Numbers 21

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).

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).

the holy places--the three parts of the temple: the courts, the holy place, and the holiest. If "synagogues" existed before the Babylonian captivity, as Ps 74:8 seems to imply, they and the proseuchæ, or oratories, may be included in the "holy places" here.

righteous ... wicked--not contradictory of Eze 18:4, 9 and Ge 18:23. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark (Eze 9:4), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence, overruling even evil to their good. The godly were by comparison so few, that not their salvation but the universality of the judgment is brought into view here.

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.

The "sword" did not, literally, slay all; but the judgments of God by the foe swept through the land "from the south to the north."

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).

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. 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 2Ki 18:4).

with the breaking of thy loins--as one afflicted with pleurisy; or as a woman, in labor-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body (Jer 30:6).

The abrupt sentences and mournful repetitions imply violent emotions.

sword--namely, of God (De 32:41). The Chaldeans are His instrument.

the children of Israel set forward--along the eastern frontier of the Edomites, encamping in various stations.

to make a sore slaughter--literally, "that killing it may kill." glitter--literally, "glitter as the lightning flash": flashing terror into the foe. should we ... make mirth--It is no time for levity when such a calamity is impending (Isa 22:12, 13). it contemneth the rod of my son, &c.--The sword has no more respect to the trivial "rod" or scepter of Judah (Ge 49:10) than if it were any common "tree." "Tree" is the image retained from Eze 20:47; explained in Eze 21:2, 3. God calls Judah "My son" (compare Ex 4:22; Ho 11:1). Fairbairn arbitrarily translates, "Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree."

the slayer--the Babylonian king in this case; in general, all the instruments of God's wrath (Re 19:15).

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].

terrors by reason of the sword, &c.--rather, "they (the princes of Israel) are delivered up to the sword together with My people" [Glassius]. smite ... upon ... thigh--a mark of grief (Jer 31:19).

pitched on the other side of Arnon--now El-Mojib, a deep, broad, and rapid stream, dividing the dominions of the Moabites and Amorites.

it is a trial--rather, "There is a trial" being made: the sword of the Lord will subject all to the ordeal. "What, then, if it contemn even the rod" (scepter of Judah)? Compare as to a similar scourge of unsparing trial, Job 9:23. it shall be no more--the scepter, that is, the state, must necessarily then come to an end. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar, but fully at the time of "Shiloh's" (Messiah's) coming (Ge 49:10), when Judea became a Roman province.

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.

smite ... hands together--(Nu 24:10), indicative of the indignant fury with which God will "smite" the people. sword ... doubled the third time--referring to the threefold calamity:--(1) The taking of Zedekiah (to whom the "rod," or scepter, may refer); (2) the taking of the city; (3) the removal of all those who remained with Gedaliah. "Doubled" means "multiplied" or "repeated." The stroke shall be doubled and even trebled. of the slain--that is, by which many are slain. As the Hebrew is singular, Fairbairn makes it refer to the king, "the sword of the great one that is slain," or "pierced through." entereth ... privy chambers--(Jer 9:21). The sword shall overtake them, not merely in the open battlefield, but in the chambers whither they flee to hide themselves (1Ki 20:30; 22:25). Maurer translates, "which besieged them"; Fairbairn, "which penetrates to them." English Version is more literal.

Ar--the capital of Moab.

point--"the whirling glance of the sword" [Fairbairn]. "The naked (bared) sword" [Henderson]. ruins--literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee. made bright--made to glitter. wrapped, &c.--namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. Gesenius, translates, "sharpened," &c.

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).

Apostrophe to the sword. Go ... one way--or, "Concentrate thyself"; "Unite thy forces on the right hand" [Grotius]. The sword is commanded to take the nearest route for Jerusalem, "whither their face was set," whether south or north ("right hand or left"), according to where the several parts of the Chaldean host may be. or other, ... on the left--rather "set thyself on the left." The verbs are well-chosen. The main "concentration" of forces was to be on "the right hand," or south, the part of Judea in which Jerusalem was, and which lay south in marching from Babylon, whereas the Chaldean forces advancing on Jerusalem from Egypt, of which Jerusalem was north, were fewer, and therefore "set thyself" is the verb used.

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. 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.

