Numbers Chapter 21
On the Way to Canaan
A. The Serpent in the Wilderness
1. (Numbers 21:1–3) Defeat of the king of Arad the Canaanite.
“The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming on the road to Atharim, then he fought against Israel and took some of them prisoners. So Israel made a vow to the Lord, and said, ‘If You will indeed deliver this people into my hand, then I will utterly destroy their cities.’ And the Lord listened to the voice of Israel and delivered up the Canaanites, and they utterly destroyed them and their cities. So the name of that place was called Hormah.”
As the new generation of Israel began their journey toward the Promised Land, they soon encountered a new test of faith. The king of Arad, a Canaanite ruler dwelling in the southern region, heard of Israel’s approach and immediately launched an attack, taking some Israelites captive. Rather than despairing, Israel responded in faith, making a solemn vow to the Lord that if He granted them victory, they would utterly destroy the Canaanite cities, devoting them entirely to God. This vow represented a full consecration, as they were not fighting for personal gain or plunder, but for the honor of the Lord. In response, God granted them victory, and the Canaanites were defeated. The Israelites completely destroyed their cities, and the place was named Hormah, meaning “utter destruction” or “devoted to destruction.”
This event is striking because Israel had been previously defeated at Hormah (Numbers 14:45) when they attempted to enter the land presumptuously, without the Lord’s blessing. Now, at the same location, God granted victory through obedience and faith. It became a turning point for the new generation, showing that when they trusted in God’s power rather than their own strength, victory was assured. The destruction of Arad’s cities demonstrated Israel’s renewed dependence on the Lord and marked the beginning of their successful campaigns toward Canaan.
The lesson is clear: past failure can be redeemed when God’s people act in faith and obedience. What was once a place of defeat became a place of triumph when the people aligned their will with God’s.
2. (Numbers 21:4–5) Israel, provoked by the difficult journey, speaks against God.
“Then they journeyed from Mount Hor by the Way of the Red Sea, to go around the land of Edom; and the soul of the people became very discouraged on the way. And the people spoke against God and against Moses: ‘Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this worthless bread.’”
After their victory at Hormah, Israel set out from Mount Hor, traveling by way of the Red Sea to bypass the territory of Edom. Because the Edomites had refused them passage (Numbers 20:14–21), the Israelites were forced to take a long and difficult detour back toward the wilderness, away from the Promised Land. This detour was discouraging, and the people became weary and impatient. Though their weariness was understandable, it was not excusable. They allowed discouragement to give rise to complaint and unbelief.
The text notes that they “spoke against God and against Moses.” This was not the first time Israel had grumbled, but now their rebellion reached new heights. Previously, they had complained against Moses, indirectly blaming God. Now, they openly blasphemed the Lord Himself. Their words were identical in spirit to those of their forefathers who perished in the wilderness: “Why have you brought us up out of Egypt to die in the wilderness?” They also despised the manna, the miraculous bread from heaven, calling it “worthless.” What God graciously provided for their sustenance, they loathed in contempt.
This moment revealed that although the old generation had perished, their spirit of rebellion still lingered among the new. Despite witnessing God’s faithfulness and victories, their hearts were quick to turn to unbelief at the first sign of hardship. The lesson is sobering: external victories cannot replace inward faithfulness. A generation may be new, but unless its heart is renewed toward God, it will repeat the same failures as the one before.
At this point, Israel stood at a spiritual crossroads. God had shown mercy again and again, but now drastic measures were required to break the cycle of unbelief.
3. (Numbers 21:6) The Lord sends fiery serpents.
“So the Lord sent fiery serpents among the people, and they bit the people; and many of the people of Israel died.”
When Israel complained yet again against the Lord and against Moses, the Lord responded with divine judgment. He sent fiery serpents among them, and their venomous bites brought death to many. The term fiery serpents may refer to the color of the snakes, possibly a reddish or copper tone resembling fire. Others believe the term “fiery” describes the intense burning pain caused by their venom. In either case, these serpents were agents of divine correction, sent to awaken Israel from rebellion.
The text is explicit that the Lord sent the serpents. This was not a random natural event but a deliberate act of chastisement from God. He used these serpents to arrest the nation’s attention at a crucial point in their journey toward Canaan. They were dangerously close to repeating the unbelief of their fathers. If they continued to murmur and despise the provision of God, they would forfeit the promise. The serpents became a visible manifestation of divine wrath, forcing the people to reckon with their sin.
Many of those who perished were likely from the older generation — the same unbelieving group who had resisted God repeatedly. This judgment served as both a warning and a purification, fulfilling God’s word that the disobedient would die in the wilderness and not enter the land.
This event underscores that rebellion always brings consequences. God’s patience is long, but not limitless. When His people harden their hearts, He may send fiery trials to burn away unbelief and bring them to repentance.
