1. Then we turned and took our journey. The time in which they struck their camp is not stated in the book of Numbers. This verse, therefore, will aptly connect the history, since otherwise there would be an abruptness in what immediately follows, he then briefly indicates what was the nature of their journeying until the time appointed; viz., that, by wearying themselves in vain in circuitous wanderings, they might, at length, learn to follow God directly, and not to decline from the way which He points out.
4. And they shall be afraid of you. This temptation was the more provoking, when they heard not only that the embassy would be vain, but that although Edom should receive them with injustice and hostility, they were still to abstain from violence and arms. For there might be some reason in this, that when they presented their request in a friendly manner, they would have a legitimate cause of war, if Edom should reject their demands. But this further condition might appear altogether intolerable that they were to do nothing against those who refused to let them pass quietly through their land. Hence, however, it more fully appears how the Israelites were gradually, and by various kinds of chastisement, subdued to obedience, whereas they would otherwise have fiercely and petulantly exclaimed that they had been dealt with unkindly by God; since thus their condition would be worse than the universal law of nations allowed. In this matter, then, their wanderings, for eight and thirty years, had much efficacy in bringing them back to the right way.
Deu 2:7For the Lord thy God hath blessed thee. This reason is added, lest the people should be grieved at spending their money, of which they had not much, in buying meat and drink. There are, however, two clauses; first, that they were so enriched by God’s bounty, that they were fully supplied with the means of buying food; and, secondly, that they must not doubt but that He would relieve their necessity, if it were required, since He had thus far provided for them, and had not suffered them to want anything. He, therefore, encourages them to hope, in consideration of their past experience; because God would take care of them, as tie had before been accustomed to do.
The question, however, arises, how God could say, that He had blessed the work of their hands, when they had had no commerce with other nations, so as to make the smallest gains whatever. But I thus understand it, viz., that although they were gratuitously sustained in the wilderness, and had not expended a single penny in buying even shoelatchets, still their cattle had increased, and, besides, they had made some profits by their daily labor; not by receiving, indeed, daily wages, but by providing for themselves furniture and other necessaries.
9. And the Lord said unto me, Distress not the Moabites. He had previously forbidden them to enter the land of Edom, unless consent were obtained. A similar prohibition is now added with respect to the Moabites, because God had allotted to them the territory which they inhabited. As I have said, this was painful and burdensome, that they should cherish kindness and fraternal good-will towards those who treated them with hostility; but God desired in this respect also to prove the obedience of His people. He did not, then, take into consideration what this nation had dcserved; but, inasmuch as they were the descendants of Lot, and consequently of the race of Abraham, He desired to treat them with special favor. For the division of the whole world appertains to Him, so as to distribute to its various peoples whatever part He chooses, and to fix the bounds wherein they should confine themselves. If any object that the people of Canaan had also their limits assigned to them, and ought not, therefore, to have been expelled from the lands in which their forefathers had for many ages inhabited, the reply is easy, viz., that God is always free to take away what He has given, and to readjust the boundaries imposed by His will, when the sins of men deserve that this should be done. When, therefore, He declares that He had given their land to the Moabites, it is not according to the ordinary force of the expression, but by a fixed decree that their habitation should remain sure and undisturbed.
