Verse 2

there was no water for the congregation--There was at Kadesh a fountain, En-Mishpat (Gen 14:7), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the demands of so vast a multitude.

Verse 6

Moses and Aaron went from the presence of the assembly--Here is a fresh ebullition of the untamed and discontented spirit of the people. The leaders fled to the precincts of the sanctuary, both as an asylum from the increasing fury of the highly excited rabble, and as their usual refuge in seasons of perplexity and danger, to implore the direction and aid of God.

Verse 8

Take the rod--which had been deposited in the tabernacle (Num 17:10), the wonder-working rod by which so many miracles had been performed, sometimes called "the rod of God" (Exo 4:20), sometimes Moses' (Num 20:11) or Aaron's rod (Exo 7:12).

Verse 10

[Moses] said unto them, Hear now, ye rebels; must we fetch you water out of this rock?--The conduct of the great leader on this occasion was hasty and passionate (Psa 106:33). He had been directed to speak to the rock [Num 20:8], but he smote it twice [Num 20:11] in his impetuosity, thus endangering the blossoms of the rod, and, instead of speaking to the rock, he spoke to the people in a fury.

Verse 11

the congregation drank, and their beasts--Physically the water afforded the same kind of needful refreshment to both. But from a religious point of view, this, which was only a common element to the cattle, was a sacrament to the people (Co1 10:3-4) --It possessed a relative sanctity imparted to it by its divine origin and use.

Verse 12

The Lord spake unto Moses and Aaron, Because ye believed me not, &c.--The act of Moses in smiting twice betrayed a doubt, not of the power, but of the will of God to gratify such a rebellious people, and his exclamation seems to have emanated from a spirit of incredulity akin to Sarai's (Gen 18:13). These circumstances indicate the influence of unbelief, and there might have been others unrecorded which led to so severe a chastisement.

Verse 13

This is the water of Meribah--The word "Kadesh" is added to it [Deu 32:51] to distinguish it from another Meribah (Exo 17:7).

Verse 14

Moses sent messengers . . . to the king of Edom--The encampment at Kadesh was on the confines of the Edomite territory, through which the Israelites would have had an easy passage across the Arabah by Wady-el-Ghuweir, so that they could have continued their course around Moab, and approached Palestine from the east [ROBERTS]. The Edomites, being the descendants of Esau and tracing their line of descent from Abraham as their common stock, were recognized by the Israelites as brethren, and a very brotherly message was sent to them.

Verse 17

we will go by the king's highway--probably Wady-el-Ghuweir [ROBERTS], through which ran one of the great lines of road, constructed for commercial caravans, as well as for the progress of armies. The engineering necessary for carrying them over marshes or mountains, and the care requisite for protecting them from the shifting sands, led to their being under the special care of the state. Hence the expression, "the king's highway," which is of great antiquity.

Verse 19

if I and my cattle drink of thy water, then I will pay for it--From the scarcity of water in the warm climates of the East, the practice of levying a tax for the use of the wells is universal; and the jealousy of the natives, in guarding the collected treasures of rain, is often so great that water cannot be procured for money.

Verse 21

Edom refused to give Israel passage through his border, &c.--A churlish refusal obliged them to take another route. (See on Num 21:4; Deu 2:4; and Jdg 11:18; see also Sa1 14:47; Sa2 8:14, which describe the retribution that was taken.)

Verse 22

the children of Israel . . . came unto mount Hor--now Gebel Haroun, the most striking and lofty elevation in the Seir range, called emphatically "the mount" [Num 20:28]. It is conspicuous by its double top.

Verse 24

Aaron shall be gathered unto his people--In accordance with his recent doom, he, attired in the high priest's costume, was commanded to ascend that mountain and die. But although the time of his death was hastened by the divine displeasure as a punishment for his sins, the manner of his death was arranged in tenderness of love, and to do him honor at the close of his earthly service. His ascent of the mount was to afford him a last look of the camp and a distant prospect of the promised land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff.

Verse 26

strip Aaron of his garments--that is, his pontifical robes, in token of his resignation. (See Isa 22:20-25). put them on his son--as the inauguration into his high office. Having been formerly anointed with the sacred oil, that ceremony was not repeated, or, as some think, it was done on his return to the camp.

Verse 28

Aaron died there in the top of the mount--(See on Deu 10:6). A tomb has been erected upon or close by the spot where he was buried.