4. (Numbers 21:7–9) Deliverance through looking at the bronze serpent.
“Therefore the people came to Moses, and said, ‘We have sinned, for we have spoken against the Lord and against you; pray to the Lord that He take away the serpents from us.’ So Moses prayed for the people. Then the Lord said to Moses, ‘Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live.’ So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived.”
The people’s suffering finally brought them to repentance. They came to Moses confessing their sin and acknowledging their rebellion against both God and His appointed leader. Their humility marked a contrast to their earlier hardness of heart. They pleaded for intercession, asking Moses to pray that the Lord might take the serpents away. This confession, “We have sinned,” reveals that the chastisement accomplished its purpose — it turned their hearts back toward God.
Moses, ever the faithful intercessor, prayed for the people. God’s answer was unusual: He instructed Moses to make a fiery serpent of bronze and to lift it high upon a pole. Anyone who had been bitten could look upon it and live. There was no ritual, medicine, or merit involved — only faith expressed by looking. The command itself seemed foolish to human reasoning, yet divine wisdom often works through simple means that require faith, not logic.
This act became a profound symbol of salvation. Jesus Himself referenced it in John 3:14–15: “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life.” The bronze serpent, representing sin judged, prefigured Christ’s crucifixion. Serpents are associated with sin and evil throughout Scripture — “Now the serpent was more cunning than any beast of the field” (Genesis 3:1), and “that serpent of old, called the Devil and Satan” (Revelation 12:9). Yet the serpent in this story, made of bronze, represented sin judged and conquered.
Bronze in Scripture symbolizes judgment because it is formed through fire. The altar of burnt offering was overlaid with bronze (Exodus 27:1–2), signifying judgment against sin. Likewise, the bronze serpent represented sin already judged and rendered powerless. Christ, though sinless, took upon Himself the sin of the world, bearing judgment in our place. As 2 Corinthians 5:21 declares, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” Thus, the bronze serpent pointed to the cross, where evil was condemned, and salvation was made available through faith alone.
Those who looked upon the bronze serpent were healed instantly. There was no healing virtue in the metal, nor in the pole; the power lay in obedient faith. Some surely refused to look, deeming the command too simple or absurd, and died as a result. The same principle applies to salvation today. As Isaiah 45:22 says, “Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other.” Salvation is not earned by works or religious effort but received by faith — by looking to Christ crucified.
Charles Spurgeon himself was converted through a sermon on this verse. Hearing Isaiah 45:22 expounded alongside this passage in Numbers, he realized that the gospel call was to simply look to Christ in faith. So profound was this moment that he later chose the image of Moses lifting up the serpent in the wilderness as the emblem for his printed sermons and books.
The Israelites’ healing teaches an enduring truth: faith in God’s provision brings life. While they once looked at their circumstances and complained, now they looked to God’s provision and were healed. Their healing required no effort but an act of trust. Likewise, for believers today, the cure for sin’s deadly bite is to look to Christ crucified.
Moses obeyed the Lord’s command, even though it might have seemed strange in light of Exodus 20:4, which forbids the making of graven images. However, this bronze serpent was not an idol; it was a divinely sanctioned symbol. Sadly, in later generations, the Israelites turned this symbol into an idol. During the reforms of King Hezekiah, the bronze serpent had to be destroyed because the people had begun burning incense to it. 2 Kings 18:4 records, “He removed the high places and broke the sacred pillars, cut down the wooden image and broke in pieces the bronze serpent that Moses had made; for until those days the children of Israel burned incense to it, and called it Nehushtan.” Even something originally ordained by God can become an idol when man’s heart turns from worshiping the Creator to the created thing.
This passage reminds us that salvation has always been by faith. The Israelites were saved not by effort but by trusting in God’s appointed way. In the same manner, sinners today are saved not by deeds, but by looking to the crucified and risen Christ in faith.
B. On the Way to the Promised Land
1. (Numbers 21:10–20) The Journey into Moab
“Now the children of Israel moved on and camped in Oboth. And they journeyed from Oboth and camped at Ije Abarim, in the wilderness which is east of Moab, toward the sunrise. From there they moved and camped in the Valley of Zered. From there they moved and camped on the other side of the Arnon, which is in the wilderness that extends from the border of the Amorites; for the Arnon is the border of Moab, between Moab and the Amorites. Therefore it is said in the Book of the Wars of the Lord:
‘Waheb in Suphah,
The brooks of the Arnon,
And the slope of the brooks
That reaches to the dwelling of Ar,
And lies on the border of Moab.’
From there they went to Beer, which is the well where the Lord said to Moses, ‘Gather the people together, and I will give them water.’ Then Israel sang this song:
‘Spring up, O well!
