Numbers 21
Jamieson-Fausset-Brown Bible Commentary
And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some of them prisoners.

Nu 21:1-35. Israel Attacked by the Canaanites.

1. King Arad the Canaanite—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.

heard tell that Israel came by the way of the spies—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].

he fought against Israel, and took some of them prisoners—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 (De 9:4; Ps 44:3, 4).

And Israel vowed a vow unto the LORD, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.
2, 3. Israel vowed a vow unto the Lord—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 (Le 27:1-34; De 13:1-18). This vow of extermination against Arad [Nu 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).
And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.
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.
4. they journeyed from mount Hor—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 (Nu 33:41, 42).

the soul of the people was much discouraged because of the way—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.

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.
5. our soul loatheth this light bread—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).
And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
6. The Lord sent fiery serpents among the people—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.
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.
7-9. the people came to Moses, and said, We have sinned—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 [86]2Ki 18:4).
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.
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.
And the children of Israel set forward, and pitched in Oboth.
10. the children of Israel set forward—along the eastern frontier of the Edomites, encamping in various stations.
And they journeyed from Oboth, and pitched at Ijeabarim, in the wilderness which is before Moab, toward the sunrising.
From thence they removed, and pitched in the valley of Zared.
12. pitched in the valley—literally, the "woody brook-valley" of Zared (De 2:13; Isa 15:7; Am 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].
From thence they removed, and pitched on the other side of Arnon, which is in the wilderness that cometh out of the coasts of the Amorites: for Arnon is the border of Moab, between Moab and the Amorites.
13. pitched on the other side of Arnon—now El-Mojib, a deep, broad, and rapid stream, dividing the dominions of the Moabites and Amorites.
Wherefore it is said in the book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon,
14. book of the wars of the Lord—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.
And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab.
15. Ar—the capital of Moab.
And from thence they went to Beer: that is the well whereof the LORD spake unto Moses, Gather the people together, and I will give them water.
16. from thence they went to Beer—that is, a "well." The name was probably given to it afterwards [see Jud 9:21], as it is not mentioned (Nu 33:1-56).
Then Israel sang this song, Spring up, O well; sing ye unto it:
17, 18. Then Israel sang—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.
The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattanah:
And from Mattanah to Nahaliel: and from Nahaliel to Bamoth:
And from Bamoth in the valley, that is in the country of Moab, to the top of Pisgah, which looketh toward Jeshimon.
And Israel sent messengers unto Sihon king of the Amorites, saying,
21-23. Israel sent messengers unto Sihon—The rejection of their respectful and pacific message was resented—Sihon was discomfited in battle—and Israel obtained by right of conquest the whole of the Amorite dominions.
Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink of the waters of the well: but we will go along by the king's high way, until we be past thy borders.
And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel.
And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong.
24. from Arnon unto Jabbok—now the Zurka. These rivers formed the southern and northern boundaries of his usurped territory.

for the border of … Ammon was strong—a reason stated for Sihon not being able to push his invasion further.

And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof.
25. Israel dwelt in all the cities—after exterminating the inhabitants who had been previously doomed (De 2:34).
For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.
26. Heshbon—(So 7:4)—situated sixteen English miles north of the Arnon, and from its ruins it appears to have been a large city.
Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
27-30. Wherefore they that speak in proverbs—Here is given an extract from an Amorite song exultingly anticipating an extension of their conquests to Arnon. The quotation from the poem of the Amorite bard ends at Nu 21:28. The two following verses appear to be the strains in which the Israelites expose the impotence of the usurpers.
For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, and the lords of the high places of Arnon.
Woe to thee, Moab! thou art undone, O people of Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.
29. people of Chemosh—the name of the Moabite idol (1Ki 11:7-33; 2Ki 23:13; Jer 48:46).

he—that is, their god, hath surrendered his worshippers to the victorious arms of Sihon.

We have shot at them; Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba.
Thus Israel dwelt in the land of the Amorites.
And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there.
And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei.
33. they turned and went up by the way of Bashan—a name given to that district from the richness of the soil—now Batanea or El-Bottein—a hilly region east of the Jordan lying between the mountains of Hermon on the north and those of Gilead on the south.

Og—a giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.

And the LORD said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.
34, 35. The Lord said unto Moses, Fear him not—a necessary encouragement, for Og's gigantic stature (De 3:11) was calculated to inspire terror. He and all his were put to the sword.
So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments by Robert Jamieson, A. R. Fausset and David Brown [1882]

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