Read-Post Through the Bible

[daniel1212av]

(Num 19)  "And the LORD spake unto Moses and unto Aaron, saying, {2} This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke: {3} And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face: {4} And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times: {5} And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn: {6} And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. {7} Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even. {8} And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. {9} And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin. {10} And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever. {11} He that toucheth the dead body of any man shall be unclean seven days. {12} He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean. {13} Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him. {14} This is the law, when a man dieth in a tent: all that come into the tent, and all that is in the tent, shall be unclean seven days. {15} And every open vessel, which hath no covering bound upon it, is unclean. {16} And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. {17} And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel: {18} And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave: {19} And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even. {20} But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he is unclean. {21} And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even. {22} And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even."

[daniel1212av]

Numbers 19 -
This chapter is only concerning the preparing and using of the ashes which were to impregnate the water of purification. The people had complained of the strictness of the law, which forbade their near approach to the tabernacle, Num_17:13. In answer to this complaint, they are here directed to purify themselves, so as that they might come as far as they had occasion without fear. Here is,  I. The method of preparing these ashes, by the burning of a red heifer, with a great deal of ceremony (Num_19:1-10).  II. The way of using them.  1. They were designed to purify persons from the pollution contracted by a dead body (Num_19:11-16).  2. They were to be put into running water (a small quantity of them), with which the person to be cleansed must be purified (Num_19:17-22). And that this ceremonial purification was a type and figure of the cleansing of the consciences of believers from the pollutions of sin appears by the apostle's discourse, Heb_9:13, Heb_9:14, where he compares the efficacy of the blood of Christ with the sanctifying virtue that was in “the ashes of a heifer sprinkling the unclean.” – Henry

Numbers 19 -
The ordinance of the red heifer, Num_19:1, Num_19:2. She shall be slain by Eleazar without the camp, and her blood sprinkled before the tabernacle, Num_19:3, Num_19:4. Her whole body and appurtenance shall be reduced to ashes, and while burning, cedar wood, scarlet, and hyssop, shall be thrown into the fire, Num_19:5, Num_19:6. The priest, and he that burns her, to bathe themselves, and be reputed unclean till the evening, Num_19:7, Num_19:8. Her ashes to be laid up for a water of purification, Num_19:9. How, and in what cases it is to be applied, Num_19:10-13. The law concerning him who dies in a tent, or who is killed in the open field, Num_19:14-16. How the persons, tent, and vessels are to be purified by the application of these ashes, Num_19:17-19. The unclean person who does not apply them, to be cut off from the congregation, Num_19:20. This is to be a perpetual statute, Num_19:21, Num_19:22. – Clarke

Num 19:1-10 -
The heifer was to be wholly burned. This typified the painful sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire, to satisfy God's justice for man's sin. These ashes are said to be laid up as a purification for sin, because, though they were only to purify from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. The blood of Christ is laid up for us in the word and sacraments, as a fountain of merit, to which by faith we may have constant recourse, for cleansing our consciences. – MHCC

Num 19:1 -
The principle that death and all pertaining to it, as being the manifestation and result of sin Gen_2:17, are defiling, and so lead to interruption of the living relationship between God and His people, is not now introduced for the first time, nor is it at all peculiar to the Mosaic law. It was, on the contrary, traditional among the Israelites from the earliest times, it is assumed in various enactments made already (compare Num_5:2; Num_9:6 ff; Lev_10:1, Lev_10:7; Lev_11:8, Lev_11:11, Lev_11:24; Lev_21:1 ff), and it is traceable in various forms among many nations, both ancient and modern. Moses adopted, here as elsewhere, existing and ancient customs, with significant additions, as helps in the spiritual education of his people.
The ordinance was probably given at this time because the plague which happened Num_16:46-50 about the matter of Korah had spread the defilement of death so widely through the camp as to seem to require some special measures of purification, more particularly as the deaths through it were in an extraordinary manner the penalty of sin. – Barnes

[daniel1212av]

Num 19:1-10 -
We have here the divine appointment concerning the solemn burning of a red heifer to ashes, and the preserving of the ashes, that of them might be made, not a beautifying, but a purifying, water, for that was the utmost the law reached to; it offered not to adorn as the gospel does, but to cleanse only. This burning of the heifer, though it was not properly a sacrifice of expiation, being not performed at the altar, yet was typical of the death and sufferings of Christ, by which he intended, not only to satisfy God's justice, but to purify and pacify our consciences, that we may have peace with God and also peace in our own bosoms, to prepare for which Christ died, not only like the bulls and goats at the altar, but like the heifer without the camp.

I. There was a great deal of care employed in the choice of the heifer that was to be burnt, much more than in the choice of any other offering, Num_19:2. It must not only be without blemish, typifying the spotless purity and sinless perfection of the Lord Jesus, but it must a red heifer, because of the rarity of the colour, that it might be the more remarkable: the Jews say, “If but two hairs were black or white, it was unlawful.” Christ, as man, was the Son of Adam, red earth, and we find him red in his apparel, red with his own blood, and red with the blood of his enemies. And it must be one on which never came yoke, which was not insisted on in other sacrifices, but thus was typified the voluntary offer of the Lord Jesus, when he said, Lo, I come, He was bound and held with no other cords than those of his own love. This heifer was to be provided at the expense of the congregation, because they were all to have a joint interest in it; and so all believers have in Christ.

II. There was to be a great deal of ceremony in the burning of it. The care of doing it was committed to Eleazar, not to Aaron himself, because it was not fit that he should do any thing to render himself ceremonially unclean, no, not so much as till the evening (Num_19:8 ); yet it being an affair of great concern especially in the significancy of it, it was to be performed by him that was next to Aaron in dignity. The chief priests of that time had the principal hand in the death of Christ. Now,

1. The heifer was to be slain without the camp, as an impure thing, which bespeaks the insufficiency of the methods prescribed by the ceremonial law to take away sin. So far were they from cleansing effectually that they were themselves unclean; as if the pollution that was laid upon them continued to cleave to them. Yet, to answer this type, our Lord Jesus, being made sin and a curse for us, suffered without the gate, Heb_13:12.

