Text -- Numbers 21:1-20 (NET)

Victory at Hormah

21:1 When the Canaanite king of Arad who lived in the Negev heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner. 21:2 So Israel made a vow to the Lord and said, “If you will indeed deliver this people into our hand, then we will utterly destroy their cities.” 21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, and they utterly destroyed them and their cities. So the name of the place was called Hormah.

Fiery Serpents

21:4 Then they traveled from Mount Hor by the road to the Red Sea, to go around the land of Edom, but the people became impatient along the way. 21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we detest this worthless food.” 21:6 So the Lord sent poisonous snakes among the people, and they bit the people; many people of Israel died. 21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away the snakes from us.” So Moses prayed for the people. 21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks at it, he will live.” 21:9 So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived.

The Approach to Moab

21:10 The Israelites traveled on and camped in Oboth. 21:11 Then they traveled on from Oboth and camped at Iye Abarim, in the wilderness that is before Moab, on the eastern side. 21:12 From there they moved on and camped in the valley of Zered. 21:13 From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites. 21:14 This is why it is said in the Book of the Wars of the Lord, “Waheb in Suphah and the wadis, the Arnon 21:15 and the slope of the valleys that extends to the dwelling of Ar, and falls off at the border of Moab.” 21:16 And from there they traveled to Beer; that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.” 21:17 Then Israel sang this song: “Spring up, O well, sing to it! 21:18 The well which the princes dug, which the leaders of the people opened with their scepters and their staffs.” And from the wilderness they traveled to Mattanah; 21:19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; 21:20 and from Bamoth to the valley that is in the country of Moab, near the top of Pisgah, which overlooks the wilderness.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 21:1

Or rather, the Canaanite King of Arad: for Arad is not the name of a man, but of a city or territory. And he seems to be called a Canaanite in a general sense, as the Amorites and others.

Wesley: Num 21:1

Of Canaan, towards the east, and near the dead sea.

Wesley: Num 21:1

Not of those spies which Moses sent to spy the land, for that was done thirty eight years before this, and they went so privately, that the Canaanites took no notice of them, nor knew which way they came or went; but of the spies which he himself sent out to observe the marches and motions of the Israelites.

Wesley: Num 21:1

Which God permitted for Israel's humiliation, and to teach them not to expect the conquest of that land from their own wisdom or valour.

Wesley: Num 21:2

I will reserve no person or thing for my own use, but devote them all to total destruction.

Wesley: Num 21:3

Neither Moses nor the whole body of the people did this but a select number sent out to punish that king and people, who were so fierce and malicious that they came out of their own country to fight with the Israelites in the wilderness; and these, when they had done this work, returned to their brethren into the wilderness. But why did they not all now go into Canaan, and pursue this victory? Because God would not permit it, there being several works yet to be done, other people must be conquered, the Israelites must be farther humbled and tried and purged, Moses must die, and then they shall enter, and that in a more glorious manner, even over Jordan, which shall be miraculously dried up, to give them passage.

Wesley: Num 21:3

That is, utter destruction.

Wesley: Num 21:4

sea - Which leadeth to the Red - sea, as they must needs do to compass the land of Edom.

Wesley: Num 21:4

By reason of this journey, which was long and troublesome, and unexpected, because the successful entrance and victorious progress which some of them had made in the borders of Canaan, made them think they might have speedily gone in and taken possession of it, and so have saved the tedious travels and farther difficulties, into which Moses had again brought them.

Wesley: Num 21:5

Against Christ, their chief conductor, whom they tempted, 1Co 10:19. Thus contemptuously did they speak of Manna, whereas it appears it yielded excellent nourishment, because in the strength of it they were able to go so many and such tedious journeys.

Wesley: Num 21:6

There were many such in this wilderness, which having been hitherto restrained by God, are now let loose and sent among them. They are called fiery from their effects, because their poison caused an intolerable heat and burning and thirst, which was aggravated with this circumstance of the place, that here was no water, Num 21:5.

Wesley: Num 21:8

That is, the figure of a serpent in brass, which is of a fiery colour. This would require some time: God would not speedily take off the judgment, because he saw they were not throughly humbled.

Wesley: Num 21:8

That the people might see it from all parts of the camp, and therefore the pole must be high, and the serpent large.

Wesley: Num 21:8

This method of cure was prescribed, that it might appear to be God's own work, and not the effect of nature or art: and that it might be an eminent type of our salvation by Christ. The serpent signified Christ, who was in the likeness of sinful flesh, though without sin, as this brazen serpent had the outward shape, but not the inward poison, of the other serpents: the pole resembled the cross upon which Christ was lifted up for our salvation: and looking up to it designed our believing in Christ.

Wesley: Num 21:9

He was delivered from death, and cured of his disease.

Wesley: Num 21:10

Not immediately, but after two other stations mentioned, Num 33:43-44.

Wesley: Num 21:12

Or rather, by the brook of Zared, which ran into the dead sea.

Wesley: Num 21:13

Or rather, on this side of Arnon, for so it now was to the Israelites, who had not yet passed over it.

Wesley: Num 21:13

Though formerly it and the land beyond it belonged to Moab, yet afterwards it had been taken from them by Sihon. This is added to reconcile two seemingly contrary commands of God, the one that of not meddling with the land of the Moabites, Deu 2:9, the other that of going over Arnon and taking possession of the land beyond it, Deu 2:24, because, saith he, it is not now the land of the Moabites, but of the Amorites.

Wesley: Num 21:14

This seems to have been some poem or narration of the wars and victories of the Lord, either by: or relating to the Israelites: which may be asserted without any prejudice to the integrity of the holy scripture, because this book doth not appear to have been written by a prophet, er to be designed for a part of the canon, which yet Moses might quote, as St. Paul doth some of the heathen poets. And as St. Luke assures us, that many did write an history of the things done, and said by Christ, Luk 1:1, whose writings were never received as canonical, the like may be conceived concerning this and some few other books mentioned in the old testament.

Wesley: Num 21:14

The brook, the plural number for the singular, as the plural number rivers is used concerning Jordan, Psa 74:15, and concerning Tigris, Nah 2:6, and concerning Euphrates, Psa 137:1, all which may be to called because of the several little streams into which they were divided.

Wesley: Num 21:15

A chief city in Moab.

Wesley: Num 21:16

This place and Mattanah, Nahaliel, and Bamoth named here, Num 21:19, are not mentioned among those places where they pitched or encamped, Num. 33:1-49. Probably they did not pitch or encamp in these places, but only pass by or through them.

Wesley: Num 21:16

In a miraculous manner. Before they prayed, God granted, and prevented them with the blessings of goodness. And as the brasen serpent was the figure of Christ, so is this well a figure of the spirit, who is poured forth for our comfort, and from him flow rivers of living waters.

Wesley: Num 21:17

Heb. ascend, that is, let thy waters, which now lie hid below in the earth, ascend for our use. It is either a prediction that it should spring up, or a prayer that it might.

Wesley: Num 21:18

Probably as Moses smote the rock with his rod, so they struck the earth with their staves, as a sign that God would cause the water to flow out of the earth where they smote it, as he did before out of the rock. Perhaps they made holes with their staves in the sandy ground, and God caused the water immediately to spring up.

Wesley: Num 21:20

This was the top of those high hills of Abarim.

JFB: Num 21:1

Rather, "the Canaanite king of Arad"--an ancient town on the southernmost borders of Palestine, not far from Kadesh. A hill called Tell Arad marks the spot.

JFB: Num 21:1

In the way or manner of spies, stealthily, or from spies sent by himself to ascertain the designs and motions of the Israelites. The Septuagint and others consider the Hebrew word "spies" a proper name, and render it: "Came by the way of Atharim towards Arad" [KENNICOTT].

JFB: Num 21:1

This discomfiture was permitted to teach them to expect the conquest of Canaan not from their own wisdom and valor, but solely from the favor and help of God (Deu 9:4; Psa 44:3-4).

JFB: Num 21:2-3

Made to feel their own weakness, they implored the aid of Heaven, and, in anticipation of it, devoted the cities of this king to future destruction. The nature and consequence of such anathemas are described (Lev. 27:1-34; Deu. 13:1-18). This vow of extermination against Arad [Num 21:2] gave name to the place Hormah (slaughter and destruction) though it was not accomplished till after the passage of the Jordan. Others think Hormah the name of a town mentioned (Jos 12:14).

JFB: Num 21:4

On being refused the passage requested, they returned through the Arabah, "the way of the Red Sea," to Elath, at the head of the eastern gulf of the Red Sea, and thence passed up through the mountains to the eastern desert, so as to make the circuit of the land of Edom (Num 33:41-42).

JFB: Num 21:4

Disappointment on finding themselves so near the confines of the promised land without entering it; vexation at the refusal of a passage through Edom and the absence of any divine interposition in their favor; and above all, the necessity of a retrograde journey by a long and circuitous route through the worst parts of a sandy desert and the dread of being plunged into new and unknown difficulties--all this produced a deep depression of spirits. But it was followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna.

JFB: Num 21:5

That is, bread without substance or nutritious quality. The refutation of this calumny appears in the fact, that on the strength of this food they performed for forty years so many and toilsome journeys. But they had been indulging a hope of the better and more varied fare enjoyed by a settled people; and disappointment, always the more bitter as the hope of enjoyment seems near, drove them to speak against God and against Moses (1Co 10:9).

JFB: Num 21:6

That part of the desert where the Israelites now were--near the head of the gulf of Akaba--is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned.

JFB: Num 21:7-9

The severity of the scourge and the appalling extent of mortality brought them to a sense of sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy of God's power and grace, not the effect of nature or art, and also that it might be a type of the power of faith in Christ to heal all who look to Him because of their sins (Joh 3:14-15; see also on 2Ki 18:4).

JFB: Num 21:10

Along the eastern frontier of the Edomites, encamping in various stations.

JFB: Num 21:12

Literally, the "woody brook-valley" of Zared (Deu 2:13; Isa 15:7; Amo 6:14). This torrent rises among the mountains to the east of Moab, and flowing west, empties itself into the Dead Sea. Ije-Abarim is supposed to have been its ford [CALMET].

JFB: Num 21:13

Now El-Mojib, a deep, broad, and rapid stream, dividing the dominions of the Moabites and Amorites.

JFB: Num 21:14

A fragment or passage is here quoted from a poem or history of the wars of the Israelites, principally with a view to decide the position of Arnon.

JFB: Num 21:15

The capital of Moab.

JFB: Num 21:16

That is, a "well." The name was probably given to it afterwards [see Jdg 9:21], as it is not mentioned (Num. 33:1-56).

JFB: Num 21:17-18

This beautiful little song was in accordance with the wants and feelings of travelling caravans in the East, where water is an occasion both of prayer and thanksgiving. From the princes using their official rods only, and not spades, it seems probable that this well was concealed by the brushwood or the sand, as is the case with many wells in Idumea still. The discovery of it was seasonable, and owing to the special interposition of God.

Clarke: Num 21:1

The way of the spies - אתרים atharim . Some think that this signifies the way that the spies took when they went to search the land. But this is impossible, as Dr. Kennicott justly remarks, because Israel had now marched from Meribah-Kadesh to Mount Hor, beyond Ezion-Gaber, and were turning round Edom to the south-east; and therefore the word is to be understood here as the name of a place.

Clarke: Num 21:3

The Lord hearkened to the voice of Israel - The whole of this verse appears to me to have been added after the days of Joshua. It is certain the Canaanites were not utterly destroyed at the time here spoken of, for this did not take place till after the death of Moses. If, instead of utterly destroyed them, ויחרם vaiyacharem , we translate they devoted them to utter destruction, it will make a good sense, and not repugnant to the Hebrew; though some think it more probable that the verse was added afterwards by Joshua or Ezra, in testimony of the fulfillment of God’ s promise; for Arad, who is mentioned as being destroyed here, is mentioned among those destroyed by Joshua long after, (see Jos 12:14): but this is quite consistent with their being devoted to destruction, as this might be fulfilled any time after. See the note on Leviticus 27 (note).

Clarke: Num 21:5

This light bread - הקלקל hakkelokel , a word of excessive scorn; as if they had said, This innutritive, unsubstantial, cheat - stomach stuff.

Clarke: Num 21:6

Fiery serpents - הנחשים השרפים hannechashim hasseraphim . I have observed before, on Gen. iii., that it is difficult to assign a name to the creature termed in Hebrew nachash ; it has different significations, but its meaning here and in Gen. iii. is most difficult to be ascertained. Seraphim is one of the orders of angelic beings, Isa 6:2, Isa 6:6; but as it comes from the root שרף saraph , which signifies to burn, it has been translated fiery in the text. It is likely that St. Paul alludes to the seraphim, Heb 1:7 : Who maketh his angels spirits, and his ministers a Flame Of Fire. The animals mentioned here by Moses may have been called fiery because of the heat, violent inflammation, and thirst, occasioned by their bite; and consequently, if serpents, they were of the prester or dipsas species, whose bite, especially that of the former, occasioned a violent inflammation through the whole body, and a fiery appearance of the countenance. The poet Lucan has well expressed this terrible effect of the bite of the prester, and also of the dipsas, in the ninth book of his Pharsalia, which, for the sake of those who may not have the work at hand, I shall here insert

Of the mortal effects of the bite of the dipsas in the deserts of Libya he gives the following description: -

" Signiferum juvenem Tyrrheni sanguinis Aulu

Torta caput retro dipsas calcata momordit

Vix dolor aut sensus dentis fuit: ipsaque laet

Frons caret invidia: nec quidquam plaga minatur

Ecce subit virus tacitum, carpitque medulla

Ignis edax, calidaque incendit viscera tabe

Ebibit humorem circum vitalia fusu

Pestis, et in sicco linguam torrere palat

Coepit: defessos iret qui sudor in artu

Non fuit, atque oculos lacrymarum vena refugit.

Aulus, a noble youth of Tyrrhene blood

Who bore the standard, on a dipsas trod

Backward the wrathful serpent bent her head

And, fell with rage, the unheeded wrong repaid

Scarce did some little mark of hurt remain

And scarce he found some little sense of pain

Nor could he yet the danger doubt, nor fea

That death with all its terrors threatened there

When lo! unseen, the secret venom spreads

And every nobler part at once invades

Swift flames consume the marrow and the brain

And the scorched entrails rage with burning pain

Upon his heart the thirsty poisons prey

And drain the sacred juice of life away

No kindly floods of moisture bathe his tongue

But cleaving to the parched roof it hung

No trickling drops distil, no dewy sweat

To ease his weary limbs, and cool the raging heat

Rowe

The effects of the bite of the prester are not less terrible

" Nasidium Marsi cultorem torridus agr

Percussit prester: illi rubor igneus or

Succendit, tenditque cutem, pereunte figura

Miscens cuncta tumor toto jam corpore major

Humanumque egressa modum super omnia membr

Effiatur sanies, late tollente veneno .

A fate of different kind Nasidius found

A burning prester gave the deadly wound

And straight, a sudden flame began to spread

And paint his visage with a glowing red

With swift expansion swells the bloated skin

Naught but an undistinguished mass is seen

While the fair human form lies lost within

The puffy poison spreads, and leaves around

Till all the man is in the monster drowned

Rowe

Bochart supposes that the hydrus or chersydrus is meant; a serpent that lives in marshy places, the bite of which produces the most terrible inflammations, burning heat, fetid vomitings, and a putrid solution of the whole body. See his works, vol. iii., col. 421. It is more likely to have been a serpent of the prester or dipsas kind, as the wilderness through which the Israelites passed did neither afford rivers nor marshes, though Bochart endeavors to prove that there might have been marshes in that part; but his arguments have very little weight. Nor is there need of a water serpent as long as the prester or dipsas, which abound in the deserts of Libya, might have abounded in the deserts of Arabia also. But very probably the serpents themselves were immediately sent by God for the chastisement of this rebellious people. The cure was certainly preternatural; this no person doubts; and why might not the agent be so, that inflicted the disease?

Clarke: Num 21:8

Make thee a fiery serpent - Literally, make thee a seraph

Clarke: Num 21:8

And put it upon a pole - על נס al nes , upon a standard or ensign.

Clarke: Num 21:9

And Moses made a serpent of brass - נחש נחשת nechash nechosheth . Hence we find that the word for brass or copper comes from the same root with nachash , which here signifies a serpent, probably on account of the color; as most serpents, especially those of the bright spotted kind, have a very glistening appearance, and those who have brown or yellow spots appear something like burnished brass: but the true meaning of the root cannot be easily ascertained. On the subject of the cure of the serpent-bitten Israelites, by looking at the brazen serpent, there is a good comment in the book of The Wisdom of Solomon, (Apoch). Num 16:4-12, in which are these remarkable words: "They were admonished, having a sign of salvation, (i. e., the brazen serpent), to put them in remembrance of the commandments of thy law. For he that turned himself towards it was not saved by the Thing that he saw, but by Thee, that art the Savior of all."To the circumstance of looking at the brazen serpent in order to be healed, our Lord refers, Joh 3:14, Joh 3:15 : "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."The brazen serpent was certainly no type of Jesus Christ; but from our Lord’ s words we may learn

1.    That as the serpent was lifted up on the pole or ensign, so Jesus Christ was lifted up on the cross

2.    That as the Israelites were to look at the brazen serpent, so sinners must look to Christ for salvation

3.    That as God provided no other remedy than this looking for the wounded Israelites, so he has provided no other way of salvation than faith in the blood of his Son

4.    That as he who looked at the brazen serpent was cured and did live, so he that believeth on the Lord Jesus Christ shall not perish, but have eternal life

5.    That as neither the serpent, nor looking at it, but the invisible power of God healed the people, so neither the cross of Christ, nor his merely being crucified, but the pardon he has bought by his blood, communicated by the powerful energy of his Spirit, saves the souls of men

May not all these things be plainly seen in the circumstances of this transaction, without making the serpent a type of Jesus Christ, (the most exceptionable that could possibly be chosen), and running the parallel, as some have done, through ten or a dozen particulars?

Clarke: Num 21:12

They - pitched in the valley of Zared - נחל זרד nachal zared . This should be translated the brook Zared, as it is in Deu 2:13, Deu 2:14. This stream has its origin in the mountains eastward of Moab, and runs from east to west, and discharges itself into the Dead Sea.

Clarke: Num 21:13

Arnon - Another river which takes its rise in the mountains of Moab, and, after having separated the ancient territories of the Moabites and Ammonites, falls into the Dead Sea, near the mouth of Jordan.

Clarke: Num 21:14

The book of the wars of the Lord - There are endless conjectures about this book, both among ancients and moderns. Dr. Lightfoot’ s opinion is the most simple, and to me bears the greatest appearance of being the true one. "This book seems to have been some book of remembrances and directions, written by Moses for Joshua’ s private instruction for the management of the wars after him. See Exo 17:14-16. It may be that this was the same book which is called the book of Jasher, i. e., the book of the upright, or a directory for Joshua, from Moses, what to do and what to expect in his wars; and in this book it seems as if Moses directed the setting up of archery, see 2Sa 1:18, and warrants Joshua to command the sun, and expect its obedience, Jos 10:13.

Clarke: Num 21:14

What he did in the Red Sea, and in the brooks of Arnon - This clause is impenetrably obscure. All the versions, all the translators, and all the commentators, have been puzzled with it. Scarcely any two agree. The original is את והב בסופה eth vaheb besuphah , which our translators render, what he did in the Red Sea, following here the Chaldee Targum; but not satisfied with this version, they have put the most difficult words in English letters in the margin, Vaheb in Suphah. Calmet’ s conjecture here is ingenious, and is adopted by Houbigant; instead of והב vaheb , he reads זרד zared . Now a ז zain may be easily mistaken for a ו vau , and vice versa; and a ה he for a ר, resh , if the left limb happened to be a little obliterated, which frequently occurs, not only in MSS., but in printed books; the ב beth also might be mistaken for a ד daleth , if the ruled line on which it stood happened in that place to be a little thicker or blacker than usual. Thus then והב vaheb might be easily formed out of זרד zared , mentioned Num 21:12; the whole might then be read, They encamped at the brook Zared, and they came to Suphah, and thence to the brook Arnon. Take the passage as we may, it is evidently defective. As I judge the whole clause to have been a common proverb in those days, and Vaheb to be a proper name, I therefore propose the following translation, which I believe to be the best: From Vaheb unto Suph, and unto the streams of Arnon. If we allow it to have been a proverbial expression, used to point out extensive distance, then it was similar to that well known phrase, From Dan even unto Beersheba.

