mh_parser/vol_split/4 - Numbers/Chapter 21.xml

<div2 id="Num.xxii" n="xxii" next="Num.xxiii" prev="Num.xxi" progress="74.90%" title="Chapter XXI">
<h2 id="Num.xxii-p0.1">N U M B E R S</h2>
<h3 id="Num.xxii-p0.2">CHAP. XXI.</h3>
<p class="intro" id="Num.xxii-p1">The armies of Israel now begin to emerge out of
the wilderness, and to come into a land inhabited, to enter upon
action, and take possession of the frontiers of the land of
promise. A glorious campaign this chapter gives us the history of,
especially in the latter part of it. Here is, I. The defeat of Arad
the Canaanite, <scripRef id="Num.xxii-p1.1" osisRef="Bible:Num.21.1-Num.21.3" parsed="|Num|21|1|21|3" passage="Nu 21:1-3">ver. 1-3</scripRef>.
II. The chastisement of the people with fiery serpents for their
murmurings, and the relief granted them upon their submission by a
brazen serpent, <scripRef id="Num.xxii-p1.2" osisRef="Bible:Num.21.4-Num.21.9" parsed="|Num|21|4|21|9" passage="Nu 21:4-9">ver. 4-9</scripRef>.
III. Several marches forward, and some occurrences by the way,
<scripRef id="Num.xxii-p1.3" osisRef="Bible:Num.21.10-Num.21.20" parsed="|Num|21|10|21|20" passage="Nu 21:10-20">ver. 10-20</scripRef>. IV. The
celebrated conquest of Sihon king of the Amorites (<scripRef id="Num.xxii-p1.4" osisRef="Bible:Num.21.21-Num.21.32" parsed="|Num|21|21|21|32" passage="Nu 21:21-32">ver. 21-32</scripRef>), and of Og king of
Bashan (<scripRef id="Num.xxii-p1.5" osisRef="Bible:Num.21.33-Num.21.35" parsed="|Num|21|33|21|35" passage="Nu 21:33-35">ver. 33-35</scripRef>), and
possession taken of their land.</p>
<scripCom id="Num.xxii-p1.6" osisRef="Bible:Num.21" parsed="|Num|21|0|0|0" passage="Nu 21" type="Commentary"/>
<scripCom id="Num.xxii-p1.7" osisRef="Bible:Num.21.1-Num.21.3" parsed="|Num|21|1|21|3" passage="Nu 21:1-3" type="Commentary"/><div class="Commentary" id="Bible:Num.21.1-Num.21.3">
<h4 id="Num.xxii-p1.8">Arad Subdued. (<span class="smallcaps" id="Num.xxii-p1.9">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxii-p2">1 And <i>when</i> 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 <i>some</i> of them
prisoners.   2 And Israel vowed a vow unto the <span class="smallcaps" id="Num.xxii-p2.1">Lord</span>, and said, If thou wilt indeed deliver this
people into my hand, then I will utterly destroy their cities.
  3 And the <span class="smallcaps" id="Num.xxii-p2.2">Lord</span> 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.</p>
<p class="indent" id="Num.xxii-p3">Here is, 1. The descent which Arad the
Canaanite made upon the camp of Israel, hearing that they came
<i>by the way of the spies;</i> 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 <i>overmuch wicked die
before their time,</i> <scripRef id="Num.xxii-p3.1" osisRef="Bible:Eccl.7.17" parsed="|Eccl|7|17|0|0" passage="Ec 7:17">Eccl. vii.
17</scripRef>. 2. His success at first in this attempt. His
advance-guards picked up some straggling Israelites, and took them
prisoners, <scripRef id="Num.xxii-p3.2" osisRef="Bible:Num.21.1" parsed="|Num|21|1|0|0" passage="Nu 21:1"><i>v.</i> 1</scripRef>.
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, <scripRef id="Num.xxii-p3.3" osisRef="Bible:Num.21.2" parsed="|Num|21|2|0|0" passage="Nu 21:2"><i>v.</i> 2</scripRef>.