2. Eleazar was to sprinkle the blood directly before the door of the tabernacle, and looking steadfastly towards it, Num_19:4. This made it in some sort an expiation; for the sprinkling of the blood before the Lord was the chief solemnity in all the sacrifices of atonement; therefore, though this was not done at the altar, yet, being done towards the sanctuary, it was intimated that the virtue and validity of it depended upon the sanctuary, and were derived from it. This signified the satisfaction that was made to God by the death of Christ, our great high priest, who by the eternal Spirit (and the Spirit is called the finger of God, as Ainsworth observes, Luk_11:20) offered himself without spot unto God; directly before the sanctuary, when he said, Father, into thy hands I commit my spirit. It also signifies how necessary it was to the purifying of our hearts that satisfaction should be made to divine justice. This sprinkling of the blood put virtue into the ashes.

3. The heifer was to be wholly burnt, Num_19:5. This typified the extreme sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire. The priest was to cast into the fire, while it was burning, cedarwood, hyssop, and scarlet, which were used in the cleansing of lepers (Lev_14:6, Lev_14:7), that the ashes of these might be mingled with the ashes of the heifer, because they were designed for purification.

4. The ashes of the heifer (separated as well as they could from the ashes of the wood wherewith it was burnt) were to be carefully gathered up by the hand of a clean person, and (as the Jews say) pounded and sifted, and so laid up for the use of the congregation, as there was occasion (Num_19:9), not only for that generation, but for posterity; for the ashes of this one heifer were sufficient to season as many vessels of water as the people of Israel would need for many ages. The Jews say that this one served till the captivity, nearly 1000 years, and that there was never another heifer burnt till Ezra's time, after their return, to which tradition of theirs, grounded (I suppose) only upon the silence of their old records, I see no reason we have to give credit, since in the later times of their church, of which they had more full records, they find eight burnt between Ezra's time and the destruction of the second temple, which was about 500 years, These ashes are said to be laid up here as a purification for sin, because, though they were intended to purify only from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. Ashes mixed with water are used in scouring, but these had their virtue purely from the divine institution, and their accomplishment and perfection in Christ, who is the end of this law for righteousness. Now observe,

(1.) That the water of purification was made so by the ashes of a heifer, whose blood was sprinkled before the sanctuary; so that which cleanses our consciences is the abiding virtue of the death of Christ; it is his blood that cleanses from all sin, 1Jo_1:7.

(2.) That the ashes were sufficient for all the people. There needed not to be a fresh heifer slain for every person or family that had occasion to be purified, but this one was enough for all, even for the strangers that sojourned among them (Num_19:10); so there is virtue enough in the blood of Christ for all that repent and believe the gospel, for every Israelite, and not for their sins only, but for the sins of the whole world, 1Jo_2:2.

(3.) That these ashes were capable of being preserved without waste to many ages. No bodily substance is so incorruptible as ashes are, which (says bishop Patrick) made these a very fit emblem of the everlasting efficacy of the sacrifice of Christ. He is able to save, and, in order to that, able to cleanse, to the uttermost, both of person and times.

 (4.) These ashes were laid up as a stock or treasure, for the constant purification of Israel from their pollutions; so the blood of Christ is laid up for us in the word and sacraments, as an inexhaustible fountain of merit, to which by faith we may have recourse daily for the purging of our consciences; see Zec_13:1.

5. All those that were employed in this service were made ceremonially unclean by it; even Eleazar himself, though he did but sprinkle the blood, Num_19:7. He that burned the heifer was unclean (Num_19:8 ), and he that gathered up the ashes (Num_19:10); so all that had a hand in putting Christ to death contracted guilt by it: his betrayer, his prosecutors, his judge, his executioner, all did what they did with wicked hands, though it was by the determinate counsel and foreknowledge of God (Act_2:23); yet some of them were, and all might have been cleansed by the virtue of that same blood which they had brought themselves under the guilt of. Some make this to signify the imperfection of the legal services, and their insufficiency to take away sin, inasmuch as those who prepared for the purifying of others were themselves polluted by the preparation. The Jews say, This is a mystery which Solomon himself did not understand, that the same thing should pollute those that were clean and purify those that were unclean. But (says bishop Patrick) it is not strange to those who consider that all the sacrifices which were offered for sin were therefore looked upon as impure, because the sins of men were laid upon them, as all our sins were upon Christ, who therefore is said to be made sin for us, 2Co_5:21. – Henry )

[daniel1212av]

(Num 20)  "Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. {2} And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. {3} And the people chided with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD! {4} And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there? {5} And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. {6} And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them. {7} And the LORD spake unto Moses, saying, {8} Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. {9} And Moses took the rod from before the LORD, as he commanded him. {10} And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? {11} And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. {12} And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. {13} This is the water of Meribah, because the children of Israel strove with the LORD, and he was sanctified in them.

{14} And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us: {15} How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers: {16} And when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border: {17} Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's high way, we will not turn to the right hand nor to the left, until we have passed thy borders. {18} And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword. {19} And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet. {20} And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand. {21} Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him. {22} And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor. {23} And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, {24} Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. {25} Take Aaron and Eleazar his son, and bring them up unto mount Hor: {26} And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. {27} And Moses did as the LORD commanded: and they went up into mount Hor in the sight of all the congregation. {28} And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. {29} And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel."

[daniel1212av]

Whining and rebellion continued, in response to God's grace and the testing of virtue.

(Deu 9:7)  "Remember, and forget not, how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD."

(Deu 9:24)  "Ye have been rebellious against the LORD from the day that I knew you."

Below are just some of the instances of ingratitude, unbelief and rebellion; in Num. 14:22 the LORD states that that had tempted (provoked the slow to anger God to anger) 10 times. 

