They traveled from Mount Hor by the way to the Red Sea, to go around the land of Edom. The soul of the people was very discouraged because of the journey. 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, there is no water, and our soul loathes this disgusting food!”
Yahweh sent venomous snakes among the people, and they bit the people. Many people of Israel died. The people came to Moses, and said, “We have sinned, because we have spoken against Yahweh and against you. Pray to Yahweh, that he take away the serpents from us.” Moses prayed for the people.
Yahweh said to Moses, “Make a venomous snake, and set it on a pole. It shall happen that everyone who is bitten, when he sees it, shall live.” Moses made a serpent of bronze, and set it on the pole. If a serpent had bitten any man, when he looked at the serpent of bronze, he lived.
Geneva Bible translators 1599 · Public Domain On vv4, 5, 6, 8, 9 For they were forbidden to destroy it, Deut. 2:5.
For they were forbidden to destroy it, Deut. 2:5.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–7 Num 21:4 And they journeyed from mount Hor by…
Num 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.
Ver. 4. Discouraged because of the way.] So are many in their voyage towards heaven, which is an afflicted way, τεθλιμμενη η οδος, {Mat 7:14} strawed with crosses. {Act 14:22} Indeed, if men could go to heaven in a feather bed, or pass e coeno in coelum, a deliciis ad delicias, feed on manchet, tread on roses, fly to heaven with pleasant wings, none should be so forward as they. But to go "through fire and through water," {Psa 66:12} to "run with patience the race that is set before them," {Heb 12:1} and "through many tribulations to enter into heaven," this they like not. Theotimus in Ambrose, would rather lose his sight than his sin: Vale lumen amicum, said he, when forbidden wine, as naught for his eyes. Beetles love dunghills better than ointments, and swine love mud better than a garden; so do swinish epicures prefer earth to heaven, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4, 5, 6, 8, 9 By the way of the Red Sea, i.e. which…
By the way of the Red Sea, i.e. which leadeth to the Red Sea, as they must needs do to compass the land of Edom.
Because of the way; by reason of this journey, which was long, and troublesome, and preposterous, (for they were now going towards Egypt,) and unexpected, either because they doubted not but their brethren the Edomites would grant them their reasonable request of passing through their land, which disappointment made it worse; or because the successful entrance and victorious progress which some of them had made in the borders of Canaan, made them think they might have speedily gone in and taken possession of it, and so have saved their tedious travels and further difficulties into which Moses had again brought them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v4 Here is, I. The fatigue of Israel by a…
Here is, I. The fatigue of Israel by a long march round the land of Edom, because they could not obtain passage through it the nearest way: The soul of the people was much discouraged because of the way, Num 21:4. Perhaps the way was rough and uneven, or foul and dirty; or it fretted them to go far about, and that they were not permitted to force their passage through the Edomites' country. Those that are of a fretful discontented spirit will always find something or other to make them uneasy.
II. Their unbelief and murmuring upon this occasion, Num 21:5. Though they had just now obtained a glorious victory over the Canaanites, and were going on conquering and to conquer, yet they speak very discontentedly of what God had done for them and distrustfully of what he would do, vexed that they were brought out of Egypt, that they had not bread and water as other people had by their own care and industry, but by miracle, they knew not how. They have bread enough and to spare; and yet they complain there is no bread, because, though they eat angels' food, yet they are weary of it; manna itself is loathed, and called light bread, fit for children, not for men and soldiers. What will those be pleased with whom manna will not please? Those that are disposed to quarrel will find fault where there is no fault to be found. Thus those who have long enjoyed the means of grace are apt to surfeit even on the heavenly manna, and to call it light bread. But let not the contempt which some cast upon the word of God cause us to value it the less: it is the bread of life, substantial bread, and will nourish those who by faith feed upon it to eternal life, whoever calls it light bread.
Read full note →
III. The righteous judgment which God brought upon them for their murmuring, Num 21:6. He sent fiery serpents among them, which bit or stung many of them to death. The wilderness through which they had passed was all along infested with those fiery serpents, as appears, Deu 8:15. but hitherto God had wonderfully preserved his people from receiving hurt by them, till now that they murmured, to chastise them for which these animals, which hitherto had shunned their camp, now invade it. Justly are those made to feel God's judgments that are not thankful for his mercies. These serpents are called fiery, from their colour, or from their rage, or from the effects of their bitings, inflaming the body, putting it immediately into a high fever, scorching it with an insatiable thirst. They had unjustly complained for want of water (Num 21:5), to chastise them for which God sends upon them this thirst, which no water would quench. Those that cry without cause have justly cause given them to cry out. They distrustfully concluded that they must die in the wilderness, and God took them at their word, chose their delusions, and brought their unbelieving fears upon them; many of them did die. They had impudently flown in the face of God himself, and the poison of asps was under their lips, and now these fiery serpents (which, it should seem, were flying serpents, Isa 14:29) flew in their faces and poisoned them. They in their pride had lifted themselves up against God and Moses, and now God humbled and mortified them, by making these despicable animals a plague to them. That artillery is now turned against them which had formerly been made use of in their defence against the Egyptians. He that brought quails to feast them let them know that he could bring serpents to bite them; the whole creation is at war with those that are in arms against God.
IV. Their repentance and supplication to God under this judgment, Num 21:7. They confess their fault: We have sinned. They are particular in their confession: We have spoken against the Lord, and against thee. 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; when he slew them, then they sought him. They beg the prayers of Moses for them, as conscious to themselves of their own unworthiness to be heard, and convinced of the great interest which Moses had in heaven. How soon is their tone altered! Those who had just before quarrelled with him as their worst enemy now make their court to him as their best friend, and choose him for their advocate with God. Afflictions often change men's sentiments concerning God's people, and teach them to value those prayers which, at a former period, they had scorned. Moses, to show that he had heartily forgiven them, blesses those who had cursed him, and prays for those who had despitefully used him Herein he was a type of Christ, who interceded for his persecutors, and a pattern to us to go and do likewise, and thus to show that we love our enemies.
V. The wonderful provision which God made for their relief. He did not employ Moses in summoning the judgment, but, that he might recommend him to the good affection of the people, he made him instrumental in their relief, Num 21:8, Num 21:9. God ordered Moses to make the representation of a fiery serpent, which he did, in brass, and set it up on a very long pole, so that it might be seen from all parts of the camp, and every one that was stung with a fiery serpent was healed by looking up to this serpent of brass. The people prayed that God would take away the serpents from them (Num 21:7), but God saw fit not to do this: for he gives effectual relief in the best way, though not in our way. Thus those who did not die for their murmuring were yet made to smart for it, that they might the more feelingly repent and humble themselves for it; they were likewise made to receive their cure from God, by the hand of Moses, that they might be taught, if possible, never again to speak against God and Moses. This method of cure was altogether miraculous, and the more wonderful if what some naturalists say be true, that looking upon bright and burnished brass is hurtful to those that are stung with fiery serpents. God can bring about his purposes by contrary means. The Jews themselves say that it was not the sight of the brazen serpent that cured them, but, in looking up to it, they looked up to God as the Lord that healed them. But there was much of gospel in this appointment. Our Saviour has told us so (Joh 3:14, Joh 3:15), that as Moses lifted up the serpent in the wilderness so the Son of man must be lifted up, that whosoever believeth in him should not perish. Observe then a resemblance,
1. Between their disease and ours. The devil is the old serpent, a fiery serpent, hence he appears (Rev 12:3) as a great red dragon. Sin is the biting of this fiery serpent; it is painful to the startled conscience, and poisonous to the seared conscience. Satan's temptations are called his fiery darts, Eph 6:16. Lust and passion inflame the soul, so do the terrors of the Almighty, when they set themselves in array. At the last, sin bites like a serpent and stings like an adder; and even its sweets are turned into the gall of asps.
2. Between their remedy and ours. (1.) It was God himself that devised and prescribed this antidote against the fiery serpents; so our salvation by Christ was the contrivance of Infinite Wisdom; God himself has found the ransom. (2.) It was a very unlikely method of cure; so our salvation by the death of Christ is to the Jews a stumbling-block and to the Greeks foolishness. It was Moses that lifted up the serpent in the wilderness, so the law is a schoolmaster to bring us to Christ, and Moses wrote of him, Joh 3:14-16. Christ was lifted up by the rulers of the Jews, who were the successors of Moses. (3.) That which cured was shaped in the likeness of that which wounded. So Christ, though perfectly free from sin himself, yet was made in the likeness of sinful flesh (Rom 8:3), so like that it was taken for granted that this man was a sinner, Joh 9:24. (4.) The brazen serpent was lifted up; so was Christ. He was lifted up upon the cross (Joh 12:33, Joh 12:34), for his was made a spectacle to the world. He was lifted up by the preaching of the gospel. The word here used for a pole signifies a banner, or ensign, for Christ crucified stands for an ensign of the people, Isa 11:10. Some make the lifting up of the serpent to be a figure of Christ's triumphing over Satan, the old serpent, whose head he bruised, when in his cross he made an open show of the principalities and powers which he had spoiled and destroyed, Col 2:15.
3. Between 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. Look unto me, and be you saved, Isa 45:22. We must be sensible of our wound and of our danger by it, receive the record which God has given concerning his Son, and rely upon the assurance he has given us that we shall be healed and saved by him if we resign ourselves to his direction. The brazen serpent's being lifted up would not cure if it was not looked upon. If any pored on their wound, and would not look up to the brazen serpent, they inevitably died. If they slighted this method of cure, and had recourse to natural medicines, and trusted to them, they justly perished; so if sinners either despise Christ's righteousness or despair of benefit by it their wound will, without doubt, be fatal. But whoever looked up to this healing sign, though from the outmost part of the camp, though with a weak and weeping eye, was certainly healed; so whosoever believes in Christ, though as yet but weak in faith, shall not perish. There are weak brethren for whom Christ died. Perhaps for some time after the serpent was set up the camp of Israel was molested by the fiery serpents; and it is the probable conjecture of some that they carried this brazen serpent along with them through the rest of their journey, and set it up wherever they encamped, and, when they settled in Canaan, fixed it somewhere within the borders of the land; for it is not likely that the children of Israel went so far off as this was into the wilderness to burn incense to it, as we find they did, Kg2 18:4. Even those that are delivered from the eternal death which is the wages of sin must expect to feel the pain and smart of it as long as they are here in this world; but, if it be not our own fault, we may have the brazen serpent to accompany us, to be still looked up to upon all occasions, by bearing about with us continually the dying of the Lord Jesus.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–9 And they journeyed from Mount Hor,.... After the battle…
And they journeyed from Mount Hor,.... After the battle with the king of Arad, and the defeat of him:
by the way of the Red sea, to compass the land of Edom; which lay by it, and from whence it had the name of the Red sea, Edom signifying red; and by the way of that the Israelites must needs go, to go round that country:
Read full note →
and the soul of the people was much discouraged because of the way; because it was going back instead of going forward to Canaan's land, and because of the length of the way; it was a round about way they were going; when, could they have been admitted to have passed through the country of Edom, the way would have been short; or had they pursued their victory over the Canaanite, they would have gone directly into the land; and this perhaps was what fretted, vexed, and discouraged them, that they were obliged to go back, and take such a circuit, when they had such an opportunity of entering; and they might be distressed also with the badness and the roughness of the way, the borders of Edom being rocky and craggy: it is in the original text, "their soul or breath was short" (p); they fetched their breath short, being weary and faint with travelling, or through anger, as angry persons do, when in a great passion: so the people of God travelling through the wilderness of this world are often discouraged, because of the difficulties, trials, and troubles they meet with in the way, from sin, Satan, and the world, and are fretful and impatient; but though they are led about and walk in a round about way, and in a rough way, yet in a right way to the city of their habitation, Psa 107:7.
(p) "et abbreviata est anima", Montanus, Munster, Fagius, Vatablus; "decurtata", Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 5, 6, 8, 9 By way of the Red-sea - Which leadeth to…
By way of the Red-sea - Which leadeth to the Red-sea, as they must needs do to compass the land of Edom. Because of the way - By reason of this journey, which was long and troublesome, and unexpected, because the successful entrance and victorious progress which some of them had made in the borders of Canaan, made them think they might have speedily gone in and taken possession of it, and so have saved the tedious travels and farther difficulties, into which Moses had again brought them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 8, 9 Verse 5. This light bread.] הקלקל hakkelokel, a word…
Verse 5. This light bread.] הקלקל hakkelokel, a word of excessive scorn; as if they had said, This innutritive, unsubstantial, cheat - stomach stuff.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 5, 6, 8 Num 21:4. By the way of the Red sea…
Num 21:4. By the way of the Red sea — The way which led to the Red sea, which they were under a necessity of taking, that they might compass the land of Edom. But as they had gained an advantage over the king of Arad, why did they not pursue their victory, and now enter Canaan? Because God would not permit it, there being several works yet to be done; other people must be conquered, the Israelites must be further humbled, tried, and purged, Moses must die, and then they shall enter, and that in a more glorious manner, even over Jordan, which shall be miraculously divided to give them passage. The soul of the people was much discouraged — Or, they grew fretful and impatient, as the words import. Having met with so many difficulties and discouragements in their way to Canaan; particularly being now obliged, by the Edomites refusing to give them a passage through their country, to retire back southward, and thence again to turn eastward, and to take a round by the territories of the Moabites; they began to think they should never come to the promised land, and so fell into their old spirit of murmuring against God, and throwing reflections on Moses. They seem to have been the more excited to this by the successful entrance and victorious progress which some of them had made in the borders of Canaan; because they concluded from this that they might speedily have gone in and taken possession of it, and so have saved the tedious travels, and further difficulties, into which Moses had again brought them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv4, 5, 6, 8 The direct route to Moab through the valleys of…
The direct route to Moab through the valleys of Edom being closed against them Num 20:20-21, they were compelled to turn southward. Their course lay down the Arabah; until, a few hours north of Akaba (Ezion-Geber) the Wady Ithm opened to them a gap in the hostile mountains, allowed them to turn to their left, and to march northward toward Moab Deu 2:3. They were thus for some days (see Num 22:1 note) in the Arabah, a mountain plain of loose sand, gravel, and detritus of granite, which though sprinkled with low shrubs, especially near the mouths of the wadys and the courses of the winter-torrents, furnishes extremely little food or water, and is often troubled by sand-storms from the shore of the gulf. Hence, “the soul of the people was much discouraged because of the way.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 5, 6, 8, 9 Edom, one of the princes, had refused them a…
Edom, one of the princes, had refused them a passage; upon which they went by Salmona to Phunon, (chap. xxxiii. 37, 42,) where they probably murmured, (chap. v.,) and were bitten by the serpents, as we read in this chapter. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v4 From Mount Hor to the Plains of Moab
SECOND SECTION
From Mount Hor to the Plains of Moab
Read full note →
Num_21:4 to Num_22:1
A.—THE DEPARTURE FROM MOUNT HOR AND THE FIERY SERPENTS
Num_21:4-9
4And 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 discouraged1 because of the way. 5And 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, 6neither is there any water; and our soul loatheth this light bread. And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died.
7Therefore 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 8away the serpents from us. And Moses prayed for the people. 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. 9And 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.
TEXTUAL AND GRAMMATICAL
[Num_21:5. Light; Luther, De Wette, mean; Bunsen, wretched; light, not as opposed to solid, but as that which nauseates, disgusts—vile.—A. G.]
[Num_21:6. Lange: venomous. The שַׂרָף, literally burning, denotes with נָחָשּׂ and sometimes without (Num_21:8, below) a kind of serpent whose bite produces burning heat and thirst. Our word fiery is a good rendering, but is ambiguous. De Wette and others retain the Hebrew word Seraphim.—A. G
[Num_21:7. And the people.]
[Num_21:8. omit Serpent.]
[Num_21:8. נֵם, standard. See Exo_17:15 : Jehovah-nissi.—A.G.]