Clarke: Num 21:17

Spring up, O well, etc. - This is one of the most ancient war songs in the world, but is not easily understood, which is commonly the case with all very ancient compositions, especially the poetic. See the remarks Exo 15:1 (note), etc.

Clarke: Num 21:18

The princes digged the well - with their staves - This is not easily understood. Who can suppose that the princes dug this well with their staves? And is there any other idea conveyed by our translation? The word חפרו chapharu , which is translated they digged, should be rendered they searched out, which is a frequent meaning of the root; and במשענתם bemishanotham , which we render with their staves, should be translated on their borders or confines, from the root שען shaan , to lie along. With these corrections the whole song may be read thus: -

Spring up, O well! Answer ye to it

The well, the princes searched it out

The nobles of the people have digged it

By a decree, upon their own border

This is the whole of the quotation from what is called the book of the wars of the Lord. But see Dr. Kennicott’ s remarks at the end of this chapter.

Calvin: Num 21:1

1.And when king Arad the Canaanite It is not altogether agreed among commentators who this king Arad was. Some think that he was an Amalekite, but this error is refuted by the fact that the Amalekites had already attempted in vain to interrupt the journey of the people. Nor is it credible that after so great a slaughter, they would have endeavored to do so again, especially since their territories remained untouched. Besides, it would have been absurd to call the Amalekites Canaanites, since they derived their origin not from Canaan but from Esau, and thus were connected with the Israelites by a common descent from Shem. We shall, however, rightly understand this as referring to the Amorites, who were certainly reckoned among the Canaanites, as being of the same race; as Moses tells us in his first book, (Gen 10:16, and Gen 15:21;) nay, he elsewhere designates all the people of Canaan by the name of Amorites. Moreover, in the thirty-fourth chapter of this book, we shall see that their boundaries reached to mount Hor and Kadesh-barnea. Since, then, the Amorites were in this neighborhood towards the south, the name will suit them very well. That king Arad, however, alone made war upon them, arose from the paternal providence of God, who wished to accustom His people to the conquest of their enemies by degrees. If all these nations had united their forces, and made a combined attack upon an unwarlike people, it would have succumbed in astonishment and fear. But it was easier for them to defend themselves against a single nation. And yet, in the first combat, God permitted the Israelites to be routed, so that the victorious Canaanite took some booty, or led away some captives. And this also was useful to the Israelites, in order that, mistrusting their own strength, they might humbly betake themselves to the succor of God; for it behooved them to learn that, unless they were aided from on high, they would be altogether insufficient, when they had to resist many powerful nations, since they had not been able to withstand even a single people.

With respect to “the way of the spies,” some understand that, as the people had been taught by Joshua and Caleb, they followed the footsteps of those who had been sent to explore the land; but, inasmuch as it appears that the course was a different one, I know not whether this opinion is very tenable. Thus, some take the word דרך , derek, to mean “after the manner of,” ¹¹⁶ which appears to be harsh and constrained. Thus, then, I explain it, Since they had to advance through unknown regions, spies were sent on, according to custom, to direct the whole march; and hence king Arad knew that his territory was to be invaded, before the army had proceeded so far.

Calvin: Num 21:2

2.And Israel vowed a vow unto the Lord This was a manifestation of piety, when they had sustained a loss, not to cast away hope, nor to murmur against God; but to encourage themselves by entreating His aid. To this slate of submissiveness they had been subdued by the chastisements of God, although the continuance of their obedience, as we shall presently see, was not of long duration. Any one at first sight would say that there was something absurd in this vow; but we gather from the result, that it was lawful and approved by God; for the sign of His approbation was that tie hearkened to the vows and cry of the people. I admit, indeed, that God sometimes answers defective prayers, but there is no doubt whatever but that Moses here commends their piety in the vow. We must consider, then, how it was lawful for them to offer the destruction of cities and the wasting of lands to God as a sacrifice of sweet savor; and the reply to this question will be easy, if we bear in mind that the vow did not originate in inconsiderate zeal, but rather in the command of God. It seems cruel to destroy an entire nation; but God had not only decreed its destruction, but had appointed the Israelites to execute His sentence. Hence the vow, of which we are now treating, was not idly spoken, being founded on God’s word, which is the first rule for vowing rightly. It was, indeed, allowable for them to spare the cities, in order to possess them themselves; but it was also allowable to devote them as an offering (in anathema) of first-fruits to God, as we are elsewhere told of the city of Jericho. This at any rate we must conclude, that although God had not openly and expressly commanded the cities to be utterly destroyed, still this vow was dictated by the Holy Spirit, lest the people should yield to sloth, and set themselves down in a single corner, but that, having desolated and wasted this region, they might encourage themselves the more to further progress. The vero חרם charam, which Moses employs, signifies, indeed, to destroy, and from it is derived the word, חרמה chormah, or Hormah, which implies a species of anathema, as if they devoted the land to the curse of God. Moses, however, adds, that the people performed the vow, under the obligation of which they had laid themselves; and praiseworthy indeed was their magnanimity, in refusing to avail themselves of a comfortable home by destroying the cities, which they had acquired by the right of war.

We know not whether the cities were destroyed immediately after the victory over their enemies; indeed, I rather conjecture that there was some interval of time, because the people did not straightway enter the boundaries of the promised land. And this more clearly appears from chapter 33, where, after this battle was fought, certain stations are enumerated, which are in another direction. It is probable, therefore, that they fought outside the boundaries of the Canaanites, and that, when the people came here soon afterwards, the land was finally put to the sword.

Calvin: Num 21:4

4.And they journeyed from mount Hor This also is narrated in their praise, that they bore the weariness of a long and circuitous march, when they were already worn down by their wanderings for forty years. Moses, therefore, tells us that, since God had forbidden them to pass the borders of Edom, they went by another way; but immediately afterwards he adds, that they basely rebelled, without being provoked to do so by any new cause. They had before been rebellious under the pressure of hunger or thirst, or some other inconvenience; but now, when there were no grounds for doing so, they malignantly exasperate themselves against God. Some understand that they were afflicted in mind because of the way, ¹¹⁷ so that the ב , beth, indicates the cause of their grief and trouble. It might, indeed, be the case that their passage through the mountains was steep and difficult; but a pleasant region was almost in sight, gently to attract them onward. Again, they falsely complain of want of water, in which respect God had already applied a remedy. Nothing, then, could be more unfair than odiously to recall to memory a past evil, in which they had experienced the special aid of God. But their depravity is more thoroughly laid open in their loathing of the manna, as a food affording but little nutriment, or contemptible.

The verb ¹¹⁸ קצר , katzar, is used first, which signifies to constrain; thus some explain it, that they were rendered anxious by distress. But since the same word is used for to shorten, others translate it that their minds were broken down with weariness, so as to faint by the way. In any case, a voluntary bitterness is indicated, whereby they were possessed, so that their alacrity in advancing altogether failed them. The verb ¹¹⁹, קצה , katzah, which Jerome renders sickens, is not used simply for disgust, but signifies that weariness which excruciates or agonizes the mind.

They call the manna “light” food; as much as to say that it inflates rather than satisfies or nourishes; or, as I deem more probable, the word קלקל , kelokel, is used metaphorically for vile, or contemptible, and valueless.

Calvin: Num 21:5

5.And the people spake against God and against Moses Either because they murmured against God in the person of Moses, or else because their impiety broke forth to such a furious extent, that they openly blasphemed against God; and this latter opinion is most in accordance with the words, because by their use of the plural number they accuse two parties together. ¹²⁰ But, inasmuch as Moses had nothing separate from God, no one could enter into a contest with him without warring also against God Himself. Here, however, as I have said, their insolence proceeded still further, so as not only to rail against the minister, but to vomit forth also their wicked blasphemy against God Himself, as if He had injured them most grossly by their deliverance.

Calvin: Num 21:6

6.And the Lord sent fiery serpents Their ingratitude was justly and profitably chastised by this punishment; for they were practically taught that it was only through God’s paternal care that they had been previously free from innumerable evils, and that He was possessed of manifold forms of punishment, whereby to take vengeance on the wicked.

Although deserts are full of many poisonous animals, still it is probable that these serpents suddenly arose, and were created for this special purpose; as if God, in His determination to correct the people’s pride, should call into being new enemies to trouble them. For they were made to feel how great their folly was to rebel against God, when they were not able to cope with the serpents. This, then, was an admirable plan for humbling them, contemptuously to bring these serpents into the field against them, and thus to convince them of their weakness. Consequently, they both confess their guilt and acknowledge that there was no other remedy for them except to obtain pardon from God. These two things, as we are aware, are necessary in order to appease God, first, that the sinner should be dissatisfied with himself and self-condemned; and, secondly, that he should seek to be reconciled to God. The people seem faithfully to fulfill both of these conditions, when they of their own accord acknowledge their guilt, and humbly have recourse to God’s mercy. It is through the influence of terror that they implore the prayers of Moses, since they count themselves unworthy of favor, unless an advocate (patronus) should intercede for them. This would, indeed, be erroneous, that those who are conscience-struck should invite an intercessor to stand between them and God, unless they, too, should unite their own prayers with his; for nothing is more contrary to faith than such a state of alarm as prevents us from calling upon God. Still the kindness of Moses, and his accustomed gentleness is perceived by this, that he is so readily disposed to listen to these wicked ones; and God also, on His part, shews that the prayer of a righteous man is not unavailing, when He heals the wound He had inflicted. ¹²¹

Calvin: Num 21:8

8.Make thee a fiery serpent Nothing would, at first sight, appear more unreasonable than that a brazen serpent should be made, the sight of which should extirpate the deadly poison; but this apparent absurdity was far better suited to render the grace of God conspicuous than as if there had been anything natural in the remedy. If the serpents had been immediately removed, they would have deemed it to be an accidental occurrence, and that the evil had vanished by natural means. If, in the aid afforded, anything had been applied, bearing an affinity to fit and appropriate remedies, then also the power and goodness of God would have been thrown into the shade. In order, therefore, that they might perceive themselves to be rescued from death by the mere grace of God alone, a mode of preservation was chosen so discordant with human reason, as to be almost a subject for laughter. At the same time it had the effect of trying the obedience of the people, to prescribe a mode of seeking preservation, whichbrought all their senses into subjection and captivity. It was a foolish thing to turn the eyes to a serpent of brass, to prevent the ill effects of a poisonous bite; for what, according to man’s judgment, could a lifeless statue, lifted up on high, profit? But it is the peculiar virtue of faith, that we should willingly be fools, in order that we may learn to be wise only from the mouth of God. This afterwards more clearly appeared in the substance of this type: for, when Christ compares Himself to this serpent which Moses lifted up in the wilderness, (Joh 3:14,) it was not a mere common similitude which He employs, but He teaches us, that what had been shewn forth in this dark shadow, was completed in Himself. And, surely, unless the brazen serpent had been a symbol of spiritual grace, it would not have been laid up like a precious treasure, and diligently preserved for many ages in God’s sanctuary. The analogy, also, is very perfect; since Christ, in order to rescue us from death, put on our flesh, not, indeed, subject to sin, but representing “the likeness of sinful flesh,” as Paul says. (Rom 8:3.) hence follows, what I have above adverted to, that since “the world by wisdom knew not God,” He was manifested in the foolishness of the cross. (1Co 1:21.) If, then, we desire to obtain salvation, let us not be ashamed to seek it from the curse of Christ, which was typified in the image of the serpent.

Its lifting up is poorly and incorrectly, in my opinion, explained by some, as foreshadowing the crucifixion, ¹²² whereas it ought rather to be referred to the preaching of the Gospel: for Moses was commanded to set up the serpent on high, that it might be conspicuous on every side. And the word נס nes, is used both for a standard, and the mast of a ship, or any other high pole: which is in accordance with the prophecy of Isaiah, where he says that Christ should be “for an ensign” to all nations, (Isa 11:10) which we know to have been the case, by the spreading of the doctrine of the Gospel through the whole world, with which the look of faith corresponds. For, just as no healing was conveyed from the serpent to any who did not turn their eyes towards it, when set up on high, so the look of faith only causes the death of Christ to bring salvation to us. Although, therefore, God would give relief to their actual distress, it is still unquestionable that He even then admonished all believers that the venomous bites of the devil could only be cured by their directing their minds and senses by faith on Christ.

The brazen serpent is, furthermore, a proof to us how inclined to superstition the human race is, since posterity worshipped it as an idol, until it was reduced to powder by the holy king Hezekiah. (1Kg 18:4.)

Calvin: Num 21:10

10.And the children of Israel set forth Moses does not here enumerate all the stations, which will be mentioned hereafter, when he recapitulates them all separately and in order: for, in hastening to record certain memorable circumstances, he passes over those of minor importance, which, however, he does not omit elsewhere; since the account of their circuitous course, when they were turning away from the Edomites, was of some moment. For it was, as we have observed, no ordinary proof of obedience, when God had forbidden them to attack the Edomites, that they should undertake a difficult and rugged march. Still in this place Moses deemed it sufficient to mark the principal places in which they stopped. Meanwhile, what I have stated appears to be the case, that he hastens onwards to relate circumstances of much importance, for, when they came to Arnon, he highly magnifies the power of God, with which He succoured His people.

Calvin: Num 21:13

13.From thence they removed, and pitched I will presently add, what Moses relates in Deuteronomy respecting the Moabites and Ammonites. Since here he only briefly touches upon the main facts, he only specifies that the people came to the borders of their enemies, where it was necessary to give battle, because there was no means of entering the land of Canaan, except by force of arms. Here, then, was the end of their journeying, for, when the Amorites were conquered, they began to inhabit their cities. He, therefore, immediately adds, that this place would be memorable in all ages, because in it God again exerted His power, by putting to flight their enemies. Still translators appear to me to be mistaken as to the meaning of the words. Almost all of them render the word ספר , sepher, “the book;” and afterwards eagerly discuss what book it is, without coming to any satisfactory conclusion. I rather understand it to mean “narration;” as if Moses had said, that when the wars of Jehovah shall be recounted, the memory of this place would be celebrated; as David, when he is recounting, and magnifying God’s mercies, expressly mentions that king Sihon and Og were conquered.

There is also another ambiguity in the following words: for some suppose Vaheb to be the proper name of a city, and Suphah a noun common, which they translate “in a whirlwind;” ¹²³ but, since the shore of the Red Sea was not habitable, I do not see how mention could be suitably made of any city situated there. But if they think it was a city near Arnon, it is surprising that it should never be spoken of elsewhere, and yet here referred to, as if it were well known. I therefore rather incline to their opinion, who explain it as a vero, and suppose that ו (vau) is used for י (yod,) so that the sense should be; As God had begun to fight gloriously for the Israelites at the Red Sea, so also He continued the same grace at Arnon. I admit, that if the points be scrupulously insisted upon, this meaning would not be altogether accordant with grammar; but I prefer eliciting a probable meaning at the cost of a single point, than to go out of the way in search of poor conjectures, as they do who imagine Vaheb to be the proper name of a place. Appropriately, indeed, does Moses compare Arnon with the Red Sea, in order to shew that God’s grace, at its end, is thoroughly in accordance with its commencement. He had mightily fought against the Egyptians, and had destroyed the army of Pharaoh in the Red Sea, but small would have been the fruit of this deliverance, unless, with equal efficacy, He had succoured His people when they had to contend with the Canaanitish nations: for the question here is not as to God’s blessings in general, but only as to the victories, wherein it was manifested that the Israelites did not fight without the approval and guidance of God. Moses, therefore, does not recount the miracles performed in the desert: but only says, that in the history of the wars of God the name of Arnon would be equally renowned with that of the Red Sea. Still, in the word Arnon it must be observed that there is a synecdoche; forMoses comprehends in it all the subsequent battles. Since, therefore, from the time that the people arrived at Arnon, where their enemies came forth to meet them, God again lifted up His standard, and gloriously honored His people by continued victories — hence the special celebrity of the place arose. There is a poetical repetition in the verse, where, for the torrents, the stream of the torrents ¹²⁴ is spoken of, which descends to Ar, and reposes in the border of Moab.

Calvin: Num 21:16

16.And from thence they went to Beer Some think that a circumstance is here narrated, which had never been mentioned before, since a song is recorded, which we do not find elsewhere. But since Moses repeats the same words which he had used before, and speaks as of a very notorious matter, that he was there commanded to assemble the people, to partake of the water which God had given, it appears probable to me that the name was given to the place, whereby both God’s goodness and the people’s ingratitude might be testified to posterity. I do not, however, contend that this is the same place, from whence we previously read that water was extracted: for it was not there only that the people was satisfied by drinking it, but it flowed forth beside them wherever they went. In which sense Paul writes that “the Rock followed them,” (1Co 10:4;) not that the rock was torn from its roots, but because God miraculously drew on the water which flowed from it, so that it should accompany them, and thus continually supply them with drink. And this we gather also from the next verse, where Moses says, that the people “sang this song, Ascend, Beer.” ¹²⁵ For when they saw that, contrary to nature, the water rose into higher levels from the source which was recently called into existence, so as to supply them with drink in dry places, they began to pay more attention to the miracle, and to celebrate the grace of God. Still it might be the case that the water did not flow down like a river, but bubbled up from the open veins of the earth, whenever it was required. At any rate, by its ascent he indicates an extraordinary effect produced by God. When it is said, that “the princes digged the well,” there is, in my opinion, an implied contrast between a few persons, and those but little fitted for manual labors, and a great body of engineers. Whenever armies have need of water, the soldiers dig wells with much labor; here quite another mode of proceeding is expressed, viz., that the leaders of the people, together with Moses, dug the well, not by artificial or mechanical means, but by the simple touch of a staff. Moses, indeed, speaks of “staves,” in the plural nmnber, because mention of the princes is made; but I have no doubt but that the rod of Moses is contrasted with all other implements, in order to exalt the power and grace of God. I think, too, that the name of Beer was given to the place, where that water forsook the Israelites; since they had come to well-watered regions, which would supply water in abundance without miraculous interference. Let us, however, learn from this canticle, that, although the people had at first impiously rebelled against God, still, by long experience of the blessing, they were at length induced to gratitude, so as to burst forth into praise of God. Hence we gather, that they were not obstinate in their senselessness.

Defender: Num 21:8

Although this is only one of at least forty miracles during the exodus and wilderness wanderings, it is especially important as a prophecy of the coming work of Christ on the cross. "As Moses lifted up the serpent in the wilderness," said Jesus, "even so must the Son of man be lifted up: That whosoever believeth in Him should not perish, but have eternal life" (Joh 3:14, Joh 3:15). Sin, symbolized by the serpent, must be put to death. This death must be appropriated in faith as his own deserved death by the sinner, if he would live. Just so, Jesus Christ was made "to be sin for us, who knew no sin; that we might be made the righteousness of God in him" (2Co 5:21)."

Defender: Num 21:12

It is difficult to trace the various moves of the Israelites during their forty years in the wilderness. The itineraries in chapters 21 and 33, for example, seem impossible to correlate in any detail. It must be remembered, however, that the Israelite nation consisted of several million people plus all their cattle, horses and equipment. They must have been scattered over a large area of the wilderness in order to have pasturage for their flocks and herds. It is possible that much of the moving described in the Mosaic records refers mainly to moving the tabernacle and its attendants (along with Moses) - perhaps making a circuit among the various tribal encampments."