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, <i>vowed a vow.</i> 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,
<scripRef id="Num.xxii-p3.4" osisRef="Bible:Num.21.3" parsed="|Num|21|3|0|0" passage="Nu 21:3"><i>v.</i> 3</scripRef>. 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. <i>Vincimur in prælie,
sed non in bello—We lose a battle, but we finally triumph.</i>
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 <i>Hormah,</i> 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 (<scripRef id="Num.xxii-p3.5" osisRef="Bible:Rev.16.16" parsed="|Rev|16|16|0|0" passage="Re 16:16">Rev. xvi.
16</scripRef>), where its forces are said to be gathered together
to a place called <i>Armageddon—the destruction of a
troop.</i></p>
</div><scripCom id="Num.xxii-p3.6" osisRef="Bible:Num.21.4-Num.21.9" parsed="|Num|21|4|21|9" passage="Nu 21:4-9" type="Commentary"/><div class="Commentary" id="Bible:Num.21.4-Num.21.9">
<h4 id="Num.xxii-p3.7">The Brazen Serpent. (<span class="smallcaps" id="Num.xxii-p3.8">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxii-p4">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 <i>there
is</i> no bread, neither <i>is there any</i> water; and our soul
loatheth this light bread.   6 And the <span class="smallcaps" id="Num.xxii-p4.1">Lord</span> 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 <span class="smallcaps" id="Num.xxii-p4.2">Lord</span>, and
against thee; pray unto the <span class="smallcaps" id="Num.xxii-p4.3">Lord</span>,
that he take away the serpents from us. And Moses prayed for the
people.   8 And the <span class="smallcaps" id="Num.xxii-p4.4">Lord</span> 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.</p>
<p class="indent" id="Num.xxii-p5">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: <i>The soul of the people was much
discouraged because of the way,</i> <scripRef id="Num.xxii-p5.1" osisRef="Bible:Num.21.4" parsed="|Num|21|4|0|0" passage="Nu 21:4"><i>v.</i> 4</scripRef>. 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.</p>
<p class="indent" id="Num.xxii-p6">II. Their unbelief and murmuring upon this
occasion, <scripRef id="Num.xxii-p6.1" osisRef="Bible:Num.21.5" parsed="|Num|21|5|0|0" passage="Nu 21:5"><i>v.</i> 5</scripRef>.
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 <i>bread enough and to spare;</i> and yet they complain
<i>there is no bread,</i> because, though they eat angels' food,
yet they are weary of it; manna itself is loathed, and called
<i>light bread,</i> 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.</p>
<p class="indent" id="Num.xxii-p7">III. The righteous judgment which God
brought upon them for their murmuring, <scripRef id="Num.xxii-p7.1" osisRef="Bible:Num.21.6" parsed="|Num|21|6|0|0" passage="Nu 21:6"><i>v.</i> 6</scripRef>. He sent <i>fiery serpents among
them,</i> 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, <scripRef id="Num.xxii-p7.2" osisRef="Bible:Deut.8.15" parsed="|Deut|8|15|0|0" passage="De 8:15">Deut. viii.