(Exo 16:3)  "And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger."

(Num 11:1)  "And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp."

(Num 11:4)  "And the mixed multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?"

(Num 14:2)  "And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!"

(Num 14:35)  "I the LORD have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die."

(Num 16:3)  "And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD?"

(Num 16:41)  "But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD."

(Num 20:2)  "And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron."

(Num 21:5)  "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."

As a result, it was not simply the punishment they realized after much long suffering of God but the tragic failure to realize the great victory and blessing God desired to give them, if they obeyed. "Oh that my people had hearkened unto me, and Israel had walked in my ways!  I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever. He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee"(Psa 81:13-16).

As mentioned before, Israel, unlike their fathers Abraham, Issac and Jacob, evidently developed and kept a root of bitterness, with it's resentment and discontent, ingratitude, complaining, oversensitivity to wrongs, faithlessness, inordinate and unwarranted suspicion, and insistence that God and or others had malevolent intent against them, and a tendency to rebellion.  This  became a terminal condition in their case, as it may be in ours, with it's resultant punishment and failure to achieve God's reward, if we do not find our rejoicing in Christ as new creatures, put on the new man, and walk in newness of life, being mindful and thankful of His mercies,  and in full consecration to Him set our face like flint to abide in Christ and follow Him not matter what. And dropping for good all charges we have against others, absolutely refuse to give into carnal modes of thinking, allowing the past or present circumstance to defeat us.  "For ye have need of patience, that, after ye have done the will of God, ye might receive the promise." (Heb 10:36)

The idea that following Christ is a life without affliction, testing, conflict and challenges is a false concept from the devil, as is the idea that it must be one of defeat, and not one of victory and rejoicing and of growing in grace. Chief among Israel's sins, as a product of their unrepentant “victim mentality,” was that of ingratitude, and oversensitivity to hardship,and complaining and rebellion as a result. God had shown them great and astounding grace, and manifest constant daily care, of which they usually seemed very unappreciative, except for a few brief periods of rejoicing.  "Then believed they his words; they sang his praise. {13} They soon forgat his works; they waited not for his counsel: {14} But lusted exceedingly in the wilderness, and tempted God in the desert." (Ps. 106:12-14; read all of this Psalm and 105 and 74 for a fuller overview, and Hebrews for a Christian exhortation based upon it).

We also, if we be in Christ, have received “so great salvation,” and know His daily mercy, grace, guidance, power and intercession on our behalf as we seek Him. But God did not simply save us for Heaven, but “to be conformed to the image of his Son, that he might be the firstborn among many brethren", and be glorified together in and with Him, and which is the “good” all things work together for (Rom 8:28-30). Though Jesus was the Son of God, yet He was made perfect (complete in testing and victory) through sufferings, being in all points tempted like as we are, yet without sin” (Heb. 2:10; 4:15). And so it is that we through “much tribulation enter into the kingdom of God" (Acts 14:22), as children of God, "And if children, then heirs; heirs of God, and joint-heirs with Christ; IF SO BE that we suffer with him, that we may be also glorified together.".(Rom 8:17). Their are many “if's” in the Bible.

No one can say that Jesus did not make clear the requirements for disciples, that of forsaking all in our hearts and following Him, and of the types of hardships we will face in our pilgrim walk to victory. But that through it all we have a Rock who alone can promise “I will never leave thee, nor forsake thee” (Heb. 13:5).  And "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world" (John 16:33). 

"By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;  And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."(Rom 5:2-5). It was these things, and it's “tested virtue” that Israel manifestly failed to develop, but we are to grow in and promote. Thanks be to God for so great salvation. 
–--------------------

This instance of rebellion recorded here forever stands as a testimony to Israel's impenitent and ungrateful faithless heart as a whole. 

(Num 27:14)  "For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin."

(Deu 32:51)  "Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel."

(Deu 33:  "And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;"

(Psa 81:7)  "Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah."

(Psa 95:  "Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:"

(Psa 106:32-33)  "They angered him also at the waters of strife, so that it went ill with Moses for their sakes: {33} Because they provoked his spirit, so that he spake unadvisedly with his lips."

Moses and Aaron's sin seems to have been one that was not characteristic of the meekest man on earth, and who, being more acountable, was more penalized. The sin as ascribed in the above Psalm was that of speaking, not speaking to the rock, as was commanded, and instead unnecessarily striking it twice which was also a sin (from allowing himself be provoked), but of exalting himself, calling attention to himself and  Aaraon, as in “must we fetch you water out of this rock?”  Moses thus could not enter into the Promised Land (Canaan), which is a type of the full Christian rest (Heb. 4). Yet Moses was seen in Canaan, in the mount of transfiguration (Mt. 16:1-4). I also must and do repent of ingratitude and of being prone to murmur or complain, as Israel did by nature, and for allowing myself to be provoked at times to speak unadvisedly with my lips also, which Moses did as an aberration of his normal character. If we do any sin, it should always be in contrast to our normal conversation. That this would be only be the case with me, and that i not sin at all, i pray.   

