Haydock's Catholic Bible Commentary: Numbers
Chapter 21
Ver. 1. Arad. This was either the name of the king, or of his city, which was situated in the southern parts of Chanaan, and which fell to the share of Hobab, in the tribe of Juda. (Haydock) --- When this king heard, by means of his spies, or was informed that Israel intended to make an irruption into his country like spies, without declaring war, or by the way which their spies had marked out either just before, or in the second year after their exit; or in fine, by the road, which the Septuagint leave untranslated, Athrim, and which means "of the spies," he resolved to be beforehand with them; and, coming suddenly upon them, took some spoils, or, according to the Hebrew, Septuagint, &c., "captives." These, by the ancient laws of war, he might either sell or put to death. Vendere cum possis captivum, occidere noli. (Horace) (Grotius, Jur. iii. 7.) The Rabbins pretend that this king took fresh courage on account of the death of Aaron, and the consequent disappearance of the cloud, and that he drove the Israelites seven encampments back, as far as Mosera, which they confound with Haseroth.
Ver. 2. Cities. Hebrew, "I will subject their cities to anathema, or utter destruction." This vow they probably made at the place called Horma, or "Anathema," which was anciently called Saphaad, Judges i. 17. They fully executed their threat under Josue, who defeated the king of Hered, (Josue xii. 14,) though they destroyed, at present, whatever they could. Arad was afterwards rebuilt by Hobab.
Ver. 3. Anathema. That is, a thing devoted to utter destruction. (Challoner) --- The explanation of Horma is inserted by St. Jerome. (Haydock)
Ver. 4. 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)
Ver. 5. God. They had before often directed their complaints against the two brothers. Now, Aaron being no more, they attack God himself, who had always resented the injury done to his ministers. --- Food. So they call the heavenly manna: thus worldlings loathe the things of heaven, for which they have no relish. (Challoner) --- Septuagint, "our soul is indignant at this most empty bread," which has no solidity in it, nor support. Many translate the Hebrew, "most vile bread." Thus, in the blessed eucharist, the substance of bread is removed, and the accidents only appear; so that to the worldly receiver, it seems very empty and light, though in reality it be supersubstantial; containing Christ himself, who fills the worthy communicant with grace and comfort, and enables him to go forward, on the road to heaven, without fainting. (Haydock)
Ver. 6. Fiery serpents. They are so called, because they that were bitten by them were burnt with a violent heat. (Challoner) --- Hence they are called seraphim, by which name an order of angels is known. The Egyptians adored a serpent which they called serapis, at Rome; and they represented their god serapis, with a serpent entwining a monstrous figure, composed of a lion, a dog, and a wolf. (Macrob. Saturn i. 20.) The seraph was a winged serpent, Isaias xiv. 29. xxx. 6. Such often infested Egypt, in spring, coming from Arabia, unless they were intercepted by the ibis. Their wings resembled those of bats. (Herodotus, ii. 76.; Mela, &c.) God probably sent some of this description into the camp of the Israelites. (Calmet) --- Some call them prœster, (Pliny, [Natural History?] xxiv. 13,) from their burning; others the hydra, or, when out of water, the chershydra, the venom of which is most dangerous. The Septuagint style them simply, "the destroying, or deadly serpents." See Bochart, T. ii. B. iii. 13.; Deuteronomy viii. 15.; Wisdom xvi. 5, 10. (Haydock)