TSK: Num 21:1

Arad : Num 33:40; Jos 12:14; Jdg 1:16

the way of the spies : Dr. Kennicott remarks, that the word atharim , rendered spies in our version, is in the Greek a proper name ( Αθαρειν , (Atharim ). Num 13:21, Num 13:22, Num 14:45

then : Deu 2:32; Jos 7:5, Jos 11:19, Jos 11:20; Psa 44:3, Psa 44:4

TSK: Num 21:2

vowed : Gen 28:20; Jdg 11:30; 1Sa 1:11; 2Sa 15:7, 2Sa 15:8; Psa 56:12, Psa 56:13, Psa 116:18; Psa 132:2

I will : Lev 27:28, Lev 27:29; Deu 13:15; Jos 6:17, Jos 6:26; 1Co 16:22

TSK: Num 21:3

hearkened : Psa 10:17, Psa 91:15, Psa 102:17

and they utterly : Wyyacharem , rather with the LXX και ανεθεματισεν , ""and they anathematised, or devoted them to destruction;""for it is certain that these Canaanites and Arad were not utterly destroyed till the time of Joshua (Jos 12:14).

the name : Num 14:45; Deu 1:44; 1Sa 30:30 Hormah , that is, utter destruction. Chormah , rather a devoting to destruction, so LXX Αναθεμα , and Tremellius, devotio sive anathema .

TSK: Num 21:4

mount Hor : Num 20:22, Num 20:23, Num 20:27, Num 33:41

by the way : Num 14:25; Deu 1:40

compass : Num 20:18-21; Deu 2:5-8; Jdg 11:18

the soul : Num 32:7, Num 32:9; Exo 6:9; Act 14:22; 1Th 3:3, 1Th 3:4

discouraged : or, grieved, Heb. shortened, Exo 6:9

TSK: Num 21:5

spake : Num 11:1-6, Num 14:1-4, Num 16:13, Num 16:14, Num 16:41, Num 17:12; Exo 14:11, Exo 15:24, Exo 16:2, Exo 16:3, Exo 16:7, Exo 16:8; Exo 17:2, Exo 17:3; Psa 68:6, Psa 78:19

and our soul : Num 11:6-9; Exo 16:15, Exo 16:31; Psa 78:24, Psa 78:25; Pro 27:7

TSK: Num 21:6

Gen 3:14, Gen 3:15; Deu 8:15; Isa 14:29, Isa 30:6; Jer 8:17; Amo 9:3, Amo 9:4; 1Co 10:9

TSK: Num 21:7

We have : Exo 9:27, Exo 9:28; 1Sa 12:19, 1Sa 15:24, 1Sa 15:30; Psa 78:34; Mat 27:4

pray : Exo 8:8, Exo 8:28; 1Ki 13:6; Jer 37:3; Act 8:24; Jam 5:16

And Moses : Num 11:2, Num 14:17-20; Gen 20:7; Exo 32:11, Exo 32:30; Deu 9:20, Deu 9:26-29; 1Sa 12:20-23; Job 42:8, Job 42:10; Psa 106:23; Jer 15:1; Rom 10:1

TSK: Num 21:8

Psa 106:43-45, Psa 145:8

TSK: Num 21:9

A serpent of : 2Ki 18:4; Joh 3:14, Joh 3:15, Joh 12:32; Rom 8:3; 2Co 5:21

when he : Isa 45:22; Zec 12:10; Joh 1:29; Heb 12:2; 1Jo 3:8

he lived : Joh 6:40; Rom 1:17, Rom 5:20, Rom 5:21

TSK: Num 21:10

Num 33:43-45

TSK: Num 21:11

Oboth : Probably Oboda, a city of Arabia Petrea, mentioned by Ptolemy. Pliny assigns it to the Helmodians; but Stephanus to the Nabatheans.

Ijeabarim : or, heaps of Abarim, Num 21:11

TSK: Num 21:12

the valley of Zared : Deu 2:13, Deu 2:14, the brook Zered

TSK: Num 21:13

Num 21:14, Num 22:36; Deu 2:24; Jdg 11:18; Isa 16:2; Jer 48:20

TSK: Num 21:14

in the book : Jos 10:13; 2Sa 1:18

What he did : or, Vaheb in Suphah, The following seems to be the sense of this passage: ""From Vaheb in Suphah, and the torrents of Arnon, even the effusion of the torrents, which goeth down to the dwelling of Ar, and lieth for the boundary of Moab; even from thence to the well; (which is the well of which Jehovah spake unto Moses, Gather the people, and I will give them water. Then sang Israel this song: Spring up, O Well! Answer ye to it. The well, princes digged it; even nobles of the people digged it, by a decree, upon their borders); and from the wilderness (or the well, as in LXX) to Mattanah; and from Mattanah,""etc. The whole of this, from Num 21:14-20, is a fragment from ""the book of the wars of Jehovah,""probably a book of remembrances or directions written by Moses for the use of Joshua, and describes the several boundaries of the land of Moab. This rendering removes every obscurity, and obviates every difficulty.

TSK: Num 21:15

Ar : Num 21:28; Deu 2:9, Deu 2:18, Deu 2:29; Isa 15:1

lieth : Heb. leaneth

TSK: Num 21:16

Beer : Jdg 9:21

Gather : Num 20:8; Exo 17:6; Isa 12:3, Isa 41:17, Isa 41:18, Isa 43:20, Isa 49:10; Joh 4:10, Joh 4:14; Joh 7:37-39; Rev 21:6, Rev 22:1, Rev 22:17

TSK: Num 21:17

sang : Exo 15:1, Exo 15:2; Jdg 5:1; Psa 105:2, Psa 106:12; Isa 12:1, Isa 12:2, Isa 12:5; Jam 5:13

Spring up : Heb. ascend

sing ye : or answer

TSK: Num 21:18

princes : 2Ch 17:7-9; Neh 3:1, Neh 3:5; 1Ti 6:17, 1Ti 6:18

the lawgiver : Deu 5:31, Deu 33:4; Isa 33:22; Joh 1:17; Jam 4:12

And from : Num 33:45-47

TSK: Num 21:20

country : Heb. field, Num 22:1, Num 26:63, Num 33:49, Num 33:50; Deu 1:5

to the : Num 23:14; Deu 3:27, Deu 4:49, Deu 34:1

Pisgah : or the hill

Jeshimon : or, the wilderness, Num 23:28

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 21:1

King Arad the Canaanite - Rather, "the Canaanite, the king of Arad."Arad stood on a small hill, now called Tel-Arad, 20 miles south of Hebron.

In the south - See Num 13:17, Num 13:22.

By the way of the spies - i. e. through the desert of Zin, the route which the spies sent out by Moses 38 years before had adopted (compare Num 13:21).

He fought against Israel - This attack (compare Num 20:1 and note), can hardly have taken place after the death of Aaron. It was most probably made just when the camp broke up from Kadesh, and the ultimate direction of the march was not as yet pronounced. The order of the narrative in these chapters, as occasionally elsewhere in this book (compare Num 9:1, etc.), is not that of time, but of subject matter; and the war against Arad is introduced here as the first of the series of victories gained under Moses, which the historian now takes in hand to narrate.

Barnes: Num 21:3

He called the name of the place - Render it as: "the name of the place was called."The transitive verb here is, by a common Hebrew idiom, equivalent to an impersonal one.

Hormah - i. e. "Ban."See Num 14:45 and note. In Jdg 1:17, we read that the men of Judah and Simeon "slew the Canaanites that inhabited Zephath, and utterly destroyed it;"and further, that "the name of the city was called Hormah."But it does not follow that the name "Hormah"was first bestowed in consequence of the destruction of the place in the time of the Judges, and that in Numbers its occurrence is a sign of a post-Mosaic date of composition. The text here informs us that this aggression of the king of Arad was repelled, and avenged by the capture and sack of his cities; and that the Israelites "banned"them (compare Lev 27:28-29). But it was not the plan of the Israelites in the time of Moses to remain in this district. They therefore marched away southeastward; and no doubt for the time the Canaanites resumed possession, and restored the ancient name (Zephath). But Joshua again conquered the king of this district, and finally in the time of the early Judges the ban of Moses and his contemporaries was fully executed. We have therefore in the passage before us the history of the actual origin of the name "Hormah."

Barnes: 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 21:5

This light bread - i. e. "this vile, contemptible bread."

Barnes: Num 21:6

Fiery serpents - The epithet Deu 8:15; Isa 14:29; Isa 30:6 denotes the inflammatory effect of their bite. The peninsula of Sinai, and not least, the Arabah, abounds in mottled snakes of large size, marked with fiery red spots and wavy stripes, which belong to the most poisonous species, as the formation of the teeth clearly show.

Barnes: Num 21:8

Make thee a fiery serpent - i. e. a serpent resembling in appearance the reptiles which attacked the people. The resemblance was of the essence of the symbolism (compare 1Sa 6:5). As the brass serpent represented the instrument of their chastisement, so the looking unto it at God’ s word denoted acknowledgment of their sin, longing for deliverance from its penalty, and faith in the means appointed by God for healing. In the serpent of brass, harmless itself, but made in the image of the creature that is accursed above others Gen 3:14, the Christian fathers rightly see a figure of Him Joh 3:14-15 who though "holy, harmless, undefiled, separate from sinners"Heb 7:26, was yet "made sin"2Co 5:21, and "made a curse for us"Gal 3:13. And the eye of faith fixed on Him beholds the manifestation at once of the deserts of sin, of its punishment imminent and deprecated, and of the method of its remission devised by God Himself.

Barnes: Num 21:10-11

The earlier stations in this part of their journey were Zalmonah and Punon Num 33:41-42. Oboth was north of Punon, east of the northern part of Edom, and is pretty certainly the same as the present pilgrim halting-place el-Ahsa. Ije ("ruinous heaps") of Abarim, or Iim of Abarim, was so called to distinguish it from another Iim in southwestern Canaan Jos 15:29. Abarim denotes generally the whole upland country on the east of the Jordan. The Greek equivalent of the name is Peraea.

Barnes: Num 21:12

The valley of Zared - Rather, the brook or watercourse of Zared "the willow."It is probably the present Wady Ain Franjy.

Barnes: Num 21:13

The Arnon, now the Wady Mojeb, an impetuous torrent, divided the territory which remained to the Moabites from that which the Amorites had wrested from them, Num 21:26.

Barnes: Num 21:14

Of "the book of the wars of the Lord"nothing is known except what may be gathered from the passage before us. It was apparently a collection of sacred odes commemorative of that triumphant progress of God’ s people which this chapter records. From it is taken the ensuing fragment of ancient poetry relating to the passage of the Arnon River, and probably also the Song of the Well, and the Ode on the Conquest of the Kingdom of Sihon Num 21:17-18, Num 21:27-30.

What he did ... - The words which follow to the end of the next verse are a reference rather than a quotation. Contemporaries who had "the Book"at hand, could supply the context. We can only conjecture the sense of the words; which in the original are grammatically incomplete. The marg. is adopted by many, and suggests a better sense: supplying some such verb as "conquered,"the words would run "He"(i. e. the Lord) "conquered Vaheb in Suphah, and the brooks, etc."Suphah would thus be the name of a district remarkable for its reeds and water-flags in which Vaheb was situated.

Barnes: Num 21:15

To the dwelling of Ar - Ar (compare Num 21:28; Isa 15:1) was on the bank of the Arnon, lower down the stream than where the Israelites crossed. Near the spot where the upper Arnon receives the tributary Nahaliel Num 21:19, there rises, in the midst of the meadow-land between the two torrents, a hill covered with the ruins of the ancient city (Jos 13:9, Jos 13:16; compare Deu 2:36).

Barnes: Num 21:16

Beer is probably the "Well,"afterward known as Beer-elim, the "well of heroes"Isa 15:8.

Barnes: Num 21:17-18

This song, recognized by all authorities as dating from the earliest times, and suggested apparently by the fact that God in this place gave the people water not from the rock, but by commanding Moses to cause a well to be dug, bespeaks the glad zeal, the joyful faith, and the hearty cooperation among all ranks, which possessed the people. In after time it may well have been the water-drawing song of the maidens of Israel.

Num 21:18

By the direction of the lawgiver - Some render, with the lawgiver’ s scepter; i. e. under the direction and with the authority of Moses; compare Gen 49:10, and note.

Barnes: Num 21:19

Nahaliel - i. e. "brook of God;"the modern Wady Enkheileh. The Israelites must have crossed the stream not much above Ar.

Bamoth - Otherwise Bamoth-baal, "the high places of Baal"Num 22:41 : mentioned as near Dibon (Dhiban) in Jos 13:17, and Isa 15:2. See Num 32:34.

Barnes: Num 21:20

In the country of Moab - Rather, in the field of Moab: the upland pastures, or flat downs, intersected by the ravine of Wady Waleh.

Pisgah, which looketh toward Jeshimon - Or, "toward the waste."See Num 33:47. Pisgah was a ridge of the Abarim mountains, westward from Heshbon. From the summit the Israelites gained their first view of the wastes of the Dead Sea and of the valley of the Jordan: and Moses again ascended it, to view, before his death, the land of promise. The interest attaching to the spot, and the need of a convenient name for it, has led Christians often to designate it as "Nebo,"rather than as "the mountain of, or near to, Nebo;"but the latter is the more correct: Nebo denoted the town Isa 15:2; Jer 48:1, Jer 48:22 on the western slope of the ridge.

Poole: Num 21:1

King Arad the Canaanite or rather, the Canaanite king of Arad ; for Arad is not the name of a man, but of a city or territory, as may seem from Jos 12:14 Jud 1:16 , if at least this was the same place with that. And he seems to be called a

Canaanite in a general sense, as the Amorites and others sometimes are.

In the south to wit, of Canaan, as appears from Num 33:40 , towards the east, and near the Dead Sea.

By the way of the spies not of those spies which Moses sent to spy the land, Num 13:17 , for that was done thirty-eight years before this, and they went so privately, that the Canaanites took no notice of them, nor knew which way they came or went; but of the spies which he himself sent out to observe the marches and motions of the Israelites. But the words may be otherwise rendered; either thus, in the manner of spies , so the sense is, when he heard that divers of the Israelites came into or towards his country in the nature of spies, to prepare the way for the rest; or thus, by the way of Atharim , a place so called, as the seventy interpreters here take it, and it seems not improbable. Took some of them prisoners which God permitted for Israel’ s humiliation and punishment, and to teach them not to expect the conquest of that land from their own wisdom or valour, but wholly from God’ s favour and assistance. See Deu 9:4 Psa 44:3,4 .

Poole: Num 21:2

Being sensible of their own weakness, they endeavour to engage God to help them in the war, which they intended to renew.

I will utterly destroy their cities I will reserve no person nor thing for my own use, but devote them all to total destruction, which was the consequent of such vows. See Lev 27:29 Deu 13:15

Poole: Num 21:3

They utterly destroyed them: when?

Answ Either,

1. Some time after this, under Joshua, who subdued, among others, the king of Arad , Jos 12:14 . And so this is mentioned here by anticipation, that the vow being now made and mentioned, the effect or performance of it might be recorded, though out of its place; and so this verse must be supposed to be added by some of the prophets, and inserted into Moses’ s history, as some other passages seem to be. Or,

2. At this time; and so this is not the same Arad with that, Jos 12:14 , nor this the same Hormah with that there mentioned, but another of the same name, which is most frequent in persons and places in Scripture. And this is the more probable, because that Arad and Hormah, Jos 12:14 , are two distinct places, and had divers kings, whereas here the same place is called both Arad and Hormah; and because that Arad seems to be at some good distance from this, and more within the country, and more northward, as may be gathered from the other places joined with it, Jos 12 . whereas this Arad was near Edom, Num 21:4 , and in the south, Num 21:1 .

Quest. 1. How could this be done in the land of Canaan, when Moses neither entered himself, nor led the people into that land?

Answ Neither Moses nor the whole body of the people did this exploit, but a select number sent out for this purpose to punish that king and people, who were so fierce and malicious that they came out of their own country to fight with the Israelites in the wilderness; and these, when they had done this work, returned to their brethren into the wilderness.

Quest. 2. Why did they not all now go into Canaan, when some of them had once entered it, and pursue this victory?

Answ Because God would not permit it, there being several works yet to be done, other people must be conquered, the Israelites must be further humbled and tried and purged, Moses must die, and then they shall enter, and that in a more glorious manner, even over Jordan, which shall be miraculously dried up, and give them passage.

Poole: Num 21:4

By the way of the Red Sea i.e. which leadeth to the Red Sea, as they must needs do to compass the land of Edom.

Because of the way by reason of this journey, which was long, and troublesome, and preposterous, (for they were now going towards Egypt,) and unexpected, either because they doubted not but their brethren the Edomites would grant them their reasonable request of passing through their land, which disappointment made it worse; or because the successful entrance and victorious progress which some of them had made in the borders of Canaan, made them think they might have speedily gone in and taken possession of it, and so have saved their tedious travels and further difficulties into which Moses had again brought them.

Poole: Num 21:5

Against God against Christ, their chief Conductor, whom they tempted, 1Co 10:9 .

This light bread i.e. of small substance and virtue. Thus contemptuously do they speak of manna, whereas it appears it yielded excellent nourishment, because in the strength of it they were able to go so many and such tedious journeys.

Poole: Num 21:6

Such there were many in this wilderness, Deu 8:15 , which having been hitherto restrained by God, are now let loose and sent among them. They are called fiery from their effects, because their poison caused an intolerable heat, and burning, and thirst in the bodies of the Israelites, which was aggravated with this circumstance of the place, that here was no water , Num 21:5 .

Poole: Num 21:8

A fiery serpent i.e. the figure of a serpent in brass, which is of a fiery colour. This would require some time: God would not speedily take off the judgment, because he saw they were not thoroughly humbled.

Set it on a pole that the people might see it from all parts of the camp; and therefore the pole must be high, and the serpent large.

This method of cure was prescribed, partly that it might appear to be God’ s own work, and not the effect of nature or art; and partly that it might be an eminent type of our salvation by Christ. See Joh 3:14,15 . The serpent signified Christ, who was in the likeness of sinful flesh , Rom 8:3 , though without sin, as this brazen serpent had the outward shape, but not the inward poison of the other serpents: the pole resembled the cross upon which Christ was lift up for our salvation; and looking up to it designed our believing in Christ.

Poole: Num 21:9

He was delivered from death, and cured of his disease.

Poole: Num 21:10

Not immediately, but after two other stations, mentioned Nu 33 .

Poole: Num 21:11

Moab is called the wilderness of Moab , Deu 2:8 .

Poole: Num 21:12

Or rather, by the torrent or brook of Zared , as we render it, Deu 2:13 ; which ran into the Dead Sea, and from which the valley also might be so called.

Poole: Num 21:13

On the other side of Arnon or rather, on this side of Arnon , for so it now was to the Israelites, who had not yet passed over it, as appears from Deu 2:24 . But the same words, Jud 11:18 , are to be rendered on the other side of Arnon , for so it was to Jephthah; and the same preposition signifieth on this side, or beyond , according to the circumstances of the place.

Between Moab and the Amorite i.e. though formerly it and the land beyond it belonged to Moab, yet afterwards it had been taken from them by Sihon, Num 21:26,28 . This is added to reconcile two seemingly contrary commands of God, the one that of not meddling with the land of the. Moabites, Deu 2:9 , the other that of going over Arnon and taking possession of the land beyond it, Deu 2:24 , because, saith he, it is not now the land of the Moabites, but of the Amorites.