[daniel1212av]

Numbers 20 -
At this chapter begins the history of the fortieth year (which was the last year) of the Israelites' wandering in the wilderness. And since the beginning of their second year, when they were sentenced to perform their quarantine in the desert, there to wear away the tedious revolution of forty years, there is little recorded concerning them till this last year, which brought them to the borders of Canaan, and the history of this year is almost as large as the history of the first year. This chapter gives an account of,  I. The death of Miriam (Num_20:1).  II. The fetching of water out of the rock, in which observe,  1. The distress Israel was in, for want of water (Num_20:2).  2. Their discontent and murmuring in that distress (Num_20:3-5).  3. God's pity and power engaged for their supply with water out of the rock (Num_20:6-9).  4. The infirmity of Moses and Aaron upon this occasion (Num_20:10, Num_20:11).  5. God's displeasure against them (Num_20:12, Num_20:13).  III. The negotiation with the Edomites. Israel's request (Num_20:14-17), and the repulse the Edomites gave them (Num_20:18-21).  IV. The death of Aaron the high priest upon Mount Hor, the instalment of Eleazar in his room, and the people's mourning for him (Num_20:22, etc.). – Henry

Numbers 20 -
The Israelites come to Zin, and Miriam dies, Num_20:1. They murmur for want of water, Num_20:2-5. Moses and Aaron make supplication at the tabernacle, and the glory of the Lord appears, Num_20:6. He commands Moses to take his rod, gather the congregation together, and bring water out of the rock, Num_20:7, Num_20:8. Moses takes the rod, gathers the Israelites together, chides with them, and smites the rock twice, and the waters flow out plenteously, Num_20:9-11. The Lord is offended with Moses and Aaron because they did not sanctify him in the sight of the children of Israel, Num_20:12. The place is called Meribah, Num_20:13. Moses sends a friendly message to the king of Edom, begging liberty to pass through his territories, Num_20:14-17. The Edomites refuse, Num_20:18. The Israelites expostulate, Num_20:19. The Edomites still refuse, and prepare to attack them, Num_20:20, Num_20:21. The Israelites go to Mount Hor, Num_20:22. Aaron is commanded to prepare far his death, Num_20:23, Num_20:24. Aaron is stripped on Mount Hor, and his vestments put on Eleazar his son; Aaron dies, Num_20:25-28. The people mourn for him thirty days, Num_20:29. – Clarke

Num 20:1-13 -
After thirty-eight years' tedious marches, or rather tedious rests, in the wilderness, backward towards the Red Sea, the armies of Israel now at length set their faces towards Canaan again, and had come not far off from the place where they were when, by the righteous sentence of divine Justice, they were made to begin their wanderings. Hitherto they had been led about as in a maze or labyrinth, while execution was doing upon the rebels that were sentenced; but they were now brought into the right way again: they abode in Kadesh (Num_20:1), not Kadesh-barnea, which was near the borders of Canaan, but another Kadesh on the confines of Edom, further off from the land of promise, yet in the way to it from the Red Sea, to which they had been hurried back. Now,

I. Here dies Miriam, the sister of Moses and Aaron, and as it should seem older than either of them. She must have been so if she was that sister that was set to watch Moses when he was put into the ark of bulrushes, Exo_2:4. Miriam died there, Exo_2:1. She was a prophetess, and had been an instrument of much good to Israel, Mic_6:4. When Moses and Aaron with their rod went before them, to work wonders for them, Miriam with her timbrel went before them in praising God for these wondrous works (Exo_15:20), and therein did them real service; yet she had once been a murmurer (Num_12:1), and must not enter Canaan.

II. Here there is another Meribah. one place we met with before of that name, in the beginning of their march through the wilderness, which was so called because of the chiding of the children of Israel, Exo_17:7. And now we have another place, at the latter end of their march, which bears the same name for the same reason: This is the water of Meribah, Num_20:13. What was there done was here re-acted.

1. There was no water for the congregation, Num_20:2. The water out of the rock of Rephidim had followed them while there was need of it; but it is probable that for some time they had been in a country where they were supplied in an ordinary way, and when common providence supplied them it was fit that the miracle should cease. But in this place it fell out that there was no water, or not sufficient for the congregation. Note, We live in a wanting world, and, wherever we are, must expect to meet with some inconvenience or other. It is a great mercy to have plenty of water, a mercy which if we found the want of we should own the worth of.

2. Hereupon they murmured, mutinied (Num_20:2), gathered themselves together, and took up arms against Moses and Aaron. They chid with them (Num_20:3), spoke the same absurd and brutish language that their fathers had done before them. (1.) They wished they had died as malefactors by the hands of divine justice, rather than thus seem for a while neglected by the divine mercy: Would God that we had died when our brethren died before the Lord! Instead of giving God thanks, as they ought to have done, for sparing them, they not only despise the mercy of their reprieve, but quarrel with it, as if God had done them a great deal of wrong in giving them their lives for a prey, and snatching them as brands out of the burning. But they need not wish that they had died with their brethren, they are here taking the ready way to die like their brethren in a little while. Woe unto those that desire the day of the Lord, Amo_5:18. (2.) They were angry that they were brought out of Egypt, and led through this wilderness, Num_20:4, Num_20:5. They quarrelled with Moses for that which they knew was the Lord's doing; they represented that as an injury which was the greatest favour that ever was done to any people. They prefer slavery before liberty, the house of bondage before the land of promise; and though, the present want was of water only, yet, now that they are disposed to find fault, it shall be looked upon as an insufferable hardship put upon them that they have not vines and figs. It was an aggravation of their crime, [1.] that they had smarted so long for the discontents and distrusts of their fathers. They had borne their whoredoms now almost forty years in the wilderness (Num_14:33); and yet they ventured in the same steps, and, as is charged upon Belshazzar, humbled not their hearts, though they knew all this, Dan_5:22. [2.] That they had had such long and constant experience of God's goodness to them, and of the tenderness and faithfulness of Moses and Aaron. [3.] That Miriam was now lately dead; and, having lost one of their leaders, they ought to have been more respectful to those that were left; but, as if they were resolved to provoke God to leave them as sheep without any shepherd, they grow outrageous against them: instead of condoling with Moses and Aaron for the death of their sister, they add affliction to their grief.

3. Moses and Aaron made them no reply, but retired to the door of the tabernacle to know God's mind in this case, Num_20:6. There they fell on their faces, as formerly on the like occasion, to deprecate the wrath of God and to entreat direction from him. Here is no mention of any thing they said; they knew that God heard the murmurings of the people, and before him they humbly prostrate themselves, making intercessions with groanings that cannot be uttered. There they lay waiting for orders Speak, Lord, for thy servants hear.