EXEGETICAL AND CRITICAL
Keil gives as the heading to the contents of this section: “The march of Israel through the Arabah.” He starts with the assumption that mount Hor stands near Petra. “Leaving mount Hor, Israel must take the way to the Red Sea, in order to compass the land of Edom, since Edom refused permission to cross its territory, and thus descend the Arabah to the head of the Ailanitic gulf.” But if it is settled that the Arabah forms a part of Edom, and if it is further settled that by the command of Jehovah, Israel must pass around Edom, it is impossible that they should have marched through the Arabah on their way to the Red Sea, for leaving out of view the difficulty of their finding sustenance in this narrow rocky valley (see Shubert, Travels, II. 396), Ritter, Erdkunde XIV., p. 1013 [see however, on the other hand, Robinson, Res. II. 594 seq., and Stanley, Sinai and Palestine, pp. 84, 85.—A. G.], they would be in constant danger of attack by the Edomites and of perishing by the sword with their wives and children. As they came up from Sinai to Kadesh through the desert plateau Et Tih. (Paran), so they must have returned through the same desert, although farther to the east, from Kadesh to the Red Sea. The Israelites, it is true, at the end of their march to the Red Sea, must have crossed the limits of the Edomitish territory, as this comes out clearly in Deu_2:1. They compassed mount Seir many days, and they were commanded to turn northward, not of course back upon the way they had come, but in a north-easterly direction, which shows that they had reached the extreme limits of the Edomite kingdom, and must how penetrate it, passing over below their brethren the sons of Esau, and below the Arabah (comp. the notes in this Commentary, Deu_2:12).
The desert plateau Et Tih was, according to the testimony of modern travellers, far better fitted for the returning path of the Israelites than the Arabah. See extracts in Ritter’s Erdkunde, part 14, Book 3, p. 830, The Central and Northern Routes across the Desert Et Tih to the Promised Land, from Seetzen, Russegers and others. The description of Seetzen, who went from the north to the south, from Beersheba to Sinai, merits special attention. Here we met several Wadys with broad pasture-lands, our path at times crossing rolling flowery meadows, across heaths blooming with white-flowering heather, now and then by springs or fountains, but also through rocky fields, strewn with flint-stones, while at times also we found “the ground full of holes the homes of serpents, lizards, etc.” The fiery serpents cannot therefore be urged with force in favor of the Arabah. [Stanley, Sinai and Palestine, p. 84, agrees with Keil, and uses this strong language of the Israelites and the Arabah: “It is indeed doubtful whether they passed up it on their way to Canaan; but no one can doubt that they passed down it when the valleys of Edom were closed against them. This was clearly the natural route for them to take; and the very argument which Lange uses against it—the want of sustenance—seems strongly to favor it. The scarcity of food made them more sensible of their dependence upon the manna, and they wearied with the sameness; our soul loatheth this vile bread.—Geographical considerations, the well-ascertained fact that the Arabah abounds in poisonous serpents, and the tenses of the narration all favor the Arabah. The incidents of the later narrative and the easy egress from the Arabah to the plains east of Edom through the Wady Ithm confirm this view.—A. G.]
Num_21:4-9. And the soul of the people was much discouraged because of the way.—The young and vigorous generation found the long return journey wearisome, partly because it seemed like a discomfiture, because they so carefully avoided the Edomites, with whom they had recently tried their strength in the region of Arad, and from whom they may have captured large herds, which proved a source of supply in the march. At all events they were greatly depressed. They sighed for a fruitful land, and the manna from a miraculous food, became to them as a light (contemptible קְלקְ֗ל) bread, while the usual bread and water were wanting. They spake against God (Elohim) and against Moses.—It is observable that they did not rebel against Jehovah, but murmured against the divine guidance and the leading of Moses. [There seems to be little ground for the distinction drawn between Elohim and Jehovah as the object of their querulous complaints.—A. G.] Their unbelief grew out of the delusion which the previous generation expressed, that they also, as their fathers, must die in the desert. The punishment laid upon them is commensurate with their less turbulent and violent disobedience. Then sent Jehovah (not Elohim) fiery serpents among the people.—Here again the judicial providence of God uses the noxious product of the land for punishment, converting the serpents of the desert into a divine punitive visitation. “Fiery, literally burning serpents; so called from the inflammatory nature of their bite, which infuses a burning, deadly poison; as the Greeks also name certain serpents, especially the διψὰς, because its poison wrought like burning fire, προστῆρες and καύσωνες (Dioscorides VII. 13; Aelian, Natura Anim. VI. 51), and not because they had fiery, red spots upon their skins, which are frequently found in the Arabah, and are extremely poisonous.” Keil. But why should they not have been named from the fiery red color of the serpents, which finds its reflection later in the fiery glow of the brazen serpent? The one quality, however, does not necessarily exclude the other. This is clear from a citation from V. Shubert’s Travels: “At midday a very mottled snake, marked with fiery red spots and wavy stripes, which belonged to the most poisonous species, as the construction of its teeth clearly showed. According to the Bedouins, these snakes, which they greatly dreaded, were very common in that neighborhood.” [For similar occurrences see Strabo XV. 723; XVI. 759, referred to in Bible Com. I. 725.—A. G] And much people of Israel died. Although the swarm of serpents was extraordinarily large, we may suppose that the excitement among the people, the confusion, and their conscience awakened to a sense of their guilt, greatly increased their terror. The voluntary repentance of the people, which was wanting in the earlier generation, shows how greatly the present generation was in advance of its predecessor. They confess that they have sinned against Jehovah their covenant-God, and against Moses, and implored him to intercede in their behalf.
The divine answer is adapted to the situation, shows a marvellous and profound psychological insight, and at the same time is of great Christological and soteriological significance. Make thee a fiery serpent (an image of one), and set it upon a pole (standard), and it shall come to pass that every one that is bitten, when he looketh upon it, shall live (shall not die). Moses understood the command correctly, and made a brazen serpent. This goes to show that the assumption that the serpents were named from their red color is correct. The miraculous result corresponds fully with the promise.
This obscure and mysterious narration rises into great importance in its soteriological aspect, through the application which Christ Himself makes of it to His own life, which He also makes in mysterious words. Many theologians therefore have been earnestly engaged in the explanation of this passage. For the literature see in Keil, p. 179, note Eng. Trans., Kurtz, Hist. of Old Cov., Vol. II., p. 428 [see also Lange, Com. on John, Num_3:14; Cowles, The Pentateuch, has a brief and satisfactory note.—A. G.] Among the explanations of the brazen serpent, the passage in Wis_16:6-7. It is a symbol of salvation to remind them of the commandment of thy law. We have a clearer interpretation of the symbol here than we find in some modern theologians. The profoundest, but also the most obscure application of the passage is the word of our Lord, Joh_3:14. Keil gives Luther’s explanation: “In the first place the serpent which Moses was to make at God’s command was to be of brass or copper, i.e. of a reddish color, and in every way (though without poison) like those, who from the bite of the fiery serpents were red and burning with heat. In the second place, the brazen serpent must be set upon a pole for a sign. And in the third place, those who were bitten of the fiery serpents and would live must look to the brazen serpent so lifted up; otherwise they could not recover or live.”
But this is rather a description of the event than an explanation of the symbol. Hengstenberg’s explanation reminds us of Menken: “Christ is the antitype of the serpent in so far as He took sin, the most pernicious of all pernicious potencies, upon Himself, and made a vicarious atonement for it.” The great mistake in this explanation lies in the thought that the serpents here typify sin, whereas they were sent as a punishment and an antidote for sin. Men fall into the mistake through the operation of a dead mechanical principle of hermeneutics, according to which the same image, e.g., the leaven, must always represent the same thing.
But the serpents here have, on the one hand, just as little to do with the serpent in Eden, or with the devil, the old serpent, as, on the other hand, they have with the serpent of Æsculapius, the symbol of healing power or virtue. Keil rejects, with good reason, the interpretation of Winer, Knobel and others, that the view common to the religion of antiquity, that the serpent was a beneficent and health-bringing power, lies at the basis of this narrative. On this supposition the direct, immediate view of the fiery (brazen) serpent must have been much more effective. In sharp antagonism to this interpretation stands the view of the dogmatic realists as wrought out by Menken in his Treatise on the Brazen Serpent (Works, Vol. VI., p. 351, Bremen, 1858). In this view the serpent signifies in the first place the devil, then sin, then further (in entire consistency with that system) inherited original sin, as it clave even to the nature of Christ, but as the sin of humanity, was extirpated through His sufferings upon the cross. To reach the full import of this thought, Menken supposes that the standard upon which the serpent was placed was the principal standard of Israel, the banner of the tribe of Levi, and this most probably was in the form of a cross, so that the sins of humanity appeared here symbolically upon the cross, i.e., overcome and destroyed. As if the poor bitten Jew himself must have thought of all this, or could even have suspected it. Others hold, Sack, e.g., that the symbolism is not in the figure, but in the lifting up (the lifting up of the serpent, the lifting up of Christ). Ewald places it in the symbolic destruction of the serpents which to the believing one who looked was an assurance of the redeeming power of Jehovah.
If we make this our starting point, which clearly results from the narrative, that the fiery serpents indicate not the sins of Israel, but the counteracting agency of the sins, the punishment, thus also the evil, then the mystery, in its great features, soon comes into the light. The view of evil in the confidence that it is Jehovah’s remedy against sin, this is the main thing. Heathenism proclaims its delusion in two words: sin is merely an ill, an endurable fate, but the ill itself is the real peculiar harm, far worse than the sin. Christendom, on the contrary, in its truth proclaims: sin is the intolerable injury, but the ill result, its consequence, is also its remedy. Thus in the cross, or even in death, in the communion in death with Christ, is salvation. In that case therefore the look to the serpent image taught that the true, peculiar, pernicious, fiery serpents were their murmuring disposition and complaints against Jehovah, while the fiery serpents were sent by God for a little season for a terror and warning. Thus also, according to the epistle to the Hebrews, Christians have become free from the bondage of sin and Satan, since with the look to the cross of Christ they have recognized death as the salvation of the world. When this confidence in the healing power of all pure, divinely destined ill is established, then the heart is fixed. In the restful assurance which the Jew found in his look to the brazen serpent, as it symbolized to him the saving virtue and agency of Jehovah, he lost all dread of the fiery serpents, and could assume towards them the attitude of a conqueror. We know not how in any other way the great pestilential scourges which have descended from heathendom, have lost to such an extent, their fearful terrifying sympathetic power, within the sphere of Christendom. A more definite relation between the serpent upon the standard and the Saviour upon the cross, lies firstly in its elevation; it was a raised sign visible to all. The cross of Christ is a sign for the whole world. Then Christ appeared upon the cross, under the assumption by the blinded world, that He was the betrayer and corrupter of men, the serpent in the bosom of the people of God, while in truth He was absolutely the contrary, so that believing humanity must recognize its saving Friend in the form and image of its hereditary foe. Thus He was the antitype of that brazen serpent which had the form of the fiery serpents which filled Israel with dismay, while it was made only as a means of rescue and healing, but at the same time was a symbol of the truth that the external visible fiery serpents did not constitute the real calamity of Israel, but the serpents of cowardice and discontent, comp. Comm. on Joh_3:14.
The great impression made upon the Israelites by the brazen serpent, appears from the fact that they took it with them into Canaan, where it was at first regarded as a sacred relic, but at last was destroyed in the time of Hezekiah, as it had become an object of idolatrous reverence (2Ki_18:4).
[Knobel: “In a similar way Alexander lost many men as he marched through Gedrosia, the serpents springing upon the men from the brushwood upon the sand-hills. The Sinaitic peninsula is dangerous to travellers from the number of serpents who have their homes here.”—A. G.].
DOCTRINAL AND ETHICAL
1. [“The heathen view of the serpent as a blessing or healing power, is not only foreign to the Old Testament, but is irreconcilably opposed to the Biblical view of the serpent as the representative of evil which was founded upon Gen_3:15. To this we may add that the thought which lies at the foundation of this explanation, viz., that poison is to be cured by poison, has no support in the Scriptures. God, it is true, punishes sin by sin, but He neither cures sin by sin, nor death by death. On the contrary, to conquer sin it was necessary that the Redeemer should be without sin, and to take away the power from death, it was requisite that Christ, the Prince of life, who had life in Himself, should rise again from death and the grave (Joh_5:26; Joh_11:25; Act_3:15; 2Ti_1:10).”—A. G.].
2. [The looking of the bitten Israelite and the looking in obedience to the divine direction, and upon the promise, was a part of the typical transaction; as much so as the lifting up. There is scarcely anything which can better represent the simple act of faith than the looking.—A. G.].
HOMILETICAL HINTS
[The brazen serpent one of the most significant types of the Old Testament. A proof also of the peculiar and profound attention with which Christ read the Scriptures, and discovered its meaning, when all others had failed. Bible Comm.: “The look to the brazen serpent denoted acknowledgment of their sin, longing for deliverance from its penalty, and faith in the means appointed by God for healing.” Henry: “They that are disposed to quarrel will find fault when there is no fault to find. Justly are those made to feel God’s judgments, that are not thankful for His mercies. They that cry without cause have justly cause given them to cry out their repentance; they confess their guilt; they are particular in their confession; they seek the prayers of Moses for their deliverance. The provision which God made for their relief, was wonderful, and yet was suited to their case. Observe the resemblance, 1. Between their disease and ours; 2. Between their remedy and ours; 3. Between the application of their remedy and ours. The brazen serpent being lifted up would not cure if it was not looked upon. They looked and lived, and we, if we believe, shall not perish. It is by faith that we look unto Jesus, Heb_12:2.—A. G.].
B.—STATIONS OF THE MARCH TO MOUNT PISGAH
Num_21:10-20.
10, And the children of Israel set forward, and pitched in Oboth. 11And they journeyed from Oboth, and pitched at 2Ije-abarim, in the wilderness which is before Moab, toward the sunrising.
12, 13From thence they removed, and pitched in the valley of Zared. 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. 14Wherefore it is said in the book of the wars of the Lord,
What he did3 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 4upon the border of Moab.
16And 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:
5Spring up, O well; 6sing 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: 19And from Mattanah to Nahaliel: and from Nahaliel to Bamoth: 20And from Bamoth in the valley, that is in the 7country of Moab, to the 8top of Pisgah, which looketh toward 9Jeshimon.
TEXTUAL AND GRAMMATICAL
Num_21:14. [וָהֵכ which our version after the older Jewish commentators renders gave, or did, is now regarded as a proper name. סוּפָת not the sea, nor any proper name, but as in Nah_1:3; Job_21:18, to destroy or overthrow as by a whirlwind.—A. G.].
Num_21:14. [Brooks, better valleys. Hirsch., the brooks or wadys forming the Arnon.—A. G.].
Num_21:18. Digged or delved with the sceptre מְהֹקֵק or ruler’s staff, Gen_49:10. Our version gives the sense accurately.—A. G.].
Num_21:20. The margin rendering, wilderness or waste, is preferable.