Poole: Num 21:14

The book of the wars of the Lord seems to have been some poem or narration of the wars and victories of the Lord, either by or relating to the Israelites; which may be asserted without any prejudice to the integrity of the Holy Scripture, because this book doth not appear to have been written by a prophet, or to be designed for a part of the canon, but by some other ingenious person, who intended only to write an historical relation of these matters, which yet Moses might quote, as St. Paul doth some of the heathen poets. And as St. Luke assures us that many did write a history of the things done and said by Christ, Luk 1:1 , whose writings were never received as canonical, the like may be justly conceived concerning this and some few other books mentioned in the Old Testament; though the words may be thus rendered, Wherefore it shall be said in the relation, or narration (for so the Hebrew sepher is confessed to signify)

of the wars of the Lord In the Red Sea; or, at Vaheb in Suphah, or in the land of Suph . Vaheb seems to be the name not of a man, but of a city or place, and Suphah the name of the country where it was; and the Hebrew particle eth is oft rendered at . And whereas the sense seems to be imperfect, it must be noted, that he quotes only a fragment or piece of the book, and that principally to prove the situation of Arnon, which he had asserted Num 21:13 , from which end the passage quoted is sufficient. And the sense is easily to be understood, for it is plain enough that this poet or writer is describing the wars and works of God by the several places where they were done; and having begun the sentence before, and mentioned other places, he comes to these here mentioned, at Vaheb in Suphah, and at the brooks of Arnon , &c. And it seems probable that the war here designed was that of Sihon against the Moabites, mentioned below, Num 21:26 , which is fitly ascribed to the Lord, because it was undertaken and perfected by the singular direction and assistance of God, and that for the sake of the Israelites, that by this means that country might be invaded and possessed by them, without taking it away from the Moabites, which they were forbidden to meddle with or to disturb, Deu 2:9 , and so their title to it might be more just and unquestionable. See Jud 11:12,13,27 .

In the brooks of Arnon i.e. the brook , the plural number for the singular, as the plural number rivers is used concerning Jordan, Psa 74:15 , and concerning Tigris, Nah 2:6 , and concerning Euphrates, Psa 137:1 , and concerning Thermodoon in Virgil, all which may be so called because of the several little streams into which they were divided.

Poole: Num 21:15

Ar a chief city in Moab, as appears from Isa 15:1 , of which Num 21:28 .

Poole: Num 21:16

Beer and Mattanah, Nahaliel, and Bamoth named here, Num 21:19 , are not mentioned among those places where they pitched or encamped, Nu 33 . Either therefore they did not pitch or encamp in these places, but only pass by or through them, nor indeed is it here said they pitched or encamped in these places, which is said of those places, Nu 33 , but only that they went to them, Num 21:18 ; or, these are stations omitted there, and to be supplied from hence; for though it be there said they went from such a place, and pitched in such a place, yet it is not said they went immediately from the one place to the other, and therefore they might take these places in their way.

Will give them water to wit, in a miraculous manner.

Poole: Num 21:17

Israel sang this song to praise God for giving them such a seasonable blessing, before they asked it, or complained for the want of it.

Spring up give forth thy waters that we may drink. Heb. Ascend , i.e. let thy waters, which now lie hid below in the earth, ascend for thy use. It is either a prediction that it should spring up, or a prayer that it might, or a command in the name of God directed to the well, by a usual prosopopaeia, as when God bids the heavens hear , and the earth give ear , Isa 1:2 . Any of these ways it shows their faith. Sing ye unto it ; or, sing ye of it ; or, answer to it or concerning it ; it being the manner of the Jewish singers that one should answer to another, of which see Exo 15:21 1Sa 18:7 .

Poole: Num 21:18

The princes digged either by themselves, or by others whom they commanded to do it. By the direction of the lawgiver , or, with the lawgiver , i.e. Moses; they together with Moses, or they by Moses’ s direction and appointment, which is signified Num 21:16 .

Their staves are here mentioned, either,

1. As the ensigns of their authority, Jud 5:14 , by which they gave this command of digging.

2. As the instruments of their work; not that they, did formally and effectually dig the well or receptacle for the water, for which spades were more proper than staves, but that as Moses smote the rock with his rod, so they struck the earth with their staves, making only some small impression for form sake, or as a sign that God would cause the water to flow forth out of the earth where they smote it, as he did before out of the rock.

Poole: Num 21:19

See Poole "Num 21:16" .

Poole: Num 21:20

In the valley or, the valley , which might be called Bamoth , not because it was a place naturally high, but from divers other reasons, which may be easily guessed. Or, to the valley , or to that valley , that famous or rather infamous valley, to wit, of Abel-shittim , Num 33:49 , where they committed those foul abominations recorded Nu 25

Pisgah was the top of these high hills of Abarim; of which see Deu 3:17,27 32:49 34:1,6 .

Haydock: Num 21:1

He. Chamos, the idol of Moab, is upbraided as too weak to defend his people. The pagans generally formed their judgments of the power of their gods, by the event; and, if that proved unfortunate, they were ever ready to consign the idols to the flames. Chamos was probably the sun. (Calmet) ---

Some say he was Bacchus, whom the Greeks call Komas. (Menochius)

Haydock: Num 21:1

Arad. This was either the name of the king, or of his city, which was situated in the southern parts of Chanaan, and which fell to the share of Hobab, in the tribe of Juda. (Haydock) ---

When this king heard, by means of his spies, or was informed that Israel intended to make an irruption into his country like spies, without declaring war, or by the way which their spies had marked out either just before, or in the second year after their exit; or in fine, by the road, which the Septuagint leave untranslated, Athrim, and which means "of the spies," he resolved to be beforehand with them; and, coming suddenly upon them, took some spoils, or, according to the Hebrew, Septuagint, &c., "captives." These, by the ancient laws of war, he might either sell or put to death. Vendere cum possis captivum, ocidere noli. (Horace) (Grotius, Jur. iii. 7.) The Rabbins pretend that this king took fresh courage on account of the death of Aaron, and the consequent disappearance of the cloud, and that he drove the Israelites seven encampments back, as far as Mosera, which they confound with Haseroth.

Haydock: Num 21:2

Cities. Hebrew, "I will subject their cities to anathema, or utter destruction." This vow they probably made at the place called Horma, or "Anathema," which was anciently called Saphaad, Judges i. 17. They fully executed their threat under Josue, who defeated the king of Hered, (Josue xii. 14,) though they destroyed, at present, whatever they could. Arad was afterwards rebuilt by Hobab.

Haydock: Num 21:3

Anathema. That is, a thing devoted to utter destruction. (Challoner) ---

The explanation of Horma is inserted by St. Jerome. (Haydock)

Haydock: Num 21:4

Edom, one of the princes, had refused them a passage; upon which they went by Salmona to Phunon, (chap. xxxiii. 37, 42,) where they probably murmured, (chap. v.,) and were bitten by the serpents, as we read in this chapter. (Calmet)

Haydock: Num 21:5

God. They had before often directed their complaints against the two brothers. Now, Aaron being no more, they attack God himself, who had always resented the injury done to his ministers. ---

Food. So they call the heavenly manna: thus worldlings loathe the things of heaven, for which they have no relish. (Challoner) ---

Septuagint, "our soul is indignant at this most empty bread," which has no solidity in it, nor support. Many translate the Hebrew, "most vile bread." Thus, in the blessed eucharist, the substance of bread is removed, and the accidents only appear; so that to the worldly receiver, it seems very empty and light, though in reality it be supersubstantial; containing Christ himself, who fills the worthy communicant with grace and comfort, and enables him to go forward on the road to heaven, without fainting. (Haydock)

Haydock: Num 21:6

Fiery serpents. They are so called, because they that were bitten by them were burnt with a violent heat. (Challoner) ---

Hence they are called seraphim, by which name an order of angels are known. The Egyptians adored a serpent which they called serapis, at Rome; and they represented their god serapis, with a serpent entwining a monstrous figure, composed of a lion, a dog, and a wolf. (Macrobius, Saturn i. 20.) The seraph was a winged serpent, Isaias xiv. 29. xxx. 6. Such often infested Egypt, in spring, coming from Arabia, unless they were intercepted by the ibis. Their wings resembled those of bats. (Herodotus, ii. 76.; Mela, &c.) God probably sent some of this description into the camp of the Israelites. (Calmet) ---

Some call them prœster, (Pliny, [Natural History?] xxiv. 13,) from their burning; others the hydra, or, when out of water, the chershydra, the venom of which is most dangerous. The Septuagint style them simply, "the destroying, or deadly serpents." See Bochart, T. ii. B. iii. 13.; Deuteronomy viii. 15.; Wisdom xvi. 5, 10.) (Haydock)

Haydock: Num 21:8

Brazen. Hebrew, "fiery." But, in the following verse, it is said to have been "of brass." We might translate, "make a seraph, and fix it upon a standard," (Calmet) in which form it would resemble one suspended on a cross. It was placed at the entrance of the tabernacle. (St. Justin Martyr, First Apology) Ezechias afterwards destroyed it, because it was treated with superstitious honours, 4 Kings xviii. 4. Thus the best things are often abused. (Haydock) ---

God commands this image to be erected, while he forbids all images of idols. (Worthington) ---

By comparing the different passages of Scripture we may discern the true import of them. Pictures may often prove very useful and instructive. They serve the ignorant instead of books. But then the ignorant must be carefully instructed not to treat them with improper respect, as St. Gregory admonishes. And is not the same caution requisite for those who read even the word of God, lest they wrest it to their own destruction, as both the unlearned and the unstable frequently do, 2 Peter iii. 16. If every thing must be rejected which is liable to abuse, what part of the creation will be spared? The Bible, the sacraments, all creatures must be laid aside. For we read, (Romans viii. 20, 22,) the creature was made subject to vanity ---

every creature groaneth. (Haydock) ---

It is probable that Moses represented on the standard such a serpent, as had been the instrument of death. This was not intended for a charm or talisman, as Marsham would impiously pretend. (Chron. x. p. 148.) Such inventions proceed from the devil; and the Marsi were famous for curing the bites of serpents, by giving certain plates of brass. (Arnob. ii.) See Psalm lviii. 5. But this image was set up by God's express command; and the Book of Wisdom (xvi. 5, 7) assures us, that the effect was entirely to be attributed to him, the figure of a brazen serpent being rather calculated to increase than to remove the danger. (Kimchi; Muis) Hence Jonathan well observes, that only those were healed who raised their hearts to God. (Calmet)

Haydock: Num 21:9

A brazen serpent. This was a figure of Christ crucified, and of the efficacy of a lively faith in him, against the bites of the hellish serpent, John iii. 14. (Challoner) (St. Ambrose; Apol. i. 3.) As the old serpent infected the whole human race, Jesus Christ gives life to those that look at him with entire confidence. (Theodoret, q. 38.) The brazen serpent was destitute of poison, though it resembled a most noxious animal; so Jesus Christ assumed our nature, yet without sin. (Calmet)

Haydock: Num 21:10

Oboth, where Obodas, an ancient king of the Nabatheans, was adored. Hither they came from Phunon, celebrated for its copper-mines, where Bochart believes the Hebrews were bitten by the serpents, though others say that judgment was inflicted upon them at Salmona; which may be derived from tselem enu, "our image."

Haydock: Num 21:11

Jeabarim, means "the ford, (of Zared, ver. 12,) or the straits of passages, passengers, or Hebrews; or the hills Abarim," which extended over the eastern parts of Moab. It was the 38th station, (Calmet) at the southern extremity of Mount Abarim. (Haydock) ---

After which Moses specifies those of Zared, (ver 12,) Mathana, Nahaliel, Bamoth, Arnon, (ver. 19,) Dibon-gad, and Helmon-dablataim, (Calmet) all on the sides of that mountain, before they came to the summit, which was also called Phasga and Nabo, chap. xxxiii. 45, &c. But Pococke reckons only the two last among the stations, and makes those of Abarim and Shittim the 41st and 42d. The Septuagint read, "they encamped in Achelgai, on the other side, in the desert." (Haydock) ---

Eusebius and St. Jerome call this station of Jee, Gai or Hai, which they place near Petra, Jeremias xlix. 4. ---

East. The Samaritan here inserts, (Deuteronomy ii. 9,) "And the Lord said to Moses, Fight not, " &c.

Haydock: Num 21:12

Zared. The Israelites passed over this torrent, 38 years after the murmur at Cades-barne, (Deuteronomy ii. 14,) when God ordered Moses not to attack the Moabites.

Haydock: Num 21:13

Against. Hebrew, "on the other, or on this side of (the river, ver. 14) Arnon," which runs from the east, almost in the same direction as the torrent of Zared, but empties itself into the Dead Sea higher up, near the mouth of the Jordan. (Calmet) ---

It divides the Moabites from their brethren, the children of Ammon, who lay to the north-east. The Hebrews encamped on the south side of this river, in the desert of Cademoth, (Deuteronomy ii. 26,) whence they sent to ask leave of Sehon to pass through his dominions; but, on his refusal, God ordered them to cross the Arnon by force. (Calmet)

Haydock: Num 21:14

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, Vahab to Supha." As there is no verb, some translate, "he (Sehon) fought against Vaheb (Grotius reads Moab) at Supha, or he came to Veb. " 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 or Ar, and lieth upon the border of Moab." (Haydock)

Haydock: Num 21:15

The rocks. Some assert that the rocks fell upon the enemy: others, that they gave way and opened a passage for the Hebrews, while the rivers were also dried up. Hebrew, "They encamped on the stream of the torrents, which bends towards the dwelling (or city) of Ar, and rests upon the frontiers of Moab." Thus the book to which Moses alludes, confirms his account of these different encampments. (Calmet) ---

The Septuagint give rather a different turn of these two verses: "Hence it is said in a book, The war of the Lord has burnt Zoob and the torrents of Arnon---and has sent the torrents to inhabit Er: and it lies upon the borders of Moab." The river, it seems, had been removed out of its bead by a subterraneous fire or earthquake, and deluged the city of Ar, belonging to Moab. The mighty hand of God terrified those nations, while all nature fought against the wicked and the unwise, Wisdom v. 21. (Haydock) ---

Rocks were hurled upon the heads of the Amorrhites, and the waters conveyed their dead bodies into the vale of Moab. (Worthington)

Haydock: Num 21:16

Well. Hebrew Beer. (Haydock) ---

This station is not mentioned under the same name at least, chap. xxxiii. Probably the inhabitants had covered up this well with sand, and God having discovered it to Moses, he informed the princes, who pushed their staves down. Upon which the waters appearing, the people sung a hymn of thanksgiving and joy. Water is very scarce, and, of course, of course, of great value in those deserts, where even still the Arabs conceal their wells, and often fight to hinder passengers from taking any of the water. (Calmet)

Haydock: Num 21:17

They sung. Hebrew, "sing ye unto it," in chorus, men and women. Septuagint, "commence a canticle unto it. This well the princes dug, the kings of nations hewed in the rock, in their kingdom, while they held dominion."

Haydock: Num 21:18

Mathana. Perhaps they did not stop here, though all the encampments are not specified, chap. xxxiii. Nahaliel, "God my torrent," and Bamoth, "the heights," are also situated upon the Arnon.

Haydock: Num 21:20

Desert. Hebrew and Chaldean, "Yeshimon," (Josue xiii. 28; Ezechiel xxv. 9,) a city of the Moabites.

Gill: Num 21:1

And when King Arad the Canaanite, which dwelt in the south,.... Arad seems rather to be the name of a place, city, or country, of which the Canaanite was king, than the name of a man, since we read of the king of Arad, Jos 12:14 see also Jdg 1:16 and so the Targums of Onkelos and Jerusalem here render it, the king of Arad; and the Targum of Jonathan says, he changed his seat and reigned in Arad, which might have its name from Arvad, a son of Canaan, Gen 10:18 and Jerom says ⁿ, that Arath, the same with Arad, is a city of the Amorites, near the wilderness of Kadesh, and that to this day it is shown, a village four miles from Malatis and twenty from Hebron, in the tribe of Judah; and so Aben Ezra observes, that the ancients say, this is Sihon (the king of the Amorites), and he is called a Canaanite, because all the Amorites are Canaanites; but, according to Jarchi, the Amalekites are meant, as it is said, "the Amalekites dwell in the land of the south": Num 13:29 and so the Targum of Jonathan here,"and when Amalek heard, that dwelt in the land of the south;''what he heard is particularly expressed in the following clause:

heard tell that Israel came by the way of the spies: either after the manner of spies, or rather by the way in which the spies went thirty eight years ago, which was the way of the south, where this Canaanitish king dwelt, see Num 13:17, the Septuagint version leaves the word untranslated, taking it for the name of a place, and reads, "by the way of Atharim", so the Samaritan Pentateuch and Arabic version; and did such a place appear to have been hereabout, it would be the most likely sense of the passage; for as the spies were never discovered by the Canaanites, the way they went could not be known by them; nor is it very probable that, if it had been known, it should be so called, since nothing of any consequence to them as yet followed upon it:

then he fought against Israel; raised his forces and marched out against them, to oppose their passage, and engaged in a battle with them:

and took some of them prisoners; according to the Targums of Jonathan and Jerusalem, great numbers of them; but Jarchi says, only one single maidservant.

Gill: Num 21:2

And Israel vowed a vow unto the Lord,.... The Israelites made supplication to the Lord for help against their enemies, and that he would give them victory over them, and made promises to him:

and said, if thou wilt indeed deliver this people into my hand; certainly and entirely deliver them, so as that a complete victory shall be obtained over them:

then will I utterly destroy their cities; or "anathematize", or devote them to utter destruction ^o; slay man and beast, burn their houses and take their goods, not for a spoil, for their own private use, but reserve them for the service of God; all which is implied in the vow made, as was done to Jericho, Jos 6:21 and so it is a vow, as Abendana observes, of what they would do when they came to the land of Canaan.

Gill: Num 21:3

And the Lord hearkened to the voice of Israel,.... In their prayers and vows; with acceptance heard, and answered them according to their wish:

and delivered up the Canaanites: into their hands, gave them victory over them:

and they utterly destroyed them and their cities; that is, "anathematized" them, and devoted them to destruction; for as yet they did not actually destroy them, since we read of Arad afterwards, Jos 12:14, but this they did in Joshua's time, when the whole land of Canaan came into their hands; for had they entered the land now, and took and destroyed the cities belonging to Arad, they would doubtless have proceeded, and pursued their conquests, and not have returned into the wilderness again to go round about Edom, in order to enter another way; many think, as Aben Ezra observes on Num 21:1 that this section was written by Joshua, after the land was subdued:

and he called the name of the place Hormah; which before was called Zephath, and it seems to have its name from various disasters which happened at this place; as the defeat of the Israelites by the Amalekites, Num 14:45, and here of the Canaanites by the Israelites, and afterwards of the inhabitants of this place by Judah and Simeon, Jdg 1:17 it had its name from "Cherem", the anathema or destruction it was devoted to.

Gill: Num 21:4

And they journeyed from Mount Hor,.... After the battle with the king of Arad, and the defeat of him:

by the way of the Red sea, to compass the land of Edom; which lay by it, and from whence it had the name of the Red sea, Edom signifying red; and by the way of that the Israelites must needs go, to go round that country:

and the soul of the people was much discouraged because of the way; because it was going back instead of going forward to Canaan's land, and because of the length of the way; it was a round about way they were going; when, could they have been admitted to have passed through the country of Edom, the way would have been short; or had they pursued their victory over the Canaanite, they would have gone directly into the land; and this perhaps was what fretted, vexed, and discouraged them, that they were obliged to go back, and take such a circuit, when they had such an opportunity of entering; and they might be distressed also with the badness and the roughness of the way, the borders of Edom being rocky and craggy: it is in the original text, "their soul or breath was short" ^p; they fetched their breath short, being weary and faint with travelling, or through anger, as angry persons do, when in a great passion: so the people of God travelling through the wilderness of this world are often discouraged, because of the difficulties, trials, and troubles they meet with in the way, from sin, Satan, and the world, and are fretful and impatient; but though they are led about and walk in a round about way, and in a rough way, yet in a right way to the city of their habitation, Psa 107:7.