4. God appeared, to determine the matter; not on his tribunal of justice, to sentence the rebels according to their deserts; no, he will not return to destroy Ephraim (Hos_11:9), will not always chide; see Gen_8:21. But he appeared,

(1.) On his throne of glory, to silence their unjust murmuring (Num_20:6): The glory of the Lord appeared, to still the tumult of the people, by striking an awe upon them. Note, A believing sight of the glory of the Lord would be an effectual check to our lusts and passions, and would keep our mouths as with a bridle.

(2.) On his throne of grace, to satisfy their just desires. It was requisite that they should have water, and therefore, thought the manner of their petitioning for it was irregular and disorderly, yet God did not take that advantage against them to deny it to them, but gave immediate orders for their supply, Num_20:8. Moses must a second time in God's name command water out of a rock for them, to show that God is as able as ever to supply his people with good things, even in their greatest straits an in the utmost failure of second causes. Almighty power can bring water out of a rock, has done it, and can again, for his arm is not shortened. Lest it should be thought that there was something peculiar in the former rock itself, some secret spring which nature hid before in it, God here bids him broach another, and does not, as then, direct him which he must apply to, but lets him make use of which he pleased, or the first he came to; all alike to Omnipotence.-- Henry

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[1.] God bids him take the rod, that famous rod with which he summoned the plagues of Egypt, and divided the sea, that, having that in his hand, both he and the people might be reminded of the great things God had formerly done for them, and might be encouraged to trust in him now. This rod, it seems, was kept in the tabernacle (Num_20:9), for it was the rod of God, the rod of his strength, as the gospel is called (Psa_110:2), perhaps in allusion to it.

[2.] God bids him gather the assembly, not the elders only, but the people, to be witnesses of what was done, that by their own eyes they might be convinced and made ashamed of their unbelief. There is no fallacy in God's works of wonder, and therefore they shun not the light, nor the inspection and enquiry of many witnesses.

[3.] He bids him speak to the rock, which would do as it was bidden, to shame the people who had been so often spoken to, and would not hear nor obey. Their hearts were harder than this rock, not so tender, not so yielding, not so obedient.

[4.] He promises that the rock should give forth water (Num_20:, and it did so (Num_20:11): The water came out abundantly. This is an instance, not only of the power of God, that he could thus fetch honey out of the rock, and oil out of the flinty rock, but of his mercy and grace, that he would do it for such a provoking people. This was a new generation (most of the old stock were by this time worn off), yet they were as bad as those that went before them; murmuring ran in the blood, yet the entail of the divine favour was not cut off, but in this instance of it the divine patience shines as brightly as the divine power. He is God and not man, in sparing and pardoning; nay, he not only here gave them the drink which they drank of in common with their beasts (Num_20:8, Num_20:11), but in it he made them to drink spiritual drink, which typified spiritual blessings, for that rock was Christ.

(1.) This is a strange passage of story, yet very instructive.

[1.] It is certain that God was greatly offended, and justly, for he is never angry without cause. Though they were his servants, and had obtained mercy to be faithful, though they were his favourites, and such as he had highly honoured, yet for something they thought, or said, or did, upon this occasion, he put them under the disgrace and mortification of dying, as other unbelieving Israelites did, short of Canaan. And no doubt the crime deserved the punishment.

[2.] Yet it is uncertain what it was in this management that was so provoking to God. The fault was complicated. First, They did not punctually observe their orders, but in some things varied from their commission; God bade them speak to the rock, and they spoke to the people, and smote the rock, which at this time they were not ordered to do, but they thought speaking would not do. When, in distrust of the power of the word, we have recourse to the secular power in matters of pure conscience, we do, as Moses here, smite the rock to which we should only speak, Secondly, They assumed too much of the glory of this work of wonder to themselves: Must we fetch water? as if it were done by some power or worthiness of theirs. Therefore it is charged upon them (Num_20:12) that they did not sanctify God, that is, they did not give him that glory of this miracle which was due unto his name.

Thirdly, Unbelief was the great transgression (Num_20:12): You believed me not; nay, it is called rebelling against God's commandment, Num_27:14. The command was to bring water out of the rock, but they rebelled against this command, by distrusting it, and doubting whether it would take effect or no. They speak doubtfully: Must we fetch water? And probably they did in some other ways discover an uncertainty in their own minds whether water would come or no for such a rebellious generation as this was. And perhaps they the rather questioned it, though God had promised it, because the glory of the Lord did not appear before them upon this rock, as it had done upon the rock in Rephidim, Exo_17:6. They would not take God's word without a sign. Dr. Lightfoot's notion of their unbelief is that they doubted whether now at last, when the forty years had expired, they should enter Canaan, and whether they must not for the murmurings of the people be condemned to another period of toil, because a new rock was now opened for their supply, which they took for an indication of their longer stay. And, if so, justly were they kept out of Canaan themselves, while the people entered at the time appointed.

Fourthly, They said and did all in heat and passion; this is the account given of the sin (Psa_106:33): They provoked his spirit, so that he spoke unadvisedly with his lips. It was in his passion that he called them rebels. It is true they were so; God had called them so; and Moses afterwards, in the way of a just reproof (Deu_9:24), calls them so without offence; but now it came from a provoked spirit, and was spoken unadvisedly: it was too much like Raca, and Thou fool. His smiting the rock twice (it should seem, not waiting at all for the eruption of the water upon the first stroke) shows that he was in a heat. The same thing said and done with meekness may be justifiable which when said and done in anger may be highly culpable; see Jam_1:20.

Fifthly, That which aggravated all the rest, and made it the more provoking, was that it was public, before the eyes of the children of Israel, to whom they should have been examples of faith, and hope, and meekness. We find Moses guilty of sinful distrust, Num_11:22, Num_11:23. That was private between God and him, and therefore was only checked. But his was public; it dishonoured God before Israel, as if he grudged them his favours, and discouraged the people's hope in God, and therefore this was severely punished, and the more because of the dignity and eminency of those that offended.