EXEGETICAL AND CRITICAL
The different and apparently conflicting representations as to this march, leave us in great uncertainty. It is necessary therefore to come to the defective, but established historical data of the Bible. It is clear from Deu_2:4-8 that the Israelites merely crossed from Ezion Geber the land of the Edomites, on the further side of the Arabah, but did not pass through its length; that they avoided, with the greatest care, the Moabitish territory also, so far as it was inhabited, and in like manner the country of the Ammonites. They thus sought, going out from Ezion Geber, to reach the east side of the kingdoms of Edom and Moab, and marched northwards, keeping along the line between their borders and the Arabian desert, till they touched the region of Ammon. The first station which they reached after leaving the undefined place of the fiery serpents was, according to the narrative here, Oboth, and from Oboth to Ije-Abarim, in the desert eastward of Moab. We may conjecture that Oboth lay on the eastern border of Edom as Ije-Abarim was upon the frontiers of Moab. In the list of stations, chap. 33, they went from Hor to Zalmonah, from there to Punon, and then to Oboth. One of these stations may well have been the undetermined place of the fiery serpents. The record here is so closely connected with the list of stations in chap. 33. that they must be considered together, and we defer the full investigation until that point in the narrative is reached. We confine ourselves here to that which comes in direct connection with the text. [Lange holds the identity of Hor and Hor-hagidgad; of Oboth and Ezion Geber; of Jotbath and Zalmonah, both suggesting the idea of a shaded, well-watered oasis; that Ebronah designates, with tolerable certainty, a crossing place, in which sense it corresponds with Punon (derived from פָּנָה to turn); and that near Ezion-Geber or Oboth they left the plain Et Tih and crossed the Arabah. His theory is constructed on the supposition that they did not march down the Arabah from Hor or Moserah. Keil thinks that Punon is doubtless the same with Phinon, a tribe seat of the Edomitish Phylarch, a village between Zoar and Petra, from which, according to Jerome, copper was dug by condemned criminals. He is compelled however to place Punon to the east of the lines from Petra to Zoar. The localities cannot be certainly identified at present. We may hope for that in the future progress of geographical discoveries. But the general direction is now well-nigh beyond question. They descended the Arabah to the month of the Wady El Ithm, which opens a few hours north of the Akaba or Ezion Geber, and gives easy access to the eastern plain. They then skirted the elevated plateau of Idumea, and began to turn to the north, following essentially the same route taken by the caravans of the present day. The character of the country prevented the Edomites from contesting their passage in this direction. Bible Com. regards the name Oboth as identical with the present pilgrim halting-place, El Ahsa. “The name Oboth, denoting holes dug in the ground,” being the plural of אוֹב. The term hasy, of which Ahsa is the plural, has the same meaning, and thus the modern station corresponds to the ancient both in name and place.” All that seems certain, however, is that the place must be sought in the desert on the eastern skirts of Edom or Idumea.—A. G.]. From Oboth they came to Ije-abarim, in the wilderness which is before, east of Moab. Keil translates “ruins of the crossings,” and thinks the place must be sought for north of the Wady El Ahsy, which divides Idumea from Moab. Ges., while he renders עִיִּים ruins, translates the phrase, tops of the mountain-chain Abarim. We must take a view of this eastern country or we shall fail to have any clear notion amid the confusion of conjectures. The land of Canaan itself is a region of alternate lowlands and highlands. The low-lying coast region is succeeded by the highland of the western mountain plateau; the valley of the Jordan by the Perean highlands. This type appears of a more decided character as we approach Arabia. The Jordan valley is prolonged in the Ghor and the Arabah, the Perean highlands in the mountain range of Abarim, which extends through the land of the Amorites, of Moab and of Edom. This mountain region terminates on the west in abrupt lofty masses, while on the east it slopes off into the first desert table land. This again is bordered by a loftier mountain chain, standing out as high mountains on the west, but falling off eastward into the wide desert plateau towards inner Arabia. This range belongs to the great encircling wall which girts around the larger part of Arabia. The highland of Abarim, however, like the lower regions toward the Ghor, is crossed from east to west by great wadys, which at last break down into mountain gorges. The name Abarim may be regarded as signifying that the heights of these mountains stretch away from and beyond all these ravines and torrent gorges. The Israelites appear to have encamped often by the fords of these streams, as they passed along the eastern edge of the inhabited mountain region, to avoid, as far as possible, the peopled regions of Moab and Edom. Thus they first encamped at Ije-Abarim, i.e., probably the ruins of the mountains rent by the Wady El Ahsy (in its lower stretches called El Kereky) over against the city Ar in Moab. They then pitched in the valley of Zared.—We much prefer to leave the Wady Zared undetermined, than to regard it as Wady Kerek “in the midst of the land of Moab,” or even the Wady Kerek “in the upper part of its course.” [“It is to be identified with the Wady Franjy, the main upper branch of Wady Kerek. The word Zared signifies “osier;” and, remarkably enough, the Wady Safsaf, Willow Brook, still clings to the tributary which unites with Wady Franjy below Kerek.” Bible Com.—A. G.]
Farther on they came to the Arnon, which divides the land of the Amorites from that of Moab, and encamped beyond the wady. Since the Arnon is formed by several smaller streams, and in its lower course passes through deep gorges, which would not admit of the passage of an armed host, it has been justly inferred that the passage was effected in the upper part of its course, and where the affluents still flowed apart. [Ritter quoted by Keil: “It is utterly inconceivable that a whole people, travelling with all their possessions, as well as with their flocks, should have been exposed without necessity to the dangers and enormous difficulties that would attend the crossing of so dreadfully wild and so deep a valley, and that merely with the purpose of forcing an entrance into an enemy’s country.”—A. G.] We come now to a very obscure passage, Num_21:14-15. The Sept. renders the passage singularly, but yet with a correct apprehension of the fundamental thought: τὴν Ζωο͂βἐφλὀγισε καὶ τοῦς χειμάρῥους Αρνῶν, καὶ τοῦς χειμάρῥους κατέστησε κατοικῆσαι Αρ, καὶ πρόσκειται τοις ὁρίοις Μωάβ. The Vulgate, in doubt as to the ἐφλὀγισε of the Septuagint, translates: Sicut fecit in mari rubro, sic faciet in torrentibus Arnon. Scopuli torrentium inclinati sunt ut requiescerent in Ar, et recumberent in finibus Moabitarum.
Since it is plainly the passage of the Arnon which is celebrated, it is difficult to see why Luther with others should cut the knot as he does and render Vaheb in Supha and the brooks of Arnon. And it is still harder to understand why Knobel also should read Vaheb in Supha, and add a senseless supplement. [Knobel supposes the verb to be supplied, and refers to the Amorites, viz.: they possessed Vaheb in Supha as their southern limit.—A. G.] Keil explains the passage by referring to the capture of the region by storm, although there has been thus far no allusion to a warlike attack. [So also Bible Com., Kurtz, Hengstenberg.—A. G.]
We offer the following translation:—
And onward unto the Red Sea (הֵב or יָהֵב) and (unto) the brooks of Arnon, and unto the upper current of the brook which reaches unto the dwelling of Ar, and leaneth upon the border of Moab. The passage will then stand connected with the crossing of the Arnon. It compares the passage of the separated streams of the upper Arnon with the passage of the Red Sea. It sees in both events something alike, a heroic deed, corresponding to the divine summons or call. The הָבָה, come on, appears here in הֵב or יָהֵב and הָ- of direction as the suffix of the noun סוּפֹ. What motive could there be for the celebration in a heroic song of a mere geographical notice in and for itself? The Sept. εφλόγισε may mean He glorified, made to shine the Red Sea and the brooks of Arnon, viz., through His leading and power. The Vulg. gives us a peculiar idea of the passage: as He did in the Red Sea, so He will do in the brooks of Arnon. The rocks of the torrents were carried down, so that they first rested in Ar, then lay on the borders of Moab. For the distinction between the Arnon referred to and the modern Ar in Moab, see Keil [also Hengstenberg’sGesch. Bileams, Bible Com., Keil. The Ar here referred to is the city of Moab on the border of Arnon, which is at the end of the Moabitish territory (Num_22:36). It was called Areopolis by the Greeks, and probably stood at the confluence of the Lejum and Mojeb in the fine green pasture land in the midst of which there is a hill with some ruins. This Ar is not to be identified with the modern Areopolis in Rabbah, which stood six hours south of the Lejum.—A. G.] The book of the wars of the Lord.—Some have regarded it as an Amoritish book of the conflicts of Baal; others attribute to it a late origin in the time of Jehoshaphat; but it clearly belongs to the Israelitish epic, and from its marks of extreme simplicity may be regarded as the first new awakening of inspired song in the rejuvenated Israel. The book is named only here, but the new poesy bloomed in other productions—especially in the song of the well. [The reference to this book has been seized upon by the negative critics as a grave objection to the Mosaic authorship of Numbers. “They have thought it incredible that such a work should have been extant at the time of Moses. But there is nothing more natural, or which occurs more constantly in the progress of humanity under like circumstances, than a body of song bursting out irrepressibly with the new fresh life of a people and commemorating the great events in its early history. As Baumgarten well observes that such a book should arise in the days of Moses, is so far from being a surprising fact, that we can scarcely imagine a more suitable time for the commencement of such a work. To the cavil that the wars of the Lord had scarcely begun when Moses died, and hence they could not have been referred to in any work written by him, Hengstenberg replies: When Moses wrote the Amalekites, the king of Arad, the king of Sihon, and Og king of Bashan, were all conquered. But the idea of the wars of the Lord in the usage of the Pentateuch is much wider than this (comp. Exo_12:41; Exo_12:51; Exo_14:14; Exo_14:25; Exo_15:3; Num_33:1). All the signs and wonders in Egypt were regarded as a contest of Jehovah against Egypt and its gods; the march through the desert is the march of an armed host of whom Jehovah is the leader, so that there was the richest material for a book. And the very object of the book is to glorify the leading of Jehovah as He brings His people on their way.” So also Stanley, History of the Jewish Church, vol. I., p. 207.—A. G.].
And from thence they went to Beer—well or place of wells. The encampment is marked by a longed-for well in which the promise of Jehovah is accomplished through human effort. This well was dug by the princes with their sceptres, i.e., under their leading, greeted by the festal hymn of the people and embalmed in a song. The fountain thus praised lies still in the open desert somewhere. The place cannot be definitely determined, probably is the same with Beer-Elim in the north-east of Moab. And from the desert they went to Mattanah.—They pushed their way into the inhabited territory or the Amorites to the west or northwest. It was not their purpose to enter the land of the Amorite in a hostile manner, for the goal of their journey lay across the Jordan. The reference in Deuteronomy: Then sent I messengers out of the wilderness of Kedemoth (the east) unto Sihon king of Heshbon with words of peace, Deu_2:26, is to this time and place. But when Sihon refused them a peaceable transit, the conquest of his land took place by divine command, (Deu_2:31, see also Keil, p. 150). The encampments after that at the “well” or Beer, must have preceded the later-mentioned war with Sihon, since the advance of the great mass of the people must have been protected by a victorious warlike expedition, which must have been sent out between the stations Beer and Mattanah. The engagement took place at Jahaz [Keil Jahza] on the border of the Amoritish territory toward the desert. The desire of the writer to complete the list of stations led him to anticipate the record of the last encampments, and this the more that he might connect the subjugation of Og in Bashan with the victory over Sihon; as indeed it was only after the destruction of Og from the land of the Amorites, that the peaceful settlement of the people in the plains of Moab, took place (comp. Num_21:31 with Num_22:1). For the comparison of the stations in this section with the general register, chap. 33., see that chapter and notes. [Aside from any successful identification of the places mentioned, two principles, as Kurtz. Gesch. d. Alt. Bund., Vol. II., 453 well argues remove all difficulty. In the first place we are to bear in mind that the encampment of such a vast body, especially when they reached a cultivated and thickly settled region, must have included a number of places, some of which may appear in one record, and others in another, while both are strictly accurate. But it is more important to observe the diversity in the character of the different records. Chapter 33. is purely statistical. The author there enumerates only those stations, i.e., regular encampments, where Israel made a considerable stay, and hence not only constructed an organized camp, but set up the tabernacle. Here his interest is not statistical, but historical, and only those places which were of historical importance are mentioned. Hence the names of the stations between mount Hor and Ije-abarim, are omitted in this record, for they were of no historical moment, while we have a larger number between Ije-abarim and the plains of Moab because they were historically memorable, although they may not have been regular encampments.—A. G.]. We content ourselves here with a mere outline of their march through the eastern desert. Going up Wady El Ithm, and crossing the border of Edom, they were free to wander through the worthless common domain of the desert until they reached Beer—probably Beer-Elim—the well which the princes dug with their staves, i.e., presumably acquired as military leaders. Then they moved to Mattanah, i.e., gift, because it was the first camping place in the dominion of the Amorite king Sihon. They must now have passed the field of conflict with Sihon, for (Num_21:23) Sihon went out against Israel into the wilderness. The Israelites moreover could not have settled peaceably in the Amoritish country without some victory like this. And from Mattanah to Nahaliel, “Rivers of God.” The name corresponds to the description: Abarim before Nebo. We are ever coming back to the mountain chain Abarim. Nebo, without being definitely determined, may be regarded as forming one of the peaks of Pisgah lying over against Jericho. In this region where several wadys empty into the Jordan, and where the long-wished for Jordan valley first appeared in sight, they may well have said Nahaliel, “rivers of God.” Knobel. [Keil, Kurtz, Bible Com.], identify this place with Encheileh, which now lay far behind the Israelites. [Keil: Encheileh is the name given to the Lejum until its junction with the Saide. The Israelites then went from Beer north westerly to Mattanah or Tedun, and thence westerly to the northern bank of Encheileh.—A. G.]. And from Nahaliel to Bamoth. We can scarcely regard Bamoth (heights), with Keil and others, as identical with Bamoth-Baal, since Israel had before this encamped at Nebo, and certainly had passed the place where Balaam was first solicited to curse Israel. The people were at first busy in taking possession of Heshbon, at the same time capturing Jaazer on the extreme eastern border toward the land of the Ammonites. Then their course lay northwards towards Bashan, and Og, king of Bashan, came out to meet them at Edrei. But as Edrei is found far to the north in Bashan, it is not to be supposed that the armed host should have left the people behind them defenceless in the plains of Moab, where Balak might easily have destroyed them. We therefore accept fully the conclusion that Bamoth, which is here mentioned, was the basis of their warlike operations against Bashan in upper Gilead. Places bearing this name “heights” are common all over the world. After the conquest of Bashan they returned nearly to their former position in the plains of Moab. [The top of Pisgah which looketh toward Jeshimon: across the desert. Keil: “The field of Moab was a portion of the tableland which stretches from Rabbath Amnion, to the Arnon, and which extends to the desert of Arabia towards the east, and slopes off to the Jordan and the Dead Sea towards the west. The valley in this table land was upon the height of Pisgah, i.e., the northern part of the mountains of Abarim, and looked across the desert Jeshimon. Jeshimon, the desert, is the plain of Ghor El Belka, i.e., the valley of desolation on the north-eastern border of the Dead Sea. The valley in which the Israelites were encamped is to be sought for to the west of Heshbon, on the mountain range of Abarim, which slopes off into the Ghor El Belka.” Kurtz holds the same view and identifies this position with the field of Zophim, Num_23:14. Bible Com.: “Pisgah was a ridge of the Abarim mountain westward from Heshbon, and Nebo a town on or near that ridge, and apparently lying on its western slope.” See also Grove’s Art. Moab, Smith’s Bib. Dict., Palmer, The Desert and the Exodus, Vol. II., p. 472 et seq.—A. G.].
DOCTRINAL AND ETHICAL
1. [God ever leads His people by a way which they know not, but leads them safely and well. They pass through the wilderness, but come out upon the top of Pisgah and then across the Jordan. All along the fountains spring up—not without human agency, and yet flowing with the fulness of divine blessing.—A. G.].
2. [The doctrine of God’s providence, and the duty of an implicit trust in it; of a hearty and cheerful compliance with it; and the safety and welfare of those who so yield to it are clearly seen in this narrative.—A. G.].
