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EPISODE OF THE KING OF ARAD (Num_21:1-3).
Num_21:1
And when king Arad the Canaanite, which dwelt in the south, heard tell. Rather, "And the Canaanite, the king of Arad, which dwelt in the Negeb, heard tell." It is possible that Arad was the name of the king (it occurs as the name of a man, 1Ch_8:15), but it was almost certainly the name of his place. The "king of Arad, is mentioned in Jos_12:14, and "the Negeb of Arad" in Jdg_1:16. From the context of these passages it is evident that it was situated in the southernmost district of what was afterwards the territory of Judah. According to Eusebius, it stood twenty Roman miles to the south of Hebron, and its site has been found by modern travelers at Tel-Arad, a low hill in this direction. On the Negeb see note on Num_13:17. By the way of the spies. ãÆÌøÆêÀ äÈàÇúÈøÄéí . Septuagint, ὀδὸν Αθαρείν . The translation is very uncertain; atharim may be a proper name, as the Septuagint seems to suppose, or it may be an unusual plural formed from úåÌø , equivalent to äÇúÈÌøÄéí , "spies," as the Chaldee, Samaritan, and most of the versions take it; or it may be simply the plural from àÇúÇø , a place, used with some local meaning which made it practically a proper name. If the rendering of the A.V. be correct, "the way of the spies" must have been the route by which they ascended to Hebron through the Negeb (Num_13:17, Num_13:22), and the king of Arid must have anticipated an invasion in that direction, and sought to forestall it. And took some of them prisoners. This would seem to show that he fell upon them unawares, and cut off some detached parties. Nothing is said of any disobedience on the part of Israel to account for defeat in battle.
Num_21:2
And Israel vowed a vow. On these vows, and on things "devoted" or "banned" ( çÅøÆí — ἀνάθεμα ), see on Le 27:28, and on the moral character of such wholesale slaughters see on Num_31:1-54. If it was right to destroy the Canaanites at all, no fault can be found with the vow; it merely did for that military proceeding what national feeling and discipline does for the far more bloody exigencies of modern warfare, removing it from the sphere of private hatred, revenge, and cupidity, and placing it upon a higher level. The patriot soldier of these days feels himself to be a mere instrument in the hands of the rulers of his people to maintain their rights or avenge their wrongs. The Israelite could not have this feeling, which was foreign to his time and place in history, but he could feel that he was a mere instrument in the hands of God to perform his will upon his enemies. In either case a must important advantage is secured; the soldier does not slay in order to gratify his own hatred, or in order to satisfy his own cupidity. It is quite true that such vows as are here mentioned would certainly in a more advanced stage of civilization be abused to throw a cloak of religion over frightful enormities; but it does not in the least follow that they were not permitted and even encouraged by God in an age to which they were natural, and under circumstances in which they were beneficial.
Num_21:3
They utterly destroyed them and their cities. Rather, "they banned ( éÇÌçÇøÅí — ἀναθεμάτισεν ) them and their cities." No doubt the banning implies here their utter destruction, because it is not the vow before the battle, but the carrying of it out after the victory, which is here spoken of. And he called the name of the place Hormah. Rather, "the name of the place was called (impersonal use of the transitive) Charmah." çÈøÀîÈä . Septuagint, Ἀνάθεμα . It is not very clear what place received this name at this time. It does not appear to have been Arid itself, as would have seemed most natural, because Arid and Hormah are mentioned side by side in Jos_12:14. It is identified with Zephath in Jdg_1:17. It may have been the place where the victory was won which gave all the cities of Arid to destruction. Whether it was the Hormah mentioned in Jdg_14:1-20 :45 is very doubtful (see note there). The nomenclature of the Jews, especially as to places, and most especially as to places with which their own connection was passing or broken, was vague and confused in the extreme, and nothing can be more unsatisfactory than arguments which turn upon the shifting names of places long ago perished and forgotten. It must be added that the three verses which narrate the chastisement of this Canaanite chieftain have caused immense embarrassment to commentators. If the incident is narrated in its proper order of time, it must have happened during the stay of the Israelites under Mount Hor, when they had finally left the neighbourhood of the Negeb, and were separated from the king of Arid by many days' march, and by a most impracticable country. It is therefore generally supposed that the narrative is out of place, and that it really belongs to the time when Israel was gathered together for the second time at Kadesh, and When his reappearance there in force might well have given rise to the report that be was about to invade Canaan from that side. This is unsatisfactory, because no plausible reason can be assigned for the insertion of the notice where it stands, both here and in Num_33:40. To say that Moses wished to bring it into juxtaposition with the victories recorded in the latter part of the chapter, from which it is separated by the incident of the fiery serpents, and the brief record of many journeys, is to confess that no explanation can be invented which has the least show of reason. If the narrative be displaced, the displacement must simply be due to accident or interpolation. Again, it would seem quite inconsistent with the position and plans of Israel since the rebellion of Kadesh that any invasion and conquest, even temporary, of any part of Canaan should be made at this time, and that especially if the attack was not made until Israel was lying in the Arabah on his way round the land of Edom. It is therefore supposed by some that the vow only was made at this time, and the ban suspended over the place, and that it was only carried out as part of the general conquest under Joshua; that, in fact, the fulfillment of the vow is narrated in Jos_12:14; Jdg_1:16, Jdg_1:17. This, however, throws the narrative as it stands into confusion and discredit, for the ban and the destruction become a mockery and an unreality if nothing more was done to the towns of the king of Arad than was done at the same time to the towns of all his neighbours. It would be more reverent to reject the story as an error or a falsehood than to empty it of the meaning which it was obviously intended to convey. We are certainly meant to understand that the vow was there and then accepted by God, and was there and then carried into effect by Israel; the towns of Arad were depopulated and destroyed as far as lay in their power, although they may have been immediately reoccupied. There are only two theories which are worth considering. 