15</scripRef>. 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 <i>fiery,</i> 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 (<scripRef id="Num.xxii-p7.3" osisRef="Bible:Num.21.5" parsed="|Num|21|5|0|0" passage="Nu 21:5"><i>v.</i> 5</scripRef>), 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 <i>die in the
wilderness,</i> 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 <i>poison of asps was under their lips,</i> and now these
fiery serpents (which, it should seem, were flying serpents,
<scripRef id="Num.xxii-p7.4" osisRef="Bible:Isa.14.29" parsed="|Isa|14|29|0|0" passage="Isa 14:29">Isa. xiv. 29</scripRef>) 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.</p>
<p class="indent" id="Num.xxii-p8">IV. Their repentance and supplication to
God under this judgment, <scripRef id="Num.xxii-p8.1" osisRef="Bible:Num.21.7" parsed="|Num|21|7|0|0" passage="Nu 21:7"><i>v.</i>
7</scripRef>. They confess their fault: <i>We have sinned.</i> They
are particular in their confession: <i>We have spoken against the
Lord, and against thee.</i> 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; <i>when he slew them, then they sought him.</i> 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 <i>prays for those who had despitefully used him</i>
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
<i>love our enemies.</i></p>
<p class="indent" id="Num.xxii-p9">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, <scripRef id="Num.xxii-p9.1" osisRef="Bible:Num.21.8-Num.21.9" parsed="|Num|21|8|21|9" passage="Nu 21:8,9"><i>v.</i> 8, 9</scripRef>. 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 <i>take away the serpents from
them</i> (<scripRef id="Num.xxii-p9.2" osisRef="Bible:Num.21.7" parsed="|Num|21|7|0|0" passage="Nu 21:7"><i>v.</i> 7</scripRef>), 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 (<scripRef id="Num.xxii-p9.3" osisRef="Bible:John.3.14-John.3.15" parsed="|John|3|14|3|15" passage="Joh 3:14,15">John iii. 14,
15</scripRef>), that <i>as Moses lifted up the serpent in the
wilderness so the Son of man must be lifted up,</i> that
<i>whosoever believeth in him should not perish.</i> Observe then a
resemblance,</p>
<p class="indent" id="Num.xxii-p10">1. Between their disease and ours. The
devil is the old serpent, a fiery serpent, hence he appears
(<scripRef id="Num.xxii-p10.1" osisRef="Bible:Rev.12.3" parsed="|Rev|12|3|0|0" passage="Re 12:3">Rev. xii. 3</scripRef>) as a <i>great
red dragon.</i> 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 <i>fiery darts,</i>
<scripRef id="Num.xxii-p10.2" osisRef="Bible:Eph.6.16" parsed="|Eph|6|16|0|0" passage="Eph 6:16">Eph. vi. 16</scripRef>. Lust and
passion inflame the soul, so do the terrors of the Almighty, when
they <i>set themselves in array.</i> At the last, sin <i>bites like
a serpent</i> and <i>stings like an adder;</i> and even its sweets
are turned into the gall of asps.</p>
<p class="indent" id="Num.xxii-p11">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 <i>to the Jews a stumbling-block and to the Greeks
foolishness.</i> It was Moses that <i>lifted up the serpent in the
wilderness,</i> so the law is a schoolmaster to bring us to Christ,
and Moses wrote of him, <scripRef id="Num.xxii-p11.1" osisRef="Bible:John.5.4-John.5.6" parsed="|John|5|4|5|6" passage="Joh 5:4-6">John v.
4-6</scripRef>. 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 <i>made in the likeness of sinful
flesh</i> (<scripRef id="Num.xxii-p11.2" osisRef="Bible:Rom.8.3" parsed="|Rom|8|3|0|0" passage="Ro 8:3">Rom. viii. 3</scripRef>), so
like that it was taken for granted that this man was a sinner,
<scripRef id="Num.xxii-p11.3" osisRef="Bible:John.9.24" parsed="|John|9|24|0|0" passage="Joh 9:24">John ix. 24</scripRef>. (4.) The
brazen serpent was lifted up; so was Christ. He was lifted up upon
the cross (<scripRef id="Num.xxii-p11.4" osisRef="Bible:John.12.33-John.12.34" parsed="|John|12|33|12|34" passage="Joh 12:33,34">John xii. 33,
34</scripRef>), 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
<i>pole</i> signifies a <i>banner,</i> or <i>ensign,</i> for Christ
crucified <i>stands for an ensign of the people,</i> <scripRef id="Num.xxii-p11.5" osisRef="Bible:Isa.11.10" parsed="|Isa|11|10|0|0" passage="Isa 11:10">Isa. xi. 10</scripRef>. 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, <scripRef id="Num.xxii-p11.6" osisRef="Bible:Col.2.15" parsed="|Col|2|15|0|0" passage="Col 2:15">Col. ii.