HOMILETICAL HINTS
The march as it overcomes all obstacles. The passage over the river of Arnon, a reminiscence of the passage through the Red Sea, and a pledge of the passage over the Jordan. [Henry, Num_21:10. “It were well if we would thus do in our way to heaven, Num_21:14-15, what God has wrought for us, what He did at such a time, and in such a place ought to be distinctly remembered, Num_21:18. God promised to give them water, but they must open the ground to receive it. God’s favors are to be expected in the use of such means as lie within our power.” The wells—“fountains”—along the way. Wordsworth refers upon the wells of the Bible to Gen_21:19; Gen_21:31; Gen_24:13; Gen_26:15; Gen_29:10; Exo_2:15; Exo_3:1; Joh_4:6. Moses gathers the people, God gives the water. This is a work which God is ever doing in His church. He gives the waters in His holy word, in His blessed Son of whom Moses wrote, and in the living waters of the Holy Spirit whom Christ sent.—A. G.].
C.—SIHON KING OF THE AMORITES, AND OG KING OF BASHAN
Num_21:21 to Num_22:1. Deu_2:26 to Deu_3:22.
21And Israel sent messengers unto Sihon king of the Amorites, saying, 22Let 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. 23And 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. 24And 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. 25And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the 10villages thereof. 26For 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. 27Wherefore they that speak in proverbs say,
Come unto 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.
31Thus Israel dwelt in the land of the Amorites. 32And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there.
33And they turned and went up by the way of Bashan: and Og the king of Bashan 34went out against them, he, and all his people, to the battle at Edrei. 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. 35So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.
Num_22:1 And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho.
TEXTUAL AND GRAMMATICAL
Num_21:27. Bunsen, De Wette: the poets; Zunz, Hirsch: the proverb speakers. [The Heb. הַמּשְׁלִים to make like, very aptly designates Heb. poems in which one was made like, parallel, to another.—A. G.].
[Num_21:30. Lange, we came upon them. Bunsen, Fuerst, Ewald, we have burned. Zunz, we have thrown them down. Hirsch, we came and overthrew them. נִּירָם formerly regarded as a noun, is now accepted as the first person plu. Imp. Kal. from יָרָה with the suffix of the 3d person. Hirsch makes a fut. Kal., and refers for suffix to Ex. 20:30.—A.G.]
Num_21:30. אֶשֶׁר Keri אֵשׁ, and hence is rendered by De Wette and others, a fire, burns to Medeba.
Chap. 22. Num_22:1. Plains. Keil, Steppes of Moab. Lange, fields.
EXEGETICAL AND CRITICAL
The message of Israel to Sihon king of Heshbon, is like that sent to the king of Edom. We learn from Jdg_11:17, that a similar message was sent to Moab; and we may infer, therefore, that besides a direct passage through Edom, they entertained a hope that they might press rapidly on between the end of the Dead Sea and the Edomitish territory, without seriously irritating the Edomites; as indeed they had later to cross the southern extremity of the land of Edom. Israel had originally only the promise of Canaan west of the Jordan. Even Peræa was not included in the promise. This limitation was carefully regarded in the message to Sihon. But since the Amorites at Heshbon, were included in the condemnation of the Canaanites, so the Israelites were not only at liberty to force their way through their land, but were under obligation to do so by the injunction of Jehovah. How Og. king of Bashan, in the northern part of Gilead, became involved in the conflict, is not explained; a sufficient explanation may be found in the fact that the successful assertion of a religious and moral dominion over Heshbon or lower Gilead, was not possible without the conquest of Bashan. Then we must bear in mind also that in Deu_3:8, the two kings stand in close connection as “kings of the Amorites.” Knobel strives in a strange way to prove from Deu_3:10, that there were two Edreis [Adraa; see for its location and description, Porter: Damascus, Vol. II., p. 271, and Giant Cities of Bashan, p. 94 sqq., and Smith’s Bib. Dict., art. Edrei.—A. G.]. A southern to be distinguished from the northern. He gives as the reason that “Og surely did not allow the Israelites to reach the northern boundary of his kingdom before he went out to meet them.” [So also Keil, Bible Com.—A. G.]. The conjecture however is obvious that the terror which the victory over Sihon spread far and wide, may have led the people of Bashan to retreat, until they found it necessary to make a stand at Edrei, their second capital, and not far from their chief city Ashtaroth. [Porter says, “The situation is most remarkable, and in selecting the site, everything seems to have been sacrificed to security and strength.” There was an all-sufficient reason therefore why they should make their final stand here.—A. G.].
It is recorded here that the king of the Amorites had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon; not, however, that they had reached the Ghor to the west. They had thrust themselves by force between Moab to the right and the desert and the land of the Ammonites to the left. Moab must at this time have exercised dominion in the border-land to the Ghor, for otherwise the plains of Moab would not have been spoken of here. If the dominion of the plains of Moab had been now in the hands of the Amorites, Balak, the king of Moab, would only have rejoiced at their overthrow, and would have sought alliance with Israel. On the other side the Amorites had not been able to conquer the children of Ammon in their mountain-fastnesses, Num_21:24. The Israelites were prevented by an express direction of Jehovah not to attempt an assault against these strong borders (Deu_2:37).
Sihon had as yet no suspicion of the strength of the rejuvenated Israel, and went out against him beyond his own bounds, as far as Jahaz. But Israel smote him with the edge of the sword, i.e. utterly destroyed him. He then took possession of his land, described as reaching from Arnon unto Jabbok. The military occupation is spoken of here; its political incorporation in the land of Israel followed afterward (see Num_32:33). They dwelt in Heshbon and all her daughters, i.e. Heshbon, the capital city, and its surrounding and dependent villages or cities. Wherefore they that speak proverbs. Why the proverbs? Why not wherefore says the song? The enigmatical form is probably chosen by design, so as to express the thought: now is Heshbon laid waste, as it just before had laid waste the Moabite capital Ar; and thus the land falls to the Israelites, who could not have held it as a Moabitish territory. Therefore come unto Heshbon; build it up anew. The purpose and burden of the song is that Israel should restore the ruins, rebuild the city. We cannot agree with Meyer and Ewald [Keil, Kurtz, Bible Com. in part also.—A. G.] that the appeal is to the Amorites and ironical. At first the fact is emphasized that this land has been wrested from Moab by right of war. The Amorites had taken it from Moab. Then the thought uttered is that the Israelites have wrested it in turn from the Amorites. [Ewald’s interpretation makes the song lifelike, beautiful and striking: “Come, come home to Heshbon—the city which no longer affords you a home or roof; rebuild, if you can, the city which now lies forever in ruins.” Thus the victors cry to the vanquished. But in order to explain the guilt of the conquered, a second voice verifies the earlier history. Is this the Heshbon from whose gates went the conquering hosts against Moab, poor Moab, over whose fall and the weakness of his god Chemosh the saddest complaints fill the air—that god who had left all his sons and daughters, i.e. all his worshippers, to be driven out and carried captive by Sihon? But then, while that victorious host, sweeping Moab with fire and sword, rests in fancied security, then the loud voice of the victor comes back to the beginning of his song: Then burned we it, and wasted it, from Heshbon, the central royal city, to the utmost limits of his land, and thus Israel avenged Moab.—A. G.]
For there is a fire gone out of Heshbon. The occupation of Heshbon is anticipated. The city is viewed as a point of departure for a conquest which should be completed by the torch of war. Ar of Moab. The earlier capital of Moab lay then in this part of its territory. Moab was not stricken without cause or as guiltless. It was the people of Chemosh, subduer, vanquisher. [Fuerst derives it from a root which leads to the signification “fire-god;” others, “sun-god.” The inscription on the Moabite stone shows that the worship of Chemosh was associated with that of the Phœnician Astarte. Ginsburg, The Moabite Stone.—A. G.] As the god of war, human victims were offered to him, as to Milcom and Moloch. He is not therefore to be regarded as identical with Baal Peor (Keil); for that idol as the god of lust and pleasure was Baal, as the god of misfortune, despair and of human sacrifices, he was Moloch. [It seems probable, however, that these heathen idols were worshipped under different forms according to the special attribute which was in view, or which called forth the special worship. He might thus be the god of war, and at another time, regarding prominently another attribute, the god of lust. See Bible Com. notein loc.—A. G.] Moab perished as the people of Chemosh. The distinction, that the sons took to flight back across the Arnon, while the daughters fell captives to Sihon, is entirely true to nature. Then follows the record of Israel’s victory and conquest. We shot at them, overthrew them. See textual note. Heshbon is perished, even unto Dibon, and we have laid them waste even unto Nophah. The textual difficulties in the last clause seem to be best solved by following the Sept., which some MSS. favor, and read fire upon, or to Medeba. [Keil, Bible Com., Wordsworth, Samaritan text.—A. G.] The confounding of Nophah and Nobach increases the confusion. We suggest, however, this reading: to the ridge of hills which reaches unto Medeba. We rend in Isa_15:2 : “He is gone up to Bajith and Dibon, the high places, to weep;” and in the same connection: “Moab shall howl over Nebo and over Medeba.” Even now it is said that Medeba lies on a rocky hill about four miles southeast of Heshbon. It seems to be a sketch of the new possession, and reveals in its very terms the tender conscience of Moses which prevented him from pushing his conquests into Moab.
Num_21:32. Jaazer. The special allusion to Jaazer between the narrative of the conquests of Heshbon and Bashan seems to imply that it was an independent province lying between the two small kingdoms. The city with her villages, daughters, was taken and laid waste. Jaazer lay in the direction of Rabbath-Ammon (Philadelphia), “ten miles to the west, and is to be found probably in the ruins Es Szir at the source of the Nahr Szir, in the neighborhood of which Seetzen found pools, which are probably the remains of ‘the sea of Jaazer’ alluded to Jer_48:32.” Keil. Thence the army moved eastwards. To human view the Israelites may have seemed rash, in approaching so nearly the powerful Ammonites. And they turned, for Ammon could not be attacked. Hence the march tends northward towards Og, king of Bashan. It is needless to ask from what point Israel undertook the expedition against Bashan. “The kingdom of Og included the northern half of Gilead, i.e. the region between the Jabbok and the Mandhur (Deu_3:13; Jos_12:5), the modern Jebel Ajlun, and all Bashan, or all the region of Argob (Deu_3:4; Deu_3:14), the modern plain of Jaulan and Hauran.” Keil. Keil follows Knobel, and recognizes a double Edrei in Bashan; but for the true Edrei at which the kingdom was overthrown by the Israelites, comp. Von Raumer’s Geog., p. 247. It has been inferred from Deu_3:10 that a second Edrei existed on the northwest border of Bashan, which is supposed to have been discovered in the ruins Zorah or Edrah. Von Raumer designates this place, however, as Esra or El Ira, and describes the ruins of both places. [The weight of authority at present is decidedly in favor of two Edreis.—The significant name might easily have been attached to different places, in a country naturally strong in fastnesses.—A. G.]
[The plains of Moab. After the conquest of the two Amorite kingdoms, the Israelites came down from the heights of Pisgah, and pitched in the Arboth Moab. These plains in the northern Arabah stretched from Beth-Jeshimoth, “houses of mortar,” to Abel Shittim, “the acacia meadow.” Here they remained till the death of Moses. The camp was beyond the Jordan, in the plain, as Lange supposes, still in the possession of Moab.—A. G.]
DOCTRINAL AND ETHICAL
The song of triumph on the Arnon reminds us in its mysterious words of the song at the passage through the Red Sea. The revival of the spirit of song in the people is also an awakening of the heroic spirit which won the victories over Sihon and Bashan. They are inseparably connected in all ages.
HOMILETICAL HINTS
The two great victories east of Jordan foreshadow the conquest of the promised land. New life, new songs. [Henry: “God gave Israel these successes while Moses was yet with them, both for his comfort, that he might see the beginning of that glorious work, which he must not live to see the finishing of, and for their encouragement in the war of Canaan under Joshua. It was the earnest of great things.”—A. G.]
Footnotes:
[1]grieved, Heb. shortened.
[2]Marg. heaps of Abarim.
[3]Marg. Vaheb in Suphah.
[4]Marg. leaneth.
[5]Marg. ascend.
[6]Marg. answer.
[7]Marg. field.
[8]Marg. or the hill.
[9]Marg. or the wilderness.
[10]Heb. daughters.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–7 they journeyed from mount Hor--On being refused the passage…
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 (Num 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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 6, 7, 8, 9 COMPASSING EDOM VIA RED SEA, Num_21:4-5.
COMPASSING EDOM VIA RED SEA, Num_21:4-5.
A glance at the map will reveal the necessity of this countermarch down the Arabah to the head of the eastern arm of the Red Sea, called the Elanitic Gulf. From Mount Hor the march into southern Canaan was impracticable on account of the mountains. The short cut through Wady-el-Ghuwier, fifteen miles north of Petra, or through some other pass farther north, as Seil Dhalal, or Wady T’lah, had been refused by the king of Edom, who held Mount Seir. There is no reason given in the Book of Numbers why they could not have marched northward along the Arabah and descended by the Acrabbim (see note on Jos_15:3) into the soft and fertile plain called the Ghor, at the south of the Dead Sea, and thence through one of several wadies turned eastward, and thus compassed Edom on the north. But in Jdg_11:17-18, we learn that Moab, who controlled these wadies, had also refused a passage to Israel. It was not expedient to meet the enemy in one of these ravines, as narrow as the pass of Thermopylae. The only other course was to march round Mount Seir on the south, and thus avoid a war with Moab at such a disadvantage, or with Edom in his impregnable fastnesses.
Read full note →
4. Discouraged because of the way — Hebrew, short, impatient, vexed. The Arabah is a horrible desert, shut in by the limestone cliffs of the Tih on the west, and the granite range of Mount Seir on the east. The soil is loose sand and drifts of fine granite and other stones, and is exposed to suffocating sand-storms. The heat in this deep, treeless trench is at times intense. There is little vegetation except at the mouths of the valleys opening into this desert. All this was enough to discourage the people; but the reflection that every step was taking them farther away from the Land of Promise was still more disheartening.
5. Spake against God — This is the new Israel raised up in the wilderness. Their disobedient fathers have perished since the sentence of exclusion from Canaan, pronounced at Kadesh-barnea thirty-eight years before. But the new Israel is strikingly like the old, faltering and murmuring in hardships, blaming their leaders, and distrusting God. But the sequel will show that there was faith and courage in them sufficient to fight their way into Canaan and partially conquer it.
This light bread — Hebrew, exceedingly vile. The manna is thus contemned. Similar language will be found in chap. Num_11:6, where a description of the manna is given. Says Professor Bush: “This was not only a wicked disparagement of the material gift which the Lord bestowed upon them from heaven, but it was a virtual turning away with loathing from that spiritual or heavenly manna which we are taught to recognize in the Lord our Saviour, whose words authenticate this interpretation.” Joh_6:48-51. The manna had fallen upon the encampment during thirty-eight years, an almost daily miracle of goodness, and yet, because of its commonness, it was despised. Even miracles, repeated for a long time, cease to convince men, and come to be regarded the same as the operations of nature. There is no record that any Hebrew perished in the wilderness from hunger or thirst.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 5, 6, 8, 9 4. by the way to the Red Sea] Throughout…
4. by the way to the Red Sea] Throughout the whole of the detour no encampments are named until Israel reaches the region of Moab.
the soul of the people was impatient] lit. ‘was short.’ The opposite state is ‘long-suffering’; cf. Pro_14:29 (R.V. ‘hasty’ and ‘slow to anger’).
Read full note →
4–9. The bronze serpent. God did not at once take away the plague. Each individual received healing only when he performed an act of faith, by looking at the serpent. An early Jewish writer says that it was not the serpent that brought the Israelites healing, but the fact that they ‘lifted up their eyes and directed their heart towards their heavenly Father.’ This is one of the most familiar and famous of Biblical narratives, owing to our Lord’s reference to it, in Joh_3:14, as typical of the ‘lifting up’ of the Son of Man. The close connexion between the plague and the instrument of healing is, to the Christian, symbolical of the fact that ‘Him who knew no sin he [God] made to be sin on our behalf’ (2Co_5:21). It was traditionally believed that the bronze serpent which Moses erected was the same which existed in Hezekiah’s day. He destroyed it because it had long been an object of worship (2Ki_18:4).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4, 5, 6, 8, 9 (4) Because of the way.—Better, in (or, on) the…
(4) Because of the way.—Better, in (or, on) the way. In addition to all the hardships and dangers of the journey, they were conscious that they were turning their backs upon the land of Canaan, instead of marching by a direct course into it.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–9 THE FIERY SERPENTS (verses Num_33:38 and Num_20:29 that their…
THE FIERY SERPENTS (verses Num_33:38 and Num_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, odo ya . 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 Exo_6:9. Septuagint, wligoquchsen o laov . 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v4 Much discouraged because of the way.