10. The Emims dwelt therein in times past. This is a confirmation of the foregoing declaration, which is, however, inserted by way of parenthesis by Moses himself; for the ninth verse, which I have just expounded, is followed regularly by the thirteenth, “Now rise up,” etc. For, after God had turned away the people from the borders of Moab, He shews them in what direction they must pass over; but Moses, interrupting the address of God, explains how the Moabites had obtained that territow, though they were strangers, and had no land of their own on which they might set their foot;. For Lot was no less an alien than Abraham; Moses, therefore, states how by special privilege the posterity of Lot became masters of that land which giants had previously possessed. For it was not by human means that, having driven out the giants, who were formidable to all men, they had obtained the peaceful occupation, and even the dominion of that land, which might have seemed to be invincible, from the valor and strength of its inhabitants. He says, therefore, that the giants dwelt there, as also in Mount Seir; and that both were overcome and destroyed, not so much by the hand and arms of men as by the power of God, so that their land might be cleared for possession as well for the children of Esau as for those of Lot. Now, since God elsewhere declares that He had given Mount Seir to Esau as an inheritance, according as He had promised to his father Isaac, it follows that the Moabites had obtained their land also by the same Divine authority. The comparison which is made between Edom and the Israelites does not hold good in all respects; for, although Esau was sustained by this consolation, that his inheritance should be of “the fatness of the earth,” (Gen 27:39,) it might still be the case that with regard to himself and his posterity, their possession should not be legitimate; whereas God so promised the land of Canaan to the race of Abraham, that the Israelites received the dominion over it, as if from His own hand, as it is said in Psa 136:21. In this respect, too, there was a difference, because the land of Canaan was chosen as that in which God should gather His Church, in which He should be purely worshipped, and which should be an earnest, to the faithful of the heavenly and eternal rest. But, as elsewhere, the distinction between the sons of Esau and Jacob is marked, so now Moses (126) magnifies God’s special blessing towards them both.
(126) “Moyse dit ici qu’ils ont eu cela de commun, que Dieu les a voulu loger;” Moses says here that they had this in common, that God had chosen to give them their dwelling-places. — Fr.
13. Now rise up. He now proceeds with what he had begun in verse 9, viz, that God had commanded them to pass by the land of Seir, and to advance to the brook Zered; as much as to say, that after they had been subdued by their misfortunes, they were prohibited from further progress, until God should open the way before them, and thus they should follow Him as their leader, and not make a passage for themselves at their own discretion.
He afterwards specifies the period of delay which they had been compelled by God to pass in the desert, after they had once reached the borders of the promised land. He says, then, that after thirty-eight years they had at length returned to the land from whence they had been obliged to retire; and briefly reminds them how long the course of their deliverance had been interrupted through their own fault, since they had gone forth to enjoy the promised land. He calls those “warlike men,” or, in the Hebrew, “men of war,” whose age entitled them to bear arms, i.e., who had exceeded their twentieth year.
When mention is elsewhere made of forty years, the two years are then included which were spent both in Mount Sinai and in other places; and with good reason, because, during that time also, their sins prevented them from passing to the enjoyment of their inheritance immediately after the promulgation of the law.
19. And when thou comest nigh over against the children ofAmmon. God now makes provision as to the Ammonites, since their condition was the same as that of the Moabites, inasmuch as they were descended from the two daughters of Lot. It might, indeed, seem wonderful that, since the memory of their origin was detestable, these two nations should have been so dear to God. Ammon and Moab had been born of an incestuous connection. It was, therefore, more reasonable that this tragical circumstance should have been buried by their destruction, than that they should have been distinguished by God’s favor from the common lot of other nations, as if their nobility rendered them superior to others. But let us learn from hence, that since God’s judgments, like a deep abyss, are beyond our apprehension, they should be regarded with reverence. Lot’s distinguished piety is expressly declared. The disgraceful crime, which he committed when drunk, it pleased God so to mark with perpetual infamy, as still to impress upon it some signs of His mercy, although this was done especially for the sake of Abraham himself. It is unquestionable, however, that God recommends the posterity of Lot to the Israelites on this ground, that they may more willingly exercise kindness towards them, and abstain from all injury, when they had to do with two nations whom they see to be cared for by God Himself, for the sake of their common relationship to Abraham.
Furthermore, by the same argument whereby he had before proved that both Edomites and Moabites, relying on God’s help, had occupied the lands over which they had dominion, he now establishes that the land which the Ammonites possessed had been granted them by God, viz., because in their conquest and overthrow of the giants they had surpassed the limits of human bravery, and thus God had given a proof of His special and unusual favor towards them. For neither by the ordinary course of nature could two men increase to so great a multitude.