Verse 29

When all the congregation saw that Aaron was dead--Moses and Eleazar were the sole witnesses of his departure (Num 20:28). According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement (Lev 21:11). But that law was dispensed with in the extraordinary circumstances. The people learned the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the imperfection of the Levitical priesthood (Heb 7:12). they mourned for Aaron thirty days--the usual period of public and solemn mourning. (See on Deu 34:8). Next: Numbers Chapter 21

Verse 1

Then came the children of Israel, even the whole congregation,.... Not immediately after the transaction of the above things, recorded in the preceding chapters; as the sending of the spies into the land of Canaan, and their report of it; the business of Korah, and the giving of several laws respecting the priesthood, and the purification of the people; but thirty eight years after: nor was this the congregation that came out of Egypt; their carcasses, by this time, had fallen in the wilderness, as had been threatened, excepting some few, so that this was a new generation: what passed during this time we have very little account of, excepting their journeyings from place to place, in Num 33:1, by which it appears, there were eighteen stations between the place they encamped at when the spies were sent, and this they now came to; and that the place from whence they came hither was Ezion Geber; from hence they journeyed: and came unto the desert of Zin; which is different from the wilderness of Sin, Exo 16:1 as appears by their names, which are different, and by the stations of the Israelites, Num 33:11, hither they came in the first month; the month of Nisan, on the tenth day of it, according to the Targum of Jonathan, which was the first month of the fortieth year of their coming out of Egypt, so Aben Ezra; with which agrees the Jewish chronologer (u), which says, this was the fortieth year, and the beginning of the month Nisan: and the people abode in Kadesh: which is by some thought to be different from Kadeshbarnea, from whence the spies were sent, and lay to the south of the land of Canaan, whereas this was upon the borders of Edom; but Doctor Lightfoot (w) shows them to be the same: it is supposed to be eight hours north or northnorth-west of Mount Sinai, which may be computed to be about twenty miles (x); here the Israelites abode about four months, see Num 33:38 the above Jewish chronologer says three months, wrongly: and Miriam died there, and was buried there; the Jews say (y) she died there the tenth day of the month Nisan, which was ten days after the Israelites came to this place; though, according to the Targum of Jonathan, it was the same day they came thither: Patricides, an Arabian writer, says (z) she died on the seventh day of Nisan, aged one hundred and twenty seven; no mention is made of the people mourning for her as for Aaron, Num 20:29 and for Moses, Deu 34:8 perhaps because of their distress for want of water, as follows. (u) Seder Olam Rabba, c. 9. p. 25. (w) Chorograph. Cent. in Matt. c. 7. p. 8, 9. (x) Pococke's Travels, p. 157. (y) Shalshalet Hakabala, fol. 7. 2. Schulchan Aruch, par. 1. c. 580. sect. 2. (z) Apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 457.

Verse 2

And there was no water for the congregation,.... Which was so ordered, for the trial of this new generation, to see whether they would behave any better than their fathers had done in a like circumstance, the first year they came out of Egypt, Exo 17:1. and they gathered themselves together against Moses and against Aaron; just as their fathers had done before them, being of the like temper and disposition.

Verse 3

And the people chode with Moses,.... Contended with him in a wrangling and litigious manner, showing no reverence nor respect unto his person on account of the dignity of his office, and the many favours they had received from him; and this at a time, when, instead of quarrelling with him, they should have condoled him on the loss of his sister, and bewailed their own loss also of one who had been a prophetess to them, and a leader of them, Mic 6:4. and spake, saying, would God that we had died when our brethren died before the Lord; either at Taberah by fire, or as Korah and his company in like manner, or as the fourteen thousand and seven hundred by a pestilence, Num 11:1 which they thought a much easier death, either of them, than to die of thirst: they might well call them brethren, not only because of the same nation, and nearly related to them, but because they were of the same temper and disposition, and indeed brethren in iniquity; and they seem to use this appellation, as being of the same sentiments with them, and in vindication of them, and adopt almost their very language; see Num 14:2.

Verse 4

And why have ye brought up the congregation of the Lord into this wilderness,.... The wilderness of Zin, whither by various marches and journeys, and through different stations, they were at length come: that we and our cattle should die there? with thirst; they seem to represent it, as if this was the end, design, and intention of Moses and Aaron in bringing them thither; their language is much the same with their fathers on a like occasion; which shows the bad influence of example, and how careful parents should be of their words and actions, that their posterity be not harmed by them; see Exo 17:3.