Num_21:4-9
Much discouraged because of the way.
Read full note →
On the discouragements of pious men
I. I shall point out the discouragements in the way; and, in doing this, I shall keep my eye on the pilgrimage of the people who were originally referred to is the text, and thence draw my chief illustrations.
1. The way is circuitous, and therefore discouraging. Souls that are brought to Jesus, and delivered from the slavery of sin and the curse of the law, in their first ardour overlook trials, and think of nothing but enjoyments; they do not anticipate the fightings and fears that are the portion of Gods Israel. After a time, through want of watchfulness and care, the love of the espousals begins to decline, the world regains a degree of influence, the Spirit is grieved, and they fear God has become their enemy; they seem to themselves to go backward, and, indeed, are in danger of doing so, if they neglect to watch and pray; and much time is spent in mourning, retracing the ground that has been lost.
2. The way is through a wilderness, and is, on that account, discouraging. In a spiritual sense, this world is a wilderness.
(1) It has no natural tendency to nourish the spiritual life; nothing is derived from it of that kind: though spiritual blessings are enjoyed in it.
(2) Again, there is much intricacy in the Christians pilgrimage. There were no paths in the wilderness; the Israelites could not have explored their way but by the direction of the pillar of fire and of the cloud: so the Christian often knows not how to explore his path.
3. The way lies through a hostile country, and is, therefore, discouraging. The Christian soon learns that he has to fight against principalities, and powers, and spiritual wickedness. The flesh is also an enemy. The Christian experiences the workings of carnality, a hankering after that which is evil, and to which he may have been addicted; as the Israelites after the onions and garlic of Egypt.
4. The false steps that are taken in the pilgrimage, and the consequent displeasure of God, are discouraging: there are so many errors and iniquities for which the Lord chastens His people, though He pardons sin as to its eternal consequences.
5. The total defection of men from the path is a great discouragement to those who still continue in the way.
6. The length of the way is discouraging. Though human life is short in itself, yet to our limited conception it appears long; especially when passed in suffering and pain. In protracted afflictions is seen the patience of the saints. Those saints, who endure in private, though unnoticed by their neighbours, and perhaps unknown, are the bravest heroes of the Christian camp.
II. I shall now direct you to some considerations to remove your discouragements.
1. Remember, the way you are in, believer, is a right way, notwithstanding all that has been said. Infinite Wisdom has ordained it: and if you reach the end, you will be well repaid for all your toil, and will admire the whole of the pilgrimage: no sorrow will appear to have been too heavy; no path too gloomy.
2. Another encouragement is, that God is with His people in the way. If He leads into the wilderness, He speaks comfortably; He spreads a table there, and His banner over us is love.
3. Remember there is no other way that leads to heaven. You cannot reconcile the service of sin and the world with the hope of heaven and the enjoyment of everlasting life in that holy state, and in the presence of the holy God. Will you, then, forego the hope of Canaan; as you must when you yield to sin, when you give yourselves to the world? (R. Hall, M. A.)
Discouraged because of the way
I. These words are applicable to Gods people now.
II. These words are applicable to those who have been Gods people. Do not many go back spiritually? Some tire of Gods service and abandon it.
III. These words are applicable to those who neither have been nor are Gods people. Not far from the kingdom of God--yet not happy. (T. R. Stevenson.)
Discouraged
Perhaps the way was rough and uneven, or foul and dirty; or it fretted them to go so far about, and that they were not permitted to force their passage through the Edomites country. Those that are of a fretful discontented spirit will always find something or other to make them uneasy. (Matthew Henry, D. D.)
Discouragements
Discouragement is a kind of middle feeling: it is, therefore, all the more difficult to treat. It does not go so far down as cowardice, and has hardly any relation to a sense of triumph or over-sufficiency of strength; but the point of feeling lies between, deepening rather towards the lower than turning itself sunnily towards the higher. When that feeling takes possession of a man, the man may easily become the prey of well-nigh incurable dejection. There are necessary discouragements. How awful it would be if some men were never discouraged!--they could not bear themselves, and they could not act a beneficent part towards other people. It is well, there fore, for the strongest man occasionally to be set back half-a-days travelling and have to begin to-morrow morning at the point where he was yesterday morning. It is of God that the strongest man should sometimes have to sit down and take his breath. Seeing such a man tired, even but for one hour, poor weak pilgrims may say, If he, the man of herculean strength, must pause awhile, it is hardly to be wondered at that we poor weaklings should now and then want to sit down and look round and recover our wasted energy. We must not forget that a good many discouragements are of a merely physical kind. We do not consider the relation between temperament and religion as we ought to consider it. Be rational in your inquiry into the origin of your discouragement, and be a wise man in the treatment of the disease. There are exaggerated discouragements. Some men have a gift of seeing darkness. They do not know that there are two twilights--the twilight of morning, and the twilight of evening; they have only one twilight, and that is the shady precursor of darkness. We have read of a man who always said there was a lion in the way. He had a wonderful eye for seeing lions. Nobody could persuade him that he did not see a ravenous beast within fifty yards of the field he intended to plough. This is an awful condition under which to live the day of human life. But that lion is real to him. Why should we say roughly, There is no lion--and treat the man as if he were insane? To him, in his diseased condition of mind, there is a lion. We mast ply him with reason softly expressed, with sayings without bitterness; we must perform before him the miracle of going through the very lion he thought was in the way; and thus, by stooping to him and accommodating ourselves to him, without roughness or brusqueness, or tyranny of manner and feeling, must bring him round to the persuasion that he must have been mistaken. Discouragement does not end in itself. The discouraged man is in a condition to receive any enemy, any temptation, any suggestion that will even for a moment rid him of his intolerable pressure. Through the gate of discouragement the enemy wanders at will. Therefore be tender with the discouraged. Some men cannot stop up all the night of discouragement by themselves; but if you would sit up with them, if you would trim the light and feed the fire, and say they might rely upon your presence through one whole night at least, they might get an hours rest, and in the morning bless you with revived energy for your solicitude and attendance. Discouragements try the quality of men. You cannot tell what some men are when their places of business are thronged from morning until night, and when they are spending the whole of their time in receiving money. You might regard them as really very interesting characters; you might be tempted to think you would like to live with them: they are so radiant, so agreeable. If you could come when business is slack, when there are no clients, ,customers, patrons, or supporters to be seen, you would not know the lovely angels, you would not recognise the persons whom you thought so delightful. What is the cure of this awful disease of discouragement? The very first condition of being able to treat discouragement with real efficiency is to show that we know its nature, that we ourselves have wandered through its darkness, and that we have for the sufferer a most manly and tender sympathy. Then are there no encouragements to be recollected in the time of our dejection? Do the clouds really obliterate the stars, or only conceal them? The discouragements can be numbered,--can the encouragements be reckoned--encouragements of a commercial, educational, social, relative kind--encouragements in the matter of health or spirits or family delights? (J. Parker, D. D.)
Fleshpots or manna
To all of us constantly a choice is offered; a choice of many names but of one significance, a choice which may be described variously, but which is fundamentally the same. It is the choice between law and licence; between pleasure and duty; between the flesh and the spirit; between God and Satan; between worldly life and heavenly hope; between intemperate sensualism and sober chastity. In some form or ether--great or small--this choice comes daily and almost hourly to all of us. But sometimes the choice comes to us in life in a concentrated, in almost a final form. The supreme hour, the distinct crisis, comes to us, at which we must definitely and consciously turn either to the right hand or to the left; must decide for ourselves between the God of our fathers and the strange gods of those among whom we dwell. It comes to all; it comes at any period of life; but perhaps in this deliberate form it comes mostly in youth. The boy at school has to make up his mind whether he will attach himself to bad companions and to forbidden pleasures, or fling them off with all the strength of his soul, and all the aid which he can win from prayer. The young woman has to decide between dress, self-assertion, the acceptance of flattery, the assertion of a spurious independence, the listening to the serpent tempter, the long gaze on the forbidden fruit; or, on the other hand, modesty, readiness to be guided, respect for the warnings of experience, the ornament of a meek and quiet spirit which is in the sight of God of great price. The youth of the poorer classes has to make up his mind whether he shall be a lounger at the tavern or a worshipper in the Church. But though the choice is in any case infinitely momentous, it is not necessarily final. There is, indeed, in human lives a law of habit, a law of continuity, which ever tends to make it final. Even the choice itself depends on all that has gone before it. The present decision is swayed by all the past. The shadow must have been creeping on the dial-plate before its black line marks the hour; and the clock must have accomplished its thousands upon thousands of tiny tickings before the great hammer-stroke can clash out that it is noon. And when the choice has been made, when we are definitely on the side of Satan or of God, the powers that make it the Armageddon field of their mighty battle do not at once or for ever leave it utterly alone. Now, the Israelites, of whom we read in this chapter, had long ago made their choice, and, by Gods grace, chosen right. They had been in the land of Egypt--the house of bondage. Coarse plenty, ignoble servitude, the starving of every noble impulse, the death of the soul amidst the comforts of the body--this had been their too common let. Fish and melons and leeks and cucumbers and garlic and the rich water of the Nile--these they had enjoyed in plenty, and to marry and bring up a low race of ignoble slaves. Myriads in this great city are at this moment in the land of Egypt, in the house of bondage; having plenty to eat and drink and live on--able to gratify every sense and sate every passion; but yet slaves--slaves of society, slaves of self, slaves of Satan, slaves of their own worst passions. And from this base, low life of serfdom and gluttony, one man awoke the Israelites. At first they misunderstood, rejected, vilified him. But at last Gods breath breathed upon these slain, and they began to live. The voice of Moses roused them. He thrilled them with the electric shock of liberty. So, making their brave choice, the children of Israel left the land of Egypt, the house of bondage, and went forth into the barren wilderness. It was a harder life, but a life oh, how far more noble! There was no garlic or leeks, but they were free. They were not fattening in fleshly comfort, but the great winds of God could now blow on the uplifted foreheads of men who were no longer slaves. The type of it all was this: there were no fleshpots, but there was manna; so men did eat angels food for He sent them meat enough. And what a difference between the two kinds of food! Not the coarse, steaming messes, reeking and rich, meet for the sensual and full-fed slave; but a honeydew which lay on the ground--small, white, glistering, exquisite, delicate as the food of heaven, but evanescent as morning tears. And in the first flush of freedom, in the purple dawn of enthusiasm, it was delightful, it was ennobling, to gather and to feed upon these pearls of the morning, which renewed the body, but did not encarnalise the soul. And they had made their choice, and they were glad like men. But then, as they plodded along the barren wastes, like the dead levels of middle life, came to them the temptations and the reactions of which I have spoken, and the necessity of renewing their choice, and not being discontented with it-of abiding by it, and not repenting it. The gross spell and baleful sorcery of Egypt returned like a wave of mud over the souls which God had freed. The spirit of the slave remained in them; the reek of Egypts fleshpots seemed to float back to their nostrils; they loathed the light bread; they sighed for the onions and the garlic and the rich water and fat, sluggish fields. Has not this sketch taught its own lessons? The one special lesson which I want to bring home is the training of the spiritual sense--the danger to the table of the Lord from the table of devils; the guilt of dallying with old temptations, the peril of furtive glances towards the doomed forsaken city. When Gods children hunger for righteousness, He impearls for them the ground with the manna-dews of heaven; but when they lust for quails, their food breeds plague and is loathsome unto them; and fiery serpents sting the diseased appetite, and at last the gorged prodigal craves, and craves vainly, for the husks of swine. For instance, God fills the world with water. The great sea rolls its pure, fresh waves of violet, and the tropic sun evaporates them, and they are distilled in the sweet laboratory of the air, and the wings of the winds winnow them free from the impurity amid the soft clouds of heaven, and they steal down in dew and silver rain, and hang like diamonds on the grass, and gladden the green leaves, and slide softly into the bosom of the rose, and bubbling through the mountain turf become the rivulets and the rivers, and are the sweet, wholesome, natural drink of man and beast, and we thank God for these springs of health, and disease drinks and sleeps. Now to the simple, natural, noble taste this is enough; it delights us. But man has distilled, in his laboratories, a fiery flaming spirit; and what sweetness is there in water to the coarsened palate, the inflamed thirst, the parched tongue, the vitiated taste, the depraved craving of the drunkard? How can that which is sweet and simple and natural contend with the brutifying attraction of oily, maddening, scorching drams, which poison and degrade? The taste for spiritual things--for the things of God--is like the pure, cool, delicious wholesome, but unmaddening, unseducing water; the drink of Egypt, the drink of the house of bondage, and the drink of the drunkard, and the madman, and the sensualist, is like that dissolved spirit of evil which is ruin, and sickness, and disease, and death. Again, the honest life--the life which scorns unjust gain, which hates the false balance and the deceitful weight; the life of the tradesman or the professional man who will not make haste to be rich, who will suffer no shoddy, no cheating, no adulteration, no double prices--its gains are steady, perhaps, and slow, and moderate. But when a man sees his unscrupulous neighbour, apparently prospering by fraud, getting rich by rapid dishonesty, gaining by gambling speculations, is it not woe to him if the manna of honesty begins to pall, and to grow insipid to his taste; if he begin to sigh for the fleshpots of Egypt rather than the manna of God; for the dross and refuse of base earthly success, rather than the pure, wholesome righteousness of just and honourable toil? Once more--the law of duty; of simple allegiance to the law of God; of self-restraint for His sake; this is manna. But if the youth tire at this, suffer it to pall upon him, murmur at it; revert in memory to conquered temptations; how can the taste of the manna survive the reek of these Egyptian fulnesses? How can the violets of purity and humility bloom and shed their fragrance under the coarse, foul upas tree of sensual passions? And in all these cases God--God in His mercy--sends fiery serpents to avenge in His children His forgotten, His violated laws. Oh! let Gods manna be dear to you; beware lest it pall upon you; beware how you grow weary of well-doing, and discontented with the gifts and ordinances of God. Oh, may God help us to cultivate all sweet and wholesome and spiritual tastes! If you do get to loathe the holy life--the manna of God--be sure that God has many a fiery serpent left in the wilderness for you; and oh! if you have already been bitten by that fiery serpent wherewith He punishes for sin, remember that As Moses lifted up the serpent in the wilderness, even so the Son of Man was lifted up, that whosoever believeth in Him should not perish, but have everlasting life. (F. W. Farrar, D. D.)
The Lord sent fiery serpents.
In the valley of Seir
I. Sin. Its first characteristic was complaining against God and Gods guidance.
1. The hardships that lie in the path of obedience are the daily stumbling-rocks and rocks of offence.
2. The next element in their sin was that they despised the gifts God gave them. There are many joys within our reach, many sources of strength and peace and gladness, all innocent and God-given--faculties to develop, friendships to cultivate, treasuries of wisdom and knowledge to ransack; yet how often are they stale and unprofitable to us--miserable bread!
3. Earthly and sensual desires. They ever carried Egypt with them. They rose to nothing noble or heroic.
4. And was not this sin of Israel just the sin of which they were always guilty? Their murmurings are always to the same tune, their rebellions on the same lines and from the same motives. Sin is persistent. It becomes habitual. Day by day our souls take on a bias either for good or evil.