15</scripRef>.</p>
<p class="indent" id="Num.xxii-p12">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, <scripRef id="Num.xxii-p12.1" osisRef="Bible:Heb.12.2" parsed="|Heb|12|2|0|0" passage="Heb 12:2">Heb. xii. 2</scripRef>. <i>Look unto me, and be you
saved,</i> <scripRef id="Num.xxii-p12.2" osisRef="Bible:Isa.45.22" parsed="|Isa|45|22|0|0" passage="Isa 45:22">Isa. xlv. 22</scripRef>.
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 <i>for whom Christ
died.</i> 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, <scripRef id="Num.xxii-p12.3" osisRef="Bible:2Kgs.18.4" parsed="|2Kgs|18|4|0|0" passage="2Ki 18:4">2 Kings xviii. 4</scripRef>. 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.</p>
</div><scripCom id="Num.xxii-p12.4" osisRef="Bible:Num.21" parsed="|Num|21|0|0|0" passage="Nu 21" type="Commentary"/>
<scripCom id="Num.xxii-p12.5" osisRef="Bible:Num.21.10-Num.21.20" parsed="|Num|21|10|21|20" passage="Nu 21:10-20" type="Commentary"/><div class="Commentary" id="Bible:Num.21.10-Num.21.20">
<h4 id="Num.xxii-p12.6">The Removal of the Camp. (<span class="smallcaps" id="Num.xxii-p12.7">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxii-p13">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 <i>is</i> 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 <i>is</i> in the
wilderness that cometh out of the coasts of the Amorites: for Arnon
<i>is</i> the border of Moab, between Moab and the Amorites.  
14 Wherefore it is said in the book of the wars of the <span class="smallcaps" id="Num.xxii-p13.1">Lord</span>, 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 <i>they went</i> to Beer: that
<i>is</i> the well whereof the <span class="smallcaps" id="Num.xxii-p13.2">Lord</span>
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 <i>the direction of</i> the lawgiver,
with their staves. And from the wilderness <i>they went</i> to
Mattanah:   19 And from Mattanah to Nahaliel: and from
Nahaliel to Bamoth:   20 And from Bamoth <i>in</i> the valley,
that <i>is</i> in the country of Moab, to the top of Pisgah, which
looketh toward Jeshimon.</p>
<p class="indent" id="Num.xxii-p14">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 <i>set
forward,</i> as the expression is, <scripRef id="Num.xxii-p14.1" osisRef="Bible:Num.21.10" parsed="|Num|21|10|0|0" passage="Nu 21:10"><i>v.</i> 10</scripRef>. 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:—</p>
<p class="indent" id="Num.xxii-p15">1. The wonderful success which God blessed
his people with, near the brooks of Arnon, <scripRef id="Num.xxii-p15.1" osisRef="Bible:Num.21.13-Num.21.15" parsed="|Num|21|13|21|15" passage="Nu 21:13-15"><i>v.</i> 13-15</scripRef>. They had now compassed
the land of Edom (which they were not to invade, nor so much as to
disturb, <scripRef id="Num.xxii-p15.2" osisRef="Bible:Deut.2.4-Deut.2.5" parsed="|Deut|2|4|2|5" passage="De 2:4,5">Deut. ii. 4, 5</scripRef>),
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 (<scripRef id="Num.xxii-p15.3" osisRef="Bible:Deut.2.9" parsed="|Deut|2|9|0|0" passage="De 2:9">Deut.
