is in the Greeke interpreted, a citie and a mother citie (Metropolis) in Israel. These daughters Moses calleth unwalled cities, Deut. 3. 5. Vers. 27. that speake in proverbs] or, that speake parables; in Greeke, Aenigmatists they that speake riddles: such in Israel were the prophets, that used to speake by parables, as Ezek. 17. 2. and 20. 49. But it is also used for prouerbs and by-words, to the reproach of persons that are brought downe from high estate to misery; as Deut. 28. 37. 2 Chron. 7. 20. Ierem. 24. 9. Habak. 2. 6. and so it is meant in this place. The Hebrewes Tanchuma, and Sol. Iarchi, expound these that spake in proverbs, to be Balaam and Beor his father, (as wee reade that Balaam tooke up his parable against Amalek and others, when he prophesied their destruction, Numb. 24. 20.—23.) Iarchi saith, that Sihon was not able to subdue them, and he went and hired Balaam to curse them; and hereupon Balak said unto him (in Numb. 22. 6.) I know that he whom thou blessest is blessed, &c. But this is an uncertainry, and it may be also understood of the Israelites, that they used these parables in rehearsing the workes and warres of the Lord. Come into Hesbon] or, into Cheshbon; in Greeke, Esebon. Chazkuni expoundeth it, Come to dwell in Hesbon, for now it shall be established, after that Sihon hath the dominion of it: for so long as it was in the hand of the King of Moab, they were afraid to dwell within it, because the King was weake. Let the citie of Sihon] in Greeke thus, that the citie of Seon may be built: by which it appeareth, that this proverb was first takē up after that Sihon had won Hesbon out of Moabs hand. prepared] or, firmely established; meaning, more than in former times it had beene; or, as Iarchi saith, prepared in Sihons name, for to be his citie. Vers. 28. a fire] by fire and flame, warres that consume are usually meant, as in Esay 47. 14. Dan. 11. 33. Amos 1. 7, 10, 12, 14. and 2. 2, 5. Hobad. 1. 18. Psal. 78. 63. So this is spoken of Sihons wars against the Moabites. The Chaldee expoundeth it, A strong east wind like fire, and warriers like a flame: and the Ierusalemy Targum thus; A people strong, and burning like fire, and warriers like a flame of fire. from the citie of Sihon] from the citie which now is Sihons, as Chazkuni explaineth it. These parables are after by Ieremy applied against the Moabites, They that fled stood under the shadow of Hesbon, because of the force (of the enemy:) but a fire is gone out of Mesbon, and a flame from the midst of Sihon, [that is, of the citie of Sihon] and hath consumed the corner of Moab, &c. Ier. 48. 45. consumed Ar] or, eaten up (devoured) Ar of Moah. The Chaldee explaineth it, hath killed the people of Lechajath of Moab. And this seemeth to be right, that the people was destroyed, and not the citie or countrey. For Ar (which the Chaldee calleth Lechajath) remained still the possession of the Moabites, Deut. 2. 9, 18, 29. Esay 15. 1. In stead of this, Ieremy saith, the corner of Moab, Ier. 48. 45. Ar is the name of that countrey in the Hebrew tongue; and in Syriak it is called Lecajath, saith Sol. Iarchi on Numb. 21. the Lords] or, the Masters (patrons) of the high places of Arnon. These the Chaldee expoundeth Chemarims (or Priests) which served in the Gods house (or temple) of the high place of Arnon: the Greeke translateth it, the pillars of Arnon. The Prophet calleth them, the crowne of the head, (that is, the chiefe or principall) of the sonnes of tumult, Ier. 48. 45. high places] where they used to serve their God, as appeareth also by the Prophet, saying, [illegible: 1 word] will cause to cease in Moab, saith Iehovah, him that offereth in the high place, and him that burneth incense to his God, Ier. 48. 35. So Targum Ierusalemy expoundeth this place of Moses thus; Killed the Priests that sacrificed before their Idols in Arnon. Vers. 29. Woe to the Moab] in Chaldee, Woe to you Moabites. It is a continuance of the parable taken up against them. people of Chemosh] in Greeke, of Chamos; which the Chaldee explaineth, people that serve Chemosh. So in Ier. 48. 46. Woe to thee Moab, the people of Chemosh is perished. This Chemosh was the god of the Moabites, 1 King. 1. 33. and as it seemeth also of the Ammonites, Iudg. 11. 24. for their service of which Idoll, they are called the people of Chemosh, as the Israelites are usually called the people of Iehovah. he hath given] that is, Chemosh hath given, or suffered his sonnes that escaped the sword, to be taken captives. Thus Moabs idolatrie is here upbraided as the cause of their ruine: and so Ieremie after saith of them, Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence, Ier. 48. 13. And againe, Chemosh shall goe forth into captivity, with his Priests and his Princes together, Ier. 48. 7. Likewise another Prophet saith, When it is seene that Moab is weary on his high place, he sh[illegible: 2 letters]d come to his sanctuary to pray, but he shall not prevaile, Esay 16. 