II. Suffering.
1. Sorrow ever trails in the wake of sin.
2. Sent by God.
3. For their good.
III. Salvation. (R. D. Shaw, B. D.)
Unreasonable complaint
I. What it was that they despised. Bread--
(1) Given by God;
(2) Miraculously.
II. The unreasonableness of the complaint. Had nothing else on which to depend during journey.
III. The causes of disgust. Forgetfulness, weariness, ingratitude. (Daniel Katterns.)
Complaining punished
To complain is to be atheistic, to murmur is to throw down the altar, to adopt a reproachful tone regarding the necessary education of life is to challenge Divine wisdom. The complaint was punished as complaining must always be. Fretfulness always brings its own biting serpent along with it. Charge what improbability you may upon the particular account of serpents in the text--get rid of them if you can from the historical record--there remains the fact, that the fretful spirit burns itself, the discontented soul creates its own agony, the mind wanting the sweet spirit of contentment stings itself night and day and writhes continually in great suffering. Discontent never brought joy, peevishness never tranquillised the home-life, fretfulness in the head of the house, or in any member of the house, creates a disagreeable feeling throughout the whole place. Complaint punishes itself. Every complaint has a corresponding serpent, and the serpent bites still. The people complained of the light food--then God sent them fiery serpents. There is always something worse than we have yet experienced. The children of Israel might have thought the bread was the worst fate theft could befall them. To be without water, and to be continually living upon manna--surely there was nothing worse? We cannot exhaust the Divine resources of a penal kind. There is always some lower depth, always some keener bite, always some more painful sting, always some hotter hell. Take care how you treat life. Do not imagine that you can complain without being heard, and that you can be heard without punishment immediately following. This is the mystery of life; this is the fact of life. (J. Parker, D. D.)
We have sinned.--
The happiness of repentance
The proverb is old: He runneth far that never returns. Seven times a day falleth the just man, but he returneth; he riseth again and is sorry. When David had sinned so fearfully he looked back and repented. When another time he had caused the people to be numbered and so sinned, his heart smote him and he was sorry for it. A wild race did the prodigal son run, but he returned. Peter sinned most grievously, but he went out and wept bitterly. Happy were all these for their returning. And blessed be our good God for evermore that pardoneth upon repentance. Observe in their repentance their confession to God, because they had spoken against Him, and to Moses because they had also transgressed against him. God knoweth all, saith Ambrose, but yet He looketh for thy confession. God is never more ready to cover than when we lay open. The fox, say our books, taketh his prey by the throat so to stop all noise. And the devil, that fox, by all means hindereth holy confession, and bringeth men to deal with their souls as men used to deal with old rusty armour, either never, or once in a year or two, formally and superficially to scour it over. But as a thorn in your finger will grieve you still till it be had out, so will sin in your conscience still vex till it be acknowledged and confessed. If we have offended man, reconciliation to him is necessary. But to thy God speak all, saith Chrysostom, even whatsoever thou art ashamed to speak unto man, for He expecteth thy voice although He knew it before, and He will never upbraid thee as man will. Note, they trust in Gods mercy that upon prayer He would pardon, and therefore they despair not. This ever must be joined to our repentance, or else it is a gulf that will swallow us up. What will tears and confession profit if there be no hope of pardon? My sin is greater than can be forgiven. But thou liest, Cain, saith St. Augustine, for the mercy of God is greater than all sinners misery. (Bp. Babington.)
Make thee a fiery serpent, and set it upon a pole.--
The first setting up of the brazen serpent
I. Discouragement. Because of the way.
1. Assuredly there are times when Gods servants become discouraged. To our shame let us confess it. It is by faith that we live, but discouragement is generally the fruit of unbelief; and so by discouragement we cease to live a healthy and vigorous life, we begin to faint. The reason may be found in various things.
(1) Occasionally it springs out of disappointment. How tantalising to see the land, as through a wall of crystal, and yet to be unable to put foot upon it! There may be like trials in store for us. Possibly some of my Masters servants have entertained the notion that they have made amazing progress in the Divine life, and just then an event has occurred which showed them their own weakness, and they have been forced to weep in secret places and upbraid themselves, saying, After all this, am I no better than to be cast down about a trifle? Have I suffered so much, and yet is my progress so small?
(2) It was not, however, merely disappointment; it was much else. It was the unfriendliness of those who ought to have been most brotherly. Surely Edom ought to have granted his brother Israel the small privilege of passing through the country, seeing it was the near way to Canaan. I have known people of God much discouraged by the unfriendliness of those whom they thought to be their brethren and sisters in Christ. They went to them for sympathy, and they received rebuffs. Alas, that it should be often true that the souls of the people of God may be much discouraged because of the absence of Christian love! Resolve that it shall not be your fault.
(3) Undoubtedly, however, the soul of the people was much discouraged because of the length of the way. The nation had been forty years on the march. To certain of Gods people old age has brought much of heaviness by reason of its infirmities and afflictions. They often sigh, Why are His chariots so long in coming? They are willing in the spirit to abide the Masters will, but the flesh is weak, and they wonder whether the Lord has quite forgotten them.
(4) Then there was the fatigue of the way, for journeying through that wilderness was by no means an easy business, especially along the shore of the gulf. Very rugged to this day is the pathway there. The road is full of hills and valleys, and rugged ravines and sharp stones, and weary sands. Travelling there is as bad as travelling well can be. To some of Gods own children life is no parade upon a level lawn, but rough marching and deep wading. They have to take the bleak side of the hill; the wind blows upon them, and the sleet is driven in their eyes, and their home is but a cold harbour to them.
2. Now, you are discouraged, you say, because of the way; but whose way is it? Have you chosen your own way and wilfully run against your duty and against the providence of God? Well, then, I say nothing about the consequences of such conduct, for they must be terrible. But if you have endeavoured to follow the Lord fully, and if you have tried to keep the path of His statutes, then it must be well with you. Why are you discouraged? Judge not by the sight of the eyes, nor by the hearing of the ears: let faith sit on the judgment-seat, and I am sure she will give forth this verdict--If the Lord wills it, it is well. If Jehovah leads the way the road must be right. Besides that, not only did God lead them but God carried them. He says Himself that He bare them on eagles wings: for though the ways were often rough, yet it is wonderful to remember that their feet did not swell, neither did their garments wax old upon them all those forty years. How could they be better off than to have heaven for their granary, the rocks for their wine-cellars, and God Himself for their Provider.
II. Complaint. Spake against God and against Moses. Some of us have need to be cautioned against letting the spirit of discouragement hurry us on to quarrelling with God and questioning His love. It is ill for a saint to strive with his Saviour. When these people made their first complaint it was a singular one. It was a complaint about having been brought out of Egypt. Wherefore have ye brought us up out of Egypt to die in the wilderness?
1. Well, but first of all, they ought not to complain of being brought up out of Egypt, for that was a land of bondage where their male children had to perish in the river, and where they themselves longed to die, for life had become intolerable; and yet you see they are complaining that they were brought up out of Egypt to die in the wilderness as they said. Is it not possible that our rebellious hearts may even complain of Gods mercy? For want of something to murmur at, discouraged ones will pick holes in the goodness of God. What a pity that it should be so!
2. Next, look at their complaint of having no food: There is no bread, neither is there any water. It was a great falsehood. There was bread, they had to admit that fact in the next breath: but then they did not call the manna bread. They called it by an ugly name in the Hebrew. The water, too, was not muddy and thick like the water of the Nile; it was bright, clear, pure water from the rock; and therefore they would not call it water. They wanted water with substance in it which would leave grit between their teeth, and as the stream which leaped from the flinty rock was pure crystal they would not call it water. Have you not known people to whom God has given great mercy, and yet they have talked as if they were quite deserted? Unbelief is blind, just as surely as faith is far-seeing. Unbelief enjoys nothing, just as faith rejoices in everything.
III. Punishment. Fiery serpents.
1. Sometimes they may be new trials.
2. In some Christians they may be the uprisings of their own corruptions.
3. Or, it may be, that God wilt let Satan loose upon us if we disbelieve.
IV. Remedy.
1. Confession. We have sinned.
2. The second help was that Moses prayed for the people.
So our great cure against fiery serpents, horrible thoughts, and temptations, is intercession. If any man sin, we have an advocate with the Father, Jesus Christ the righteous. If we have grown downhearted and discouraged, and have sinned by unbelieving utterances, let us go with our poor, little, trembling faith, and ask the Divine Interposer to stand before God on our behalf, and pray for us that our transgressions may be blotted out.
3. But now comes the great remedy. After their confession and the prayer of their mediator, the Lord bade Moses make a brazen serpent and lift it up, that they might look upon it and live. When I first came to Christ as a poor sinner and looked to Him, I thought Him the most precious object my eyes had ever lit upon; but this night I have been looking to Him while I have been preaching to you, in remembrance of my own discouragements, and my own complainings, and I find my Lord Jesus dearer than ever. I have been seriously ill, and sadly depressed, and I fear I have rebelled, and therefore I look anew to Him, and I tell you that lie is fairer in my eyes to-night than He was at first. The brazen serpent healed me when first I saw the Lord; and the brazen serpent heals me to-night and shall do so till I die. Look and live is for saints as well as for sinners. (C. H. Spurgeon.)
Mans ruin and Gods remedy
I. Man, thou art ruined! The children of Israel in the wilderness were bitten with fiery serpents, whose venom soon tainted their blood, and after intolerable pain brought on death. Thou art much in the same condition. Oh, sinner, there are four things that stare thee in the face, and should alarm thee!
1. The first thing is thy sin. I hear thee say, Yes, I know I am a sinner as well as the rest of mankind; but I am not content with that confession, nor is God content with it either. Ah! ye are without Christ, remember, not only is the world lost, but you are lost; not only has sin defiled the race, but you yourself are stained by sin. Come, now, take the universal charge home to yourself. How many have your sins been? Count them, if you can. There is nothing to be gotten by hiding your sins. Theyll spring up, if you dig deep as hell to hide them. Why not now be honest, and look at them to-day, for theyll look at you by and by, when Christ shall come in the clouds of judgment?
2. Sinner, thou hast not only thy sin to trouble thee, but there is the sentence of condemnation gone out against thee. Ye are condemned already. What though no officer has arrested you, though death has not laid his cold hand upon you, yet Scripture saith, He that believeth not is condemned already, because he believeth not on the Son of God. I ask you this, whether you do not deserve it? If I never committed another sin, my past sins would fully justify the Lord in permitting me to go down alive into the pit. Now, these two things are enough to make any man tremble, if he did but feel them--his sin and his condemnation. But I have a third to mention.
3. Sinner, there is this to aggravate thy case and increase thine alarm--thy helplessness, thy utter inability to do anything to save thyself, even if God should offer thee the chance. Thou art dead in trespasses and sins. Talk of performing good works--thou canst not. But thou sayest, I will repent. Repentance is not possible to thee as thou art, unless God gives it to thee. There is no door of mercy left for you by the law, and even by the gospel there is no door of mercy which you have power to enter, apart from the help which Christ affords you. If you think you can do anything, you have yet to unlearn that foolish conceit. Now have I not indeed described a horrible position for a sinner to be in--but there is something more remaining, a fourth thing.
4. Sinner, thou art not only guilty of past sin, and condemned for it, thou art not only unable, but if thou wert able, thou art so bad that thou wouldst never be willing to do anything that could save thyself. For this know--thy nature is totally depraved. Thou lovest that which is evil, and not that which is good.
II. Having thus set before you the hard part of the subject--the sinners ruin--I now come to preach of his remedy. A certain school of physicians tells us that like cures like. Whether it be true or not in medicine, I know it is true enough in theology. When the Israelites were bitten with the fiery serpents, it was a serpent that made them whole. And so you lost and ruined creatures are bidden now to look to Christ suffering and dying, and you will see in Him the counterpart of what you see in yourselves.
1. I charge you with sin. Now in Christ Jesus behold the sinners substitute--the sin-offering. When I look at myself I think it would need much to redeem me, but when I see Christ dying I think He could redeem me if I were a million times as bad as I am. Now remember Christ not only paid barely enough for us, He paid more than enough. The Apostle Paul says, His grace abounded--superabounded, says the Greek. Christs redemption was so plenteous, that had God willed it, if all the stars of heaven had been peopled with sinners, Christ need not have suffered another pang to redeem them all--there was a boundless value in His precious blood. And, sinner, if there were so much as this, surely there is enough for thee.
2. And then again, if thou art not satisfied with Christs sin-offering, just think a moment; God is satisfied, God the Father is content, and must not thou be? The Judge says, I am satisfied; let the sinner go free, for I have punished the Surety in his stead and if the Judge is satisfied, surely the criminal may be.
3. In regard to the third particular. Our utter helplessness is such, that as I told you, we are unable to do anything. Yes, and I want you to look at Christ; was not He unable, too? You, in your father Adam, were once strong, but you lost your strength. Christ, too, was strong, but He laid aside all His omnipotence. See Him. The hand that poises the world hangs on a nail. See Him. The shoulders that supported the skies are drooping over the Cross. Look at Him. The eyes whose glances light up the sun are sealed in darkness. Look away from your own weakness to His weakness, and remember that in His weakness He is strong, and in His weakness you are strong too. Go see His hands; they are weak, but in their weakness they are stretched out to save you. Look at His eyes; they are closing in death, but from them comes the ray of light that shall kindle your dark spirit. Unable though thou art, go to Him who Himself was crucified through weakness, and remember that now He is able to save them to the uttermost that come unto God by Him. I told you you could not repent, but if you go to Christ He can melt your heart into contrition, though it be as hard as iron. I said you could not believe; but if you sit down and look at Christ, a sight of Christ will make you believe, for He is exalted on high to give repentance and remission of sins.
4. And then the fourth thing. Oh, cries one, you said we were too estranged to be even willing to come to Christ. I know you were; and therefore it is He came down to you. You would not come to Him, but He comes to you, and though you are very evil, He comes with sacred magic in His arm, to change your heart. (C. H. Spurgeon.)
The brazen serpent; an emblem of heavens antidote in the gospel of Christ
I. The antidote provided in the gospel is for a most lamentable evil.
1. The affliction under which the Jews were now suffering, resembles sin in that it was--
(1) Imparted;
(2) Painful;
(3) Mortal.
2. Dissimilar, in that
(1) One was material, the other is spiritual.
(2) One was a calamity, the other is a crime.
(3) The one would necessarily end in death, the other might continue for ever.
II. The antidote provided in the gospel originated in the sovereignty of God. Points of difference between the remedies.
1. One was apparently arbitrary, the other is manifestly adapted.
2. The one was insensible to the sufferer, the other is filled with sympathy.
3. The one was local in its aspect, the other is worldwide in its bearing.
4. The one was temporary in its efficacy, the other is perpetual.
III. The antidote provided in the gospel requires the personal application of the sufferers.
1. The personal application is most simple.
(1) As looking is the easiest act of the body, so faith is the easiest act of the mind.
(2) Man has a propensity for believing; he is a credulous animal; his ruin is, that he believes too much.
2. The personal application is most unmeritorious.
3. The personal application is most indispensable.
4. The personal application is ever efficacious. (Homilist.)
The brazen serpent
I. The cause which produced it.
1. On mans side it was sin. In Num_21:4-5, what ingratitude and rebellion. The people were safe, and enjoying manna, yet discontented. Can you wonder at judgment? (Num_21:6). Was it not so in Eden? First parents were safe, happy; manna of Paradise, yet discontented. Can you wonder that they fell under the curse? The serpent had bitten them.
2. On Gods side it was grace. In Num_21:7, you see terror; yet what plea? Only pity! Nevertheless vouchsafed (Num_21:8). Precisely so with our deliverance. When God beheld a race defiled and poisoned with the fiery serpent bite of sin, why did He interfere? (Job_33:24). It was all of grace (Joh_3:16).