(2.) From the whole we may learn, 

[1.] That the best of men have their failings, even in those graces that they are most eminent for. The man Moses was very meek, and yet here he sinned in passion; wherefore let him that thinks he stands take heed lest he fall.

[2.] That God judges not as man judges concerning sins; we might think that there was not much amiss in what Moses said and did, yet God saw cause to animadvert severely upon it. He knows the frame of men's spirits, what temper they are of, and what temper they are in upon particular occasions, and from what thoughts and intents words and actions do proceed; and we are sure that therefore his judgment is according to truth, when it agrees not with ours.

[3.] that God not only takes notice of, and is displeased with, the sins of his people, but that the nearer any are to him the more offensive are their sins, Amo_3:2. It should seem, the Psalmist refers to this sin of Moses and Aaron (Psa_99:: Thou wast a God that forgavest them, though thou tookest vengeance on their inventions. As many are spared in this life and punished in the other, so many are punished in this life and saved in the other.

[4.] That, when our heart is hot within us, we are concerned to take heed that we offend not with our tongue. Yet,

[5.] It is an evidence of the sincerity of Moses, and his impartiality in writing, that he himself left this upon record concerning himself, and drew not a veil over his own infirmity, by which it appeared that in what he wrote, as well as what he did, he sought God's glory more than his own.

Lastly, The place is hereupon called Meribah, Num_20:13. It is called Meribah-Kadesh (Deu_32:51), to distinguish it from the other Meribah. It is the water of strife; to perpetuate the remembrance of the people's sin, and Moses's, and yet of God's mercy, who supplied them with water, and owned and honoured Moses notwithstanding. Thus he was sanctified in the, as the Holy One of Israel, so he is called when his mercy rejoices against judgment, Hos_11:9. Moses and Aaron did not sanctify God as they ought in the eyes of Israel (Num_20:12), but God was sanctified in them; for he will not be a loser in his honour by any man. If he be not glorified by us, he will be glorified upon us. – Henry

Num 20:11-12 -
The command Num_20:8 was “Speak ye unto the rock.” The act of smiting, and especially with two strokes, indicates violent irritation on the part of Moses; as does also his unseemly mode of addressing the people: “Hear now, ye rebels.” The form too of the question, “must we, etc.,” directs the people not, as ought to have been the case, to God as their deliverer, but to Moses and Aaron personally. In fact the faithful servant of God, worn out by the reiterated perversities of the people, breaks down; and in the actual discharge of his duty as God’s representative before Israel, acts unworthily of the great function entrusted to him. Thus, Moses did not “sanctify God in the eyes of the children of Israel.” Aaron might have checked the intemperate words and acts of Moses, and did not. Hence, God punishes both by withdrawing them from their work for Him, and handing over its accomplishment to another. – Barnes

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Num 20:14-21 -
We have here the application made by Israel to the Edomites. The nearest way to Canaan from the place where Israel now lay encamped was through the country of Edom. Now,

I. Moses sends ambassadors to treat with the king of Edom for leave to pass through his country, and gives them instructions what to say, Num_20:14-17.

1. They are to claim kindred with the Edomites: Thus saith thy brother Israel. Both nations descended from Abraham and Isaac, their common ancestors; Esau and Jacob, the two fathers of their respective nations, were twin-brothers; and therefore, for relation-sake, they might reasonably expect this kindness from them; nor needed the Edomites to fear that their brother Israel had any ill design upon them, or would take any advantages against them.

2. They are to give a short account of the history and present state of Israel, which, they take it for granted, the Edomites were no strangers to. And in this there was a double plea: -

(1.) Israel had been abused by the Egyptians, and therefore ought to be pitied and succoured by their relations: “The Egyptians vexed us and our fathers, but we may hope our brethren the Edomites will not be so vexatious.”

(2.) Israel had been wonderfully saved by the Lord, and therefore ought to be countenanced and favoured (Num_20:16): “We cried unto the Lord, and he sent an angel, the angel of his presence, the angel of the covenant, the eternal Word, who had brought us forth out of Egypt, and led us hither.” It was therefore the interest of the Edomites to ingratiate themselves with a people that had so great an interest in heaven and were so much its favourites, and it was at their peril if they offered them any injury. It is our wisdom and duty to be kind to those whom God is pleased to own, and to take his people for our people. Come in, thou blessed of the Lord.

3. They are humbly to beg a passport through their country. Though God himself, in the pillar of cloud and fire, was Israel's guide, in following which they might have justified their passing through any man's ground against all the world, yet God would have this respect paid to the Edomites, to show that no man's property ought to be invaded under colour of religion. Dominion is founded in providence, not in grace. Thus when Christ was to pass through a village of the Samaritans, to whom his coming was likely to be offensive, he sent messengers before his face to ask leave, Luk_9:52. Those that would receive kindness must not disdain to request it.

4. They are to give security for the good behaviour of the Israelites in this march, that they would keep in the king's high road, that they would commit no trespass upon any man's property, either in ground or water, that they would not so much as make use of a well without paying for it, and that they would make all convenient speed, as fast as they could well go on their feet, Num_20:17, Num_20:19. Nothing could be offered more fair and neighbourly.

II. The ambassadors returned with a denial, Num_20:18. Edom, that is, the king of Edom, as protector of his country, said, Thou shalt not pass by me; and, when the ambassadors urged it further, he repeated the denial (Num_20:20) and threatened, if they offered to enter his country, it should be at their peril; he raised his trained bands to oppose them. Thus Edom refused to give Israel passage. This was owing,

1. To their jealousy of the Israelites; they feared they should receive promises. And truly, had this numerous army been under any other discipline and command than that of the righteous God himself, who would no more suffer them to do wrong than to take wrong, there might have been cause for this jealousy; but what could they fear from a nation that had statutes and judgments so righteous?