Now, although the Hebrew call the Cappadocians Caphthorim, (127) we do not know whether the giants, whose country was taken possession of by the Ammonites, sprung from them. But, if this be admitted, they had a long journey, attended by many dangers, after they left their country; and again, since they must have passed through rich and fertile regions, it is strange that they should have penetrated to those mountains. It might, however, be the case, that, making forays as robbers, they nowhere found a quiet resting-place until a less cultivated region presented itself.
(127) Bochart remarks that all ancient writers are unanimous in supposing Caphthor to be Cappadocia, and the Caphthorim Cappadocians; but he assigns to them that part of Cappadocia only which bordered on Colchis. Phaleg. Book 4, chap. 32:— See C. on Jer 47:4. C. Soc. Edit., vol. 4, p 614.
Deu 2:24.Rise ye up, take your journey. I have lately said that the order is here inverted, for what soon after follows, “And I sent messengers out of the wilderness,” etc., Deu 2:26, Moses, in my opinion, has inserted by way of parenthesis: it will, therefore, be suitably rendered in the pluperfect tense, “But I had sent,” etc. Thus there will be no ambiguity in the sense that, when the messengers had returned without effecting their purpose, God sustained the weariness of the people by this consolation, as though he had said, Sihon has not, with impunity, repudiated the peace offered to him, since it will now be permitted you to assail him in lawful war. And assuredly this signal for the expedition to advance depends on the declaration which is subjoined in Deu 2:30, as we may readily gather from the context; for Moses there repeats what we here read respecting their passage in somewhat different words; and again does God testify that He has given Sihon into the hands of the people, and exhorts Moses to go down boldly to the battle. Moreover, the cause is there specified why (Sihon) had been so arrogant and contemptuous in his rejection of the embassy, viz., because God had “hardened his spirit, and made his heart obstinate.” From whence again it appears how poor is the sophistry of those who imagine that God idly regards from heaven what men are about to do. (128) They dare not, indeed, despoil Him of foreknowledge; but what can be more absurd than that He foreknows nothing except what men please? But Scripture, as we see, has not placed God in a watch-tower, from which He may behold at a distance what things are about to be; but teaches that He is the director (moderatorem) of all things; and that He subjects to His will, not only the events of things, but the designs and affections of men also. As, therefore, we have before seen how the heart of Pharaoh was hardened, so now Moses ascribes to God the obstinacy of king Sihon. How base a subterfuge is the exception which some make as to His permission, sufficiently appears from the end which Moses points out. (129) For why did God harden the heart of Sihon? thalt “He might deliver him into the hand” of His people to be slain; because He willed that he should perish, and had destined his land for the Israelites. If God only permitted Sihon to grow hardened, this decree was either nought, or mutable, and evanescent, since it depended on the changeable will of man. Putting aside, then, all childish trifling, we must conclude that God by His secret inspiration moves, forms, governs, and draws men’s hearts, so that even by the wicked He executes whatever He has decreed. At the same time it is to be observed that the wicked are not impelled to hardness of heart by extrinsic force, but that they voluntarily harden themselves; so that in this same hardness of heart God may be seen to be a just judge, however incomprehensible His counsel may be, and however the impiety of men may betray itself, who are their own instigators, and the authors of their own sin. Emphatically does Moses inculcate the same thing twice over, viz., that the spirt of Sihon was hardened by God, and his heart made obstinate, in order that God’s paternal favor towards His chosen people might be more conspicuous; because from the obstinacy of the blinded king He afforded them a just cause for war, and an opportunity for victory.
(128) Addition in Fr., “sans disposer de leur volonte;” without disposing their will.
(129) “Or il appert par la fin que Moyse specifie combien ceste tergiversation est frivole, de dire que Dieu permet sans rien ordonner;” now, it appears by the end which Moses specifies, how frivolous is that subterfuge, to say that God permits without ordaining anything. — Fr.