Gill: Num 21:5

And the people spake against God,.... Who went before them in the pillar of cloud and fire, for leading them in such a way; that is, against Christ, as the apostle has taught us to interpret it, 1Co 10:9, and is no inconsiderable proof of the deity of Christ; and so the Targum of Jonathan paraphrases it,"and the people thought in their heart, and spake against the Word of the Lord,''the essential Word and Son of God:

and against Moses; his servant, for obeying the orders of the Lord, and leading and guiding the people as he directed him:

wherefore have ye brought us up out of Egypt to die in the wilderness? ascribing this equally to God and to Moses; using a strange word, as Aben Ezra calls it, being in a great passion, and not considering well what they said; showing great ingratitude for such a mercy, and representing it in a wrong light, as if the intent of bringing them from thence was to slay them in the wilderness:

for there is no bread; no bread corn, nothing in the wilderness to make bread of; nothing that they called and accounted bread, otherwise they had manna, as is presently owned:

neither is there any water; any fresh water fit to drink, otherwise they were near the sea; what they had from the rock, lately, perhaps was now spent, and it did not follow them as the other rock had:

and our soul loatheth this light bread; the manna; this very light, this exceeding light bread, the radicals of the word ^q used being doubled, which increases the signification: if to be understood of light and easy digestion, it was the more to be valued; but perhaps they meant, it had but little substance and virtue in it, and was not filling and satisfying; or rather that it was exceeding vile, mean, and despicable; so they called the bread of heaven, angel's food, this wonderful gift of Providence; in like manner is Christ, the hidden manna, treated, and his Gospel, and the precious truths of it, by unregenerate men and carnal professors, 1Co 1:23.

Gill: Num 21:6

And the Lord sent fiery serpents among the people,.... Of which there were great numbers in the deserts of Arabia, and about the Red sea; but hitherto the Israelites were protected from them by the cloud about them, but sinning, the Lord suffered them to come among them, to punish them; these are called fiery, either from their colour, for in Arabia, as there were serpents of a golden colour, as Aelianus ^r relates, to which the brazen serpent, after made, bore some likeness, so there were others in the same parts of Arabia of a red or scarlet colour, as Diodorus Siculus says ^s, of a span long, and their bite entirely incurable; or else they are so called from the effect of them, exciting heat and thirst in those they bit; so Jarchi says, they are so called because they burn with the poison of their teeth: these, very probably, were flying ones, as may seem from Isa 14:29 and being sent of God, might come flying among the people and bite them; and such there were in the fenny and marshy parts of Arabia, of which many writers speak ^t, as flying from those parts into Egypt, where they used to be met by a bird called Ibis, which killed them, and for that reason was had in great veneration by the Egyptians; and Herodotus ^u says they are nowhere but in Arabia, and also ^w that they of that kind of serpents, which are called Hydri, their wings are not feathered, but like the wings of bats, and this Bochart ^x takes to be here meant:

and they bit the people, and much people of Israel died; for, as before related from Diodorus Siculus, their bites were altogether incurable; and Solinus ^y says, of the same Arabian flying serpents, that their poison is so quick, that death follows before the pain can be felt; and of that kind of serpent, the Hydrus, it is said by Leo Africanus ^z, that their poison is most pernicious, and that there is no other remedy against the bite of them, but to cut off that part of the member bitten, before the poison can penetrate into the other parts of the body: the Dipsas, another kind of serpent, which others are of opinion is designed, by biting, brings immediately a thirst on persons, intolerable and almost not extinguishable, and a deadly one, unless help is most speedily had; and if this was the case here it was very bad indeed, since there was no water: Solinus ^a says, this kind of serpent kills with thirst; Aristotle ^b speaks of a serpent some call the sacred one, and that whatsoever it bites putrefies immediately all around it: these serpents, and their bites, may be emblems of the old serpent the devil, and of his fiery darts, and of sin brought in by him, and which he tempts unto, the effects of which are terrible and deadly, unless prevented by the grace of God.

Gill: Num 21:7

Therefore the people came to Moses, and said, we have sinned,.... Being bitten with serpents, and some having died, the rest were frightened, and came and made an humble acknowledgment of their sins to Moses:

for we have spoken against the Lord, and against thee; murmuring at their being brought out of Egypt, and because they had no better provision in the wilderness; concluding they should die there for want, and never enter into the land of Canaan, of which evils they were now sensible, and confessed them:

pray unto the Lord that he take away the serpents from us; or "the serpent" ^c, in the singular, which is put for the plural, as it often is; or the plague of the serpent, as the Targum of Jonathan, that it might cease, and they be no more distressed by them: they were sensible they came from God, and that none could remove them but him; and knowing that Moses was powerful in prayer, and had interest with God, they entreat him to be their intercessor, though they had spoken against him and used him ill:

and Moses prayed for the people; which proves him to be of a meek and forgiving spirit; who, though he had been so sadly reflected on, yet readily undertakes to pray to God for them.

Gill: Num 21:8

And the Lord said unto Moses,.... Out of the cloud; or, it may be, Moses went into the sanctuary, and there prayed, and the Lord answered him from between the cherubim:

make them a fiery serpent; not a real one, but the likeness of one, one that should very much resemble the fiery serpents Israel had been bitten with:

and set it upon a pole; a standard, banner, or ensign, as the word signifies; perhaps meaning one of the poles on which their ensigns were carried: the Targum of Jonathan renders it, on an high place, that so it might be seen by all in the camp:

and it shall come to pass, that everyone that is bitten, when he looketh upon it, shall live; which is very wonderful, that by looking to the figure of a serpent, men should be cured of the bites of real ones, and which bites were deadly; the virtue of healing could not come from the figure, but from God, who appointed it to be made, the Targum of Jonathan adds, that one bitten should live,"if he directed his heart to the Word of the Lord,''even to that divine Logos or Word of God, whose lifting up was figured hereby; see Joh 3:14.

Gill: Num 21:9

And Moses made a serpent of brass,.... Which was the most proper metal to make it of, that it might resemble the fiery serpents, whether of a golden or scarlet colour: and Diodorus Siculus ^d speaks of some of the colour of brass, whose bite was immediately followed with death, and by which, if anyone was struck, he was seized with terrible pains, and a bloody sweat flowed all over him; and this was chosen also, because being burnished and bright, could be seen at a great distance, and with this metal Moses might be furnished from Punon, the next station to this, where they now were, Zalmonah, as appears from Num 33:42 a place famous for brass mines, and which Jerom ^e says, in his time, was a little village, from whence brass metal was dug, by such that were condemned to the mines:

and put it upon a pole; as he was directed:

and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived: which was very marvellous, and the more so, if what physicians say is true, as Kimchi relates ^f, that if a man bitten by a serpent looks upon a piece of brass he dies immediately: the lifting up of this serpent on a pole for such a purpose was a figure of the lifting up of Christ, either upon the cross, or in the ministry of the word, that whosoever looks unto him by faith may have healing; see Gill on Joh 3:14,where this type or figure is largely explained: the station the Israelites were now at, when this image was made, is called Zalmonah, which signifies an image, shadow, or resemblance, as the brazen serpent was; from Mount Hor, where they were last, to this place, according to Bunting ^g, were twenty eight miles: this serpent did not remain in the place where it was set, but was taken with them, and continued until the days of Hezekiah, 2Ki 18:4.

Gill: Num 21:10

And the children of Israel set forward,.... From Zalmonah, and came to Punon, which, according to the above writer, was twenty miles from it; though here indeed, some think, the brazen serpent was set up, here being, as before observed, brass mines to furnish with that metal:

and pitched in Oboth; which was twenty four miles from Punon, as says the same writer: the word signifies bottles; perhaps here the Israelites got water and filled their bottles, or, as others think, they filled them with the wine of Moab, and called the name of the place from thence; it is perhaps the same with the Eboda of Ptolemy ^h, which he places in Arabia Petraea; and of which Pliny ⁱ also makes mention.

Gill: Num 21:11

And they journeyed from Oboth,.... How long they stayed there is not certain:

and pitched at Ijeabarim; which, according to Bunting ^k, was sixteen miles from Oboth; Jarchi says it was the way that passengers pass by Mount Nebo to the land of Canaan, and which divides between the land of Moab and the land of the Amorites:

in the wilderness which is before Moab; called the wilderness of Moab, Deu 2:8.

towards the sunrising; the east side of the land of Moab, Jdg 11:18.

Gill: Num 21:12

From thence they removed, and pitched in the valley of Zered. Or the brook Zered, as in Deu 13:14 that is near it: this seems to be the same station with Dibongad, Num 33:45, and which, according to the above writer, was sixteen miles from Ijeabarim.

Gill: Num 21:13

From thence they removed, and pitched on the other side of Arnon,.... A river on the borders of Moab:

which is in the wilderness that cometh out of the coasts of the Amorites; according to Jarchi, they went round the land of Moab, all to the south and east, and came not into the border of Moab, as Jephthah said, Jdg 11:18 but before they came hither they had a station at Almondiblathaim, Num 33:46.

for Arnon is the border of Moab, between Moab and the Amorites; a river which divided these two countries, and bounded them; and Moses is the more particular in this account, to show that the Israelites took nothing from the Moabites, but what the Amorites had taken from them, they being charged not to distress the Moabites and Ammonites, Deu 2:9, see Jephthah's defence, Jdg 11:15.

Gill: Num 21:14

Wherefore it is said in the book of the wars of the Lord,.... A history of wars in former times, which the Lord had suffered to be in the world; and which, as Aben Ezra thinks, reached from the times of Abraham and so might begin with the battle of the kings in his time, and take in others in later times, and particularly those of Sihon, king of the Amorites, and his conquests of some parts of Moab; and to this book, which might be written by some one of those nations, Moses refers in proof of what he here says:

what he did in the Red sea; that is, what Sihon king of the Amorites did, or the Lord by him, "at Vaheb in Suphah", as the words may be rendered; either against a king, or rather city, of Moab, whose name was Vaheb, in the borders of the land of Moab, or how he destroyed that city Vaheb with a storm or terrible assault ^l:

and in the brooks of Arnon: some places situated on the streams of that river, which were taken by the Amorites from the Moabites, as the book quoted plainly testified.

Gill: Num 21:15

And at the stream of the brooks that goeth down to the dwelling of Ar,.... All that part of the country which lay upon the stream, as far as the city of Ar, the metropolis of Moab, called Ar of Moab, Isa 15:1,

and lieth upon the border of Moab; as that city did; so far goes the quotation out of the aforesaid book, as a proof of what was taken by the Amorites from the Moabites, and were not in their possession when Israel were upon their borders; and therefore, in taking them from the Amorites, did no wrong to Moab.

Gill: Num 21:16

And from thence they went to Beer,.... A place so called from a well which sprung up here, of which the following account is given:

that is, the well whereof the Lord spake unto Moses; promising him to give it to the children of Israel, without asking for it; which was a very singular favour, and for which they were thankful: saying to him:

gather the people together, and I will give them water; for as they were now gone from the river Arnon, and the streams and brooks of it, they might be in want of water, though they did not murmur as they had been used to do; and without their petition for it, the Lord promises to give it to them; and that they might be witness of the miracle that would be wrought for them, they are ordered to be gathered together.

Gill: Num 21:17

Then Israel sang this song,.... Being affected with the free favour and good will of God towards them:

spring up, O well; for the springing up of which they prayed in faith, believing in the promise of God, that it would spring up; and so encouraged one another not only to believe it, but even to sing on account of it before it actually did:

sing ye unto it; or on account of it praise the Lord for it; or "answer to it" ^m, it being their manner to sing their songs by responses, or alternately.

Gill: Num 21:18

The princes digged the well,.... The princes and heads of the several tribes:

the nobles of the people digged it; the seventy elders, according to the Targum of Jonathan:

by the direction of the lawgiver; either the Lord himself, the lawgiver of his people, who pointed out the spot, and directed the princes where to dig, that is, be did this by Moses; and who, as Jarchi thinks, is the lawgiver, and not amiss: the Targums of Jonathan and Jerusalem render the word by Scribes, in the plural number, and interpret them of Moses and Aaron: and this the princes and nobles "dug with their staves"; either their walking sticks, or their rods, the ensigns of their authority; with these they smote the ground, or stuck them in a soft and sandy place, upon which the waters bubbled up and flowed out. Dr. Shaw ⁿ chooses to render the words, "with their united applause", or "clapping of hands", as the word שען in Chaldee signifies; or it may be expressed, as by Dr. Hunt, quoted by him, "by describing" or "marking out" the figure or fashion of the well "with staves". Mr. Ainsworth thinks that this well signified Christ, the fountain of gardens, and well of living waters; and the waters of it the Spirit and his graces, which are a well of living water springing up unto everlasting life; the means of which are the labours of the governors of the church, the ministers of Christ,by preaching the word, and opening the Scriptures; and such grace is worthy of a song, and to be had with joy out of the wells of salvation, Isa 12:3,

and from the wilderness they went to Mattanah; from the wilderness near Arnon, which came out of the coasts of the Amorites, Num 21:13 to a place which signifies a gift. The Targums of Jonathan and Jerusalem render it,"and from the wilderness it was given to them for a gift''that is, the well; and so the people of God, that are called out of the wilderness of this world, and come up from it, are called to partake of the gifts and blessings of grace, which are freely given unto them of God.

Gill: Num 21:19

And from Mattanah to Nahaliel, and from Nahaliel to Bamoth. All the Targums interpret this, and the following verse, not of the journeying of the children of Israel, but of the motion of the well, that that, from the place from whence it was given them, descended with them into the valleys, and from thence to the high places, as these words signify: and indeed those places are not mentioned in the journeys of the children of Israel, Num 33:1 and were not stations where they pitched, but places they passed through before they came to Abarim, and the wilderness of Kedemoth.

Gill: Num 21:20

And from Bamoth, in the valley,.... Or rather "to the valley", as the Targum of Onkelos, since Bamoth signifies high places; though, according to the Jerusalem Talmud ^o, Bamoth, Baal, which seems to be the same place, was in a plain:

that is in the country of Moab; the valley belonged to Moab, into which Israel came:

to the top of Pisgah; not that the valley reached to the top, nor did the children of Israel go to the top of it, only Moses, but rather to the bottom, which indeed is meant; for it intends the beginning of it, where Pisgah, which was an high mountain near the plains of Moab, began, and which was properly the foot of it:

which looketh towards Jeshimon; that is, Pisgah, as Jarchi rightly interprets it, which looked over a place called Jeshimon; and which signifies a wilderness, and is no other indeed than the wilderness of Kedemoth, Deu 2:26 for from thence the following messengers were sent.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 21:1

¹ sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.

² sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).

³ tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.

NET Notes: Num 21:2

¹ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

² tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

³ tn Heb “my.”

⁴ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

NET Notes: Num 21:3

¹ tc Smr, Greek, and Syriac add “into his hand.”

² tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).

NET Notes: Num 21:4

¹ tn The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.

² tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.

NET Notes: Num 21:5

¹ tn Heb “our souls.”

² tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).

NET Notes: Num 21:6

¹ tn Heb “fiery.”

² tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.

NET Notes: Num 21:7

¹ tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.

NET Notes: Num 21:8

¹ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

NET Notes: Num 21:9

¹ sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.

NET Notes: Num 21:10

¹ sn See further D. L. Christensen, “Numbers 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60; G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itinerary,” TB 25 (1974): 46-81; idem, The Way of the Wilderness; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” BA 25 (1962): 66-87.

NET Notes: Num 21:11

¹ sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.

² tn Heb “the rising of the sun.”

NET Notes: Num 21:13

¹ tn Or “border.”

NET Notes: Num 21:14

¹ tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the Lord came”). But this is subjective. See his article “Num 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60.

NET Notes: Num 21:15

¹ tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography.

² sn The place is unknown; it is apparently an important city in the region.

NET Notes: Num 21:16

¹ tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.

² sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

NET Notes: Num 21:17

¹ tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.

NET Notes: Num 21:18

¹ sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.

NET Notes: Num 21:20

¹ tn Or perhaps as a place name, “Jeshimon.”

Geneva Bible: Num 21:1

And [when] king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the ^{( a )} way of the spies; then he fought against Israel, and took [some] of them prisoners.

^{( a )} By that way which their spies, that searched the dangers found to he most safe.

Geneva Bible: Num 21:4

And they journeyed from mount Hor by the way of the Red sea, to ^{( b )} compass the land of Edom: and the soul of the people was much discouraged because of the way.

^{( b )} For they were forbidden to destroy it, (Deu 2:5).

Geneva Bible: 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 ^{( c )} bread.

^{( c )} Meaning manna, which they thought did not nourish.

Geneva Bible: Num 21:6

And the LORD sent ^{( d )} fiery serpents among the people, and they bit the people; and much people of Israel died.

^{( d )} For they that were bitten by them were so inflamed by the poison of them, that they died.

Geneva Bible: Num 21:14

Wherefore it is said in the ^{( e )} book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon,

^{( e )} Which seems to be the book of the Judges, or as some think, a book which is lost.

Geneva Bible: Num 21:17

Then Israel sang this song, Spring up, O well; ^{( f )} sing ye unto it:

^{( f )} You that receive the convenience of it, give praise for it.

Geneva Bible: Num 21:18

The princes digged the well, the nobles of the people digged it, by [the direction of] the ^{( g )} lawgiver, with their staves. And from the wilderness [they went] to Mattanah:

^{( g )} Only Moses and Aaron, the heads of the people, struck the rock with the rod or staff, which gave water as a well that was deep digged.

Commentary -- Verse Range Notes

TSK Synopsis: Num 21:1-35

1 Israel destroys the Canaanites at Hormah.

4 The people murmuring are plagued with fiery serpents.

7 They repenting are healed by a brazen serpent.

10 Sundry journeys of the Israelites.

21 Sihon is overcome,

33 and Og.

Maclaren: Num 21:4-9

The Poison And The Antidote

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.'--Num. 21:4-9.

THE mutinous discontent of the Israelites had some excuse when they had to wheel round once more and go southwards in consequence of the refusal of passage through Edom. The valley which stretches from the Dead Sea to the head of the eastern arm of the Red Sea, down which they had to plod in order to turn the southern end of the mountains on its east side, and then resume their northern march outside the territory of Edom, is described as a horrible desert.' Certainly it yielded neither bread nor water. So the faithless pilgrims broke into their only too familiar murmurings, utterly ignoring their thirty-eight years of preservation. There is no bread.' No; but the manna had fallen day by day. Our soul loatheth this light bread.' Yes; but it was bread all the same. Thus coarse tastes prefer garlic and onions to Heaven's food, and complain of being starved while it is provided. There is no water.' No; but the rock that followed them' gushed out abundance, and there was no thirst.

Murmuring brought punishment, which was meant for amendment. The Lord sent fiery serpents.' That statement does not necessarily imply a miracle. Scripture traces natural phenomena directly to God's will, and often overleaps intervening material links between the cause which is God and the effect which is a physical fact. The neighbourhood of Elath at the head of the gulf is still infested with venomous serpents, marked with fiery red spots,' from which, or possibly from the inflammation caused by their poison, they are here called fiery.' God made the serpents, though they were hatched by eggs laid by mothers; He brought Israel to the place; He willed the poisonous stings. If we would bring ordinary events into immediate connection with the Divine hand, and would see in all calamities fatherly chastisement for our profit,' we should understand life better than we often do.

The swift stroke had fallen without warning or voice to interpret it, but the people knew in their hearts whence and why it had come. Their quick recognition of its source and purpose, and their swift repentance, are to be put to their credit. It is well for us when we interpret for ourselves God's judgments, and need no Moses to urge us to humble ourselves before Him. Conscious guilt is conscious of unworthiness to approach God, though it dares to speak to offended men. The request for Moses' intercession witnesses to the instinct of conscience, requiring a mediator, an instinct which has led to much superstition and been terribly misguided, but which is deeply true, and is met once for all in Jesus Christ, our Advocate before the throne. The request shows that the petitioners were sure of Moses' forgiveness for their distrust of him, and thus it witnesses to his meekness.' His pardon was a kind of pledge of God's. Was the servant likely to be more gracious than the Master? A good man's readiness to forgive helps bad men to believe in a pardoning God. It reflects some beam of Heaven's mercy.