1. The narrative may really be displaced, for what cause we do not know. If so, it would he more satisfactory to refer it, not to the time of the second encampment at Kadesh, but to the time of the first, during the absence of the spies in Canaan. It is probable that their entry was known, as was the case with Joshua's spies (Jos_2:2); and nothing could be more likely than that the king of Arad, suspecting what would follow, should attempt to anticipate invasion by attack. If it were so it might help to account for the rash confidence shown by the people afterwards (Num_14:40), for the mention of Hormah (Num_14:45), and for the reappearance of kings of Hormah and of Arad in the days of Jos_2:1-24. The narrative may after all be in place. That the Israelites lay for thirty days under Mount Hor is certain, and they may have been longer. During this period they could not get pasture for their cattle on the side of Edom, and they may have wandered far and wide in search of it. It may have been but a comparatively small band which approached the Negeb near enough to be attacked, and which, by the help of God, was enabled to defeat the king of Arad, and to lay waste his towns. It had certainly been no great feat for all Israel to overthrow a border chieftain who could not possibly have brought 5000 men into the field.
I. THAT THE FEAR AND THE ANGER OF THE CANAANITE WERE KINDLED BY THE NEWS THAT ISRAEL WAS COMING BY THE WAY OF THE SPIES, i.e; were following in the steps of those that had gone before into the land of promise. Even so the rage of Satan and of all evil spirits is stirred against us because he knows that we follow in the way which leads to heaven, and because it is his ardent desire to keep us out, if he can and while he can. If the Canaanite had perceived that Israel had rebelled and turned his back on the ]and of promise, he would never have troubled to come forth and attack him. Satan makes no direct assault on those whom he sees to be walking contrary to God and to rest.
II. THAT HE ATTACKED ISRAEL SUDDENLY AND UNEXPECTEDLY, AND WITH SOME success. Most likely they were scattered abroad in search of pasture when he fell upon them, and made them prisoners. Even so the assaults of our spiritual foes are secretly prepared and suddenly delivered at moments when we are off our guard, and many a one falls a victim, at least for a while. The enemy goeth about indeed as a roaring lion, but the lion does not roar at the moment that he springs upon his prey, nor does Satan give any signal of his worst temptations.
III. THAT HE MADE SOME OF THEM PRISONERS, which seems to have been his object—perhaps that they might serve as hostages. Even so the enemy of souls desires to make prisoners who may not only be held in miserable bondage themselves, but may give him control and influence over their brethren.
IV. THAT ISRAEL DID NOT ATTEMPT TO MEET THE CANAANITES AS ORDINARY FOES, HUT VOWED TO TREAT THEM AS GOD'S ENEMIES, AND TO EXTERMINATE THEM ACCORDINGLY. Even so the right way and the only way to overcome the temptations and sins, the evil habits, passions, and tempers, which assail us (and often too successfully) on the way to heaven, is to regard them as God's enemies, as hateful to him, and to smite them accordingly without remorse, weariness, or thought of self. Many are vexed and annoyed with follies and tempers which get the better of them, and they contend against them on the ground of that vexation, wishing to get the mastery over them, and yet not caring to go to extremities against them. But the faithful soul will solemnly resolve, as before God and for h/s sake, to make an utter end at any cost of the sins which have prevailed against them, and so dishonoured him.
V. THAT GOD ACCEPTED THAT VOW AND GAVE THEM THE VICTORY OVER THE CANAANITES. Even so if we regard and face our spiritual enemies in the true light, as God's enemies, to be relentlessly exterminated, God will give us strength and power to have victory and to triumph over them, and it may be to set our captive brethren free also (2Ti_2:26).
VI. THAT THE ISRAELITES PROCEEDED TO FULFIL THEIR VOW, although, as all the spoil was anathema, they had nothing to gain themselves but labour and loss of time. Even so will the good soldier of Christ not cease his most earnest efforts until he has quite destroyed the evil habits and evil tempers over which God has given him victory. The majority of Christian people are too lazy and selfish to do this; they will strive to overcome a known sin or bad habit; but when it has been (as they think) overcome they have not sufficient zeal to pursue it into its last lurking-places and exterminate it. As long as it does not actively trouble them they are content, and so the remnants remain to the dishonour of God and to their own future loss and danger. How few Christians radically get rid even of a single fault!
VII. THAT THE PLACE WAS CALLED HORMAH—ANATHEMA: a perpetual reminder that the enemies of God are under a ban, and should be exterminated; a sacred delenda est Carthago. Even so it is ever impressed upon the soldier of Christ that there can be no truce between him and sin, or even between him and selfish indifference. "If any man love not the Lord Jesus Christ, let him be anathema"—a Hormah, a thing devoted, a being with whom no compromise can be made and no amity knit until that indifference of his which is so hateful to God be abolished for ever.