Verse 5

And wherefore have ye made us to come up out of Egypt,.... They represent that affair in such a light, as if they were forced out of Egypt by Moses and Aaron against their wills; or at least were overpersuaded by them to do what they had no inclination to, namely, to come out of Egypt; though they were in the utmost bondage and slavery, and their lives were made bitter by it, and they cried by reason of their oppression, and the hardships they endured; but this was all forgot. Aben Ezra says, it is a strange word which is here used, which shows the confusion they were in: to bring us unto this evil place; dry and barren, where there were neither food nor drink, as follows: it is no place of seed; or fit for sowing, as the Targum of Jonathan, any sort of seed, as wheat, barley, rye, rice, &c. or of figs, or vines, or pomegranates; it is not a soil fit to plant such trees in, nor would they grow were they planted: neither is there any water to drink; for them and their cattle, and therefore must be a miserable place for so large a body of people to subsist in.

Verse 6

And Moses and Aaron went from the presence of the assembly,.... Like fugitives, as Aben Ezra; they fled from them through fear, lest they should rise and fall upon them, and stone them, as their fathers were ready to do in a like case, Exo 17:4. It is very likely this assembly gathered about the tents of Moses and Aaron, who went from thence unto the door of the tabernacle of the congregation; where the Lord had promised to meet Moses, and speak unto him, Exo 29:42. and they fell upon their faces; to pray, as Aben Ezra, that God would forgive the sin, of the people, and not break forth in his wrath against them, as he sometimes had done, and as their sin deserved, and that he would grant them what was needful for them. In the Vulgate Latin version the following words are added as their prayer,"and they cried unto the Lord, and said, Lord God, hear the cry of this people, and open to them thy treasure, the fountain of living water, that they being satiated, their murmuring may cease.''But they are not neither in the Hebrew text, nor in the Greek version, nor the Chaldee paraphrases: and the glory of the Lord appeared unto them; either to Moses and Aaron, to encourage them to expect their prayers would be answered; or to the people, to terrify them, and silence their murmurings; see Num 16:19.

Verse 7

And the Lord spake unto Moses,.... Out of what was the token of his glory, which perhaps was the cloud, with an uncommon lustre and brightness in it: saying; as follows. And the Lord spake unto Moses,.... Out of what was the token of his glory, which perhaps was the cloud, with an uncommon lustre and brightness in it: saying; as follows. Numbers 20:8 num 20:8 num 20:8 num 20:8Take thy rod,.... The rod of miracles, as the Targum of Jonathan; not the rod of Aaron, miraculous for its blossom and fruit, as some Jewish writers think; but the rod of Moses, with which he had done many wonders in Egypt, and at the Red sea, and in the wilderness, and particularly by smiting the rock at Horeb, when the Israelites wanted water, as they did now: and gather thou the assembly together, thou, and Aaron thy brother; not only the heads of the people, but the body of them, as many as could be got together to see the miracle, and to receive the benefit of it: and speak ye unto the rock before their eyes; which was near, but a little way off, within sight, and might be pointed to: it was not the same rock that was smote before; that was in Horeb, this in the extremity of the land of Edom, as Aben Ezra observes; this was to be spoken to, and by a word speaking it would give out water; which was a trial of the faith of Moses and Aaron, as well as of the people, before whom, in a public manner, the rock was to be addressed, as if it was intelligent and all-sufficient: and it shall give forth his water; not as though there was a fountain of water in it, but that water should flow from it, or God by it give water: and thou shalt bring forth to them water out of the rock; by speaking to it: so thou shalt give the congregation and their beasts drink; sufficient for them both.

Verse 8

And Moses took the rod from before the Lord..... Which was laid up somewhere in the sanctuary, as well as the rod of Aaron, Num 17:7, as he commanded him; being always faithful and obedient to him that appointed him.

Verse 9

And Moses and Aaron gathered the congregation together before the rock,.... To which they were directed, and were to speak unto; before this they gathered not only the elders of the people, but as many of the congregation as could be well assembled together: and he said unto them; Moses, who was bid to take the rod, and was the principal person concerned in this affair: hear now, ye rebels; such their fathers had been, and such they now were, a rebellious generation ever since they were known by him; not only rebellious against him their chief magistrate, but against the Lord himself, murmuring against him, being discontented and disobedient, see Deu 9:23, must we fetch you water out of this rock? not only signifying their unworthiness of having such a miracle wrought for them, and as showing some degree of reluctance to attempt it, but as expressing diffidence about it; not of the power of God to bring water out of the rock, but of his will to do it for such a rebellious people; or else their unreasonableness to expect any such thing should be done for them: when they were so wicked, how could they think that such a miracle should be wrought for them? so the Targum of Jonathan,"out of this rock is it possible for us to fetch out water for you?''so Aben Ezra, have we power to bring out water to you from it? This was said in a passion, as the manner of speaking shows; see Psa 106:32 many of the congregation as could be well assembled together:

Verse 10

And Moses lifted up his hand, and with his rod he smote the rock twice,.... At first it only brought out some drops, as Jarchi conjectures, and therefore Moses smote again, when it brought forth water plentifully: the Targum of Jonathan says,"at the first time it dropped blood, at the second time came out much water.''Could this be credited, it would make the agreement between this rock and Christ appear very manifest, from whom, when his side was pierced with a spear, there came out blood and water, Joh 19:34 for justification and sanctification. In what respect this rock was a type of Christ, as the other at Horeb, and the smiting of it an emblem of Christ being smitten with the rod of justice, according to the law of God, and of the abundance of water flowing from it, as typical of the abundance of grace, and the blessings of it, as coming through a smitten wounded Saviour; see Gill on Exo 17:6, where the same things are said of another rock as of this, and both types of Christ: and the water came out abundantly, and the congregation drank, and their beasts also; there was enough for them and their cattle; for it came out in great quantities, in large streams, so that it ran down like a river, and which gave them drink as out of the great depths, Psa 78:15, where the Psalmist makes mention of rocks in the plural number, for there were two that were smitten in two different places, and at two different times; the one was at Rephidim, the other, as here, in Kadesh; the one was in the first year of Israel's coming out of Egypt, this in the fortieth year of it; that was struck but once, this twice; of this second stone no mention is made by any traveller but one (a), who coming from Mount Sinai, says,"we passed by a large rock on our left hand, in which, as in the other rock which Moses struck with his rod, appear, from the bottom to the top, openings where water hath gushed out.'' (a) See a Journal from Cairo to Mount Sinai, 1722. p. 42, 43. Ed. 2.

Verse 11

And the Lord spake unto Moses and Aaron,.... Out of the cloud, where his glory appeared, and still continued: because ye believed me not, to sanctify me in the eyes of the children of Israel; that Moses and Aaron committed an evil which was displeasing to the Lord is certain, but what that was is variously represented. Some say their sin was, that the order was to speak to the rock, whereas it was smitten, and not spoken to; but why then was Moses bid to take the rod with him, if it was not to smite with it, as he had done before at Horeb? and besides, this would only have been the sin of Moses, and not of Aaron; others think, that what provoked the Lord was, that the Israelites were called "rebels"; but this is a name the Lord himself gave them, Num 17:10, and was what they justly deserved; and what after this Moses says of them, which, had this been the case, he would have been careful to have abstained from, Deu 9:24. Others are of opinion, that what was displeasing to the Lord was, that the bringing the water out of the rock was ascribed to themselves, and not to him; "must we fetch you water", &c. Others suppose the sin was in smiting the rock twice, and in anger; but this could only be the fault of Moses at most. Dr. Lightfoot (b) thinks the particular fault was this, that Moses expressed his displeasure and resentment to the Israelites, that on their murmuring a new rock was opening, which portended a new and long stay in the wilderness, as the opening of the first rock at Horeb did when he and Aaron were in expectation of being soon out of the wilderness, and now they feared they were beginning anew their abode in it; but it is certain from the text that unbelief was their sin; they were diffident about the will of God to bring water out of the rock for such a rebellious people, and they did not put them in mind of the miracles God had wrought in former time, to encourage their faith; and so the Lord was not sanctified by them before the people, as he ought to have been: therefore ye shall not bring this congregation into the land which I have given them; the land of Canaan, a grant of which was made to their fathers, and particularly to this generation, and into which they would certainly be brought; but not by Moses and Aaron, who were excluded because of their unbelief, and accordingly both died before the entrance of the people into the land. This, according to the Targum of Jonathan, and Jarchi, was said with an oath; see Heb 3:18. (b) See his Works, vol. 1. p. 36.

