Numbers 21

Numbers 21:1-3

**E. VICTORY AT HORMAH Numbers 21:1-3

TEXT**

Numbers 21:1. 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. 2. 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. 3. 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.

PARAPHRASE

Numbers 21:1. When the Canaanite, the king of Arad, who dwelt in the Negev, heard that Israel came by the way of Atharim, he fought against Israel and took some of them prisoners. 2. And Israel made a vow to the Lord and said, If you will indeed deliver these people into my hand, then I will utterly destroy their cities. 3. And the Lord listened 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.

COMMENTARY

The Israelites had come approximately sixty miles from the region of the Canaanites since leaving Kadesh. The raid of Arad’s king was quite apparently caused by false information, since Israel had headed away from this area. Perhaps they thought this was a guise, and that Israel would return to attack them. The term translated by the way of the spies is probably incorrect. Most of the more recent translations use the term Atharim, which must be a local place name. The Canaanites held the territory of what would later be the southern portion of the land of Judah, to the wilderness of Zin. The Israelites had passed through this section en route to Mount Hor. The offensive action of the Canaanites is aimed at taking the lead away from the Israelites by beating them to the attack. Their adventure is at least temporarily successful when they gain prisoners from their foray. The vow of the Israelites is simple. If Jehovah will grant them victory, they will pronounce a kind of anathema upon the cities of the Canaanites. It was a means of designating them for total destruction, with no booty to be divided among the conquerors. The purpose, as PC affirms, would be to remove them from the sphere of private hatred, revenge, and cupidity, and place (them) upon a higher level (p. 270). The pledge is passed to the location, Hormah, or, the place of the ban. It is not altogether clear whether the term was intended for a single location, or for all the Canaanite cities in the general area of the attack. Carrying out the pledge necessarily must be deferred, since the Israelites have not intended to enter Canaan from the south. Fulfillment of the vow is mentioned in Joshua 12:14, although nothing unusual is said to have occurred at the time.

QUESTIONS AND RESEARCH ITEMS

Why should the Canaanites go so far from their territory to attack Israel, when the Israelites were not immediately threatening them?

What territory is included in -Arad-'?

Give the terms of Israel’s vow unto the Lord.

Give the meaning of -Hormah-’, and tell why it fits the occasion.

In what way was the promise to destroy Arad any different from the instructions of God regarding other pagan cities?

When was the destruction of Hormah carried out?

Numbers 21:4-9

F. INCIDENT OF THE BRASS SERPENT vv. 4-9 TEXT

Numbers 21:4. And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. 5. And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loathed this light bread. 6. And the Lord sent fiery serpents among the people, and they bit the people, and much people of Israel died.

7. Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us, And Moses prayed for the people. 8. And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. 9. And Moses made a serpent of brass, and put it upon a pole; and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

PARAPHRASE

Numbers 21:4. From Mount Hor they traveled by the way of the Red Sea, to go around the land of Edom; and the heart of the people was very much disturbed because of the route. 5. And the people spoke against God and against Moses. Why have you brought us up out of Egypt to die in the wilderness? For there is no bread, nor is there any water; and we detest this miserable bread. 6. Then the Lord sent poisonous serpents among the people; and they bit the people, and many of the people of Israel died.

7. And 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 the serpents away from us. And Moses prayed for the people. 8. Then the Lord said unto Moses, Make a poisonous serpent, and set it on a pole; and everyone who is bitten, when he looks at it, shall live. 9. So Moses made a brass serpent and put it upon a pole. And it happened that if a serpent had bitten any man, when he looked at the brass serpent, he lived.

COMMENTARY

The journey of the Israelites now takes them through the long, narrow geological fault, known as the Arabah, which extends through the entire Jordan valley, and for a total of approximately 3,000 miles. Its northern extremity reaches north of Syria; its southern terminus is found deep within the African continent. Of variable width and depth, it includes the country of Edom. However, the western portion of the valley was all but desolate and uninhabited, and it is through this side the Israelites march. Their course will take them all the way to the northeastern tip of the Red Sea, which is the Gulf of Arabah at this point. It is rugged country all the way. The trials of travel, as well as the great length added to their trip because of the stubbornness of the Edomites, doubtless incites this latest complaint of the people, and they take up the common refrain so often sung in the past: how much they had rather give up the present circumstance to return to their former state in Egypt. Their special criticism is turned upon the manna and a lack of water. Nowhere is it suggested that the people were actually without at least their barest necessities. The manna fell daily, and water had always been provided as needed.