12. And though Chemosh was an Idoll, and so nothing in the world, as the Apostle saith, 1 Cor. 8 4. and therefore could not doe evill, neither was it in him to doe good, Ier. 10. 5. yet thus it is spoken of him, he hath given according to the speech and opinion of the idolaters; as Iephthah also said to the King of Ammon, Wilt not thou possesse that which Chemosh thy god giveth thee to possesse? Iudg. 11. 24. But indeed the God of Israel was hee that brought this judgement upon the Moabites for their idolatrie, Ier. 48. 12, 13. Vers. 30. their lampe is perished] their light is lost, that is, as the Greeke translateth it, their seed is perished; by seed, meaning such as should inherit the kingdome; and so the Chaldee paraphrast explaineth it, the kingdome is ceased from Heshbon: and Targum Ierusalemy giveth the same exposition, the kingdome is ceased from Hesbon, and ruler from Dibon. The like metaphor is elsewhere used; as, And unto his some will I give one tribe, that David my servant may have a lampe alway before me in Ierusalem, that is, a seed, or son to reigne in Ierusalem, 1 King. 11. 36. So in 1 King 15. 4. for Davids sake, did the Lord his God give him a lampe in Ierusalem, to set up his sonne after him; where the lampe is expounded his sonne. Thus the Hebrewes here also expound it; their lampe is perished, that is, saith Iarchi, their kingdome is perished. And Chazkunithus; the citie Hesbon hath lost her heire, from over all the land unto Dibon, so that no heire of Moab shall inherit it any more: a Lampe meaneth an heire, as in 1 King. 11. 36. To this sense the old Latine version saith, Their yoke is perished from Hesebon: for a yoke often signifieth dominion, as in Ier. 27. 8, 11. and 28. 2, 14. A lampe signifieth a kingdome, and a yoke, and dominion, saith Sol. Iarchi. It may also be translated, And we have shot at them: so it agreeth with that which followeth, and wee have laid them waste; and they are the words of Sinon and his favourites, triumphing for their conquest over Moab. Dibon] one of the high places and cities in Moabs countrey, Esay 15. 2. Ierem. 48. 18, 22. The Chaldee expoundeth it, the dominion is departed from Dibon. which reacheth unto Me[illegible: 1 letter]eba] the Chaldee saith, which is adjoyned unto Medeba, that was another citie in Moabs land, Esay 12. 2. The word which, (in Hebrew asher) is noted extraordinarily in the Hebrew, with prickes over it, for some hidden meaning. Baal-hatturim saith of it thus; R (in asher) is pricked, and there remaineth (that letter being taken away) ash (that is, fire,) because it was burnt with fire, and the R of it is taken away. The Greeke version favoureth this, for it translateth, yet they kindled fire upon Moab. Vers. 31. the land of the Amorite] in Greeke, all the cities of the Amorites. This countrey, which before had been the Moabites, was conquered by the Amorites, and so became their land; and was taken from them by Israel, and inhabited, as is after shewed in Numb. 32. 33, 34, &c. Vers. 32. Iazer] a citie also that had beene sometime the Moabites, Ier. 48. 32. but [illegible: 1 letter]ow the Amorites; the land about it was goodly pasture ground, and was after given to the tribe of Ga[illegible: 1 letter], Numb. 32. 1, 3, 34, 35. daughters] that is, the townes or villages, as the Greeke and Chaldee explaine it: see vers. 25. Vers. 33. the way of Bashan] that is, as the Greeke translateth, the way which (leadeth) unto Basan. This Basan (which the Chaldee calleth Matnan) was a goodly soile, the pastures nourished strong and fat cattell, whereto the Scripture hath often reference, as in Deut. 32. 14. A[illegible: 1 span]s 4. 1. Mic. 7. 14. Ierem. 50. 19. Og] another King of the Amorites, a Giant of great statute: See Deut. 3. where this historie is repeated and inlarged. Vers. 35. they possessed] or, they inherited his [illegible: 1 letter]and. These countries God gave unto Israel, as the first-fruits of their inheritance, after their wearisome travels and troubles in the wildernesse; by which they were to be encouraged against the residue of their enemies beyond the river; as Moses afterward saith, Thine eyes have seene all that Iehovah your God hath done unto these two Kings; so will Iehovah doe unto all the kingdomes whither thou passest: ye shall not feare them; for Iehovah your God he will fight for you. And Iehovah will doe unto them as hee did to Sihon and to Og, Kings of the Amorites, and to the land of them whom he destroyed, Deut. 3. 21, 22. and 31. 4. For which also they were to be thankfull unto God, and sing his praises, as David after teacheth them, saying, Confesse ye to Iehovah, for he is good, for his mercy endureth for ever. To him which smote great kings, for his mercy endureth for ever. And slew famous kings, for his mercy endureth for ever. Sihon king of the Amorites, for his mercie endureth for ever. And Og the king of Bashan, for his mercie endureth for ever. And gave their land for an heritage, for his mercie endureth for ever. Even an heritage unto Israel his servant, for his mercie endureth for ever, Psal. 136. 1. 17.—22.