Text -- Numbers 21:2 (NET)

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.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 21:2

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

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).

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.

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

Commentary -- Word/Phrase Notes (per Verse)

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

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.

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.

Commentary -- Verse Notes / Footnotes

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.

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.

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.

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.

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.

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.

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

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.