Of the sending of the serpents, the Midrash has said, quoting the supposed words of the Lord: Let the serpent, who was punished for speaking slander (Genesis 3), come and exact punishment from those who speak slander. Let the serpent, to whom all foods taste alike, come and exact punishment from these ungrateful people for whom one food (manna) could have a variety of tastes, RCP, p. 161.

PC enters an unusual thought in reference to the serpents-’ identity, claiming that, rather than being poisonous vipers, the term burning or fiery refers to an unusual colorationa brilliant and metallic lustre. The modifying word saraph seems to indicate such brilliance in two other uses (Ezekiel 1:7 and Isaiah 6:2); but, in reference to the serpents, such a position seems illogical. The snake bites cause death among the Israelites, and the bronze image is erected to prevent such death, which would hardly be sensible if the bite were harmless. When PC points out that certain very deadly snakes in Australia. are known as copper snakes, the point is irrelevant, since they are on the wrong continent. No such serpents have been positively identified in the Arabah.

With the camp in an uproar at this latest turn of events, the people once more turn to Moses; but this time it is in air of desperation and concern. They confess, We have sinned, and identify their sin as critical talk about the Lord. They ask for Moses-’ direct intercession in their behalf. It is the first time they have asked for such a favor; on all other occasions of Moses-’ intervention, it was his own unsolicited action. Their hope is clear; that the serpents may be removed. It is doubtful that either Moses or the people quite expected the answer which the Lord gave. They would have been shocked at the erection of the image of a serpent for two reasons: God Himself had instructed them to make no graven image of any creature in the Decalogue; and, there would seem to be no connection whatever between a brass image and the relief they sought. Clearly, however, the remedy God suggests is a test, however elementary, of their faith. He who had prohibited image-making for the sake of idolatrous practices has ordered this action for quite another purpose, to show His great power even over the simple creatures of the dust. An unusual kind of faith would be required of the people of Israel if they were to be healed. They must look upon the bronze standard in the center of the camp. The command cannot be rationalized. It is purely a test of obedient faith, such as is common in the Word of God. Man responds to a command of God, not because he understands fully the relationship between carrying out the command and receiving the pardoning favor of God, but because he believes God means exactly what He says; He will punish the disobedient and show His favor unto the obedient. To look upon the serpent is enough. Anyone believing this will be cured of the poisonous bite.

How could anyone of that day, Moses included, have known the glorious symbolism which our Lord would make of this circumstance? Although an application of the lifted serpent in the wilderness to the redeeming cross of Calvary would hardly have occurred to the Christian without Jesus-’ own words (John 3:14), His application is clear. Those whose shallow faith would not permit so much as a glimpse at the lifted serpent would suffer the consequences of their doubts, whereas those who believed Moses-’ instructions and, in faith were to look at the standard erected by God’s words would be cured. It is the exact relationship of Jesus Christ to the world. There is no salvation to that one who will not turn to the Son of God in obedient faith to seek His cleansing power. So the most detested of all creatures became a sign of the innocent Lamb of God, despised of the world, but offering Himself in behalf even of those who hated Him.

Later history shows that this brazen serpent had been kept by the people, and became an object of worship. In Hezekiah’s day the practice of offering incense before the standard was ended when the good king ordered it to be broken in pieces (2 Kings 18:4). Typically, the people had turned a glorious historical symbol into an object of disgraceful paganistic practice.

QUESTIONS AND RESEARCH ITEMS

Describe the Arabah.

List the factors which contributed to the complaints of the people.

Why would such complaints be unjustified?

What is the meaning of the term fiery serpents?

Discuss the possibility that Moses was referring to a specially colored snake, rather than to a venomous type.

If Moses is referring to the color of the serpents, explain how the people died from their bite.

What was the primary motive of the people in appealing to Moses to intercede for them unto the Lord?

What is unusual about the fact of having a serpent serve as a means of saving the people from death?

What relationship is there between looking at a snake’s image and being cured of a poisonous bite?

Show how Jesus used the figure of the brazen serpent in His teaching.

What was the ultimate end of the brazen serpent?

Numbers 21:10-20

G. BYPASSING MOAB vv. 10-20 TEXT

Numbers 21:10. And the children of Israel set forward, and pitched in Oboth. 11. And they journeyed from Oboth, and pitched at Ije-abarim, in the wilderness which is before Moab, toward the sunrising. 12. And from thence they removed, and pitched in the valley of Zared. 13. 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. 14. 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, 15. And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab. 16. 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.