Jehovah Himself smites His hands together, doing what He had commanded Ezekiel to do (see on Eze 21:14), in token of His smiting Jerusalem; compare the similar symbolical action (2Ki 13:18, 19). cause ... fury to rest--give it full vent, and so satisfy it (Eze 5:13).

two ways--The king coming from Babylon is represented in the graphic style of Ezekiel as reaching the point where the road branched off in two ways, one leading by the south, by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan; the other by the north, by Riblah in Syria, to Jerusalem--and hesitating which way to take. Ezekiel is told to "appoint the two ways" (as in Eze 4:1); for Nebuchadnezzar, though knowing no other control but his own will and superstition, had really this path "appointed" for him by the all-ruling God. out of one land--namely, Babylon. choose ... a place--literally, "a hand." So it is translated by Fairbairn, "make a finger-post," namely, at the head of the two ways, the hand post pointing Nebuchadnezzar to the way to Jerusalem as the way he should select. But Maurer rightly supports English Version. Ezekiel is told to "choose the place" where Nebuchadnezzar should do as is described in Eze 21:20, 21; so entirely does God order by the prophet every particular of place and time in the movements of the invader.

Rabbath of the Ammonites--distinct from Rabbah in Judah (2Sa 12:26). Rabbath is put first, as it was from her that Jerusalem, that doomed city, had borrowed many of her idols. to Judah in Jerusalem--instead of simply putting "Jerusalem," to imply the sword was to come not merely to Judah, but to its people within Jerusalem, defended though it was; its defenses on which the Jews relied so much would not keep the foe out.

parting--literally, "mother of the way." As "head of the two ways" follows, which seems tautology after "parting of the way," Havernick translates, according to Arabic idiom, "the highway," or principal road. English Version is not tautology, "head of the two ways" defining more accurately "parting of the way." made ... bright--rather, "shook," from an Arabic root. arrows--Divination by arrows is here referred to: they were put into a quiver marked with the names of particular places to be attacked, and then shaken together; whichever came forth first intimated the one selected as the first to be attacked [Jerome]. The same usage existed among the Arabs, and is mentioned in the Koran. In the Nineveh sculptures the king is represented with a cup in his right hand, his left resting on a bow; also with two arrows in the right, and the bow in the left, probably practising divination. images--Hebrew, "teraphim"; household gods, worshipped as family talismans, to obtain direction as to the future and other blessings. First mentioned in Mesopotamia, whence Rachel brought them (Ge 31:19, 34); put away by Jacob (Ge 35:4); set up by Micah as his household gods (Jud 17:5); stigmatized as idolatry (1Sa 15:23, Hebrew; Zec 10:2, Margin). liver--They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.

Rather, "In his right hand was [is] the divination," that is, he holds up in his right hand the arrow marked with "Jerusalem," to encourage his army to march for it. captains--The Margin, "battering-rams," adopted by Fairbairn, is less appropriate, for "battering-rams" follow presently after [Grotius]. open the mouth in ... slaughter--that is, commanding slaughter: raising the war cry of death. Not as Gesenius, "to open the mouth with the war shout."

Unto the Jews, though credulous of divinations when in their favor, Nebuchadnezzar's divination "shall be (seen) as false." This gives the reason which makes the Jews fancy themselves safe from the Chaldeans, namely, that they "have sworn" to the latter "oaths" of allegiance, forgetting that they had violated them (Eze 17:13, 15, 16, 18). but he, &c.--Nebuchadnezzar will remember in consulting his idols that he swore to Zedekiah by them, but that Zedekiah broke the league [Grotius]. Rather, God will remember against them (Re 16:19) their violating their oath sworn by the true God, whereas Nebuchadnezzar kept his oath sworn by a false god; Eze 21:24 confirms this.

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.

Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God. with the hand--namely, of the king of Babylon.

Israel dwelt in all the cities--after exterminating the inhabitants who had been previously doomed (De 2:34).

profane--as having desecrated by idolatry and perjury his office as the Lord's anointed. Havernick translates, as in Eze 21:14, "slain," that is, not literally, but virtually; to Ezekiel's idealizing view Zedekiah was the grand victim "pierced through" by God's sword of judgment, as his sons were slain before his eyes, which were then put out, and he was led a captive in chains to Babylon. English Version is better: so Gesenius (2Ch 36:13; Jer 52:2). when iniquity shall have an end--(Eze 21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (Eze 35:5).