Ver. 8. Brazen. Hebrew, "fiery." But in the following verse, it is said to have been "of brass." We might translate, "make a seraph, and fix it upon a standard," (Calmet) in which form it would resemble one suspended on a cross. It was placed at the entrance of the tabernacle. (St. Justin Martyr, First Apology) Ezechias afterwards destroyed it, because it was treated with superstitious honours, 4 Kings xviii. 4. Thus the best things are often abused. (Haydock) --- God commands this image to be erected, while he forbids all images of idols. (Worthington) --- By comparing the different passages of Scripture, we may discern the true import of them. Pictures may often prove very useful and instructive. They serve the ignorant instead of books. But then the ignorant must be carefully instructed not to treat them with improper respect, as St. Gregory admonishes. And is not the same caution requisite for those who read even the word of God, lest they wrest it to their own destruction, as both the unlearned and the unstable frequently do, 2 Peter iii. 16. If every thing must be rejected which is liable to abuse, what part of the creation will be spared? The Bible, the sacraments, all creatures must be laid aside. For we read, (Romans viii. 20, 22,) the creature was made subject to vanity --- every creature groaneth. (Haydock) --- It is probable that Moses represented on the standard, such a serpent, as had been the instrument of death. This was not intended for a charm or talisman, as Marsham would impiously pretend. (Chron. x. p. 148.) Such inventions proceed from the devil; and the Marsi were famous for curing the bites of serpents, by giving certain plates of brass. (Arnob. ii.) See Psalm lviii. 5. But this image was set up by God's express command; and the Book of Wisdom (xvi. 5, 7) assures us, that the effect was entirely to be attributed to him, the figure of a brazen serpent being rather calculated to increase than to remove the danger. (Kimchi; Muis) Hence Jonathan well observes, that only those were healed who raised their hearts to God. (Calmet)
Ver. 9. A brazen serpent. This was a figure of Christ crucified, and of the efficacy of a lively faith in him, against the bites of the hellish serpent, John iii. 14. (Challoner) (St. Ambrose; Apol. i. 3.) As the old serpent infected the whole human race, Jesus Christ gives life to those that look at him with entire confidence. (Theodoret, q. 38.) The brazen serpent was destitute of poison, though it resembled a most noxious animal; so Jesus Christ assumed our nature, yet without sin. (Calmet)
Ver. 10. Oboth, where Obodas, an ancient king of the Nabatheans, was adored. Hither they came from Phunon, celebrated for its copper-mines, where Bochart believes the Hebrews were bitten by the serpents, though others say that judgment was inflicted upon them at Salmona; which may be derived from tselem enu, "our image."
Ver. 11. Jeabarim, means "the ford, (of Zared, ver. 12,) or the straits of passages, passengers, or Hebrews; or the hills Abarim," which extended over the eastern parts of Moab. It was the 38th station, (Calmet) at the southern extremity of Mount Abarim. (Haydock) --- After which Moses specifies those of Zared, (ver. 12,) Mathana, Nahaliel, Bamoth, Arnon, (ver. 19,) Dibon-gad, and Helmon-dablataim, (Calmet) all on the sides of that mountain, before they came to the summit, which was also called Phasga and Nabo, chap. xxxiii. 45, &c. But Pococke reckons only the two last among the stations, and makes those of Abarim and Shittim the 41st and 42d. The Septuagint read, "they encamped in Achelgai, on the other side, in the desert." (Haydock) --- Eusebius and St. Jerome call this station of Jee, Gai or Hai, which they place near Petra, Jeremias xlix. 4. --- East. The Samaritan here inserts, (Deuteronomy ii. 9,) "And the Lord said to Moses, Fight not," &c.
Ver. 12. Zared. The Israelites passed over this torrent, 38 years after the murmur at Cades-barne, (Deuteronomy ii. 14,) when God ordered Moses not to attack the Moabites.
Ver. 13. Against. Hebrew, "on the other, or on this side of (the river, ver. 14) Arnon," which runs from the east, almost in the same direction as the torrent of Zared, but empties itself into the Dead Sea higher up, near the mouth of the Jordan. (Calmet) --- It divides the Moabites from their brethren, the children of Ammon, who lay to the north-east. The Hebrews encamped on the south side of this river, in the desert of Cademoth, (Deuteronomy ii. 26,) whence they sent to ask leave of Sehon to pass through his dominions; but, on his refusal, God ordered them to cross the Arnon by force. (Calmet)