17. Then Israel sang this song, Spring up, O well; sing ye unto it: 18. 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: 19. And from Mattanah to Nahaliel: and from Nahaliel to Bamoth: 20. And from Bamoth in the valley, that is in the country of Moab, to the top of Pisgah, which looketh toward Jeshimon.

PARAPHRASE

Numbers 21:10. And the children of Israel moved forward and camped in Oboth. 11. And they moved forward from Oboth, and camped at Iyeabarim, in the wilderness which is opposite Moab, toward the sunrise. 12. From that place they left and camped in the wady of Zered. 13. From that place they left and camped on the other side of the Arnon, which is in the wilderness extending from the boundary of the Amorites; for the Arnon is the border of Moab, between Moab and the Amorites. 14. Therefore it is said in the book of the wars of the Lord,

Waheb in Suphah, And the wadies of the Arnon, 15. And the slope of the valleys Which extends to the dwelling of Ar, And lies at the boundary of Moab.

16. And from there they continued to Beer: that is the well of which the Lord spoke to Moses, Gather the people together and I will give them water.

17. Then Israel sang this song, Spring up, O well; sing to it:

The well which the princes dug,

Which the nobles excavated, With the scepter and with their staves.

And from the wilderness they went to Mattanah, 19. and from Mattanah to Nahaliel, and from Nahaliel to Bamoth, 20. and from Bamoth to the valley which is in the country of Moab, to the top of Pisgah, which overlooks the desert.

COMMENTARY

Two stations, later mentioned (Numbers 33:41-43), are omitted at this point; but there is no significance to the omission other than to make the account somewhat more brief. The stations, Zalmonah and Phunon, are not identified, and nothing of consequence occurred at either place. Oboth itself has not been located positively, although it is tentatively set by George Adam Smith on a high plateau in eastern Edom. By the time this point had been reached, Israel had completed its long, and to them unnecessary, journey around the circumference of Edom. Israel had been severely warned not to make war upon the descendants of Esau (Deuteronomy 2:4-6), and to repay them for any provisions procured from the residents of the land. Traveling on the eastern edge of Edom was much less difficult than the former marches had been, since the mountains are almost a continuous plateau. The Edomites, by now convinced that the Israelites have no military intentions, are content to let the huge parade go by unharmed. Ije-abarim, like Oboth, has not been certainly identified. It means, literally, the ruins on the other side, (of the Jordan, that is). In Numbers 33:44, Ije-abarim is located on the border of Moab. Since the march took the tribes well to the east, it is likely that this encampment was near the edge of the Arabian Desert. Later the general name Abarim was applied to the region east of the Jordan, comparable to the area designated as Perea in the New Testament (such usage is to be found in Jeremiah 22:20). At the time of Moses, the name applied to the range of mountains opposite Jericho.

The so-called valley of Zered is commonly thought to be mistakenly used here for the Wady Kerek, which would have been crossed earlier. The next camp, established on the other side of the Arnon, must have been well to the east since the valley of the Arnon is very precipitous as the river approaches the Dead Sea, at which point it would have been impassable to the company of Israel. The Arnon itself usually formed the border between Moab and the land of the Amorites; although it was not always so, this must have been the case at the time of Moses. In the context, the phrase on the other side of the Arnon seems to indicate the south side of the river in the land of Moab. From such a site it would be logical to establish the point from which the territory of the Amorites could be entered. An ambassage was sent to Sihon from the spot. Concerning the fragmentary song and historical extract introduced at this point, nothing more is known. The book, Book of the Wars of Jehovah, has not been found. Apparently it was composed by anonymous national poets who commemorated various incidents and victories mentioned by Moses. PC asserts that such a poem demonstrates the genuineness of the fragment, as well as the original, since such a fragmentary, isolated and archaic bit obviates forgery (see p. 280). In its original form, the book may have been a compilation of odes celebrating the glorious acts of the Lord. The portion in Numbers 21:14 has neither subject nor verb, indicating its familiarity at the time it was incorporated into the text.