II. The character which marked it. Somewhat singular that the Lord should have chosen to heal His people by bidding them look at a brazen serpent. He might have healed by a word; yet He chose the most hideous object. Why? for several reasons.
1. It was an appointment without any natural attraction. A piece of brass. The image of a serpent. Cold reason cried out, Of what use is that? It is repulsive, not attractive. We will not believe. Let us reject it. Was it not so with the Cross? (Isa_53:2-3; 1Co_1:23).
2. It was an emblem of the curse, without its hatefulness. Notice, it was a serpent, yet not taken from the wilderness. It was like the fiery serpents, but without their poison. So with the Lord Jesus. A Man in the likeness of sinful flesh, but not from the sons of Adam. Without sin. Hence the curse was represented, but not embodied. Enough to give validity to atonement, but not enough to invalidate atonement.
3. It was an object of faith, without limit to its efficacy. Elevated on high for all, even for most distant spectators. So with the Cross of Christ elevated for all (Joh_12:32). What limit? Age? (Young Timothy and St. Paul the aged.) Class? (Rich Joseph and wretched Lazarus.) Guilt? (Mary Magdalene and dying thief.) Listen, then, ye who say, Gospel not for me. True, you can do nothing; but you can look (Isa_45:22).
III. The consequences which result from it. With Israelites the poison was extracted, pain abated, health restored. It is so still. Come by faith to Jesus. Sin pardoned, conscience pacified, soul renewed. In one word, salvation. See this a little more fully.
1. Perfect salvation. We read of no return of the serpents. The people healed were relieved from the curse altogether. No half-salvation. It is so with all believers. If you have found Christ, you are fully pardoned. No reservations (1Jn_1:7).
2. Instant salvation. When life was fainting, as the sufferers looked, their strength returned in a moment. Just as one penitent look to the crucified Christ brings a present salvation. Not a thing put off. He that believeth hath everlasting life.
3. Free salvation. These Israelites had not to walk to the pole, had not to use their own remedies. Only to look in their misery, and to live. Why should it be otherwise now? Perhaps some of you feel the bites of conscience; yet you have no peace. It may be that you rest too much on your own remedies. You do not see that all has been done, and that now the gift is free. In conclusion, let me speak to you who have looked, and who live. Do not think yourselves beyond danger. Like Israel, you may murmur or backslide. If so--
(1) Expect chastening.
(2) Come again and again to the Cross. Never beyond the need of that till death. (J. H. Titcomb, M. A.)
The brazen serpent
I. The danger of giving way to despondency. Immoderate grief over bereavement, undue depression over temporal misfortunes, extreme sensitiveness to the assaults which men may make upon us while we are seeking to follow Christ, morbid regret at the disappointment of our hopes of serving God in some peculiar way on which our hearts are set, and exaggerated ideas of the evil which will ensue from the refusal of some Edomite to do that which would have been of great benefit to us, that which would have cost him nothing, and which we had courteously requested at his hands--all these are at the next station on the line toward rebellion against God, and ought to be checked at once, before they lead to more serious consequences. A friend of mine, some years ago, received a letter from a missionary on the West Coast of Africa, in which, as a curiosity, some serpent eggs were contained. He laid them carefully aside, thinking to preserve them as they were; but one day, when he went to show them to a visitor, he discovered, to his dismay, that the heat of the drawer had hatched them into serpents, and there was a heap of crawling things before his eyes. So despondency is a serpents egg, which, if we are not careful, will hatch in our hearts into a serpent itself, and poison us with its venomous bite. It has the germ of serious and aggravated sin within it, and we must seek very speedily to overmaster it; nor need we have much difficulty in rising above it, for we have only to remember and believe that God is on our side, and all discouragement will disappear.
II. The typical significance of the method which, in obedience to Gods command, Moses adopted for the healing of the people. Here was, first of all, a disease. Alike in its origin and nature, the malady of sin is well illustrated by a serpents bite. Unless a cure be effected, the death of the soul must result. If we were but as sensible of our malady as these Israelites were of the disease that was burning up their bodies, we would cry out in an agony of earnestness for deliverance. But let us not forget to look at the cure which was here effected. The brazen serpent, says Alford, made in the likeness of the serpents which had bitten them, represented to them the poison which had gone through their frames; and it was hung up there on the banner-staff as a trophy, to show that for the poison there was healing, that the plague had been overcome. In it there was no poison--only the likeness of it. Now, was not our Lord Jesus made in the likeness of sinful flesh? The bitten Israelites were healed by looking to the serpent of brass; so the sinner is saved by believing in Jesus (Isa_45:22; Psa_34:5). Two things are specially taught us by this emblem of faith. The first is, that the object of faith is not anything in ourselves. So long as we look in, we can see nothing to give us hope or happiness; but when we look to Jesus, we behold in Him a deliverer, and see in His righteousness a foundation on which we may securely rest. The eye is that which takes in the realities of the external world, and faith is that which takes in the truth about Christ. It is the receptive faculty of the soul; and when by it we receive and rest upon Christ for our salvation, our act corresponds in spirit to the look of the outward eye turned by the suffering Israelite on the uplifted serpent. Observe, I said, when we receive and rest on Christ; and this resting is the sacred thing taught us by this emblem of faith. I will look to you, then, to arrange all that, said one friend to another, at the close of a business conference; and that trustfulness which he expressed in the honour of his friend is of the same kind as the restful confidence which the believer has in his Lord.
III. But who may look? Every one that is bitten. There you might see the man all but dead, raising himself upon his arm, and straining his glazed eyes if haply he might behold the glittering symbol; yonder another, wiping away his tears of anguish to look upon the glorious object; and yonder still, a mother with her child, eagerly pointing to the flagstaff, if perchance she may fix her loved ones gaze upon the mystic healer. But no one would be tempted to ask, will it heal me? for he would reason thus: it will cure any bitten one that looks, and therefore me. So there is life for a look at the crucified One, for whosoever believeth. (W. M. Taylor, D. D.)
Lifting up the brazen serpent
I. The person in mortal peril for whom the brazen serpent was made and lifted up. Our text saith, It came to pass that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.
1. The fiery serpents first of all came among the people because they had despised Gods way and Gods bread. The soul of the people was much discouraged because of the way. As an old divine says, It was lonesome and longsome, but still it was Gods way, and therefore it ought not to have been loathsome: His pillar of fire and cloud went before them, and His servants Moses and Aaron led them like a flock, and they ought to have followed cheerfully. This is one of the great standing follies of men; they cannot be content to wait on the Lord and keep His way, but they prefer a will and way of their own.
2. The people, also, quarrelled with Gods food. He gave them the best of the best, for men did eat angels food; but they called the manna by an opprobrious title, as if they thought it unsubstantial, and only fitted to puff them out, because it was easy of digestion, and did not breed in them that heat of blood and tendency to disease which a heavier diet would have brought with it. Being discontented with their God they quarrelled with the bread which He set upon their table, though it surpassed any that mortal man has ever eaten before or since. This is another of mans follies; his heart refuses to feed upon Gods Word or believe Gods truth. He craves for the flesh-meat of carnal reason, the leeks and the garlic of superstitious tradition, and the cucumbers of speculation; he cannot bring his mind down to believe the Word of God, or to accept truth so simple, so fitted to the capacity of a child.
3. Observe concerning those persons for whom the brazen serpent was specially lifted up that they had been actually bitten by the serpents. The Lord sent fiery serpents among them, but it was not the serpents being among them that involved the lifting up of a brazen serpent, it was the serpents having actually poisoned them which led to the provision of a remedy. It shall come to pass that every one that is bitten, when he looketh upon it, shall live. Gods medicine is for the sick, and His healing is for the diseased. The grace of God through the atonement of our Lord Jesus Christ is for men who are actually and really guilty. What an awful thing it is to be bitten by a serpent! I dare say some of you recollect the case of Gurling one of the keepers of the reptiles in the Zoological Gardens. It happened in October, 1852. This unhappy man was about to part with a friend who was going to Australia, and according to the wont of many he must needs drink with him. He drank considerable quantities of gin, and though he would probably have been in a great passion if any one had called him drunk, yet reason and common-sense had evidently become overpowered. He went back to his post at the gardens in an excited state. He had some months before seen an exhibition of snake-charming, and this was on his poor muddled brain. He must emulate the Egyptians, and play with serpents. First ha took out of its cage a Morocco venom-snake, put it round his neck, twisted it about, and whirled it round about him. Happily for him it did not arouse itself so as to bite. The assistant-keeper cried out, For Gods sake put back the snake! but the foolish man replied, I am inspired. Putting back the venom-snake, he exclaimed, Now for the cobra. This deadly serpent was somewhat torpid with the cold of the previous night, and therefore the rash man placed it in his bosom till it revived, and glided downward till its head appeared below the back of his waistcoat. He took it by the body, about a foot from the head, and then seized it lower down by the other hand, intending to hold it by the tail and swing it round his head. He held it for an instant opposite to his face, and like a flash of lightning the serpent struck him between the eyes. The blood streamed down his face, and he calls! for help, but his companion fled in horror; and, as he told the jury, he did not know how long he was gone, for he was in a maze. When assistance arrived Gurling was sitting on a chair, having restored the cobra to its place. He said, I am a dead man. They put him in a cab, and took him to the hospital. First his speech went, he could only point to his poor throat and moan: then his vision failed him, and lastly his hearing. His pulse gradually sank, and in one hour from the time at which he had been struck he was a corpse. There was only a little mark upon the bridge of his nose, but the poison spread over the body, and he was a dead man. I tell you that story that you may use it as a parable and learn never to play with sin, and also in order to bring vividly before you what it is to be bitten by a serpent. Suppose that Gurling could have been cured by looking at a piece of brass, would it not have been good news for him? There was no remedy for that poor infatuated creature, but there is a remedy for you. For men who have been bitten by the fiery serpents of sin Jesus Christ is lifted up: not for you only who are as yet playing with the serpent, not for you only who have warmed it in your bosom, and felt it creeping over your flesh, but for you who are actually bitten, and are mortally wounded.
4. The bite of the serpent was painful. We are told in the text that these serpents were fiery serpents, which may perhaps refer to their colour, but more probably has reference to the burning effects of their venom. It inflamed the blood so that every vein became a boiling river, swollen with anguish. In some men that poison of asps which we call sin has inflamed their minds. They are restless, discontented, and full of fear and anguish. Jesus died for such as are at their wits end: for such as cannot think straight, for those who are tumbled up and down in their minds, for those who are condemned already. What a comfortable thing that we are able to tell you this!
5. The bite of these serpents was, as I have told you, mortal. The Israelites could have no question about that, because in their own presence much people of Israel died. Now, we know that many have perished as the result of sin. We are not in doubt as to what sin will do, for we are told by the infallible Word, that the wages of sin is death, and, yet again, Sin, when it is finished, bringeth forth death. We know, also, that this death is endless misery, where their worm dieth not, and their fire is not quenched. We believe in what the Lord has said in all its solemnity of dread, and, knowing the terrors of the Lord, we persuade men to escape therefrom.
6. There is no limit set to the stage of poisoning: however far gone, the remedy still had power.
II. The remedy provided for him. This was as singular as it was effectual.
1. It was purely of Divine origin, and it is clear that the invention of it, and the putting of power into it, was entirely of God. Shall the bite of a serpent be cured by looking at a serpent? Shall that which brings death also bring life? But herein lay the excellency of the remedy, that it was of Divine origin; for when God ordains a cure He is by that very fact bound to put potency into it. He will not devise a failure, nor prescribe a mockery.
2. This particular remedy of a serpent lifted on a pole was exceedingly instructive, though I do not suppose that Israel understood it. We have been taught by our Lord and know the meaning. It was a serpent impaled upon a pole. Wonder of wonders that our Lord Jesus should condescend to be symbolised by a dead serpent. The brazen serpent had no venom of itself, but it took the form of a fiery serpent. Christ is no sinner, and in Him is no sin. But the brazen serpent was in the form of a serpent; and so was Jesus sent forth by God in the likeness of sinful flesh. He came under the law, and sin was imputed to Him, and therefore He came under the wrath and curse of God for our sakes.
3. Please to recollect that in all the camp of Israel there was but one remedy for serpent-bite, and that was the brazen serpent; and there was but one brazen serpent, not two. Israel might not make another. If they had made a second, it would have had no effect. There is one Saviour, and only one. There is none other name given underheaven among men whereby we must be saved. Oh, sinner, look to Jesus on the Cross, for He is the one remedy for all forms of sins poisoned wounds.
4. There was but one healing serpent, and that one was bright and lustrous. It was a serpent of brass, and brass is a shining metal. This was newly-made brass, and therefore not dimmed, and whenever the sun shone, there flashed forth a brightness from this brazen serpent. It might have been a serpent of wood or of any other metal if God had so ordained; but He commanded that it must be of brass, that it might have a brightness about it. What a brightness there is about our Lord Jesus Christ! If we do but exhibit Him in His own true metal He is lustrous in the eyes of men.
5. Once more, this remedy was an enduring one. It was a serpent of brass, and I suppose it remained in the midst of the camp from that day forward. Had it been made of other materials it might have been broken, or have decayed, but a serpent of brass would last as long as fiery serpents pestered the desert camp. As long as there was a man bitten there was the serpent of brass to heal him. What a comfort is this, that Jesus is still able to save to the uttermost all that come to God by Him, seeing He ever liveth to make intercession for them!
III. The application of the remedy, or the link between the serpent-bitten man and the brass serpent which was to heal him. What was the link?
1. It was of the most simple kind imaginable. The brazen serpent might have been, if God had so ordered it, carried into the house where the sick man was, but it was not so. It might have been applied to him by rubbing: he might have been expected to repeat a certain form of prayer, or to have a priest present to perform a ceremony, but there was nothing of the kind; he had only to look. It was well that the cure was so simple, for the danger was so frequent. There is life in a look at Jesus; is not this simple enough?
2. But please to notice how very personal it was. A man could not be cured by anything anybody else could do for him. If he had been bitten by the serpent and had refused to look to the serpent of brass, and had gone to his bed, no physician could help him. A pious mother might kneel down and pray for him, but it would be of no use. Sisters might come in and plead, ministers might be called in to pray that the man might live; but he must die despite their prayers if he did not look. It is just so with you. Some of you have written to me begging me to pray for you: so I have, but it avails nothing unless you yourselves believe in Jesus Christ. There is nothing in His death to save you, there is nothing in His life to save you, unless you will trust Him. It has come to this, you must look, and look for yourself.
3. And then, again, it is very instructive. This looking, what did it mean? It meant this--self-help must be abandoned, and God must be trusted.
IV. The cure effected. When he beheld the serpent of brass, he lived.
1. He was healed at once. He had not to wait five minutes, nor five seconds. It is done like a flash of lightning; pardon is not a work of time. Sanctification needs a lifetime, but justification needs no more than a moment. Thou believest, thou livest.
2. This remedy healed again and again. Very possibly after a man had been healed he might go back to his work, and be attacked by a second serpent, for there were broods of them about. What had he to do? Why, to look again, and if he was wounded a thousand times he must look a thousand times. If you have sin on your conscience, look to Jesus. The healthiest way of living where serpents swarm is never to take your eye off the brazen serpent at all.