ii. 9</scripRef>), because they were the posterity of righteous
Lot; therefore they pitched on the other side of Arnon (<scripRef id="Num.xxii-p15.4" osisRef="Bible:Num.21.13" parsed="|Num|21|13|0|0" passage="Nu 21:13"><i>v.</i> 13</scripRef>), 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, <scripRef id="Num.xxii-p15.5" osisRef="Bible:Num.21.26-Num.21.27" parsed="|Num|21|26|21|27" passage="Nu 21:26,27"><i>v.</i> 26, 27</scripRef>. This care of
theirs not to offer violence to the Moabites is pleaded by Jephtha
long afterwards, in his remonstrance against the Ammonites
(<scripRef id="Num.xxii-p15.6" osisRef="Bible:Judg.11.15-Judg.11.23" parsed="|Judg|11|15|11|23" passage="Jdg 11:15-23">Judg. xi. 15</scripRef>,
&amp;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
<i>book of the wars of the Lord,</i> perhaps that book which was
begun with the history of the war with the Amalekites, <scripRef id="Num.xxii-p15.7" osisRef="Bible:Exod.17.14" parsed="|Exod|17|14|0|0" passage="Ex 17:14">Exod. xvii. 14</scripRef>. <i>Write it</i> (said
God) <i>for a memorial in a book,</i> to which were added all the
other battles which Israel fought, in order, and, among the rest,
their actions on the river Arnon, at <i>Vaheb</i> in <i>Suphah</i>
(as our margin reads it) and other places on that river. Or, <i>it
shall be said</i> (as some read it) <i>in the rehearsal,</i> or
commemoration, <i>of the wars of the Lord, what he did in the Red
Sea,</i> when he brought Israel out of Egypt, and what he did <i>in
the brooks of Arnon,</i> 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.</p>
<p class="indent" id="Num.xxii-p16">2. The wonderful supply which God blessed
his people with at <i>Beer</i> (<scripRef id="Num.xxii-p16.1" osisRef="Bible:Num.21.16" parsed="|Num|21|16|0|0" passage="Nu 21:16"><i>v.</i> 16</scripRef>), which signifies the
<i>well</i> or <i>fountain.</i> It is said (<scripRef id="Num.xxii-p16.2" osisRef="Bible:Num.21.10" parsed="|Num|21|10|0|0" passage="Nu 21:10"><i>v.</i> 10</scripRef>) they pitched in <i>Oboth,</i>
which signifies <i>bottles,</i> 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 (<scripRef id="Num.xxii-p16.3" osisRef="Bible:Gen.21.15" parsed="|Gen|21|15|0|0" passage="Ge 21:15">Gen. xxi.
15</scripRef>), <i>The water was spent in the bottle;</i> 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
<i>Oboth,</i> where our comforts lie in close and scanty vessels;
when we come to heaven we shall remove to <i>Beer,</i> 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 (<scripRef id="Num.xxii-p16.4" osisRef="Bible:Num.21.16" parsed="|Num|21|16|0|0" passage="Nu 21:16"><i>v.</i>
16</scripRef>): <i>Gather the people together,</i> to be witnesses
of the wonder, and joint-sharers in the favour, <i>and I will give
them water.</i> 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, <scripRef id="Num.xxii-p16.5" osisRef="Bible:Num.21.17" parsed="|Num|21|17|0|0" passage="Nu 21:17"><i>v.</i> 17</scripRef>. Then
they sang this song, to the glory of God and the encouragement of
one another, <i>Spring up, O well!</i> 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 <i>draw water out of the wells of
salvation,</i> <scripRef id="Num.xxii-p16.6" osisRef="Bible:Isa.11.3" parsed="|Isa|11|3|0|0" passage="Isa 11:3">Isa. xi. 3</scripRef>.
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 <i>rivers of living
waters,</i> <scripRef id="Num.xxii-p16.7" osisRef="Bible:John.7.38" parsed="|John|7|38|0|0" passage="Joh 7:38">John vii. 38</scripRef>.
