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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 21:10–20. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
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 (Sol 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.
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Summary
Numbers 21:19 is a concise geographical marker embedded within a poetic itinerary of the Israelites' wilderness journey, detailing their movement from Mattanah to Nahaliel, and then to Bamoth. This seemingly simple listing underscores the continuous, divinely guided progress of God's people toward the Promised Land, following a miraculous provision of water. It serves as a profound testament to God's meticulous providence and the historical reality of Israel's journey, affirming His faithfulness even in the seemingly mundane details of their travels.
Context
Literary Context
Numbers 21:19 is situated within a unique poetic interlude (Numbers 21:17-20) that provides a lyrical break from the typical prose narrative of the Israelites' wilderness wanderings. This section immediately follows the "Song of the Well" (Numbers 21:17-18), a celebratory hymn of praise for God's miraculous provision of water at Beer, a place whose name means "well." The itinerary, including Mattanah, Nahaliel, and Bamoth, forms a continuation of this poetic celebration, emphasizing the Israelites' ongoing journey and the divine guidance that facilitated their movement. This passage precedes the final stages of their approach to the plains of Moab and the significant encounters with King Sihon of the Amorites and King Og of Bashan, highlighting a period of renewed divine favor and progress after the severe challenges of the fiery serpents earlier in the chapter, as recounted in Numbers 21:4-9.
Historical & Cultural Context
The wilderness journey of the Israelites was a forty-year period of profound national formation, marked by both divine provision and human rebellion. The listing of specific locations like Mattanah, Nahaliel, and Bamoth provides a sense of historical verisimilitude to the narrative, reflecting the detailed record-keeping typical of ancient itineraries. While the precise locations of these sites are debated by modern archaeologists, their inclusion emphasizes the tangible reality of the Israelites' trek through the desolate Arabian Peninsula. The names themselves, as explored in the exposition below, often reflect geographical features or significant events, aligning with ancient place-naming conventions, and underscore the challenging yet divinely sustained nature of their nomadic existence before settling in the Promised Land.
Key Themes
This verse, though brief, contributes significantly to several overarching themes in the book of Numbers and the wider Pentateuch. Firstly, it powerfully illustrates Divine Guidance and Providence, demonstrating God's meticulous leading of His people through every stage of their journey, even in what appears to be a simple list of waypoints. This echoes the constant, visible presence of the pillar of cloud by day and fire by night, which guided their every move (see Exodus 13:21). Secondly, it reinforces the theme of Journey and Progress, emphasizing that the Israelites were continually moving forward toward their ultimate destination, despite setbacks and delays. This pilgrimage motif is central to the book of Numbers, which meticulously details the wilderness wanderings (see Deuteronomy 8:2). Lastly, the specificity of the place names contributes to the theme of Historical Accuracy and Reliability of the Narrative, lending credibility to the biblical account as a record of real events experienced by a real people under the direct oversight of God.
Exposition and Analysis
Key Word Analysis
This Hebrew word, derived from a root meaning "to give," literally signifies "gift" or "present." Its placement in the itinerary, immediately following the "Song of the Well" (Numbers 21:17-18), strongly suggests a connection to God's miraculous provision of water. It implies that this location was remembered as a place where God bestowed a significant "gift" upon His people, likely water or other sustenance, reaffirming His covenant faithfulness and abundant provision in the wilderness.
This compound name combines "Nahal" (נַחַל), meaning "wadi" or "torrent valley," with "El" (אֵל), meaning "God." Thus, Nahaliel translates to "wadi of God" or "valley of God." This suggests a geographical feature—a valley or dry riverbed that might seasonally fill with water—where God's presence was particularly manifest, or where His divine power was evident, perhaps in providing water in an otherwise arid landscape, or simply indicating a divinely appointed resting place.
This word is the plural of "bamah" (בָּמָה), meaning "high places" or "heights." While in later biblical contexts "bamoth" often refers to pagan altars or illicit cultic sites on elevated ground, here it appears to be purely a geographical descriptor. It indicates an elevated location that the Israelites traversed or encamped upon, possibly offering a strategic vantage point, marking a significant change in elevation, or serving as a memorable landmark during their journey.
Verse Breakdown
"And from Mattanah to Nahaliel:"
This clause details the first leg of the journey described in the verse. It signifies a movement from a place of divine "gift" or provision (Mattanah) to a "wadi of God" (Nahaliel). This progression highlights the continuous nature of God's leading, moving His people from one significant point of encounter or provision to another, emphasizing that His care is not static but dynamic and ongoing throughout their pilgrimage through the wilderness.