Moses had often prayed for the people when they had sinned, and before they had repented. It was not likely that he would be slow to do so when they asked him, for the asking was accompanied with ample confession. The serpents had done their work, and the prayer that the chastisement should cease would be based on the fact that the sin had been forsaken. But the narrative seems to anticipate that, after the prayer had been offered and answered, Israelites would still be bitten. If they were, that confirms the presumption that the sending of the serpents was not miraculous. It also brings the whole facts into line with the standing methods of Providence, for the outward consequences of sin remain to be reaped after the sin has been forsaken; but they change their character and are no longer destructive, but only disciplinary. Serpents' still bite' if we have broken down hedges,' but there is an antidote.

The command to make a brazen or copper serpent, and set it on some conspicuous place, that to look on it might stay the effect of the poison, is remarkable, not only as sanctioning the forming of an image, but as associating healing power with a material object. Two questions must be considered separately, What did the method of cure say to the men who turned their bloodshot, languid eyes to it? and What does it mean for us, who see it by the light of our Lord's great words about it? As to the former question, we have not to take into account the Old Testament symbolism which makes the serpent the emblem of Satan or of sin. Serpents had bitten the wounded. Here was one like them, but without poison, hanging harmless on the pole. Surely that would declare that God had rendered innocuous the else fatal creatures. The elevation of the serpent was simply intended to make it visible from afar; but it could not have been set so high as to be seen from all parts of the camp, and we must suppose that the wounded were in many cases carried from the distant parts of the wide-spreading encampment to places whence they could catch a glimpse of it glittering in the sunshine. We are not told that trust in God was an essential part of the look, but that is taken for granted. Why else should a half-dead man lift his heavy eyelids to look? Such a one knew that God had commanded the image to be made, and had promised healing for a look. His gaze was fixed on it, in obedience to the command involved in the promise, and was, in some measure, a manifestation of faith. No doubt the faith was very imperfect, and the desire was only for physical healing; but none the less it had in it the essence of faith. It would have been too hard a requirement for men through whose veins the swift poison was burning its way, and who, at the best, were so little capable of rising above sense, to have asked from them, as the condition of their cure, a trust which had no external symbol to help it. The singularity of the method adopted witnesses to the graciousness of God, who gave their feebleness a thing that they could look at, to aid them in grasping the unseen power which really effected the cure. He that turned himself to it,' says the Book of Wisdom, was not saved by the thing which he saw, but by Thee, that art the Saviour of all.'

First, Our Lord has given us the deepest meaning of the brazen serpent. Taught by Him, we are to see in it a type of Himself, the significance of which could not be apprehended till Calvary had given the key. Three distinct points of parallel are suggested by His use of the incident in His conversation with Nicodemus. First, He takes the serpent as an emblem of Himself. Now it is clear that it is so, not in regard to the saving power that dwells in Him, but in regard to His sinless manhood, which was made in the likeness of sinful flesh,' yet without sin.' The symbolism which takes the serpent as the material type of sin comes into view now, and is essential to the full comprehension of the typical significance of the incident.

Secondly, Jesus laid stress on the lifting up' of the serpent. That lifting up' has two meanings. It primarily refers to the Crucifixion, wherein, just as the death-dealing power was manifestly triumphed over in the elevation of the brazen serpent, the power of sin is exhibited as defeated, as Paul says, triumphing over them in it' (Col. 2:14-15). But that lifting up on the Cross draws after it the elevation to the throne, and to that, or, rather, to both considered as inseparably united, our Lord refers when He says, I, if I be lifted up from the earth, will draw all men unto Me.'

Thirdly, the condition of healing is paralleled. When he looked unto the serpent of brass, he lived.' That whosoever believeth may in Him have eternal life.' From the serpent no healing power flowed; but our eternal life is in Him,' and from Him it flows into our poisoned, dying nature. The sole condition of receiving into ourselves that new life which is free from all taint of sin, and is mighty enough to arrest the venom that is diffused through every drop of blood, is faith in Jesus lifted on the Cross to slay the sin that is slaying mankind, and raised to the throne to bestow His own immortal and perfect life on all who look to Him. The bitten Israelite might be all but dead. The poison wrought swiftly; but if he from afar lifted his glazing eyeballs to the serpent on the pole, a swifter healing overtook the death that was all but conqueror, and cast it out, and he who was borne half unconscious to the foot of the standard went away a sound man, walking, and leaping, and praising God.' So it may be with any man, however deeply tainted with sin, if he wilt trust himself to Jesus, and from the ends of the earth" look unto' Him' and be saved.' His power knows no hopeless cases. He can cure all. He will cure our most ingrained sin, and calm the hottest fever of our poisoned blood, if we will let Him. The only thing that we have to do is to gaze, with our hearts in our eyes and faith in our hearts, on Him, as He is lifted on the Cross and the throne. But we must so gaze, or we die, for none but He can cast out the coursing venom. None but He can arrest the swift-footed death that is intertwined with our very natures.

MHCC: Num 21:1-3

Before the people began their march round the country of Edom, the king of Arad, a Canaanite, who inhabited the southern part of the country, attacked them in the wilderness, and took some prisoners. This was to lead the Israelites to look more thoroughly to the Lord.

MHCC: Num 21:4-9

The children of Israel were wearied by a long march round the land of Edom. They speak discontentedly of what God had done for them, and distrustfully of what he would do. What will they be pleased with, whom manna will not please? Let not the contempt which some cast on the word of God, make us value it less. It is the bread of life, substantial bread, and will nourish those who by faith feed upon it, to eternal life, whoever may call it light bread. We see the righteous judgment God brought upon them for murmuring. He sent fiery serpents among them, which bit or stung many to death. 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. And God made a wonderful provision for their relief. The Jews themselves say it was not the sight of the brazen serpent that cured; but in looking up to it, they looked up to God as the Lord that healed them. There was much gospel in this. Our Saviour declared, 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 whatsoever believeth in him, should not perish. Compare their disease and ours. Sin bites like a serpent, and stings like an adder. Compare 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. Whosoever looked, however desperate his case, or feeble his sight, or distant his place, was certainly and perfectly cured. The Lord can relieve us from dangers and distresses, by means which human reason never would have devised. Oh that the venom of the old serpent, inflaming men's passions, and causing them to commit sins which end in their eternal destruction, were as sensibly felt, and the danger as plainly seen, as the Israelites felt pain from the bite of the fiery serpents, and feared the death which followed! Then none would shut their eyes to Christ, or turn from his gospel. Then a crucified Saviour would be so valued, that all things else would be accounted loss for him; then, without delay, and with earnestness and simplicity, all would apply to him in the appointed way, crying, Lord, save us; we perish! Nor would any abuse the freeness of Christ's salvation, while they reckoned the price which it cost him.

MHCC: Num 21:10-20

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, Isa 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, Joh 7:38, Joh 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.

Matthew Henry: 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.

Matthew Henry: 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.

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.

Matthew 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.

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.

Keil-Delitzsch: 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.

Keil-Delitzsch: Num 21:4-9

March of Israel through the Arabah. Plague of Serpents, and Brazen Serpent. - Num 21:4. As the Edomites refused a passage through their land when the Israelites left Mount Hor, they were obliged to take the way to the Red Sea, in order to go round the land of Edom, that is to say, to go down the Arabah to the head of the Elanitic Gulf.

Num 21:5-6

As they went along this road the people became impatient ("the soul of the people was much discouraged,"see Exo 6:9), and they began once more to murmur against God and Moses, because they had neither bread nor water (cf. Num 20:4.), and were tired of the loose, i.e., poor, food of manna ( קלקל from קלל ). The low-lying plain of the Arabah, which runs between steep mountain walls from the Dead Sea to the Red Sea, would be most likely to furnish the Israelites with very little food, except the manna which God gave them; for although it is not altogether destitute of vegetation, especially at the mouths of the wadys and winter torrents from the hills, yet on the whole it is a horrible desert, with a loose sandy soil, and drifts of granite and other stones, where terrible sand-storms sometimes arise from the neighbourhood of the Red Sea (see v. Schubert , R. ii. pp. 396ff., and Ritter , Erdk . xiv. pp. 1013ff.); and the want of food might very frequently be accompanied by the absence of drinkable water. The people rebelled in consequence, and were punished by the Lord with fiery serpents, the bite of which caused many to die. שׂרפים נחשׁים , lit., burning snakes, so called from their burning, i.e., inflammatory bite, which filled with heat and poison, just as many of the snakes were called by the Greeks, e.g., the äéøá́ò ðñçóôç͂ñåò , and καύσωνες ( Dioscor . vii. 13: Aelian. nat. anim. vi. 51), not from the skin of these snakes with fiery red spots, which are frequently found in the Arabah, and are very poisonous.

(Note: This is the account given by v. Schubert, R. ii. p. 406: "In the afternoon they brought us a very mottled snake of a large size, marked with fiery red spots and wavy stripes, which belonged to the most poisonous species, as the formation of its teeth clearly showed. According to the assertion of the Bedouins, these snakes, which they greatly dreaded, were very common in that neighbourhood.")

Num 21:7

This punishment brought the people to reflection. They confessed their sin to Moses, and entreated him to deliver them from the plague through his intercession with the Lord. And the Lord helped them; in such a way, however, that the reception of help was made to depend upon the faith of the people.

Num 21:8-9

At the command of God, Moses made a brazen serpent , and put it upon a standard.

(Note: For the different views held by early writers concerning the brazen serpent, see Buxtorf, historia serp. aen., in his Exercitt. pp. 458ff.; Deyling, observatt. ss. ii. obs. 15, pp. 156ff.; Vitringa, observ. ss. 1, pp. 403ff.; Jo. Marck, Scripturariae Exercitt. exerc. 8, pp. 465ff.; Iluth, Serpens exaltatus non contritoris sed conterendi imago, Erl. 1758; Gottfr. Menken on the brazen serpent; Sack, Apologetick, 2 Ausg. pp. 355ff. Hoffmann, Weissagung u. Erfüllung, ii. pp. 142, 143; Kurtz , History of the Old Covenant, iii. 345ff.; and the commentators on Joh 3:14 and Joh 3:15.)

Whoever then of the persons bitten by the poisonous serpents looked at the brazen serpent with faith in the promise of God, lived, i.e., recovered from the serpent's bite. The serpent was to be made of brass or copper, because the colour of this metal, when the sun was shining upon it, was most like the appearance of the fiery serpents; and thus the symbol would be more like the thing itself.

Even in the book of Wis. (Num 16:6-7), the brazen serpent is called "a symbol of salvation; for he that turned himself toward it was not saved by the thing that he saw, but by Thee, that art the Saviour of all."It was not merely intended, however, as Ewald supposes ( Gesch . ii. p. 228), as a"sign that just as this serpent hung suspended in the air, bound and rendered harmless by the command of Jehovah, so every one who looked at this with faith in the redeeming power of Jehovah, was secured against the evil, - a figurative sign, therefore, like that of St. George and the Dragon among ourselves;"for, according to this, there would be no internal causal link between the fiery serpents and the brazen image of a serpent. It was rather intended as a figurative representation of the poisonous serpents, rendered harmless by the mercy of God. For God did not cause a real serpent to be taken, but the image of a serpent, in which the fiery serpent was stiffened, as it were, into dead brass, as a sign that the deadly poison of the fiery serpents was overcome in this brazen serpent. This is not to be regarded as a symbol of the divine healing power; nor is the selection of such a symbol to be deduced and explained, as it is by Winer, Kurtz, Knobel, and others, from the symbolical view that was common to all the heathen religions of antiquity, that the serpent was a beneficent and health-bringing power, which led to its being exalted into a symbol of the healing power, and a representation of the gods of healing. This heathen view is not only foreign to the Old Testament, and without any foundation in the fact that, in the time of Hezekiah, the people paid a superstitious worship to the brazen serpent erected by Moses (2Ki 18:4); but it is irreconcilably opposed to the biblical view of the serpent, as the representative of evil, which was founded upon Gen 3:15, and is only traceable to the magical art of serpent-charming, which the Old Testament abhorred as an idolatrous abomination. To this we may add, that the thought which lies at the foundation of this explanation, viz., that poison is to be cured by poison, has no support in Hos 13:4, but is altogether foreign to the Scriptures. God punishes sin, it is true, by sin; but He neither cures sin by sin, nor death by death. On the contrary, to conquer sin it was necessary that the Redeemer should be without sin; and to take away its power from death, it was requisite that Christ, the Prince of life, who had life in Himself, should rise again from death and the grave (Joh 5:26; Joh 11:25; Act 3:15; 2Ti 1:10).

The brazen serpent became a symbol of salvation on the three grounds which Luther pointed out. In the first place, the serpent which Moses was to make by the command of God was to be of brass or copper, that is to say, of a reddish colour, and (although without poison) altogether like the persons who were red and burning with heat because of the bite of the fiery serpents. In the second place, the brazen serpent was to be set up upon a pole for a sign. And in the third place, those who desired to recover from the fiery serpent's bite and live, were to look at the brazen serpent upon the pole, otherwise they could not recover or live ( Luther's Sermon on Joh 3:1-15). It was in these three points, as Luther has also clearly shown, that the typical character of this symbol lay, to which Christ referred in His conversation with Nicodemus (Joh 3:14). The brazen serpent had the form of a real serpent, but was "without poison, and altogether harmless."So God sent His Son in the form of sinful flesh, and yet without sin (Rom 8:3; 2Co 5:21; 1Pe 2:22-24). - 2. In the lifting up of the serpent as a standard. This was a δειγματίζειν ἐν παρρησίᾳ , a èñéáìâåṍåéí (a "showing openly,"or "triumphing"), a triumphal exhibition of the poisonous serpents as put to death in the brazen image, just as the lifting up of Christ upon the cross was a public triumph over the evil principalities and powers below the sky (Col 2:14-15). - 3. In the cure effected through looking at the image of the serpent. Just as the Israelites had to turn their eyes to the brazen serpent in believing obedience to the word of the Lord, in order to be cured of the bite of the poisonous serpents, so much we look with faith at the Son of man lifted up upon the cross, if we would be delivered from the bite of the old serpent, from sin, death, the devil, and hell. "Christ is the antitype of the serpent, inasmuch as He took upon Himself the most pernicious of all pernicious potencies, viz., sin, and made a vicarious atonement for it"(Hengstenberg on Joh 3:14). The brazen image of the serpent was taken by the Israelites to Canaan, and preserved till the time of Hezekiah, who had it broken in pieces, because the idolatrous people had presented incense-offerings to this holy relic (2Ki 18:4).

Keil-Delitzsch: Num 21:10-20

March of Israel round Edom and Moab, to the Heights of Pisgah in the Field of Moab (cf. Num 33:41-47). - Num 21:10. From the camp in the Arabah, which is not more particularly described, where the murmuring people were punished by fiery serpents, Israel removed to Oboth . According to the list of stations in Num 33:41., they went from Hor to Zalmonah , the situation of which has not been determined; for C. v. Raumer's conjecture ( der Zug der Israeliten, p. 45), that it was the same place as the modern Maan , has no firm basis in the fact that Maan is a station of the Syrian pilgrim caravans. From Zalmonah they went to Phunon , and only then to Oboth . The name Phunon is no doubt the same as Phinon , a tribe-seat of the Edomitish Phylarch (Gen 36:41); and according to Jerome ( Onom. s. v. Fenon ), it was "a little village in the desert, where copper was dug up by condemned criminals (see at Gen 36:41), between Petra and Zoar."This statement suits very well, provided we imagine the situation of Phunon to have been not in a straight line between Petra and Zoar, but more to the east, between the mountains on the edge of the desert. For the Israelites unquestionably went from the southern end of the Arabah to the eastern side of Idumaea, through the Wady el Ithm ( Getum ), which opens into the Arabah from the east, a few hours to the north of Akaba and the ancient Ezion-geber. They had then gone round the mountains of Edom, and begun to "turn to the north"(Deu 2:3), so that they now proceeded farther northwards, on the eastern side of the mountains of Edom, "through the territory of the sons of Esau,"no doubt by the same road which is taken in the present day by the caravans which go from Gaza to Maan, through the Ghor. "This runs upon a grassy ridge, forming the western border of the coast of Arabia, and the eastern border of the cultivated land, which stretches from the land of Edom to the sources of the Jordan, on the eastern side of the Ghor"(v. Raumer , Zug, p. 45). On the western side of their mountains the Edomites had refused permission to the Israelites to pass through their land (Num 20:18.), as the mountains of Seir terminate towards the Ghor (the Arabah) in steep and lofty precipices, and there are only two or three narrow wadys which intersect them from west to east; and of these the Wady Ghuweir is the only one which is practicable for an army, and even this could be held so securely by a moderate army, that no enemy could force its way into the heart of the country (see Leake in Burckhardt , pp. 21, 22; and Robinson, ii. p. 583). It was different on the eastern side, where the mountains slope off into a wide extent of table-land, which is only slightly elevated above the desert of Arabia. Here, on the weaker side of their frontier, the Edomites lost the heart to make any attack upon the Israelites, who would now have been able to requite their hostilities. But the Lord had commanded Israel not to make war upon the sons of Esau; but when passing through their territory, to purchase food and water from them for money (Deu 2:4-6). The Edomites submitted to the necessity, and endeavoured to take advantage of it, by selling provisions, "in the same way in which, at the present day, the caravan from Mecca is supplied with provisions by the inhabitants of the mountains along the pilgrim road"( Leake in Burckhardt , p. 24). The situation of Oboth cannot be determined.

Num 21:11-12

The next encampment was " Ije-Abarim in the desert, which lies before Moab towards the sun-rising,"i.e., on the eastern border of Moabitis (Num 33:44). As the Wady el Ahsy, which runs into the Dead Sea, in a deep and narrow rocky bed, from the south-east, and is called el Kerahy in its lower part ( Burckhardt , Syr. pp. 673-4), separates Idumaea from Moabitis; Ije-Abarim (i.e., ruins of the crossings over) must be sought for on the border of Moab to the north of this wady, but is hardly to be found, as Knobel supposes, on the range of hills called el Tarfuye , which is known by the name of Orokaraye, still farther to the south, and terminates on the south-west of Kerek , whilst towards the north it is continued in the range of hills called el Ghoweithe and the mountain range of el Zoble; even supposing that the term Abarim , "the passages or sides,"is to be understood as referring to these ranges of hills and mountains which skirt the land of the Amorites and Moabites, and form the enclosing sides. For the boundary line between the hills of el-Tarfuye and those of el-Ghoweithe is so near to the Arnon, that there is not the necessary space between it and the Arnon for the encampment at the brook Zared (Num 21:12). Ije-Abarim or Jim cannot have been far from the northern shore of the el Ahsy , and was probably in the neighbourhood of Kalaat el Hassa (Ahsa), the source of the Ahsy , and a station for the pilgrim caravans ( Burckhardt , p. 1035). As the Moabites were also not to be attacked by the Israelites (Deu 2:9.), they passed along the eastern border of Moabitis as far as the brook Zared (Num 21:12). This can hardly have been the Wady el-Ahsy (Robinson, ii. p. 555; Ewald , Gesch. ii. p. 259; Ritter, Erdk. xv. p. 689); for that must already have been crossed when they came to the border of Moab (Num 21:11). Nor can it well have been "the brook Zaide , which runs from the south-east, passes between the mountain ranges of Ghoweithe and Tarfuye , and enters the Arnon, of which it forms the leading source,"- the view adopted by Knobel , on the very questionable ground that the name is a corruption of Zared . In all probability it was the Wady Kerek , in the upper part of its course, not far from Katrane , on the pilgrim road ( v. Raumer, Zug, p. 47: Kurtz , and others).