Verse 12

This is the water of Meribah,.... Or "strife": this is the name by which the water had in this place, and from this rock, was called; and which is the same name given to the place at Horeb, where a rock had been smitten, and water had flowed, as now, the first year they came out of Egypt; and to distinguish this from that, this is sometimes called Meribah-Kadesh, Deu 32:51, this being at Kadesh, as that was at Rephidim: because the children of Israel strove with the Lord: for their chiding and striving with Moses was interpretatively striving with the Lord himself, whose ministers and servants they were: and he was sanctified in them; that is, the glory of his divine perfections was displayed in them; either in the waters fetched out of the rock, which was a proof of the almighty power of God, and of his truth and faithfulness to his promises; or in the children of Israel, in whose sight, and for whose sake this miracle was wrought: the Targum of Jonathan expressly says, in Moses and Aaron, in not sparing these his saints, but expressing severity towards them for their sin; so Jarchi and Aben Ezra interpret it.

Verse 13

And Moses sent messengers from Kadesh unto the king of Edom,.... This country was sometimes governed by kings, and sometimes by "dukes", see Gen 36:14. At the time of the passage of the Israelites through the Red sea, we read of the dukes of Edom, Exo 15:15, and here, thirty nine years after, of a king of Edom, but who he was is not certain. Bishop Usher takes him to be the same with Hadar, the last of the race of kings mentioned in Gen 36:39, to him Moses sent messengers with a request, which follows after a preamble to it; who were the messengers is not said; the place from whence they were sent is Kadesh, a city on the borders of the land of Edom; but not Kadeshbarnea, Aben Ezra says, though some are of opinion it is the same, see Num 20:1, thus saith thy brother Israel; the Israelites and Edomites springing from two men, Jacob and Esau, who were twin brothers, and is observed to ingratiate themselves to the Edomites, and gain their request, pleading relation to them: thou knowest all the travail that hath befallen us; what an uncomfortable condition they had been in for many years, which was well known to Edom, a neighbouring country, as is reasonable to suppose; since the fame of the children of Israel coming out of Egypt, passing through the Red sea, and being so long in the wilderness, was spread everywhere; this was said to move their pity.

Verse 14

How our fathers went down into Egypt,.... Jacob and his twelve sons, with their children: and we have dwelt in Egypt a long time; even the space of four hundred and thirty years, Exo 12:40. and the Egyptians vexed us and our fathers; used them ill, brought them into bondage, and made their lives bitter, laid heavy tasks and burdens upon them, as well as slew their male children, see Exo 1:7.

Verse 15

And when we cried unto the Lord,.... By reason of their bondage, and to be delivered from it, Exo 2:24, he heard our voice; their prayer to him, as the Targum of Jonathan, for help and deliverance, Exo 2:24, and sent an angel, and hath brought us forth out of Egypt; one of the ministering angels, as the same Targum, and so Aben Ezra; though he observes that some interpret it of Moses, as do Jarchi, Ben Gersom, and Ben Melech, which is not likely; since Moses is the person that sent this message to the king of Edom, who would not easily understand it of him, if so he meant; nor would the mention of it be of any consequence and avail with him; whereas to understand it of some divine and heavenly agent, sent by the Lord on so important an affair, might make it the more remarkable, and to be regarded by him: and indeed no other is meant than the Angel of God's presence, who appeared to Moses in the bush, and sent him to Pharaoh to demand the dismission of the children of Israel; and who, by him, wrought the wonders in Egypt, and brought Israel from thence, and went before them in a pillar of cloud and fire: and, behold, we are in Kadesh, a city in the uttermost of thy border; not that they were properly in the city, but near it, for they dwelt in tents in the wilderness; nor would that, or anyone city, hold so large a number as they consisted of.

Verse 16

Let us pass, I pray thee, through thy country,.... That being the nearest and shortest way to the land of Canaan, from the place where they now were: we will not pass through the fields, or through the vineyards; to harm them, and injure any man in his private property, by gathering the fruit of them, if the season of the year for it, or by trampling them down: neither will we drink of the water of the wells; which private persons had dug, for the watering of their fields and vineyards, and for other uses, at least without paying for it; or only of the waters of the rivers, common to all passengers; from hence it appears, that the country of Edom was not then such a barren country as in later times, and as travellers (c) now report it is; See Gill on Mal 1:3. we will go by the king's highway; not the way in which the king used to walk, or which he should order them to walk in, as Aben Ezra; but the public roads, common to all his subjects, and travellers to walk in by his allowance; and such roads are now called by us the king's highway: we will not turn to the right hand, or to the left; to do any injury to any person's property, but go straight forward: until we have passed thy borders; from one to another, and got quite through the country. (c) See Shaw's Travels, 4. 438. Ed. 2.

