Numbers 21:14

Which seemeth to be the book of the Judges, or as some think, a book which is lost. Or, (How God destroyed) Waheb (the city) with a whirlwind and the valley of Arnon.

The book of the wars, &c. An ancient book, which, like several others quoted in Scripture, has been lost. (Challoner) — St. Augustine (q. 42) thinks this book was written by one of that country. Others believe that Moses wrote a more detailed account of the wars which he had to wage with the Amalecites, (Exodus xvii. 14,) and these other nations, out of which he has only inserted some of the heads in the Pentateuch. But whether these two verses were taken from another work of Moses, or from the history of some other person, they are now of divine authority. Saul says to David, (1 Kings xviii. 17,) fight the battles of the Lord,….and the children of God and of Ruben pass all armed for war before the Lord, (chap xxxii. 29.; Calmet) whence it appears, that the wars of the Hebrews were attributed to God. Tostat is of opinion, that the Book of the Just, is the same with that to which Moses here refers. See Josue x. 13., and 2 Kings i. 18. But Theodoret thinks rather, that the former was a more extensive account of the transactions of Josue, out of which the book which bears his name was compiled. Such records certainly existed, to which the sacred historians frequently refer: and it is very probable, that a work of this nature was compiled in the days of Moses, or perhaps before his time. (St. Augustine, City of God xviii.) As it contained a prediction, respecting the future wars, in which the Hebrews were about to engage, it could not but make a suitable impression upon them. It might already be in every one’s mouth, and the Hebrew may insinuate, that it would be handed down to the latest posterity: “Wherefore in the history, or account of the wars of the Lord, this also shall be mentioned,” jamor, dicetur. According to this interpretation, it would not be necessary to suppose, that Moses refers to any more ancient book, as sepher means also, “a narration” by word of mouth; and Rabbi Menachem believes, that God had revealed this event to Moses, encouraging him with the assurance, that he would give him the victory over the nations bordering upon the Arnon, as he had done over the Egyptians and Amalecites at the Red Sea. See Sixt. Senens. (Haydock) — Of Arnon, the waters of which are supposed to have given the Hebrews a passage, as the Chaldean asserts on the authority of Psalm lxxiii. 15. Habacuc (iii. 13) also mentions that several rivers were dried up by God. The Hebrew text is almost unintelligible, “From, or against, Vaheb to Supha.” As there is no verb, some translate, “he (Sehon) fought against Vaheb (Grotius reads Moab) at Supha, or he came to Veb.” Some render this word, he made, “a whirlpool in the torrents of Arnon.” But Calmet would substitute Zared instead of Vaheb: “The encamped at the torrent of Zared, and came to Supha, (Deuteronomy i. 1, where we read the Red Sea) to the torrent of Arnon.” Protestants translate, “What he did in the Red Sea, and in the brooks of Arnon, (16) and at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab.” (Haydock)

1. The wonderful success which God blessed his people with, near the brooks of Arnon, v. 13-15. They had now compassed the land of Edom (which they were not to invade, nor so much as to disturb, Deut 2 4, 5), and had come to the border of Moab. It is well that there are more ways than one to Canaan. The enemies of God's people may retard their passage, but cannot prevent their entrance into the promised rest. Care is taken to let us know that the Israelites in their march religiously observed the orders which God gave them to use no hostility against the Moabites (Deut 2 9), because they were the posterity of righteous Lot; therefore they pitched on the other side of Arnon (v. 13), that side which was now in the possession of the Amorites, one of the devoted nations, though formerly it had belonged to Moab, as appears here, v. 26, 27. This care of theirs not to offer violence to the Moabites is pleaded by Jephtha long afterwards, in his remonstrance against the Ammonites (Judg 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, Exod 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.

Verses 10-20 We have here the removes of the children of Israel, till they came to the plains of Moab, from whence they passed over Jordan into Canaan. The end of their pilgrimage was near. "They set forward." It were well if we did thus; and the nearer we come to heaven, were so much the more active and abundant in the work of the Lord. The wonderful success God granted to his people, is here spoken of, and, among the rest, their actions on the river Arnon, at Vaheb in Suphah, and other places on that river. In every stage of our lives, nay, in every step, we should notice what God has wrought for us; what he did at such a time, and what in such a place, ought to be distinctly remembered. God blessed his people with a supply of water. When we come to heaven, we shall remove to the well of life, the fountain of living waters. They received it with joy and thankfulness, which made the mercy doubly sweet. With joy must we draw water out of the wells of salvation, ( Isaiah 12:3 ) . As the brazen serpent was a figure of Christ, who is lifted up for our cure, so is this well a figure of the Spirit, who is poured forth for our comfort, and from whom flow to us rivers of living waters, ( john 7:38 john 7:39 ) . Does this well spring up in our souls? If so, we should take the comfort to ourselves, and give the glory to God. God promised to give water, but they must open the ground. God's favours must be expected in the use of such means as are within our power, but still the power is only of God.