Num 21:13

The next encampment was " beyond (i.e., by the side of) the Arnon, which is in the desert, and that cometh out of the territory of the Amorites ."The Arnon, i.e., the present Wady Mojeb, is formed by the union of the Seyl (i.e., brook or river) Saïde , which comes from the south-east, not far from Katrane, on the pilgrim road, and the Lejum from the north-east, which receives the small rivers el Makhreys and Balua, the latter flowing from the pilgrim station Kalaat Balua , and then continues its course to the Dead Sea, through a deep and narrow valley, shut in by very steep and lofty cliffs, and covered with blocks of stone, that have been brought down from the loftier ground ( Burckhardt , pp. 633ff.), so that there are only a few places where it is passable; and consequently a wandering people like the Israelites could not have crossed the Mojeb itself to force an entrance into the territory of the hostile Amorites.

(Note: It is utterly inconceivable that a whole people, travelling with all their possessions as well as with their flocks, should have been exposed without necessity to the dangers and enormous difficulties that would attend the crossing of so dreadfully wild and so deep a valley, and that merely for the purpose of forcing an entrance into an enemy's country. - Ritter, Erdk . xv. p. 1207.)

For the Arnon formed the boundary between Moab and the country of the Amorites. The spot where Israel encamped on the Arnon must be sought for in the upper part of its course, where it is still flowing "in the desert;"not at Wady Zaïde , however, although Burckhardt calls this the main source of the Mojeb, but at the Balua , which flows into the Lejum. In all probability these streams, of which the Lejum came from the north, already bore the name of Arnon ; as we may gather from the expression,"that cometh out of the coasts of the Amorites."The place of Israel's encampment, " beyond the Arnon in the desert," is to be sought for, therefore, in the neighbourhood of Kalaat Balua , and on the south side of the Arnon (Balua) . This is evident enough from Deu 2:24, Deu 2:26., where the Israelites are represented as entering the territory of the Amoritish king Sihon, when they crossed the Arnon, having first of all sent a deputation, with a peaceable request for permission to pass through his land (cf. Num 21:21.). Although this took place, according to Deu 2:26, "out of the wilderness of Kedemoth ,"an Amoritish town, it by no means follows that the Israelites had already crossed the Arnon and entered the territory of the Amorites, but only that they were standing on the border of it, and in the desert which took its name from Kedemoth, and ran up to this, the most easterly town, as the name seems to imply, of the country of the Amorites. After the conquest of the country, Kedemoth was allotted to the Reubenites (Jos 13:18), and made into a Levitical city (Jos 21:37; 1Ch 6:64).

The Israelites now received instructions from the Lord, to cross the river Arnon, and make war upon the Amoritish king Sihon of Heshbon, and take possession of his land, with the assurance that the Lord had given Sihon into the hand of Israel, and would fill all nations before them with fear and trembling (Deu 2:24-25). This summons, with its attendant promises, not only filled the Israelites with courage and strength to enter upon the conflict with the mightiest of all the tribes of the Canaanites, but inspired poets in the midst of them to commemorate in odes the wars of Jehovah, and His victories over His foes. A few verses are given here out of one of these odes (Deu 2:14.), not for the purpose of verifying the geographical statement, that the Arnon touches the border of Moabitis, or that the Israelites had only arrived at the border of the Moabite and Amorite territory, but as an evidence that there, on the borders of Moab, the Israelites had been inspired through the divine promises with the firm assurance that they should be able to conquer the land of the Amorites which lay before them.

Num 21:14-15

"Therefore," sc., because the Lord had thus given king Sihon, with all his land, into the hand of Israel, " it is written in the book of the wars of the Lord: Vaheb (Jehovah takes) in storm, and the brooks of Arnon and the valley of the brooks, which turns to the dwelling of Ar, and leans upon the border of Moab." The book of the wars of Jehovah is neither an Amoritish book of the conflicts of Baal, in which the warlike feats performed by Sihon and other Amoritish heroes with the help of Baal were celebrated in verse, as G. Unruh fabulously asserts in his Zug der Isr. aus Aeg. nach Canaan (p. 130), nor a work "dating from the time of Jehoshaphat, containing the early history of the Israelites, from the Hebrew patriarchs till past the time of Joshua, with the law interwoven,"which is the character that Knobel's critical fancy would stamp upon it, but a collection of odes of the time of Moses himself, in celebration of the glorious acts of the Lord to and for the Israelites; and "the quotation bears the same relation to the history itself, as the verses of Körner would bear to the writings of any historian of the wars of freedom, who had himself taken part in these wars, and introduced the verses into his own historical work"(Hengstenberg).

(Note: "That such a book should arise in the last days of Moses, when the youthful generation began for the first time to regard and manifest itself, both vigorously and generally, as the army of Jehovah, is so far from being a surprising fact, that we can scarcely imagine a more suitable time for the commencement of such a work" (Baumgarten) . And if this is the case, the allusion to this collection of odes cannot be adduced as an argument against the Mosaic authorship of the Pentateuch, since Moses certainly did not write out the history of the journey from Kadesh to the Arboth Moab until after the two kings of the Amorites had been defeated, and the land to the east of the Jordan conquered, or till the Israelites had encamped in the steppes of Moab, opposite to Jericho.)

The strophe selected from the ode has neither subject nor verb in it, as the ode was well known to the contemporaries, and what had to be supplied could easily be gathered from the title, "Wars of Jehovah." Vaheb is no doubt the proper name of an Amoritish fortress; and בּסוּפה , "in storm,"is to be explained according to Nah 1:3, "The Lord, in the storm is His way.""Advancing in storm, He took Vaheb and the brooks of Arnon,"i.e., the different wadys, valleys cut by brooks, which open into the Arnon. הנּחלים אשׁד , lit., pouring of the brooks, from אשׁד , effusio , the pouring, then the place where brooks pour down, the slope of mountains or hills, for which the term אשׁדה is generally used in the plural, particularly to denote the slopes of the mountains of Pisgah (Deu 3:17; Deu 4:49; Jos 12:3; Jos 13:20), and the hilly region of Palestine, which formed the transition from the mountains to the plain (Jos 10:40 and Jos 12:8). שׁבת , the dwelling, used poetically for the dwelling-place, as in 2Sa 23:7 and Oba 1:3. ער (Ar), the antiquated form for עיר , a city, is the same as Ar Moab in Num 21:28 and Isa 15:1, "the city of Moab, on the border of the Arnon, which is at the end of the (Moabitish) territory"(Num 22:36). It was called Areopolis by the Greeks, and was near to Aroër (Deu 2:36 and Jos 13:9), probably standing at the confluence of the Lejum and Mojeb, in the "fine green pasture land, in the midst of which there is a hill with some ruins,"and not far away the ruin of a small castle, with a heap of broken columns ( Burckhardt , Syr. p. 636). This Ar is not to be identified with the modern Rabba , in the midst of the land of the Moabites, six hours to the south of Lejum, to which the name Areopolis was transferred in the patristic age, probably after the destruction of Ar , the ancient Areopolis, by an earthquake, of which Jerome gives an account in connection with his own childhood (see his Com. on Isa 15:1-9), possibly the earthquake which occurred in the year a.d. 342, and by which many cities of the East were destroyed, and among others Nicomedia (cf. Hengstenberg, Balaam , pp. 525-528; Ritter, Erdkunde , xv. pp. 1212ff.; and v. Raumer, Palästina , pp. 270, 271, Ed. 4).

Num 21:16-19

They proceeded thence to Beer ( a well ), a place of encampment which received its name from the fact that here God gave the people water, not as before by a miraculous supply from a rock, but by commanding wells to be dug. This is evident from the ode with which the congregation commemorated this divine gift of grace. " Then Israel sang this song: Spring up, O well! Sing ye to it! Well which princes dug, which the nobles of the people hollowed out, with the sceptre, with their staves." ענה , as in Exo 15:21 and Exo 32:18. מחקק , ruler's staff, cf. Gen 49:10. Beer , probably the same as Beer Elim (Isa 15:8), on the north-east of Moab, was in the desert; for the Israelites proceeded thence" from the desert to Mattanah "(Num 21:18), thence to Nahaliel, and thence to Bamoth. According to Eusebius (cf. Reland, Pal. ill . p. 495), Mattanah ( Μαθθανέμ ) was by the valley of the Arnon, twelve Roman miles to the east (or more properly south-east or south) of Medabah , and is probably to be seen in Tedun , a place now lying in ruins, near the source of the Lejum ( Burckhardt , pp. 635, 636; Hengstenberg, Balaam , p. 530; Knobel , and others). The name of Nahaliel is still retained in the form Encheileh . This is the name given to the Lejum, after it has been joined by the Balua, until its junction with the Saide ( Burckhardt , p. 635). Consequently the Israelites went from Beer in the desert, in a north-westerly direction to Tedun , then westwards to the northern bank of the Encheileh , and then still farther in a north-westerly and northerly direction to Bamoth . There can be no doubt that Bamoth is identical with Bamoth Baal , i.e., heights of Baal (Num 22:4). According to Jos 13:17 (cf. Isa 15:2), Bamoth was near to Dibon (Dibân) , between the Wady Wale and Wady Mojeb, and also to Beth-Baal Meon , i.e., Myun , half a German mile (2 1/2 English) to the south of Heshbon; and, according to Num 22:41, you could see Bamoth Baal from the extremity of the Israelitish camp in the steppes of Moab. Consequently Bamoth cannot be the mountain to the south of Wady Wale, upon the top of which Burckhardt says there is a very beautiful plain (p. 632; see Hengstenberg, Balaam, p. 532); because the steppes of Moab cannot be seen at all from this plain, as they are covered by the Jebel Attarus. It is rather a height upon the long mountain Attarus , which runs along the southern shore of the Zerka Maein, and may possibly be a spot upon the summit of the Jebel Attarus, "the highest point in the neighbourhood,"upon which, according to Burckhardt (p. 630), there is "a heap of stones overshadowed by a very large pistachio-tree."A little farther down to the south-west of this lies the fallen town Kereijat (called Körriat by Seetzen , ii. p. 342), i.e., Kerioth , Jer 48:24; Amo 2:2.

Num 21:20

From Bamoth they proceeded " to the valley, which (is) in the field of Moab, upon the top of Pisgah, and looks across the face of the desert." הפּסנּה ראשׁ , head, or height of the Pisgah , is in apposition to the field of Moab. The " field of Moab" was a portion of the table-land which stretches from Rabbath Ammân to the Arnon, which "is perfectly treeless for an immense distance in one part (viz., the neighbourhood of Eleale ), but covered over with the ruins of towns that have been destroyed,"and which "extends to the desert of Arabia towards the east, and slopes off to the Jordan and the Dead Sea towards the west"(v. Raumer , Pal. p. 71). It is identical with "the whole plain from Medeba to Dibon "(Jos 13:9), and "the whole plain by Medeba "(Num 21:16), in which Heshbon and its cities were situated (Num 21:17; cf. Num 21:21 and Deu 3:10). The valley in this tableland was upon the height of Pisgah , i.e., the northern part of the mountains of Abarim, and looked across the surface of the desert. Jeshimon , the desert, is the plain of Ghor el Belka , i.e., the valley of desolation on the north-eastern border of the Dead Sea, which stretches from the Wady Menshalla or Wady Ghuweir (el Guer) to the small brook el Szuême ( Wady es Suweimeh on Van de Velde's map) at the Dead Sea, and narrows it more and more at the northern extremity on this side. " Ghor el Belka consists in part of a barren, salt, and stony soil; though there are some portions which can be cultivated. To the north of the brook el Szuême , the great plain of the Jordan begins, which is utterly without fertility till you reach the Nahr Hesbân , about two hours distant, and produces nothing but bitter, salt herbs for camels"( Seetzen , ii. pp. 373, 374), and which was probably reckoned as part of Jeshimon , since Beth-jeshimoth was situated within it (see at Num 23:28). The valley in which the Israelites were encamped in the field of Moab upon the top of Pisgah, is therefore to be sought for to the west of Heshbon, on the mountain range of Abarim, which slopes off into the Ghor el Belka. From this the Israelites advanced into the Arboth Moab (see Num 22:1).

If we compare the places of encampment named in Num 21:11-20 with the list of stations in Num 33:41-49, we find, instead of the seven places, mentioned here between Ijje Abarim and the Arboth Moab ,-viz., Brook Zared, on the other side of the Arnon in the desert, Beer, Mattana, Nahaliel, Bamoth, and the valley in the field of Moab upon the top of Pisgah-only three places given, viz., Dibon of Gad, Almon Diblathaim , and Mount Abarim before Nebo . That the last of these is only another name for the valley in the field of Moab upon the top of Pisgah, is undoubtedly proved by the fact that, according to Deu 34:1 (cf. Num 3:27), Mount Nebo was a peak of Pisgah , and that it was situated, according to Deu 32:49, upon the mountains of Abarim , from which it is evident at once that the Pisgah was a portion of the mountains of Abarim , and in fact the northern portion opposite to Jericho (see at Num 27:12). The two other differences in the names may be explained from the circumstance that the space occupied by the encampment of the Israelites, an army of 600,000 men, with their wives, children, and cattle, when once they reached the inhabited country with its towns and villages, where every spot had its own fixed name, must have extended over several places, so that the very same encampment might be called by one or other of the places upon which it touched. If Dibon Gad (Num 33:45) was the Dibon built (i.e., rebuilt or fortified) by the Gadites after the conquest of the land (Num 32:3, Num 32:34), and allotted to the Reubenites (Jos 13:9, Jos 13:17), which is still traceable in the ruins of Dibân , an hour to the north of the Arnon ( v. Raumer, Pal . p. 261), (and there is no reason to doubt it), then the place of encampment, Nahaliel ( Encheile ), was identical with Dibon of Gad, and was placed after this town in Num 33:45, because the camp of the Israelites extended as far as Dibon along the northern bank of that river. Almon Diblathaim also stands in the same relation to Bamoth . The two places do not appear to have been far from one another; for Almon Diblathaim is probably identical with Beth Diblathaim , which is mentioned in Jer 48:22 along with Dibon, Nebo , and other Moabite towns, and is to be sought for to the north or north-west of Dibon. For, according to Jerome ( Onom. s. v. Jassa ), Jahza was between Medaba and Deblatai , for which Eusebius has written Δηβούς by mistake for Διβών ; Eusebius having determined the relative position of Jahza according to a more southerly place, Jerome according to one farther north. The camp of the Israelites therefore may easily have extended from Almon or Beth-diblathaim to Bamoth, and might very well take its name from either place.

(Note: Neither this difference in the names of the places of encampment, nor the material diversity, - viz., that in the chapter before us there are four places more introduced than in Num 33, whereas in every other case the list in Num 33 contains a larger number of stations than we read of in the historical account-at all warrants the hypothesis, that the present chapter is founded upon a different document from Num 33. For they may be explained in a very simple manner, as Kurtz has most conclusively demonstrated (vol. iii. pp. 383-5), from the diversity in the character of the two chapters. Num 33 is purely statistical. The catalogue given there "contains a complete list in regular order of all the stations properly so called, that is to say, of those places of encampment where Israel made a longer stay than at other times, and therefore not only constructed an organized camp, but also set up the tabernacle."In the historical account, on the other hand, the places mentioned are simply those which were of historical importance. For this reason there are fewer stations introduced between Mount Hor and Ijje Abarim than in Num 33, stations where nothing of importance occurred being passed over; but, on the other hand, there are a larger number mentioned between Ijje Abarim and Arboth Moab, and some of them places where no complete camp was constructed with the tabernacle set up, probably because they were memorable as starting-points for the expeditions into the two Amorite kingdoms.)

Constable: Num 21:1-3

The destruction of Arad 21:1-3

"Arad was a large town in the northern Negeb, about 17 miles . . . south of Hebron."¹⁷⁹

"Atharim" means "the spies" (v. 1). Evidently this is the route the Israelite spies had taken into Canaan.

The Canaanites of Arad took the offensive against Israel. Perhaps they did so because 38 years earlier the Israelites had suffered defeat at Hormah (which means "destruction"). Hormah lay very near Arad. The Israelites had experienced this defeat when they sought to enter the land after God had sentenced them to wander in the wilderness for 38 more years (14:45).¹⁸⁰

"As being at Kadesh forms a framework for the wilderness wanderings, so does being at Hormah. After this victory at Hormah, where there had once been defeat, the Israelites are victorious regularly (21:21-35)."¹⁸¹

This was the Israelites' first victory over the Canaanites, and it was undoubtedly a great confidence builder. It came after the Israelites vowed to obey God completely by exterminating these Canaanites if He would give them victory as He had promised. In this vow the Israelites simply promised to obey God. The conquest of Canaan must have seemed more certain to the Israelites now than ever before.

This narrative is similar to the one that described Israel's previous victory over the Amalekites (Exod. 17). An account of the people's murmuring due to lack of water introduces both stories (Exod. 17:1-7; Num. 20:1-13). In both cases an enemy attacked the Israelites, but Israel proceeded to defeat each one with the Lord's help brought down by prayer (Exod. 17:8-13; Num. 21:1-3). Perhaps the writer intended us to learn from this that it was common for unbelieving nations to be hostile toward God's people. They opposed them at the beginning and toward the end of their sojourn in the wilderness (cf. vv. 10-20). Nevertheless God enabled them to be victorious in answer to prayer despite their unworthiness.

Constable: Num 21:4-9

The bronze snake 21:4-9

The Israelites next traveled to the southeast around the southern border of Edom. They took "the way of the Red Sea" (v. 4), a road to the town of Elath that stood at the northern tip of the Gulf of Aqabah.¹⁸²

This route took them through the Arabah. The Arabah was a low-lying plain that runs from north of the Sea of Chinnereth (Galilee), through that Sea, the Jordan Valley, and the Dead Sea, south to the Gulf of Aqabah. Steep mountain walls border the Arabah to the south of the Dead Sea.

It is, ". . . a horrible desert, with a loose sandy soil, and drifts of granite and other stones, where terrible sandstorms sometimes arise from the neighborhood of the Red Sea . . . ."¹⁸³

It is easy to understand why the Israelites grumbled again (vv. 4-5), though this is the last mention of their complaining during the march to the Promised Land.

The serpents that the Lord sent to discipline the people were "fiery" probably because their bite caused intense burning.¹⁸⁴ However poisonous snakes with red spots on their bodies still afflict the Bedouins in this desert.¹⁸⁵

God's discipline moved the Israelites to confess their sin and to request Moses' intercession (v. 7; cf. 11:2). As usual, this proved effective (v. 8).

The serpent that God told Moses to make was probably copper to resemble the color of the real snakes.

It was not a real snake but an image, ". . . in which the fiery serpent was stiffened, as it were, into dead brass, as a sign that the deadly poison of the fiery serpents was overcome in this brazen serpent."¹⁸⁶

"I suggest that the clue to the symbolism should be sought in the general principles underlying the sacrifices and purificatory rites in the Old Testament. Animals are killed, so that sinful men who deserve to die may live. Blood which pollutes when it is spilled can be used to sanctify and purify men and articles. The ashes of a dead heifer cleanse those who suffer from the impurity caused by death. In all these rituals there is an inversion: normally polluting substances or actions may in a ritual context have the opposite effect and serve to purify. In the case of the copper serpent similar principles operate. Those inflamed and dying through the bite of living snakes were restored to life by a dead reddish-coloured snake. It may be that copper was chosen not only because its hue matched the inflammation caused by the bites, but because red is the colour that symbolizes atonement and purification."¹⁸⁷

Rather than physically touching the substitute sacrifice, as God normally required, visual contact was all that was necessary in this case.

The Israelites preserved this copper serpent and later in their history offered incense to it (2 Kings 18:4). King Hezekiah finally had it broken up and destroyed since the Israelites were venerating it as a holy relic.

This narrative, as the previous one, also has a parallel earlier in the Pentateuch, namely, when Moses threw down his staff in Pharaoh's presence and it became a snake (Exod. 4:3, 30). The context of both incidents is the people's complaining.