The positive, victorious tone of the poem leaves no doubt about the great hand of God in the affairs of His chosen people. It anticipates the victory over Sihon, and signals the fact that the people will no longer need to depend upon some miraculous act to provide their water: they have but to dig wells. One cannot miss the marvelous contrast in attitude, shifting from very recent bitter complaint to joyous, triumphant praise. Beer Elim, mentioned in Isaiah 15:8, seems to be the spot of the encampment when the great victory song was composed and sung. It is located in the extreme northeastern sector of Moab, at the edge of the desert. The next move, to Mattanah, brings them into a less barren area. Nahaliel, the brook of God, may designate a small tributary of the Arnon, on the route Israel followed north from that river. Bamoth, heights, seems to indicate a site where Baal was worshiped; the full name, in this case, would be Bamoth-Baal, as in Numbers 22:41 and Joshua 13:7. The name, then, might have designated its mountainous elevation; or it could be understood to a high place which served as a central point for Baalism.

The text presents a problem here in the original: And from Bamoth. the valley which in the field. Moab. the top. Pisgah. PC suggests a full reading: And from the heights to the valley that is in the field of Moab, viz., the top of Pisgah, (p. 281). The field would appear to be an area north of the Arnon which is barren plateau. However, since Bamoth is a common name found elsewhere in Moab, as well as in areas where Baalism was strong, the identification is uncertain.

Passing then through the valley, which is unnamed but probably was little less than a glen rather than a wady, the troupe came to the top of Pisgah. Pisgah is applied to a series of peaks along the plateau of northwestern Moab, overlooking the Dead Sea, and offering a commanding view of the land of Canaan. The same term also apparently includes the singel peak of Mt. Nebo, and the two peaks have often been considered identical. It is said to overlook the Jeshimon, or valley. The Jeshimon is usually associated with the area where David took refuge from Saul, the eastern section of the hills of Judea. Here it is applied to the area opposite, just east of the Dead Sea. Since the word is often used as a common noun as well as a proper noun, there is no real confusion of terms. The people’s camp will be established here until after the eastern lands have fallen to God’s people, and they prepare to cross Jordan after the death of Moses.

QUESTIONS AND RESEARCH ITEMS

What reasons can you give that so many of the places mentioned here, and in similar passages regarding the travels of the Israelites, are difficult or impossible to identify today?

Examine a topographical map of the region of Edom and its environs. Why would it have been more simpler to cross the northern portion of the Arabah? Why would the Edomites not be afraid to have the Israelites cross the southern point of the country? For what reasons would the Israelites travel along the extreme eastern edge of Edom as they headed north?

Show how the term Abarim is commonly used.

Why is the reference to crossing the Zered probably a mistaken notation?

For what primary reasons would the Israelites avoid crossing the Arnon in the vicinity of the Red Sea?

What do you know of the Book of the Wars of Jehovah? When and by whom was it probably written? What is its essential purpose? How does its piecemeal nature indicate its authenticity?

What great change in life style is indicated in the portion of the poem recorded?

Explain the problem in the original text at Numbers 21:20. What is the probable meaning?

Explain the confusion regarding the name Pisgah.

What region is usually designated by the Jeshimon? What more is meant here?

How long did the Israelites maintain their encampment here?

Numbers 21:21-35

H. VICTORY OVER SIHON AND OG vv. 21-35 TEXT

Numbers 21:21. And Israel sent messengers unto Sihon king of the Amorites, saying, 22. 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. 23. 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. 24. And Israel smote him with the edge of the sword, and possessed his land from Arnon to Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong. 25. And Israel took all these cities; and Israel dwelt in all the cities of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon. 27. Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared: 28. 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. 29. 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. 30. We have shot at them; Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba.

31. Thus Israel dwelt in the land of the Amorites. 32. And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there.
32. 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. 34. 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. 35. So they smote him, and his sons, and all his people, until there was none left alive; and they possessed his land.

PARAPHRASE

Numbers 21:21. And Israel sent messengers to Sihon, King of the Amorites, saying, 22. Let me pass through your land; we will not turn aside into the fields or into the vineyards; we will not drink of the waters of the well; we will go along by the King’s Highway, until we have passed your borders. 23. But Sihon would not permit Israel to pass through his territory. He gathered all his men together and went out against Israel in the wilderness, and he came to Jahaz and fought against Israel. 24. And Israel slew him with the edge of the sword and took possession of his land from Arnon to Jabbok, as far as the children of Ammon: for the border of the children of Ammon was strong. 25. And Israel took all these cities, and Israel settled in all the cities of the Amorites, in Heshbon and in all its villages. 26. Now Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab and had taken all his land out of his hand, as far as the Arnon. 27, Therefore those who speak in similes say,

Come to Heshbon; let it be built; Let the city of Sihon be established. 28. For a fire went out of Heshbon, A flame from the city of Sihon: It consumed Ar of Moab, And the lords of the high places of Arnon. 29. Woe unto you, Moab! You are undone, O people of Chemosh! He made his sons fugitives, And his daughters captives To Sihon, king of the Amorites. 30. So their posterity vanished from Heshbon, As far as Dibon, and we laid waste Until the fire spread to Medeba.