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, <i>Spring up, O well!</i> thou <i>fountain of
gardens,</i> to water my soul (<scripRef id="Num.xxii-p16.8" osisRef="Bible:Song.4.15" parsed="|Song|4|15|0|0" passage="So 4:15">Cant.
iv. 15</scripRef>), plead the promise, which perhaps alludes to
this story (<scripRef id="Num.xxii-p16.9" osisRef="Bible:Isa.41.17-Isa.41.18" parsed="|Isa|41|17|41|18" passage="Isa 41:17,18">Isa. xli. 17,
18</scripRef>), <i>I will make the wilderness wells of water.</i>
(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
(<scripRef id="Num.xxii-p16.10" osisRef="Bible:Num.21.18" parsed="|Num|21|18|0|0" passage="Nu 21:18"><i>v.</i> 18</scripRef>): <i>The
princes digged the well,</i> the seventy elders, it is probable,
<i>by direction of the lawgiver</i> (that is, Moses, under God)
<i>with their staves;</i> 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, <i>passing through the valley of
Baca,</i> a dry and thirsty place, made wells, and God by rain from
heaven filled the pools, <scripRef id="Num.xxii-p16.11" osisRef="Bible:Ps.84.6" parsed="|Ps|84|6|0|0" passage="Ps 84:6">Ps. lxxxiv.
6</scripRef>. 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.</p>
</div><scripCom id="Num.xxii-p16.12" osisRef="Bible:Num.21.21-Num.21.35" parsed="|Num|21|21|21|35" passage="Nu 21:21-35" type="Commentary"/><div class="Commentary" id="Bible:Num.21.21-Num.21.35">
<h4 id="Num.xxii-p16.13">Sihon and Og Overthrown. (<span class="smallcaps" id="Num.xxii-p16.14">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxii-p17">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 <i>of</i> the waters of the well: <i>but</i> we will go along
by the king's <i>high</i> 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
<i>was</i> 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 <i>was</i> 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, <i>and</i> 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
<i>reacheth</i> 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
<i>were</i> 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 <span class="smallcaps" id="Num.xxii-p17.1">Lord</span> 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.</p>
<p class="indent" id="Num.xxii-p18">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 <i>Sihon king of the Amorites, for his
mercy endureth for ever, and Og the king of Bashan, for his mercy
endureth for ever,</i> <scripRef id="Num.xxii-p18.1" osisRef="Bible:Ps.136.19-Ps.136.20" parsed="|Ps|136|19|136|20" passage="Ps 136:19,20">Ps. cxxxvi.
19, 20</scripRef>.</p>
<p class="indent" id="Num.xxii-p19">I. Israel sent a peaceable message to Sihon
king of the Amorites (<scripRef id="Num.xxii-p19.1" osisRef="Bible:Num.21.21" parsed="|Num|21|21|0|0" passage="Nu 21:21"><i>v.</i>
21</scripRef>), but received an unpeaceable return, worse than that
of the Edomites to the like message, <scripRef id="Num.xxii-p19.2" osisRef="Bible:Num.20.18 Bible:Num.20.20" parsed="|Num|20|18|0|0;|Num|20|20|0|0" passage="Nu 20:18,20"><i>ch.</i> xx. 18, 20</scripRef>. 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 <i>against Israel
in the wilderness,</i> out of his own borders, without any
provocation given him (<scripRef id="Num.xxii-p19.3" osisRef="Bible:Num.21.23" parsed="|Num|21|23|0|0" passage="Nu 21:23"><i>v.</i>
23</scripRef>), and so ran himself upon his own ruin. Jephtha
intimates that he was prompted by his politics to do this
(<scripRef id="Num.xxii-p19.4" osisRef="Bible:Judg.11.20" parsed="|Judg|11|20|0|0" passage="Jdg 11:20">Judg. xi. 20</scripRef>), <i>Sihon
trusted not Israel to pass through his coast;</i> but his politics
deceived him, for Moses says, <i>God hardened his spirit and made
his heart obstinate, that he might deliver him into the hand of
Israel,</i> <scripRef id="Num.xxii-p19.5" osisRef="Bible:Deut.2.30" parsed="|Deut|2|30|0|0" passage="De 2:30">Deut. ii. 30</scripRef>.