2. It was owing to the old enmity which Esau bore to Israel. If they had no reason to fear damage by them, yet they were not willing to show so much kindness to them. Esau hated Jacob because of the blessing, and now the hatred revived, when the blessing was ready to be inherited. God would hereby discover the ill-nature of the Edomites to their shame, and try the good-nature of the Israelites to their honour: they turned away from him, and did not take this occasion to quarrel with him. Note, We must not think it strange if the most reasonable requests be denied by unreasonable men, and if those be affronted by men whom God favours. I as a deaf man heard not. After this indignity which the Edomites offered to Israel God gave them a particular caution not to abhor an Edomite (Deu_23:7), though the Edomites had shown such an abhorrence of them, to teach us in such cases not to meditate revenge. – Henry

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(Num 21)  "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.

{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.

{10} And the children of Israel set forward, and pitched in Oboth. {11} And they journeyed from Oboth, and pitched at Ijeabarim, 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.

{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."

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Up till now we only have wars in which Israel fought (Egypt's army being purely supernaturally destroyed by God), that being against Amalek, which being a type of the flesh, was perennial (cf. Ex. 17:8-16). Here we see wars two through five by Israel, in which by God's power and design they soundly defeat the armies of Arad the Canaanite (v. 3; utterly destroying them and their cities), Sihon king of the Amorites (vs. 21-31; smiting him/them and possessing their land from Arnon unto Jabbok, including the city of Hebron), the city of Jaazer (v. 32; driving them out and possessing their villages), and Og the king of Bashan (vs. 33-35; utterly destroying them all, and possessing his land). It must be noted that Israel (mostly likely Moses. to which Israel concurred) had vowed to God, that IF God would indeed deliver the Canaanites “into my hand, then I will utterly destroy their cities (v. 2). There is nothing wrong with a vow like that, as he did not swear by something, but one should be very very careful about making any such vow, carefully considering the cost that it may entail and being fully committed to doing it. In this case, they were acting consistent with God's promise, and despite their often rebellion against Him, He fought for Israel in performing His will. However, Israel's next “war” will will be against God and Moses, in which they must be humbled. We must not assume that simply because God is using us that we are fully surrendered to Him, nor that we are an example of faithfulness.

True to form, in between battles, Israel again rebels “against God and against Moses,” as “the soul of the people was much discouraged because of the way” (vs. 4, 5), once again murmuring and complaining about the hardship, and faithlessly expecting to die in the wilderness, as they said their  was no bread, neither water (likely an exaggeration), and their soul loathed the daily manna from heaven. This despite the fact that God continually confirmed that He would not abandon them as they obeyed Him, and as He just demonstrated, He would fight for them against their enemies. In rebuking them, God sent fiery serpents among them, and in the remedy we see one of the most profound illustrations of the salvation that would come through the LORD Jesus:

(John 3:14-15)  "And 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." Amen!

Numbers 21 -
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 (Num_21:1-3).  II. The chastisement of the people with fiery serpents for their murmurings, and the relief granted them upon their submission by a brazen serpent (Num_21:4-9).  III. Several marches forward, and some occurrences by the way (Num_21:10-20).  IV. The celebrated conquest of Sihon king of the Amorites (Num_21:21-32), and of Og king of Bashan (Num_21:33-35), and possession taken of their land. ― Henry

Numbers 21 -
Arad, a king of the Canaanites, attacks Israel, and makes same prisoners, Num_21:1. They devote him and his people to destruction, Num_21:2; which they afterwards accomplished, Num_21:3. They journey from Hor, and are greatly discouraged, Num_21:4. They murmur against God and Moses, and loathe the manna, Num_21:5. The Lord sends fiery serpents among them, Num_21:6. They repent, and beg Moses to intercede for them, Num_21:7. The Lord directs him to make a brazen serpent, and set it on a pole, that the people might look on it and be healed, Num_21:8. Moses does so, and the people who beheld the brazen serpent lived, Num_21:9. They journey to Oboth, Ije-abarim, Zared, and Arnon, Num_21:10-13. A quotation from the book of the wars of the Lord, Num_21:14, Num_21:15. From Arnon they came to Beer, Num_21:16. Their song of triumph, Num_21:17-20. Moses sends messengers to the Amorites for permission to pass through their land, Num_21:21, Num_21:22. Sihon their king refuses, attacks Israel, is defeated, and all his cities destroyed, Num_21:23-26. The poetic proverbs made on the occasion, Num_21:27-30. Israel possesses the land of the Amorites, Num_21:31, Num_21:32. They are attacked by Og king of Bashan, Num_21:33. They defeat him, destroy his troops and family, and possess his land, Num_21:34, Num_21:35. ― Clarke

Num 21:1-3 -
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, Ecc_7:17.