All of you sing to it—
The well the leaders sank,
Dug by the nation’s nobles,
By the lawgiver, with their staves.’
And from the wilderness they went to Mattanah, from Mattanah to Nahaliel, from Nahaliel to Bamoth, and from Bamoth, in the valley that is in the country of Moab, to the top of Pisgah which looks down on the wasteland.”
As the children of Israel continued their march toward the Promised Land, their journey took them through a series of encampments across the wilderness east of Moab. Each location marks progress toward their long-anticipated inheritance, and the narrative carries a tone of renewed momentum and divine favor. The people who once complained of the journey now advance steadily, their discouragement replaced with songs of joy and faith.
The passage also includes poetic excerpts — fragments of Israel’s wilderness songs and even references to other writings, such as the Book of the Wars of the Lord. This ancient record is now lost, but its mention demonstrates that Israel’s story was known and celebrated even beyond the biblical text. The existence of such a record does not imply any incompleteness in Scripture; rather, it affirms that God’s works were so many and so mighty that other writers sought to commemorate them. Everything necessary for faith and salvation, however, is fully preserved in the inspired Word of God. Just as the Apostle Paul quoted a pagan poet in Acts 17:28 — “for in Him we live and move and have our being” — without endorsing the rest of that poet’s writings, so too the reference here in Numbers serves only to reinforce the biblical record, not to supplement or expand it.
The poetic lines in verses 17–18 celebrate the well at Beer, where God miraculously provided water once again. The song “Spring up, O well” reflects a spirit of praise and gratitude that had long been absent in Israel’s wilderness journey. Whereas earlier generations murmured over the lack of water, this new generation worshiped God for His provision. The mention that “the leaders sank” and “dug” the well “by the lawgiver, with their staves” may suggest that the elders participated in the act of faith by striking the ground in obedience to God’s direction. The people rejoiced together, acknowledging the Lord as their Provider.
This transition is significant — the tone of the narrative shifts from judgment to joy. Israel is no longer wandering aimlessly; they are moving purposefully toward Moab, the gateway to Canaan. Each camp marks not only physical progress but spiritual renewal, culminating at Pisgah, the mountain ridge from which Moses would later view the Promised Land (Deuteronomy 34:1). This journey reveals a people finally learning to trust God’s leading and provision.
2. (Numbers 21:21–23) The Challenge of the Amorites
“Then Israel sent messengers to Sihon king of the Amorites, saying, ‘Let me pass through your land. We will not turn aside into fields or vineyards; we will not drink water from wells. We will go by the King’s Highway until we have passed through your territory.’ But Sihon would not allow Israel to pass through his territory. So Sihon gathered all his people together and went out against Israel in the wilderness, and he came to Jahaz and fought against Israel.”
As Israel approached the territory of the Amorites, Moses once again sought peaceful passage. The request was clear and respectful — Israel would not consume the Amorites’ resources or harm their land but would travel only along the King’s Highway, a well-known trade route. This offer demonstrated Israel’s desire for cooperation rather than conflict. However, just as Edom had previously refused passage (Numbers 20:14–21), Sihon, king of the Amorites, rejected the request outright.
Unlike Edom, who passively refused and barred the way, Sihon responded aggressively. He mobilized his entire army and went out to confront Israel in battle. His defiance was not merely a political decision; it was providential. Deuteronomy 2:30 provides the divine perspective: “But Sihon king of Heshbon would not let us pass through, for the Lord your God hardened his spirit and made his heart obstinate, that He might deliver him into your hand.” The Lord sovereignly permitted Sihon’s stubbornness to lead to his downfall.
God’s hardening of Sihon’s heart was an act of divine justice, not arbitrary cruelty. The Amorite king was already hostile toward Israel and resistant to God’s purposes. The Lord did not implant evil into his heart; rather, He gave Sihon over to the rebellion he had already chosen, using it to bring about Israel’s victory and the fulfillment of His promise. Just as with Pharaoh in Exodus, the hardening of the heart revealed God’s sovereignty over the affairs of nations and His ability to turn human pride into the instrument of His own glory.
Through this encounter, the Israelites learned a crucial lesson: even the opposition of kings can serve God’s purposes. Every obstacle, whether in the form of denial, delay, or attack, is under the control of the Lord who guides His people. The coming conflict with Sihon would demonstrate not only God’s power but His faithfulness to lead Israel into the inheritance He had sworn to give them.
3. (Numbers 21:24–32) King Sihon and the Amorites Defeated by Israel
“Then Israel defeated him with the edge of the sword, and took possession of his land from the Arnon to the Jabbok, as far as the people of Ammon; for the border of the people of Ammon was fortified. So Israel took all these cities, and Israel dwelt in all the cities of the Amorites, in Heshbon and in all its villages. For Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab, and had taken all his land from his hand as far as the Arnon. Therefore those who speak in proverbs say:
‘Come to Heshbon, let it be built;
Let the city of Sihon be repaired.