3. This cure was of universal efficacy to all who used it.
V. A lesson for those who love their Lord. What ought we to do? We should imitate Moses, whose business it was to set the brazen serpent upon a pole. It is your business and mine to lift up the gospel of Christ Jesus, so that all may see it. Publish Christ and His salvation. He was never meant to be treated as a curiosity in a museum; He is intended to be exhibited in the highways, that those who are sin-bitten may look at Him. But I have no proper pole, says one. The best sort of pole to exhibit Christ upon is a high one, so that He may be seen the further. Exalt Jesus. Speak well of His name. I do not know any other virtue that there can be in the pole but its height. The more you can speak in your Lords praise, the higher you can lift Him up, the better; but for all other styles of speech there is nothing to be said. Do lift Christ up. Oh, says one, but I have not a long standard. Then lift Him up on such as you have, for there are short people about who will be able to see by your means. I think I told you once of a picture which I saw of the brazen serpent. I want the Sunday-school teachers to listen to this. The artist represented all sorts of people clustering round the pole, and as they looked the horrible snakes dropped off their arms, and they lived. There was such a crowd around the pole that a mother could not get near it. She carried a little babe, which a serpent had bitten. You could see the blue marks of the venom. As she could get no nearer, the mother held her child aloft, and turned its little head that it might gaze with its infant eye upon the brazen serpent and live. Do this with your little children, you Sunday-school teachers. Even while they are yet little, pray that they may look to Jesus Christ and live; for there is no bound set to their age. Old men snake-bitten came hobbling on their crutches. Eighty years old am I, saith one, but I have looked to the brazen serpent, and I am healed. Little boys were brought out by their mothers, though as yet they could hardly speak plainly, and they cried in child language, I look at the great snake and it bless me. All ranks, and sexes, and characters, and dispositions looked and lived. Who will look to Jesus at this good hour? (C. H. Spurgeon.)
The cure for the malady of sin
Observe analogy between cure for serpents bite narrated here, and cure for malady of sin.
I. occasion for cure. Bitten. Sinned.
II. Origin of remedy. Gods grace.
III. Application of remedy. Serpent lifted up. Christ. (W. Ormiston, D. D.)
The brazen serpent
1. As it seemed to human wisdom a most foolish tiling to be healed by the bare and only sight of a brazen serpent, so to all natural wise men of the world it seemeth as unlikely and unreasonable that any should be saved by faith in Christ crucified.
2. Seeing the serpent was a sign of Christ, we learn that Christ was preached and published in the time of the law, albeit darkly and obscurely. For as there is but one salvation, so there is bat one way to attain unto it; to wit, faith in Christ.
3. In this type we see the nature of the sacraments. The brazen serpent in itself had no operation to work anything; it had no virtue to cure or recover any man of any disease. The sacraments of themselves cannot confer grace, only they are instruments of Gods mercies, which He useth of His goodness toward us to convey-to us good things.
4. This present type teacheth us that we are justified by faith alone, without the works of the law. For as the Israelites stung of these serpents were cured, so are we saved; as health was offered by the serpent, so is salvation by Christ. But the Israelites did nothing at all, but only look up to the brazen serpent; they were not called to make satisfaction for their rebellion, or to go on pilgrimage, nor so much as to dress and bind up their wounds, but only to behold the serpent set upon the pole. There is required nothing of us touching our justification and salvation but to fix the eyes of our faith upon Christ. True it is, many other virtues and graces are required to make up the full perfection of a Christian man, that he may be complete, wanting nothing; yet he is justified, and doth stand as righteous in the sight of God by faith only.
5. Great consolation ariseth from this similitude to all such as are weak in faith and feel the corruptions of their hearts pressing them, and the temptations of Satan often overcoming them. For we have great comfort given us to fight the enemies of our souls by consideration of these fierce and fiery serpents. True it is they did continually bite and sting the children of Israel; yet they could not destroy them, for they had a remedy at hand to help themselves. So hath God restrained the rage of all the enemies of our peace and salvation. For howsoever the devil and his angels are always tempting, their strength is diminished, their will to hurt is greater than their power of hurting, so that they cannot execute the cruelty they desire.
6. Again, note that God requireth not of the Israelites stung in the wilderness the use of both eyes, nor exacteth a perfect sight to behold the serpent. Such as looked upon it with a weak and dim sight, even with half an eye only, there being among them young and old, strong and weak, sharp-sighted and blear-eyed; yet all that saw the serpent set up were cured, not for the goodness of their sight, but for the promise and ordinance of God. So such as have a true faith, though it be as a grain of mustard-seed, which is the least of all seeds, can lay hold on Christ and apply Him to themselves. A small drop of water is as well and truly water as the whole ocean sea; a little spark is true fire as well as a mighty flame; a little quantity of earth is as truly earth as the whole globe thereof. So a small measure of faith is as well true faith as a full persuasion and assurance, and the gates of hell shall never prevail against it.
7. Lastly, this teacheth us what is the nature and property of a true justifying faith, and wherein it consisteth, namely, in a special and particular application of Christs righteousness to our own selves. It was not enough for these Israelites which were stung that others should look upon the serpent set up, but it was required of every one (to work the cure) to behold it himself. So must we have a particular faith in Christ, apprehending His merits. (W. Attersoll.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v4 Num 21:4 - Num 21:9.
Numbers
THE POISON AND THE ANTIDOTE
Read full note →
Num 21:4 - Num 21:9.
The mutinous discontent of the Israelites had some excuse when they had to wheel round once more and go southwards in consequence of the refusal of passage through Edom. The valley which stretches from the Dead Sea to the head of the eastern arm of the Red Sea, down which they had to plod in order to turn the southern end of the mountains on its east side, and then resume their northern march outside the territory of Edom, is described as a ‘horrible desert.’ Certainly it yielded neither bread nor water. So the faithless pilgrims broke into their only too familiar murmurings, utterly ignoring their thirty-eight years of preservation. ‘There is no bread.’ No; but the manna had fallen day by day. ‘Our soul loatheth this light bread.’ Yes; but it was bread all the same. Thus coarse tastes prefer garlic and onions to Heaven’s food, and complain of being starved while it is provided. ‘There is no water.’ No; but the ‘rock that followed them’ gushed out abundance, and there was no thirst.
Murmuring brought punishment, which was meant for amendment. ‘The Lord sent fiery serpents.’ That statement does not necessarily imply a miracle. Scripture traces natural phenomena directly to God’s will, and often overleaps intervening material links between the cause which is God and the effect which is a physical fact. The neighbourhood of Elath at the head of the gulf is still infested with venomous serpents, ‘marked with fiery red spots,’ from which, or possibly from the inflammation caused by their poison, they are here called ‘fiery.’ God made the serpents, though they were hatched by eggs laid by mothers; He brought Israel to the place; He willed the poisonous stings. If we would bring ordinary events into immediate connection with the Divine hand, and would see in all calamities fatherly chastisement ‘for our profit,’ we should understand life better than we often do.
The swift stroke had fallen without warning or voice to interpret it, but the people knew in their hearts whence and why it had come. Their quick recognition of its source and purpose, and their swift repentance, are to be put to their credit. It is well for us when we interpret for ourselves God’s judgments, and need no Moses to urge us to humble ourselves before Him. Conscious guilt is conscious of unworthiness to approach God, though it dares to speak to offended men. The request for Moses’ intercession witnesses to the instinct of conscience, requiring a mediator,-an instinct which has led to much superstition and been terribly misguided, but which is deeply true, and is met once for all in Jesus Christ, our Advocate before the throne. The request shows that the petitioners were sure of Moses’ forgiveness for their distrust of him, and thus it witnesses to his ‘meekness.’ His pardon was a kind of pledge of God’s. Was the servant likely to be more gracious than the Master? A good man’s readiness to forgive helps bad men to believe in a pardoning God. It reflects some beam of Heaven’s mercy.
Moses had often prayed for the people when they had sinned, and before they had repented. It was not likely that he would be slow to do so when they asked him, for the asking was accompanied with ample confession. The serpents had done their work, and the prayer that the chastisement should cease would be based on the fact that the sin had been forsaken. But the narrative seems to anticipate that, after the prayer had been offered and answered, Israelites would still be bitten. If they were, that confirms the presumption that the sending of the serpents was not miraculous. It also brings the whole facts into line with the standing methods of Providence, for the outward consequences of sin remain to be reaped after the sin has been forsaken; but they change their character and are no longer destructive, but only disciplinary. ‘Serpents’ still ‘bite’ if we have ‘broken down hedges,’ but there is an antidote.
The command to make a brazen or copper serpent, and set it on some conspicuous place, that to look on it might stay the effect of the poison, is remarkable, not only as sanctioning the forming of an image, but as associating healing power with a material object. Two questions must be considered separately,-What did the method of cure say to the men who turned their bloodshot, languid eyes to it? and What does it mean for us, who see it by the light of our Lord’s great words about it? As to the former question, we have not to take into account the Old Testament symbolism which makes the serpent the emblem of Satan or of sin. Serpents had bitten the wounded. Here was one like them, but without poison, hanging harmless on the pole. Surely that would declare that God had rendered innocuous the else fatal creatures. The elevation of the serpent was simply intended to make it visible from afar; but it could not have been set so high as to be seen from all parts of the camp, and we must suppose that the wounded were in many cases carried from the distant parts of the wide-spreading encampment to places whence they could catch a glimpse of it glittering in the sunshine. We are not told that trust in God was an essential part of the look, but that is taken for granted. Why else should a half-dead man lift his heavy eyelids to look? Such a one knew that God had commanded the image to be made, and had promised healing for a look. His gaze was fixed on it, in obedience to the command involved in the promise, and was, in some measure, a manifestation of faith. No doubt the faith was very imperfect, and the desire was only for physical healing; but none the less it had in it the essence of faith. It would have been too hard a requirement for men through whose veins the swift poison was burning its way, and who, at the best, were so little capable of rising above sense, to have asked from them, as the condition of their cure, a trust which had no external symbol to help it. The singularity of the method adopted witnesses to the graciousness of God, who gave their feebleness a thing that they could look at, to aid them in grasping the unseen power which really effected the cure. ‘He that turned himself to it,’ says the Book of Wisdom, ‘was not saved by the thing which he saw, but by Thee, that art the Saviour of all.’
Our Lord has given us the deepest meaning of the brazen serpent. Taught by Him, we are to see in it a type of Himself, the significance of which could not be apprehended till Calvary had given the key. Three distinct points of parallel are suggested by His use of the incident in His conversation with Nicodemus. First, He takes the serpent as an emblem of Himself. Now it is clear that it is so, not in regard to the saving power that dwells in Him, but in regard to His sinless manhood, which was made ‘in the likeness of sinful flesh,’ yet ‘without sin.’ The symbolism which takes the serpent as the material type of sin comes into view now, and is essential to the full comprehension of the typical significance of the incident.
Secondly, Jesus laid stress on the ‘lifting up’ of the serpent. That ‘lifting up’ has two meanings. It primarily refers to the Crucifixion, wherein, just as the death-dealing power was manifestly triumphed over in the elevation of the brazen serpent, the power of sin is exhibited as defeated, as Paul says, ‘triumphing over them in it’ {Col 2:14 - Col 2:15}. But that lifting up on the Cross draws after it the elevation to the throne, and to that, or, rather, to both considered as inseparably united, our Lord refers when He says,’ I, if I be lifted up from the earth, will draw all men unto Me.’
Thirdly, the condition of healing is paralleled. ‘When he looked unto the serpent of brass, he lived.’ ‘That whosoever believeth may in Him have eternal life.’ From the serpent no healing power flowed; but our eternal life is ‘in Him,’ and from Him it flows into our poisoned, dying nature. The sole condition of receiving into ourselves that new life which is free from all taint of sin, and is mighty enough to arrest the venom that is diffused through every drop of blood, is faith in Jesus lifted on the Cross to slay the sin that is slaying mankind, and raised to the throne to bestow His own immortal and perfect life on all who look to Him. The bitten Israelite might be all but dead. The poison wrought swiftly; but if he from afar lifted his glazing eyeballs to the serpent on the pole, a swifter healing overtook the death that was all but conqueror, and cast it out, and he who was borne half unconscious to the foot of the standard went away a sound man, ‘walking, and leaping, and praising God.’ So it may be with any man, however deeply tainted with sin, if he will trust himself to Jesus, and from ‘the ends of the earth’ ‘look unto’ Him ‘and be saved,’ His power knows no hopeless cases. He can cure all. He will cure our most ingrained sin, and calm the hottest fever of our poisoned blood, if we will let Him. The only thing that we have to do is to gaze, with our hearts in our eyes and faith in our hearts, on Him, as He is lifted on the Cross and the throne. But we must so gaze, or we die, for none but He can cast out the coursing venom. None but He can arrest the swift-footed death that is intertwined with our very natures.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v9 (See Scofield "Gen 3:14"). The serpent is a symbol…
serpent
(See Scofield "Gen 3:14"). The serpent is a symbol of sin judged; brass speaks of the divine judgment, as in the brazen altar See Scofield "Exo 27:1", note (2) and self-judgment, as in the laver of brass. The brazen serpent is a type of Christ "made sin for us"; Joh 3:14; Joh 3:15; 2Co 5:21 in bearing our judgment. Historically, the moment is indicated in the cry: "My God, My God, why hast Thou forsaken Me?" Mat 27:46.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v4 The Fiery Serpents
The Fiery Serpents
v. 4. And they journeyed from Mount Hor by the way of the Red Sea, southward, along the western border of Edom, through the Wilderness of Paran, to compass the land of Edom, whose dominion extended almost to the Elanitic Gulf, the eastern arm of the Red Sea; and the soul of the people was much discouraged, filled with impatience, because of the way. To turn back once more, after reaching the boundary of the Land of Promise, imposed too great a strain upon their trust in God.
Read full note →
v. 5. And the people spake against God and against Moses, not rebelling openly, but murmuring against the divine guidance and the leading of 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, the manna. The Hebrew brings out the peevishness of the complaint: "For not is there bread, and not is there water, and our soul feels nausea over this miserable bread. " They saw before them only a hopeless existence, an endless desert journey, ending with a miserable death in the midst of the dreary wastes.
v. 6. And the Lord sent fiery serpents among the people, whose bite filled the wound with a burning venom, very deadly, and they bit the people, who were unable to rid themselves of the plague; and much people of Israel died.
v. 7. Therefore the people came to Moses and said, We have sinned, for we have spoken against the Lord and against thee; the punishment which the Lord visited upon them worked a knowledge of their sins in them, brought them to repentance. Pray unto the Lord that He take away the serpents from us. And Moses prayed for the people, assumed the role of mediator, as he had done so often.
v. 8. And the Lord said unto Moses, in a command which was adapted to the situation and was of great typical significance, Make thee a fiery serpent, cast a figure which is an exact reproduction of one, and set it upon a pole, like a standard; and it shall come to pass that every one that is bitten, when he looketh upon it, shall live. The reference is, of course, not to a casual glance, which even an unbelieving Israelite might cast upon the figure, but to the look of faith resting upon the divine promise. For such a look was an acknowledgment of sin, a longing for deliverance from its penalty, and a trusting in the means appointed by God for healing.
v. 9. And Moses made a serpent of brass, as much in form and appearance like the fiery serpents as possible, 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, that is, if he looked at it with the faith which the occasion required, he lived. It was because the Israelites, with their sin, tempted Christ, that they were destroyed by the serpents, 1Co 10:9. And, on the other hand, because they had faith in the promises of God, they were healed. Note that the figure made by Moses was a type of Christ, Joh 3:15-16. God sent His Son in the form of our sinful flesh, but without sin. And Christ, the Holy One of God, was lifted up on the cross to expiate the sin of all mankind, which lay upon Him. No matter who it is among sinful men, if he but looks upon the crucified Christ in faith, he will not perish, but have everlasting life.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 8 Why have you brought us up out of Egypt…
Why have you brought us up out of Egypt to die in the wilderness?
The people used this question in order to rebuke Moses. This can be translated as a statement. AT: "You should not made us leave Egypt to die in the wilderness!" (See: Rhetorical Question)
Read full note →
translationWords
Sea of Reeds
Edom
God
Moses
Egypt
die
desert
bread
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 6, 7 21:4-9 The “vow to the Lord” and consequent victory…
21:4-9 The “vow to the Lord” and consequent victory (21:2-3) did not eliminate Israel’s criticisms against God and Moses, even though the long journey was punishment for the same kind of complaining (14:26-35).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.