"The purpose of such parallels is to underscore the basic themes of the book. In both narratives, the writer emphasizes the necessity of the people's response of faith in the sign. They must look to the sign in faith before they can be delivered."¹⁸⁸

Jesus Christ identified the copper serpent as a type of Himself (John 3:14). Like Christ someone lifted this serpent up from the earth on a pole. Both Christ and this serpent were completely harmless as they hung on their poles. Furthermore if a fatally wounded person wanted deliverance, he or she had simply to look on the serpent or on Christ in faith relying on God's promise of salvation.¹⁸⁹

"If ever there were a less expected pairing of types, this would be it. The manna was an altogether gracious gift of God, which the people turned against with stomach revulsion. The snakes were an instrument of God's judgment because of the peoples' ingratitude and rebellious spirits; yet it was a metal copy of just such a snake that became the means for their deliverance.

"The bread is a picture of Jesus; as the Bread of Heaven he is the proper nourisher of his people. The bronze snake is a picture of Jesus, who became sin for us as he hung on that awful tree. The manna had to be eaten. The snake had to be seen. The commands of Scripture are for doing. The manna was no good if left to rot. The metal snake would not avail if none looked at it. The manna and the snake are twin aspects of the grace of God."¹⁹⁰

Constable: Num 21:10-20

The journey toward Moab 21:10-20

The list of stopping places Moses recorded here differs from the one in 33:41-49. Apparently neither list is complete but both are selective. Archaeologists have not yet identified most of the sites Moses mentioned here. The route of the Israelites was around Edom in a counter-clockwise direction until they came to the Wadi Zered (v. 12).¹⁹¹ A wadi (Arabic, Heb. nahal) was a river or stream bed that was dry during most of the year but became a rushing torrent during the rainy season. The Israelites took the Way of the Wilderness, a route that ran generally parallel to but east of the King's Highway (20:17, 19).

The Zered flowed westward, in the rainy season, into the Arabah near the south end of the Dead Sea. It constituted the boundary between Edom and Moab.

Moving farther north, through Moab, the nation crossed the Arnon Wadi that feeds into the east side of the Dead Sea about at its mid-point north to south. This river was the border between the Moabites and the Amorites (v. 13). This crossing brought Israel to the threshold of the Promised Land.

The Amorites were, ". . . the mightiest of all the tribes of the Canaanites."¹⁹²

Here the Israelites received direction from God to make war with Sihon, a king of the Amorites, and to possess his land. God promised them that they would be victorious (Deut. 2:24-25). This revelation filled the Israelites with joy and courage.

The "Book of the Wars of the Lord" (v. 14) was a collection of songs that commemorated God's glorious acts on behalf of the Israelites. Apparently Moses or one of his contemporaries wrote or edited it. The fragment of one of these songs that the writer included here (vv. 14-15) describes the Arnon. The fact that Moses inserted this strophe reflects the joy that the Israelites felt on this occasion.

At Beer (lit. Well) God provided water for the people by instructing them to dig wells (vv. 16-18). This proved to be another occasion of great rejoicing as God provided for His needy people.

Moses mentioned several other sites as camping places before the nation settled down on the tableland of the Pisgah range of mountains. This area lay east of the place where the Jordan River empties into the Dead Sea. The "wasteland" (Jeshimon) is the desert directly to the northeast of the Dead Sea.

Guzik: Num 21:1-35

Numbers 21 - On the Way to Canaan

A. The serpent in the wilderness.

1. (1-3) Defeat of the king of Arad the Canaanite.

The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming on the road to Atharim, then he fought against Israel and took some of them prisoners. So Israel made a vow to the LORD, and said, "If You will indeed deliver this people into my hand, then I will utterly destroy their cities." And the LORD listened to the voice of Israel and delivered up the Canaanites, and they utterly destroyed them and their cities. So the name of that place was called Hormah.

a. The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming: As the new generation of Israel begin their approach to the Promised Land, the new generation encounters their first hostile army - Arad the Canaanite, in the South.

b. Then he fought against Israel and took some of them prisoners: After having some men lost to Arad, Israel vowed to God that they will utterly destroy the cities of Arad. That is, they would devote the cities of Arad unto God by completely destroying them. God then granted them victory (the LORD listened to the voice of Israel and delivered up the Canaanites).

i. It is strange idea to our way of thinking, but Israel at this time would show that property was completely given to God by destroying it - thus making it unusable to anyone else. It was an expensive and whole-hearted way to give things to the LORD. This was Israel's way of saying, "we're not fighting this battle for our own profit, but for the glory of God."

c. So the name of that place was called Hormah: It was at Hormah that Israel was defeated in their ill-advised attempt to enter the Promised Land by force after rejecting it by faith. Now God has brought them back to the same place, and given them the victory. A real turning point for the nation!

2. (4-5) Israel, provoked by the difficult journey, speaks against God.

Then they journeyed from Mount Hor by the Way of the Red Sea, to go around the land of Edom; and the soul of the people became very discouraged on the way. And the people spoke against God and against Moses: "Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this worthless bread."

a. To go around the land of Edom: They had to go far out of their way because the Edomites refused them passage (Numbers 20:14-21). In fact, to go around the Edomites, they had to turn back towards the wilderness and away from Canaan. This was obviously discouraging.

i. They had a reason to be discouraged but they had no excuse for their discouragement. They faced a real challenge and something that is no fun at all. Yet, they had no excuse for not trusting in God, and for not looking for His victory through it all.

b. The people spoke against God and against Moses: Sadly, the new generation sounded like the old. If they continued in the steps of their fathers, this new generation would be no better able to enter the Promised Land than the previous generation was.

i. In fact, they perhaps acted worse than their fathers here. In eight previous passages (Exodus 15:24, 16:2, 17:3; Numbers 12:1, 14:2, 16:3, 16:41 and 20:2), the children of Israel are described as speaking against Moses. In those situations, Moses knew (Exodus 16:7-8) and the LORD knew (Numbers 14:27) they were really speaking against God - but the people were not brazen enough to do it directly. Now they are brazen enough, because it says the people spoke against God and against Moses!

ii. This was a major problem: They were on the threshold of the Promised Land, closer to it than the previous generation of unbelief had been, and now they were beginning to act with the same unbelief - or worse! Something drastic had to be done.

3. (6) The LORD sends fiery serpents.

So the LORD sent fiery serpents among the people, and they bit the people; and many of the people of Israel died.

a. The LORD sent fiery serpents among the people: How were the serpents fiery? Some think they were a red color, like the color of fire. Others believe their bite caused an intense burning sensation, so they were called fiery serpents.

b. The LORD sent fiery serpents: These came from God, to get the nation's attention at this critical place in their journey to the Promised Land. If they kept going in the direction they showed in the previous verses, they would never enter in.

c. Many of the people of Israel died: These victims were mostly those of the older generation of unbelief, and this was God's final way of fulfilling His promise that they would perish in the wilderness, and not enter the Promised Land.

3. (7-9) Deliverance through looking at the bronze serpent.

Therefore the people came to Moses, and said, "We have sinned, for we have spoken against the LORD and against you; pray to the LORD that He take away the serpents from us." So Moses prayed for the people. Then the LORD said to Moses, "Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live." So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived.

a. We have sinned, for we have spoken against the LORD and against you: If this new generation was capable of deeper sin (such as openly complaining against the LORD in Numbers 21:5), they also have hearts softer and quicker to repent - they quickly humble themselves before the LORD and Moses.

i. They ask Moses to pray for them; they know their answer lies only in the saving work of God. They are not trusting in luck or medical expertise, but only in God.

b. Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live: God commanded Moses to make a serpent (and Moses makes it out of bronze), to set it on pole, so that those who looked upon it could be saved - and they were.

i. This was an unusual direction from God and miracle resulting. There is no immediate logical connection between merely looking at a serpent on a pole and living; or refusing to look and dying. But God commanded that such a "foolish" thing be used to bring salvation to Israel.

c. Moses made a bronze serpent, and put it on a pole: Jesus refered to this remarkable event in 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 whoever believes in Him should not perish but have eternal life. Jesus clearly said there is a similarity between what Moses did here, and what Jesus did on the cross.

i. But how can a serpent have a similarity to Jesus? Serpents are often used as pictures of evil in the Bible (Genesis 3:1-5; Revelation 12:9). However, bronze is a metal associated with judgment in the Bible, because bronze must be made by passing through the "fires" of judgment.

ii. So, a bronze serpent does speak of evil; but evil having been judged - just as Jesus, who knew no sin, became sin for us on the cross, and our sin was judged in Jesus. A bronze serpent is a picture of evil judged and dealt with.

iii. We would have wanted to diminish our sense of sin, and put the image of a man up on the pole; a man, we might say, is some good and some bad. But a serpent we can more easily see the badness of!

iv. In addition, if the serpent lay horizontally on the vertical pole, it is easy to see how this was a visual representation of the cross as well. However, many traditions show the serpent being wrapped around the pole, and this is the source for the ancient figure of healing and medicine - a serpent, wrapped around a pole.

d. If a serpent had bitten anyone, when he looked at the bronze serpent, he lived: The people were saved not by doing anything, but by simply looking to the bronze serpent. They had to trust that something as seemingly foolish as looking at serpent on a pole was enough to save them. Surely, some perished because they thought it too foolish to do that.

i. As it says in Isaiah 45:22: Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other. We might be willing to do a hundred things to earn our salvation, but God commands us to only trust in Him - to look to Him.

ii. Charles Spurgeon gave his life to Jesus Christ after hearing a message on Isaiah 45:22, and hearing that text applied to this account of Moses lifting the serpent in the wilderness, and the people looking and living. Spurgeon was so impressed by this picture of the gospel and salvation in the Book of Numbers that he chose an engraving of Moses lifting up the serpent in the wilderness as a logo for his publications.

iii. When Israel was complaining against the LORD and against Moses, they were not looking to the LORD they way they should. They were looking at themselves, they were looking at the hard circumstances - but they were not looking to the LORD. What will it take to get you to look to the LORD?

e. So Moses made a bronze serpent: God command Moses to make an image of a serpent, even though such images were seemingly forbidden in Exodus 20:4. Actually, Exodus 20:4 forbids the making of idols, and this was no idol - it was a symbol, sanctioned by God, that they could look to in faith and be saved.

i. Sadly, even this God-ordained symbol was made into an idol. In the reforms of King Hezekiah, he broke in pieces the bronze serpent that Moses had made; for until those days the children of Israel burned incense to it, and called it Nehushtan (2 Kings 18:4). Fallen man can take any good and glorious thing from God and find an idolatrous use for it.

B. On the way to the Promised Land.

1. (10-20) The journey into Moab.

Now the children of Israel moved on and camped in Oboth. And they journeyed from Oboth and camped at Ije Abarim, in the wilderness which is east of Moab, toward the sunrise. From there they moved and camped in the Valley of Zered. From there they moved and camped on the other side of the Arnon, which is in the wilderness that extends from the border of the Amorites; for the Arnon is the border of Moab, between Moab and the Amorites. Therefore it is said in the Book of the Wars of the LORD: "Waheb in Suphah, the brooks of the Arnon, and the slope of the brooks that reaches to the dwelling of Ar, and lies on the border of Moab." From there they went to Beer, which is the well where the LORD said to Moses, "Gather the people together, and I will give them water." Then Israel sang this song: "Spring up, O well! All of you sing to it; the well the leaders sank, dug by the nation's nobles, by the lawgiver, with their staves." And from the wilderness they went to Mattanah, from Mattanah to Nahaliel, from Nahaliel to Bamoth, and from Bamoth, in the valley that is in the country of Moab, to the top of Pisgah which looks down on the wasteland.

a. Now the children of Israel moved on and camped: Besides the names of the places Israel passes through on their way towards the Promised Land, brief passages of poetry are also recorded, giving the sense of elation they must have felt.

b. The Book of the Wars of the LORD: Some have used mentions of books like this in the Bible as an argument that the Bible is an incomplete book, and must be supplemented - by something like the book of Mormon. But the mere mention of a book by the Bible doesn't mean that the book belongs in our Bibles. We would love to see and read such ancient literature lost to history; but anything in such books inspired and important is recorded for us in passages like Numbers 21:14-15.

i. In fact, Paul quoted from a pagan poet in Acts 17:28. It certainly doesn't mean that everything that pagan poet wrote was inspired by God, or that our Bibles are incomplete without the full text of what that pagan poet wrote.

2. (21-23) The challenge of the Amorites.

Then Israel sent messengers to Sihon king of the Amorites, saying, "Let me pass through your land. We will not turn aside into fields or vineyards; we will not drink water from wells. We will go by the King's Highway until we have passed through your territory." But Sihon would not allow Israel to pass through his territory. So Sihon gathered all his people together and went out against Israel in the wilderness, and he came to Jahaz and fought against Israel.

a. Sihon would not allow Israel to pass through his territory: As was the case with the Edomites, the Amorites would not let Israel pass through their land - even though the Israelites promised it would be of no expense or trouble to the Amorites.

b. So Sihon gathered all his people together and went out against Israel: While Edom passively refused, the Amorites actively attacked Israel and king Sihon led the battle.

i. This incident is even more interesting when we consider Deuteronomy 2:30 - But Sihon king of Heshbon would not let us pass through, for the LORD your God hardened his spirit and made his heart obstinate, that He might deliver him into your hand. God hardened the heart of Sihon, so he would provoke the battle, so he would lose, so Israel could gain his land.

ii. It was not unrighteous of God to harden the heart of Sihon because Sihon was not originally favorable towards Israel, and God did not make him be hardened when he really wanted otherwise. But that wasn't how it happened; in hardening Sihon, the LORD gave him over to the evil his heart desired.

3. (24-32) King Sihon and the Amorites defeated by Israel.

Then Israel defeated him with the edge of the sword, and took possession of his land from the Arnon to the Jabbok, as far as the people of Ammon; for the border of the people of Ammon was fortified. So Israel took all these cities, and Israel dwelt in all the cities of the Amorites, in Heshbon and in all its villages. For Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab, and had taken all his land from his hand as far as the Arnon. Therefore those who speak in proverbs say: "Come to Heshbon, let it be built; let the city of Sihon be repaired. For fire went out from Heshbon, a flame from the city of Sihon; it consumed Ar of Moab, the lords of the heights of the Arnon. Woe to you, Moab! You have perished, O people of Chemosh! He has given his sons as fugitives, and his daughters into captivity, to Sihon king of the Amorites. But we have shot at them; Heshbon has perished as far as Dibon. Then we laid waste as far as Nophah, which reaches to Medeba." Thus Israel dwelt in the land of the Amorites. Then Moses sent to spy out Jazer; and they took its villages and drove out the Amorites who were there.

a. Then Israel defeated him with the edge of the sword, and took possession of his land: We now better understand God's favor and mercy to Israel. Before they face the hardened warriors of Canaan, God gave them smaller foes and smaller battles to fight. We see how foolish the unbelief of the previous generation was.

b. Thus Israel dwelt in the land of the Amorites: The land of the Amorites later becomes the possession of Israel; the tribe of Gad and the half tribe of Manasseh receive this land.

c. Fire went out from Heshbon . . . woe to you Moab: The passages of poetry are meant to show what a mighty people the Amorites were, and in contrast, how glorious Israel's victory over them was.

4. (33-35) The defeat of king Og and the land of Bashan.

And they turned and went up by the way to Bashan. So Og king of Bashan went out against them, he and all his people, to battle at Edrei. Then the LORD said to Moses, "Do not fear him, for I have delivered him into your hand, with all his people and his land; and you shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon." So they defeated him, his sons, and all his people, until there was no survivor left him; and they took possession of his land.

a. Og king of Bashan went out against them: This was another battle that Israel did not provoke. Yet, Israel was more than up to the challenge, and sees God win a glorious victory.

b. And they took possession of his land: This land also becomes part of Israel, and a portion of the inheritance of the trans-jordan tribes.

i. The new generation of the children of Israel are making wonderful progress to the Promised Land, and experiencing victory after victory. Yet their challenges are not over, as the subsequent chapters will show.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Num 21:9

NUMBERS 21:9 —Wasn’t making this bronze serpent a form of idolatry?

PROBLEM: God commanded Moses not to make “any carved image” ( Ex. 20:4 ), lest it be used as an idol. Yet here Moses was commanded to “make a bronze serpent, and put it on a pole.” Later, the people worshiped this very image ( 2 Kings 18:4 ). Does not God command Moses to violate the very command He gave him against idolatry?

SOLUTION: First of all, the command against making “carved images” was a command against making idols. God did not command Moses to make an idol for the people to worship but a symbol to which they could look in faith and be healed. Later, the people made this symbol into an idol. But this does not make the symbol wrong. After all, people have worshiped the Bible. This does not mean that the Bible was intended by God as an idol.

Further, not all “images” are idols. Religious art contains images but is not thereby idolatrous. God also instructed Moses to make cherubim (angels) for the ark, but they were not idols. There is a difference between a God-appointed representation of symbol (e.g., the bread and wine in the Lord’s Supper) and a man-made idol (see comments on Ex. 20:4 ).   

Evidence: Num 21:4-9

When the Israelites doubted God, God sent serpents among them. The deadly bite of the serpents caused the Israelites to admit that they had sinned. God also sent a cure for the serpent bite; He told Moses to make a bronze serpent and place it on a pole. When the people looked up at the bronze icrpent, they were saved from death. Later, Jesus specifically cited this passage in reference to salvation from sin (see John 3:14).

Hie Ten Commandments are like ten biting serpents that carry with them the deadly venom of God's Law. This Law convicts us of our sinful nature and drives us to look up to the One who is lifted up on a cross, the Messiah, who saves us from what would otherwise be our certain death due to our judgment under God's Law.

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 21 (Chapter Introduction)

Overview

Num 21:1, Israel destroys the Canaanites at Hormah; Num 21:4, The people murmuring are plagued with fiery serpents; Num 21:7, They repenting are healed by a brazen serpent; Num 21:10, Sundry journeys of the Israelites; Num 21:21, Sihon is overcome, Num 21:33, and Og.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 21 (Chapter Introduction)

CHAPTER 21

The Canaanites fight against Israel, and take some of them prisoners, Num 21:1 . Through God’ s assistance they overcome them, and destroy their cities, Num 21:2,3 . The people murmur, Num 21:4,5 ; are plagued with fiery serpents, Num 21:6 . They repent, Num 21:7 . A brazen serpent erected, to which they look, and are saved, Num 21:8,9 . They journey, Num 21:10-16 . Their hymn for water given at Beer, Num 21:17 . They sue for passage to the Amorites; are denied; fight them; overcome, and dwell in their cities, Num 21:18-26 . Proverbial sayings concerning it, Num 21:27-30 . Og king of Bashan, his sons, and all his people, are killed by the Israelites, and their land possessed by them, Num 21:33-35 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 21 (Chapter Introduction)

(Num 21:1-3) The Canaanites of Arad destroyed.

(Num 21:4-9) The people murmuring, are plagued with fiery serpents, They repenting, are healed through the brazen serpent.

(Num 21:10-20) Further journeys of the Israelites.

(Num 21:21-35) Sihon and Og overcome, Their land possessed.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 21 (Chapter Introduction)

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.

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 21 (Chapter Introduction)

INTRODUCTION TO NUMBERS 21

This chapter gives an account of the defeat of King Arad, the Canaanite, Num 21:1 of the murmurings of the children of Israel, because of difficulties in travelling round, the land of Edom, for which they were punished with fiery serpents, Num 21:4 and how that upon their repentance a brazen serpent was ordered to be made, and to be erected on a pole, that whoever looked to it might live, Num 21:7 and of the several journeys and stations of the children of Israel, until they came to the land of the Amorites, Num 21:10, when they sent a message to Sihon their king, to desire him to grant them a passage through his country; but he refusing, they fought with him, smote him, and possessed his land, concerning which many proverbial sayings were used, Num 21:21 and the chapter is concluded with the defeat of Og, king of Bashan, Num 21:33.