For fire went out from Heshbon,
A flame from the city of Sihon;
It consumed Ar of Moab,
The lords of the heights of the Arnon.
Woe to you, Moab!
You have perished, O people of Chemosh!
He has given his sons as fugitives,
And his daughters into captivity,
To Sihon king of the Amorites.
But we have shot at them;
Heshbon has perished as far as Dibon.
Then we laid waste as far as Nophah,
Which reaches to Medeba.’
Thus Israel dwelt in the land of the Amorites. Then Moses sent to spy out Jazer; and they took its villages and drove out the Amorites who were there.”
Israel’s confrontation with Sihon culminated in total victory. The Israelites defeated him “with the edge of the sword” and took possession of his territory from the Arnon River to the Jabbok River, which extended up to the fortified border of Ammon. The victory was decisive, and Israel occupied the Amorite cities, including Heshbon, Sihon’s royal city, along with its surrounding villages. This was a major triumph for the new generation of Israel, proving that when they walked in obedience and faith, the Lord granted them power and success.
The land captured from Sihon later became part of the inheritance for the tribes of Reuben, Gad, and half the tribe of Manasseh (Numbers 32:33). God, in His wisdom, gave His people a series of victories against smaller yet formidable enemies before they crossed into Canaan proper. These early conquests strengthened their courage and taught them to depend on divine power rather than human might. The earlier generation’s unbelief at Kadesh-barnea was now exposed as foolish; the same God who granted these victories could have led their fathers into Canaan decades earlier had they only believed.
The poetic section quoted in verses 27–30 is believed to be an ancient Amorite or Moabite song of victory. It recalls Sihon’s earlier conquest over Moab when “fire went out from Heshbon” and “consumed Ar of Moab.” By including this poem, Moses highlighted how strong and proud the Amorites had been, which made Israel’s victory over them all the more remarkable. The song mocks the defeated Moabites, whose god Chemosh had failed to protect them, and celebrates Sihon’s earlier triumph — but in Israel’s context, this same Sihon has now fallen to the people of God. The message is clear: the Lord, not Chemosh or any false deity, determines the outcome of nations and battles.
Israel’s triumph over Sihon also carried prophetic importance. Centuries later, this region east of the Jordan would become home to the trans-Jordan tribes and part of the extended territory of Israel’s kingdom under David and Solomon. God was preparing His people not only for immediate conquest but for long-term inheritance. The victory at Heshbon thus stands as a testimony to faith rewarded, divine sovereignty over nations, and the certainty of God’s promises.
4. (Numbers 21:33–35) The Defeat of King Og and the Land of Bashan
“And they turned and went up by the way to Bashan. So Og king of Bashan went out against them, he and all his people, to battle at Edrei. Then the Lord said to Moses, ‘Do not fear him, for I have delivered him into your hand, with all his people and his land; and you shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon.’ So they defeated him, his sons, and all his people, until there was no survivor left him; and they took possession of his land.”
Immediately following the victory over Sihon, Israel was confronted by another enemy — Og, the king of Bashan. Like Sihon, Og chose to attack Israel, coming out with all his forces to engage them at Edrei. Og’s kingdom, known for its fortified cities and powerful warriors, posed a formidable threat. Yet God again reassured Moses: “Do not fear him, for I have delivered him into your hand.” The battle was already won in the Lord’s decree before it even began. Israel obeyed, fought, and utterly defeated Og, his sons, and all his people, taking possession of his land as they had with Sihon.
Og is described elsewhere in Scripture as one of the last of the Rephaim, a race of giants (Deuteronomy 3:11). His massive iron bed is recorded as being nine cubits long and four cubits wide — approximately thirteen and a half feet long and six feet wide. Despite this intimidating figure, his size and might were no match for the God of Israel. The Lord demonstrated that no earthly power, however great, could withstand His will when He chose to bless His covenant people.
The defeat of both Sihon and Og marked a turning point in Israel’s wilderness journey. The new generation had not only overcome discouragement and unbelief but had also achieved tangible victories under the leadership of Moses. These triumphs prepared them spiritually and militarily for the greater battles ahead in Canaan. The land of Bashan, fertile and rich in resources, would later be given to half the tribe of Manasseh, completing the inheritance on the eastern side of the Jordan River.
Each of these victories was a testimony of God’s faithfulness and a preview of the conquest to come. The same God who empowered Israel to defeat the Amorites and Bashan would soon bring them into the Promised Land under Joshua’s leadership. The new generation, walking in faith rather than fear, experienced what their parents had forfeited — the power of divine promise fulfilled through obedience.
