Bible Commentaries

Verse 1. - And when king Arad the Canaanite, which dwelt in the south, heard tell. Rather, "And the Canaanite, the king of Arad, which dwelt in the Negeb, heard tell." It is possible that Arad was the name of the king (it occurs as the name of a man, 1 Chronicles 8:15), but it was almost certainly the name of his place. The "king of Arad, is mentioned in Joshua 12:14, and "the Negeb of Arad" in Judges 1:16. From the context of these passages it is evident that it was situated in the southernmost district of what was afterwards the territory of Judah. According to Eusebius, it stood twenty Roman miles to the south of Hebron, and its site has been found by modern travelers at Tel-Arad, a low hill in this direction. On the Negeb see note on Numbers 13:17. By the way of the spies. דֶּרֶך הָאַתָרִים. Septuagint, ὀδὸν Αθαρείν. The translation is very uncertain; atharim may be a proper name, as the Septuagint seems to suppose, or it may be an unusual plural formed from תוּר, equivalent to הַתָּרִים, "spies," as the Chaldee, Samaritan, and most of the versions take it; or it may be simply the plural from אַתַר, a place, used with some local meaning which made it practically a proper name. If the rendering of the A.V. be correct, "the way of the spies" must have been the route by which they ascended to Hebron through the Negeb (Numbers 13:17, 22), and the king of Arid must have anticipated an invasion in that direction, and sought to forestall it. And took some of them prisoners. This would seem to show that he fell upon them unawares, and cut off some detached parties. Nothing is said of any disobedience on the part of Israel to account for defeat in battle.

Verse 2. - And Israel vowed a vow. On these vows, and on things "devoted" or "banned" (חֵרֶם - ἀνάθεμα), see on Leviticus 27:28, and on the moral character of such wholesale slaughters see on chapter 31. If it was right to destroy the Canaanites at all, no fault can be found with the vow; it merely did for that military proceeding what national feeling and discipline does for the far more bloody exigencies of modern warfare, removing it from the sphere of private hatred, revenge, and cupidity, and placing it upon a higher level. The patriot soldier of these days feels himself to be a mere instrument in the hands of the rulers of his people to maintain their rights or avenge their wrongs. The Israelite could not have this feeling, which was foreign to his time and place in history, but he could feel that he was a mere instrument in the hands of God to perform his will upon his enemies. In either case a must important advantage is secured; the soldier does not slay in order to gratify his own hatred, or in order to satisfy his own cupidity. It is quite true that such vows as are here mentioned would certainly in a more advanced stage of civilization be abused to throw a cloak of religion over frightful enormities; but it does not in the least follow that they were not permitted and even encouraged by God in an age to which they were natural, and under circumstances in which they were beneficial.

Verse 3. - They utterly destroyed them and their cities. Rather, "they banned (יַּחַרֵם - ἀναθεμάτισεν) them and their cities." No doubt the banning implies here their utter destruction, because it is not the vow before the battle, but the carrying of it out after the victory, which is here spoken cf. And he called the name of the place Hormah. Rather, "the name of the place was called (impersonal use of the transitive) Charmah." חָרְמָה. Septuagint, Ἀνάθεμα. It is not very clear what place received this name at this time. It does not appear to have been Arid itself, as would have seemed most natural, because Arid and Hormah are mentioned side by side in Joshua 12:14. It is identified with Zephath in Judges 1:17. It may have been the place where the victory was won which gave all the cities of Arid to destruction. Whether it was the Hormah mentioned in chapter Numbers 14:45 is very doubtful (see note there). The nomenclature of the Jews, especially as to places, and most especially as to places with which their own connection was passing or broken, was vague and confused in the extreme, and nothing can be more unsatisfactory than arguments which turn upon the shifting names of places long ago perished and forgotten. It must be added that the three verses which narrate the chastisement of this Canaanite chieftain have caused immense embarrassment to commentators. If the incident is narrated in its proper order of time, it must have happened during the stay of the Israelites under Mount Hor, when they had finally left the neighbourhood of the Negeb, and were separated from the king of Arid by many days' march, and by a most impracticable country. It is therefore generally supposed that the narrative is out of place, and that it really belongs to the time when Israel was gathered together for the second time at Kadesh, and When his reappearance there in force might well have given rise to the report that be was about to invade Canaan from that side. This is unsatisfactory, because no plausible reason can be assigned for the insertion of the notice where it stands, both here and in Numbers 33:40. To say that Moses wished to bring it into juxtaposition with the victories recorded in the latter part of the chapter, from which it is separated by the incident of the fiery serpents, and the brief record of many journeys, is to confess that no explanation can be invented which has the least show of reason. If the narrative be displaced, the displacement must simply be due to accident or interpolation. Again, it would seem quite inconsistent with the position and plans of Israel since the rebellion of Kadesh that any invasion and conquest, even temporary, of any part of Canaan should be made at this time, and that especially if the attack was not made until Israel was lying in the Arabah on his way round the land of Edom. It is therefore supposed by some that the vow only was made at this time, and the ban suspended over the place, and that it was only carried out as part of the general conquest under Joshua; that, in fact, the fulfillment of the vow is narrated in Joshua 12:14; Judges 1:16, 17. This, however, throws the narrative as it stands into confusion and discredit, for the ban and the destruction become a mockery and an unreality if nothing more was done to the towns of the king of Arad than was done at the same time to the towns of all his neighbours. It would be more reverent to reject the story as an error or a falsehood than to empty it of the meaning which it was obviously intended to convey. We are certainly meant to understand that the vow was there and then accepted by God, and was there and then carried into effect by Israel; the towns of Arad were depopulated and destroyed as far as lay in their power, although they may have been immediately reoccupied. There are only two theories which are worth considering. 1. The narrative may really be displaced, for what cause we do not know. If so, it would he more satisfactory to refer it, not to the time of the second encampment at Kadesh, but to the time of the first, during the absence of the spies in Canaan. It is probable that their entry was known, as was the case with Joshua's spies (Joshua 2:2); and nothing could be more likely than that the king of Arad, suspecting what would follow, should attempt to anticipate invasion by attack. If it were so it might help to account for the rash confidence shown by the people afterwards (Numbers 14:40), for the mention of Hormah (Numbers 14:45), and for the reappearance of kings of Hormah and of Arad in the days of Joshua 2. The narrative may after all be in place. That the Israelites lay for thirty days under Mount Hor is certain, and they may have been longer. During this period they could not get pasture for their cattle on the side of Edom, and they may have wandered far and wide in search of it. It may have been but a comparatively small band which approached the Negeb near enough to be attacked, and which, by the help of God, was enabled to defeat the king of Arad, and to lay waste his towns. It had certainly been no great feat for all Israel to overthrow a border chieftain who could not possibly have brought 5000 men into the field. CHAPTERS 21:4-9 THE FIERY SERPENTS (verses 4-9).