Ver. 1. And we compassed mount Seir- The meaning is, they spent near thirty-eight years in the encampments and slow marches made in the wilderness, which lies round the south and west borders of the country of Edom, into which they had not hitherto entered, ver. 4. By mount Seir is meant the mountainous part of Edom, or Idumea. The whole country of Edom, in the times of the kings, reached from the confines of Canaan unto Ezion-gaber on the Red Sea; 1Ki 9:26. On which account the Arabian gulf was called the sea of Edom, or the Red Sea; but in Moses's time, the land of Edom appears to have been of a much smaller extent, reaching no further south than mount Hor, which is said to have been in the edge of the land of Edom. It was at the end of the thirty-ninth year after their coming out of Egypt that the Lord spake unto Moses, as mentioned in the second and following verses. See Dr. Shaw's Travels, p. 320.
Ver. 7. For the Lord thy God hath blessed thee- People who had such proofs of the care of an immediate providence over them, as the Jews had, would have been extremely culpable if, contrary to the orders of God, they had had recourse to violence to procure them such things as they wanted. They came out of Egypt loaden with the riches of that country: they had many excellent workmen among them; and it is very probable that they carried on a commerce with the Arabians and other neighbouring nations. See Le Clerc. Moses uses the term forty years as a round number. See chap. Deu 8:2 Deu 29:5. Indeed, from the fifteenth day of the first month, on which the Israelites left Egypt, to the tenth of the same month, on which their descendants passed the Jordan to enter into Canaan, was exactly forty years, save five days.
REFLECTIONS.-God hath his appointed times for exercising his people's faith, and permitting his enemies' prosperity. When he says it is long enough, then cometh the end. Israel is now advancing to Canaan. Edom lay in their way; but they are forbidden to molest the people of that country. They might not take advantage over their fears, nor revenge for their unkindness. Note; The people of God are ever generous, forgiving, and disinterested. They must treat them kindly, and with strict justice: as they wanted nothing from them which they were not well able to pay for, they must not take their water without a price. It is the spirit of the Gospel, not only to do no injury to our enemies, but to keep ourselves from being unnecessarily burdensome to our friends. Every thing mean and mercenary is as much forbidden as every thing malignant.
Ver. 9. I have given Ar unto the children of Lot- Ar, the capital of Moab, is here put for the whole country. Though the Moabites were now a wicked people; yet, for the sake of their pious ancestor, God would not have them dispossessed. Respecting the Emims, &c. mentioned in the following verses, see Gen 14:5. The history of the expulsion of the Emims by the Moabites, and of the Horites by the Edomites, is no where else recorded: but it seems to be mentioned here, as an encouragement to the Israelites, not to fear the stoutest enemies that should oppose their taking possession of the promised land.
Ver. 12. As Israel did unto the land of his possession- Some would render this, as Israel shall do unto the land of his possession; but there seems to be no necessity for this alteration, as the sacred writer seems manifestly to refer to the conquest already made by the Israelites. The meaning plainly is, that the two last-named people possessed each his country, by expelling thence the ancient inhabitants, as the Israelites lately rooted out the two Amoritish princes, Sihon and Og, who had taken their countries from the Moabites. Houbigant is of opinion, that Moses inserts these words, not as a speaker, but as an historian. In the former character, they might be rendered, as Israel now doth, &c. but the 10th, 11th, and 12th verses, as well as from the 20th to the 23rd following, seem rather a remark of the historian, than a part of a speaker's address.
Ver. 20. Zamzummims- Supposed to be the same with those called Zuzims. Gen 14:5.
Ver. 23. And the Avims, which dwelt in Hazerim, &c.- The Avims are mentioned, Jos 13:3 as the ancient inhabitants of Palestine: Hazerim is no where else read of. Calmet supposes it to be the same place with Hazeroth, Num 33:17. But Azza, or Gaza, is well known, being one of the cities of the Philistines, on the northern coast. The Caphtorims were a branch of the Philistines, so called from their founder, who settled in Caphtor, a country in or about Egypt. See Gen 10:14 and Shaw's Travels, p. 286. Le Clerc thinks that the Caphtorims came from the northern coast of Africa: Calmet believes them to have been originally from the island of Cyprus. The translation here is awkward; it would be better, and the Caphtorims, who came forth out of Caphtor, destroyed the Avims, &c. and dwelt in their stead. By producing these instances of God's displacing one people, settling another, and fixing bounds which they should not pass without his leave, Moses designed to strengthen the faith of the Israelites in the divine promise of giving them the victory over all their enemies, and settling them in the land of Canaan. Besides, in this view of things, these nations, who themselves had dispossessed others, could not with justice reproach those who dispossessed them. See Calmet.