2. His success at first in this attempt. His advance-guards picked up some straggling Israelites, and took them prisoners, Num_21:1. This, no doubt, puffed him up, and he began to thin 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, Num_21:2. 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. Noe, 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, Num_21:3. 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 praelie, 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_16:16), where its forces are said to be gathered together to a place called Armageddon - the destruction of a troop. ― Henry
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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_21:2-3
The Israelites then vowed to the Lord, that if He would give this people into their hands, they would “ban” their cities; and the Lord hearkened to the request, and delivered up the Canaanites, so that they put them and their cities under the ban. (On the ban, see at Lev_27:28). “And they called the place Hormah,” i.e., banning, ban-place. “The place” can only mean the spot where the Canaanites were defeated by the Israelites. If the town of Zephath, or the capital of Arad, had been specially intended, it would no doubt have been also mentioned, as in Jdg_1:17. As it was not the intention of Moses to press into Canaan from the south, across the steep and difficult mountains, for the purpose of effecting its conquest, the Israelites could very well content themselves for the present with the defeat inflicted upon the Canaanites, and defer the complete execution of their vow until the time when they had gained a firm footing in Canaan. The banning of the Canaanites of Arad and its cities necessarily presupposed the immediate conquest of the whole territory, and the laying of all its cities in ashes. And so, again, the introduction of a king of Hormah, i.e., Zephath, among the kings defeated by Joshua (Jos_12:14), is no proof that Zephath was conquered and called Hormah in the time of Moses. Zephath may be called Hormah proleptically both there and in Jos_19:4, as being the southernmost border town of the kingdom of Arad, in consequence of the ban suspended by Moses over the territory of the king of Arad, and may not have received this name till after its conquest by the Judaeans and Simeonites. At the same time, it is quite conceivable that Zephath may have been captured in the time of Joshua, along with the other towns of the south, and called Hormah at that time, but that the Israelites could not hold it then; and therefore, after the departure of the Israelitish army, the old name was restored by the Canaanites, or rather only retained, until the city was retaken and permanently held by the Israelites after Joshua's death (Jdg_1:16-17), and received the new name once for all. The allusion to Hormah here, and in Num_14:45, does not warrant the opinion in any case, that it was subsequently to the death of Moses and the conquest of Canaan under Joshua that the war with the Canaanites of Arad and their overthrow occurred ― K+D

Num 21:4 -
The direct route to Moab through the valleys of Edom being closed against them Num_20:20-21, they were compelled to turn southward. Their course lay down the Arabah; until, a few hours north of Akaba (Ezion-Geber) the Wady Ithm opened to them a gap in the hostile mountains, allowed them to turn to their left, and to march northward toward Moab Deu_2:3. They were thus for some days (see Num_22:1 note) in the Arabah, a mountain plain of loose sand, gravel, and detritus of granite, which though sprinkled with low shrubs, especially near the mouths of the wadys and the courses of the winter-torrents, furnishes extremely little food or water, and is often troubled by sand-storms from the shore of the gulf. Hence, “the soul of the people was much discouraged because of the way.” ― Barnes

Num 21:4-9 -
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, Num_21:4. 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, Num_21:5. 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, Num_21:6. 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, Deu_8:15. 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 (Num_21:5), 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_14:29) 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, Num_21:7. 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.

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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, Num_21:8, Num_21:9. 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 (Num_21:7), 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 (Joh_3:14, Joh_3:15), 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_12:3) 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_6:16. 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, Joh_3:14-16. 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_8:3), so like that it was taken for granted that this man was a sinner, Joh_9:24. (4.) The brazen serpent was lifted up; so was Christ. He was lifted up upon the cross (Joh_12:33, Joh_12:34), 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_11:10. 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_2:15.

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_12:2. Look unto me, and be you saved, Isa_45:22. 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, 2Ki_18:4. 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. ― Henry '

Num 21:10-20 -
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, Num_21:10. 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, Num_21:13-15. They had now compassed the land of Edom (which they were not to invade, nor so much as to disturb, Deu_2:4, Deu_2:5), 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 (Deu_2:9), because they were the posterity of righteous Lot; therefore they pitched on the other side of Arnon (Num_21:13), 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, Num_21:26, Num_21:27. This care of theirs not to offer violence to the Moabites is pleaded by Jephtha long afterwards, in his remonstrance against the Ammonites (Jdg_11:15, etc.), 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, Exo_17:14. 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. - Henry

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2. The wonderful supply which God blessed his people with at Beer (Num_21:16), which signifies the well or fountain. It is said (Num_21:10) 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_21:15), 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 (Num_21:16): 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, Num_21:17. 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_11:3. 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. 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 (Son_4:15), plead the promise, which perhaps alludes to this story (Isa_41:17, Isa_41:18), 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 (Num_21:18): 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, Psa_84:6. Observe,

[1.] God promised to give them water, but the 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.

Num 21:21-35 -
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, Psa_136:19, Psa_136:20.

I. Israel sent a peaceable message to Sihon king of the Amorites (Num_21:21), but received an unpeaceable return, worse than that of the Edomites to the like message, Num_20:18, Num_20:20. 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 (Num_21:23), and so ran himself upon his own ruin. Jephtha intimates that he was prompted by his politics to do this (Jdg_11:20), 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, Deu_2:30. 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, Num_21:24, Num_21:25. 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_15:16. Jephtha insists upon this grant as their title, Jdg_11:23, Jdg_11:24. 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 (Deu_2:9), 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, Num_21:26. 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, Deu_32:8. 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 (Num_21:27-30), 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 (Num_21:27), and the country to Dibon and Nophah was likewise subdued, and annexed to the kingdom of the Amorites, Num_21:30, - Henry

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[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, Num_21:28. The Moabites were undone, and even Chemosh their god had given them up, as unable to rescue them out of the hands of Sihon, Num_21:29. 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 (Num_21:26), 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_24:24.

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, Deu_3:11, where he gives a more full account of this story. Here observe,

1. That the Amorite begins the war (Num_21:33): 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, Deu_32:14. 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 (Num_21:34); 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. ― Henry

[daniel1212av]

(Num 22)  "And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho. {2} And Balak the son of Zippor saw all that Israel had done to the Amorites. {3} And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel. {4} And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time. {5} He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me: {6} Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. {7} And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak. {8} And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam. {9} And God came unto Balaam, and said, What men are these with thee? {10} And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, {11} Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. {12} And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. {13} And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you. {14} And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us. {15} And Balak sent yet again princes, more, and more honourable than they. {16} And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me: {17} For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people. {18} And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do less or more. {19} Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more. {20} And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do. {21} And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. {22} And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. {23} And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. {24} But the angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side. {25} And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. {26} And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. {27} And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. {28} And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? {29} And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. {30} And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. {31} Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. {32} And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: {33} And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. {34} And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. {35} And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak. {36} And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast. {37} And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour? {38} And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak. {39} And Balaam went with Balak, and they came unto Kirjathhuzoth. {40} And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him. {41} And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people."