Verse 4. - They journeyed from Mount Hor. It appears from comparison of Numbers 33:38 and Numbers 20:29 that their departure was not earlier than the beginning of the sixth month of the fortieth year. This season would be one of the hottest and most trying for marching. By the way of the Red Sea, i.e., down the Arabah, towards Ezion-geber, at the head of the Elanitic Gulf. Septuagint, ὁδὸν ἐπὶ θά. Not far from this place they would reach the end of the Edomitish territory, and turn eastwards and northwards up the Wady el Ithm towards the steppes of Moab. Discouraged. Literally, "shortened" or "straitened," as in Exodus 6:9. Septuagint, ὡλιγοψύχησεν ὁ λαός. Because of the way. The Ambah is a stony, sandy, almost barren plain shut in by mountain walls on either side, and subject to sand-storms. It was not only, however, merely the heat and drought and ruggedness of the route which depressed them, but the fact that they were marching directly away from Canaan, and knew not how they were ever to reach it.

Verse 5. - There is no bread, neither is there any water. The one of these statements was no doubt as much and as little true as the other. There was no ordinary supply of either; but as they had bread given to them from heaven, so they had water from the rock, otherwise they could not possibly have existed. Our soul loatheth this light bread. קְלקֵל, a stronger form than קַל from קָלַל. Septuagint, διακένῳ. They meant to say, as their fathers had (chapter 11:6), that it was unsavory and unsubstantial in comparison with the heavy and succulent diet of Egypt (see note on chapter Numbers 20:3).

Verse 6. - Fiery serpents, גְחָשִׁים שְׂרָפִים. Nachash is the ordinary word for serpent. The word saraph which seems to mean "burning one," stands (by itself) for a serpent in verse 8, and also in Isaiah 14:29; Isaiah 30:6. In Isaiah 6:2, 6 it stands for one of the symbolic beings (seraphim) of the prophet's vision. The only idea common to the two meanings (otherwise so distinct) must be that of brilliance and metallic luster. It is commonly assumed that the "fiery" serpents were so called because of the burning pain and inflammation caused by the bite, after the analogy of the πρηστῆρες and καύσωνες of Dioscorus and AElian. But is hardly possible that Isaiah should have used the same word in such wholly dissimilar senses, and it is clear from comparison with Ezekiel's vision of the cherubim (Ezekiel 1:7) that the saraph of Isaiah 6:2 was so called from the burnished luster of his appearance. Even our Lord himself is described in the Apocalypse as having in the highest degree this appearance of glowing brass (Revelation 1:15; Revelation 2:18). It is further clear that the saraph was so named from his colour, not his venom, because when Moses was ordered to make a saraph he made a serpent of brass (or rather copper), with the evident intent of imitating as closely as possible the appearance of the venomous reptile. We may conclude then with some confidence that these serpents were of a fiery red colour, resembling in this respect certain very deadly snakes in Australia, which are known as "copper snakes." Travelers speak of some such pests as still abounding in the region of the Arabah, but it is quite uncertain whether the fiery serpents of that special visitation can be identified with any existing species.

Verse 7. - Pray unto the Lord. This is the first and only (recorded) occasion on which the people directly asked for the intercession of Moses (cf., however, chapter Numbers 11:2), although Pharaoh had done so several times, and never in vain.

Verse 8. - Make thee a fiery serpent. A saraph. The Septuagint, not understanding the meaning of saraph, has simply ὄφιν (cf. John 3:14). Set it upon a pole. גֵם Septuagint σήμειον. Vulgate, signum. The same word is better translated "ensign" in such passages as Isaiah 11:10; "banner" in such as Psalm 60:4; "standard" in such as Jeremiah 51:27. The "pole" may have been the tallest and most conspicuous of those military standards which were planted (probably on some elevation) as rallying points for the various camps; or it may have been one loftier still, made for the occasion.