REFLECTIONS.-Moses proceeds, 1. To recount their marches by the borders of Moab and Ammon, with some historical account of the former inhabitants, whom they had dispossessed. They were giants, great in statute, and terrible to look upon as the Anakims, yet fell before the sons of Lot and Esau; why, then, should the seed of Jacob fear that God would not more gloriously assist them in destroying the giants of Canaan? Note; In the world we have no sure and abiding portion. The more vain and changeable its possession, the more solicitous should we be to secure a kingdom which cannot be moved. 2. He mentions the remarkable fulfilment of God's sentence, in cutting off entirely the former generation, except Caleb and Joshua, in the wilderness. God's counsel will stand, and woe to the soul against whom he contendeth in anger. 3. They are strictly forbidden to distress the children of Lot. Note; (1.) Relations have a title to a particular regard. (2.) The blessing of godly parents descends to children's children.
Ver. 25. Upon the nations that are under the whole heaven- i.e. Upon such nations under the whole heaven as shall hear of thee. See Jos 2:10-11.
Ver. 26. Kedemoth- This was a city in that tract situated on the north side of the river Arnon, which fell to the lot of the Reubenites, Jos 13:18. It gave name to the wilderness here mentioned.
Ver. 29. (As the children of Esau which dwell in Seir, and the Moabites which dwelt in Ar, did unto me)- There are great difficulties attending this verse; it being certain, that the Edomites and Moabites granted not, but refused, the Israelites a passage through their country. Therefore some commentators say, that the giving them meat and drink for money only is to be understood. Though they denied Israel a passage through their land, yet they suffered them to buy necessaries as they passed along their coasts. So Calmet and Le Clerc understand it. But, as Houbigant justly observes, it is not food only, but a passage which is required. He thinks that the words, who dwell in Seir, lead to the true interpretation of the place, and imagines, that by these children of Esau are not understood those who are called Edom, and who denied the Israelites a passage, but some other descendants of Esau, who dwelt about Seir, to the east, near the Amorites. See his note.
Ver. 30. Hardened his spirit- See Exo 9:34.
Ver. 37. Only unto the land of the children of Ammon thou camest not- That is, into no part of the country which was then in their possession. See ver. 19. The river Jabbok was the border of the children of Ammon. Dr. Beaumont observes, that though the Moabites and Ammonites were thus spared by Israel, yet we read that they ill rewarded them afterwards, when they waged war against them to wrest them out of their possession: Jdg 11:4-5; Jdg 11:40. 2Ch 1:10-11 compare with Amo 1:13 and Jer 49:1 for which the Lord plagued them; and for their unkindness already past, a law is enacted against them, chap. Deu 23:3; Deu 23:6.
REFLECTIONS.-Though they might not touch the Ammonite, they are not restrained from the Amorite. But even to them they must first make offers of peace. The gospel is thus preached to those who reject it through the hardness of their heart, yet are left inexcusable thereby. Sihon refuges a passage, and draws out his armies; but he meddled to his ruin. God bids them possess the land; his fear had gone before to dispirit the people, and they fell an easy prey. God's Israel may be well encouraged; what can resist those for whom God fights, and before whom he sends his terrors round about? Universal desolation was quickly spread on every side; the sword of Israel left none alive. The measure of their iniquity was full, and the consumption of the whole nation determined on. Their cattle, goods, cities, and country were the spoil of the conquerors; and now, from a howling wilderness, they began to possess a land of plenty. Note; It will be a blessed and glorious exchange, when the believer quits the wilderness of the world to enter into his everlasting mansions in the city of God.