31. In this manner Israel dwelt in the land of the Amorites. 32. And Moses sent to spy out Jazer; and they took its villages and drove out the Amorites who were there.
32. Then they turned and went 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. 34. And the Lord said to Moses, Do not be afraid of him; I have delivered him into your hand, and all his people, and his land. You shall do to him as you did to Sihon, king of the Amorites, who dwelt at Heshbon. 35. So they slew him, his sons, and all his people until there was not a single survivor; and they took possession of his land.

COMMENTARY

Having passed through the territory controlled by the Edomites and the Moabites, the people of Israel now turn their attention to the next northern neighbors, the Amorites. Unlike the other two nations, the Amorites were not Hebrews, but Canaanites (see Genesis 10:16). The same request made before to Edom and Moab, is addressed to Sihon, and with the same results. It is rejected. To emphasize his refusal, Sihon organized his people into an army and attacked Israel. The encounter occurred at Jahaz, a site as yet unidentified, but probably was found well to the east of Israel’s camp.

With the conquest of Sihon, the Israelites gained control over a large land, reaching northward to the Jabbok. This river is found about twenty-five miles north of the Dead Sea, and forty-five miles north of the Arnon. North of the Jabbok lived the Ammonites; they may well have prevented the expansion of the Amorites-’ territory. The primary city of the Amorites, Heshbon, had been the capital since Sihon had earlier defeated Moab. It is located about midway between the Arnon and the Jabbok, and eighteen miles east of point where the Jordan flows into the Dead Sea. The immediate area is a plateau of about 3000 feet elevation. Heshbon and her daughters, the small surrounding villages, are listed in Joshua 13:17.

Victory at Heshbon gave rise to the quoted proverbs. These would have been sung by their composers, who may have been professional balladeers. With a succession of favorable events to celebrate, their works are joyous to the Israelites and taunting to their enemies.

The first portion is sometimes thought to have been a work of satirical nature, composed by an Israelite who now challenges the Amorites to recapture their recently-lost capital of Heshbon as they had previously taken it from Moab. The second portion, Numbers 21:29, attacks the worshipers of Chemosh, who was Moab’s chief god. Certain coins found at Areopolis show Chemosh a god of war armed and flanked by fiery torches. Singing of his defeat in this manner comprised an especially ironic thought. Not only was Chemosh a war god, his direct worship involved human sacrifice via the flame. In the song, Chemosh is powerless to resist Sihon who, in turn, has been soundly defeated by Israel. The third section of the poem details the consequences of Sihon’s defeat. The text is obscure in the KJV; the RSV seems justified in following the LXX. Heshbon has been utterly destroyed, together with some of the chief cities nearby, Dibon and Medeba.

Jazer was taken next, along with its surrounding villages, which ended the resistance of the Amorites. All of the residents of the city were expelled, and it became an important city in the land of Gad under Joab.

The land of Bashan, lying well to the north of Jazer, is a broad, fertile territory lying to the east of the Sea of Galilee, and extending from Mt. Hermon to a point south and east of the Yarmuk. Edrei, the capital, lay in this corner of the land. The people were Amorites (see Joshua 2:10), but had a separate existence from those governed by Sihon. They lived in heavily fortified cities which had been considered invincible by direct assault. Apparently Og’s forces left the capital for some reason and were beaten in the field. Perhaps, as PC offers, they were victims of their own overconfidence. Speaking as He often did, God told Moses I have delivered him into thy hand.; He speaks of the fait accompli before the battle is engaged. Israel will take army, people and land, and they shall know the same end as did Sihon. And so it happened.

QUESTIONS AND RESEARCH ITEMS

Trace the origin of the Amorites.

Why should Sihon, ruler of a rather small nation, attack such a large group as the Israelites?

Describe the country in which the Amorites lived.

Show the irony in the first simile-ballad, as it relates to the Amorites, and to Moab.

How does the second ballad reflect upon the god Chemosh?

What was the ultimate fate of Jazer?

Show what territory was included in the land of Bashan at this time.

What possible explanation might there be for Og’s abandoning his fortified cities in order to attack Israel in the field?