"and from Nahaliel to Bamoth:"
This second clause continues the itinerary, indicating a further movement from the "wadi of God" (Nahaliel) to the "high places" (Bamoth). The repetition of Nahaliel serves as a clear transition point, reinforcing the sequential and progressive nature of their journey. The movement to "high places" could imply ascending challenging terrain, reaching a significant elevated encampment, or simply passing through a region characterized by hills, symbolizing progress and perhaps a new phase of their journey towards the Promised Land.
Literary Devices
The primary literary device at play in Numbers 21:19 is Itinerary or Topographical Listing. This technique, common in ancient Near Eastern texts and particularly prevalent in the book of Numbers, serves to provide a detailed, almost documentary, account of a journey, lending historical weight and authenticity to the narrative. The precise naming of locations, even if their exact modern equivalents are unknown, grounds the story in a tangible reality. Furthermore, the verse employs Repetition by repeating "Nahaliel," which acts as a clear pivot point, reinforcing the sequential and progressive nature of the journey from one waypoint to the next. While not explicitly metaphorical, the names themselves carry inherent Symbolism (e.g., "gift," "wadi of God," "high places"), subtly enriching the narrative with theological undertones about God's provision, His omnipresent guidance, and the varied challenges and triumphs of the pilgrimage.
Theological and Thematic Connections
Numbers 21:19, though a simple geographical listing, profoundly illustrates God's active and meticulous involvement in the lives of His people. It speaks to the theme of divine guidance, demonstrating that every step of Israel's journey, from places of clear provision (Mattanah, the "gift") to challenging terrains (Nahaliel, the "wadi of God") and elevated positions (Bamoth, the "high places"), was orchestrated by God. This continuous movement, marked by specific divine waypoints, underscores the pilgrimage motif central to biblical theology—that life is a journey of faith, and God faithfully leads His people through all its phases, providing, protecting, and shaping them for their ultimate destination. It assures believers that God's providence extends even to the seemingly mundane details of their lives, affirming His sovereign hand in every transition and circumstance.
Reflection and Application
Numbers 21:19 invites us to consider our own lives as a divinely guided journey, much like Israel's. Just as the Israelites moved from "Mattanah" (places of clear gifts and blessings, where God's provision is evident) to "Nahaliel" (valleys or challenging periods where God's presence might be felt in a different, perhaps more profound, way, often through dependence) and then to "Bamoth" (high places of new perspective, significant challenges, or even spiritual ascent), so too does God lead us through various seasons and terrains in our faith walk. This verse reminds us that even the seemingly uneventful or difficult transitions in our lives are part of God's perfect plan. It calls us to trust in His active and meticulous guidance, knowing that He is present and purposeful in every "gift" and every "wadi," leading us toward His intended destination. Our faith is not just for the mountaintops but for the valleys and the long stretches of travel in between, recognizing His hand in every detail, no matter how small or obscure it may seem.
Questions for Reflection
FAQ
What is the significance of listing these specific, seemingly obscure, places in the Bible?
The listing of specific places like Mattanah, Nahaliel, and Bamoth serves several important purposes within the biblical narrative. Firstly, it lends historical credibility and authenticity to the account, grounding the story of Israel's wilderness wanderings in tangible geographical reality, much like an ancient travel log. It suggests a precise record-keeping of their journey, affirming that these were real events experienced by a real people. Secondly, the names themselves carry symbolic and theological weight (e.g., Mattanah meaning "gift," Nahaliel meaning "wadi of God," Bamoth meaning "high places"), subtly enriching the narrative by highlighting God's continuous provision, His omnipresent guidance, and the varied experiences of His people even in the midst of a challenging wilderness. This reinforces the overarching theme of divine guidance throughout their pilgrimage, ensuring that every step was part of God's sovereign plan for His people as they moved toward the Promised Land.
Christ-Centered Fulfillment
Numbers 21:19, with its emphasis on divine guidance through a journey marked by gifts, valleys, and high places, finds its ultimate fulfillment in the person and work of Jesus Christ. He is the true and ultimate "gift" (Mattanah) from God to humanity, the Lamb of God who takes away the sin of the world and the source of all spiritual blessings (see Ephesians 1:3). Just as God led Israel through the "wadi of God" (Nahaliel), Christ is the living water who leads us through the dry and desolate places of our lives, transforming our spiritual wilderness into a garden of life (see John 7:37-38). He is the one who ascends to the "high places" (Bamoth), not merely a geographical location, but the very throne of God, having completed His earthly journey through suffering, death, and resurrection, and now reigns in glorious authority (see Ephesians 4:8-10). Our spiritual journey, from conversion to glorification, is a continuous pilgrimage under His perfect guidance, leading us not to an earthly promised land, but to the eternal city, the New Jerusalem, where Christ Himself is our ultimate destination and fulfillment.