Heshbon--(So 7:4)--situated sixteen English miles north of the Arnon, and from its ruins it appears to have been a large city. 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.

diadem--rather, "the miter" of the holy priest (Ex 28:4; Zec 3:5). His priestly emblem as representative of the priestly people. Both this and "the crown," the emblem of the kingdom, were to be removed, until they should be restored and united in the Mediator, Messiah (Ps 110:2, 4; Zec 6:13), [Fairbairn]. As, however, King Zedekiah alone, not the high priest also, is referred to in the context, English Version is supported by Gesenius. this shall not be the same--The diadem shall not be as it was [Rosenmuller]. Nothing shall remain what it was [Fairbairn]. exalt ... low, ... abase ... high--not the general truth expressed (Pr 3:34; Lu 1:52; Jas 4:6; 1Pe 5:5); but specially referring to Messiah and Zedekiah contrasted together. The "tender plant ... out of the dry ground" (Isa 53:2) is to be "exalted" in the end (Eze 21:27); the now "high" representative on David's throne, Zedekiah, is to be "abased." The outward relations of things shall be made to change places in just retaliation on the people for having so perverted the moral relations of things [Hengstenberg].

Literally, "An overturning, overturning, overturning, will I make it." The threefold repetition denotes the awful certainty of the event; not as Rosenmuller explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to. it shall be no more, until he come whose right it is--strikingly parallel to Ge 49:10. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hebrew for "right" is "judgment"; it perhaps includes, besides the right to rule, the idea of His rule being one in righteousness (Ps 72:2; Isa 9:6, 7; 11:4; Re 19:11). Others (Nebuchadnezzar, &c.), who held the rule of the earth delegated to them by God, abused it by unrighteousness, and so forfeited the "right." He both has the truest "right" to the rule, and exercises it in "right." It is true the tribal "scepter" continued with Judah "till Shiloh came" (Ge 49:10); but there was no kingly scepter till Messiah came, as the spiritual King then (Joh 18:36, 37); this spiritual kingdom being about to pass into the literal, personal kingdom over Israel at His second coming, when, and not before, this prophecy shall have its exhaustive fulfilment (Lu 1:32, 33; Jer 3:17; 10:7; "To thee doth it appertain").

Lest Ammon should think to escape because Nebuchadnezzar had taken the route to Jerusalem, Ezekiel denounces judgment against Ammon, without the prospect of a restoration such as awaited Israel. Jer 49:6, it is true, speaks of a "bringing again of its captivity," but this probably refers to its spiritual restoration under Messiah; or, if referring to it politically, must refer to but a partial restoration at the downfall of Babylon under Cyrus. their reproach--This constituted a leading feature in their guilt; they treated with proud contumely the covenant-people after the taking of Jerusalem by Nebuchadnezzar (Eze 25:3, 6; Zep 2:9, 10), and appropriated Israel's territory (Jer 49:1; Am 1:13-15). furbished, to consume--Maurer punctuates thus, "Drawn for the slaughter, it is furbished to devour ('consume'), to glitter." English Version, "to consume because of the glittering," means, "to consume by reason of the lightning, flash-like rapidity with which it falls." Five years after the fall of Jerusalem, Ammon was destroyed for aiding Ishmael in usurping the government of Judea against the will of the king of Babylon (2Ki 25:25; Jer 41:15) [Grotius].

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.

see vanity ... divine a lie--Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to "bring Ammon upon the necks," &c., that is, to add the Ammonites to the headless trunks of the slain of Judah, whose bad example Ammon followed, and "whose day" of visitation for their guilt "is come." when their iniquity shall have an end--See on Eze 21:25.

Shall I cause it to return into his sheath--namely, without first destroying Ammon. Certainly not (Jer 47:6, 7). Others, as the Margin, less suitably read it imperatively, "Cause it to return," that is, after it has done the work appointed to it. in the land of thy nativity--Ammon was not to be carried away captive as Judah, but to perish in his own land.

blow against thee in, &c.--rather, "blow upon thee with the fire," &c. Image from smelting metals (Eze 22:20, 21). brutish--ferocious. skilful to destroy--literally, "artificers of destruction"; alluding to Isa 54:16.

thy blood shall be--that is, shall flow. be no more remembered--be consigned as a nation to oblivion.

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.

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.

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.

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, 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.

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, 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.

Sihon went with his forces against Israel, out of his own borders, without provocation, and so ran upon his own ruin. The enemies of God's church often perish by the counsels they think most wisely taken. Og, king of Bashan, instead of being warned by the fate of his neighbours, to make peace with Israel, makes war with them, which proves in like manner his destruction. Wicked men do their utmost to secure themselves and their possessions against the judgments of God; but all in vain, when the day comes on which they must fall. God gave Israel success, while Moses was with them, that he might see the beginning of the glorious work, though he must not live to see it finished. This was, in comparison, but as the day of small things, yet it was an earnest of great things. We must prepare for fresh conflicts and enemies. We must make no peace or truce with the powers of darkness, nor even treat with them; nor should we expect any pause in our contest. But, trusting in God, and obeying his commands, we shall be more than conquerors over every enemy.