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, <scripRef id="Num.xxii-p19.6" osisRef="Bible:Num.21.24-Num.21.25" parsed="|Num|21|24|21|25" passage="Nu 21:24,25"><i>v.</i> 24,
25</scripRef>. 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,
<scripRef id="Num.xxii-p19.7" osisRef="Bible:Gen.15.16" parsed="|Gen|15|16|0|0" passage="Ge 15:16">Gen. xv. 16</scripRef>. Jephtha
insists upon this grant as their title, <scripRef id="Num.xxii-p19.8" osisRef="Bible:Judg.11.23-Judg.11.24" parsed="|Judg|11|23|11|24" passage="Jdg 11:23,24">Judg. xi. 23, 24</scripRef>. 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 <i>none of their land should be given to Israel for a
possession</i> (<scripRef id="Num.xxii-p19.9" osisRef="Bible:Deut.2.9" parsed="|Deut|2|9|0|0" passage="De 2:9">Deut. ii. 9</scripRef>),
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, <scripRef id="Num.xxii-p19.10" osisRef="Bible:Num.21.26" parsed="|Num|21|26|0|0" passage="Nu 21:26"><i>v.</i>
26</scripRef>. 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; <i>they make
themselves wings.</i> 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 <i>set the bounds of the people according to
the number of the children of Israel,</i> <scripRef id="Num.xxii-p19.11" osisRef="Bible:Deut.32.8" parsed="|Deut|32|8|0|0" passage="De 32:8">Deut. xxxii. 8</scripRef>. 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 (<scripRef id="Num.xxii-p19.12" osisRef="Bible:Num.21.27-Num.21.30" parsed="|Num|21|27|21|30" passage="Nu 21:27-30"><i>v.</i>
27-30</scripRef>), 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 (<scripRef id="Num.xxii-p19.13" osisRef="Bible:Num.21.27" parsed="|Num|21|27|0|0" passage="Nu 21:27"><i>v.</i> 27</scripRef>), and the country to Dibon and
Nophah was likewise subdued, and annexed to the kingdom of the
Amorites, <scripRef id="Num.xxii-p19.14" osisRef="Bible:Num.21.30" parsed="|Num|21|30|0|0" passage="Nu 21:30"><i>v.</i> 30</scripRef>.
[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,
<scripRef id="Num.xxii-p19.15" osisRef="Bible:Num.21.28" parsed="|Num|21|28|0|0" passage="Nu 21:28"><i>v.</i> 28</scripRef>. The Moabites
were undone, and even Chemosh their god had given them up, as
unable to rescue them out of the hands of Sihon, <scripRef id="Num.xxii-p19.16" osisRef="Bible:Num.21.29" parsed="|Num|21|29|0|0" passage="Nu 21:29"><i>v.</i> 29</scripRef>. 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 (<scripRef id="Num.xxii-p19.17" osisRef="Bible:Num.21.26" parsed="|Num|21|26|0|0" passage="Nu 21:26"><i>v.</i> 26</scripRef>), 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 <i>exalted but for a little
while,</i> <scripRef id="Num.xxii-p19.18" osisRef="Bible:Job.24.24" parsed="|Job|24|24|0|0" passage="Job 24:24">Job xxiv.
24</scripRef>.</p>
<p class="indent" id="Num.xxii-p20">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,
<scripRef id="Num.xxii-p20.1" osisRef="Bible:Deut.3.11" parsed="|Deut|3|11|0|0" passage="De 3:11">Deut. iii. 11</scripRef>, where he
gives a more full account of this story. Here observe, 1. That the
Amorite begins the war (<scripRef id="Num.xxii-p20.2" osisRef="Bible:Num.21.33" parsed="|Num|21|33|0|0" passage="Nu 21:33"><i>v.</i>
33</scripRef>): He <i>went out to battle against Israel.</i> 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, <scripRef id="Num.xxii-p20.3" osisRef="Bible:Deut.32.14" parsed="|Deut|32|14|0|0" passage="De 32:14">Deut. xxxii. 14</scripRef>. 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>I have delivered him into thy hand</i> (<scripRef id="Num.xxii-p20.4" osisRef="Bible:Num.21.34" parsed="|Num|21|34|0|0" passage="Nu 21:34"><i>v.</i> 34</scripRef>); 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.</p>
</div></div2>