Verse 17

And Edom said unto him,.... The king of Edom replied to Israel, represented by the messengers sent in their name: thou shall not pass by me; through my country: lest I come out against thee with the sword; or with those that use the sword, as the Targums of Onkelos and Jonathan; that is, with an army of soldiers with their drawn swords in their hands, to slay them as enemies.

Verse 18

And the children of Israel said unto him,.... The messengers sent by the children of Israel made answer to the king of Edom: we will go by the highway; we desire no other favour but that of the public road; we propose not to go through any part of the country that is enclosed and cultivated, to do any damage to it: if I and my cattle drink of thy water, then I will pay for it; as it was usual, and still is, to buy water in those countries near the Red sea, where it is scarce. We are told (d), that at Suess, a city on the extremity of the Red sea, there is no water nearer than six or seven hours journey towards the north east, which is brought from thence on camels; and a small vessel of it is sold for three or four medinas, and a larger vessel for eight or ten, according to the demand for it; a medina is an Egyptian piece of money, worth about three halfpence of our English money: I will only (without doing anything else) go through on my feet; as fast as I can, without saying anything to the inhabitants to terrify and distress them, and without doing them any injury. Some render it, I will only go "with my footmen" (e); foot soldiers, an army on foot, as Israel were. (d) See a Journal from Cairo to Mount Sinai, p. 10, 11. Ed. 2. (e) "cum meo exercitu pedestri"; so some in Fagius & Vatablus.

Verse 19

And he said, thou shall not go through,.... Which is an absolute and peremptory denial: and Edom came out against him with much people, and with a strong hand; the king raised the militia of his country, and came at the head of a powerful army to hinder their passing into it; being fearful and jealous, lest such a large body as they were should seize on his country, or spoil it, not relying on their promises; and this might arise also from the old grudge of Esau against Jacob, and which continued in his posterity, and might now be revived upon their going to Canaan to possess the earthly blessing conferred on Jacob and his seed: however, it seems, though the Edomites would not let Israel pass through their country, yet they furnished them with food and drink for their money, Deu 2:28.

Verse 20

Notwithstanding their near relation to each other, and the fair promises Israel made: wherefore Israel turned away from him: patiently bearing the refusal, and not resenting it; being ordered, as the Targum of Jonathan expresses it, by the Word of heaven, not to make war with them, because the time was not yet come to take vengeance on Edom by their hands; and to the same purpose the Targum of Jerusalem.

Verse 21

And the children of Israel, even the whole congregation, journeyed from Kadesh,.... Not directly, but after they had continued there some time, and had furnished themselves with provisions for their journey, which they bought of the Edomites, see Jdg 11:17, "the whole congregation" is observed to Journey from hence, not one of them being lost by the king of Edom's coming out against them; these went out complete and perfect, safe and sound: and came unto Mount Hor; which, according to Bunting (f), was forty eight miles from Kadesh; this had not its name from the Horim or Horites, nor they from that, their name being written with a different letter, but from Harar, a mountain, for the word itself signifies a mountain; wherefore it may be rendered, "a mountain of the mountain", which Jarchi interprets a mountain on the top of a mountain. Josephus (g) says, that here stood a city, formerly called Arce, since Petra, surrounded with an high mountain, where Aaron went and died; and Pliny says (h) of Petra, that it is encompassed with inaccessible mountains. (f) Travels of the Patriarchs, &c. p. 83. (g) Antiqu. l. 4. c. 4. sect. 7. (h) Nat. Hist. l. 6. c. 28.

Verse 22

And the Lord spake unto Moses and Aaron in Mount Hor,.... When they were at the foot of that mountain, in the valley adjoining to it: by the coast of the land of Edom; which they were still upon the borders of, and were going round it, not being permitted to go through it: saying; as follows.

Verse 23

Aaron shall be gathered unto his people,.... That is, shall die, for this phrase is a periphrasis of death, and is used in common both of good and bad men, and designs death in general, without regard to persons and places men go to at death: for he shall not enter into the land which I have given unto the children of Israel; the land of Canaan; and Aaron the priest, and so Moses the lawgiver, not being suffered to enter into that land, show the weakness and imperfection of the law, and of the Levitical priesthood, and the insufficiency of them, and of obedience to them to bring men to, and give them an entrance into the heavenly glory; that is done by another person, the antitype of Joshua, even Jesus: because ye rebelled against my word at the water of Meribah; that is, you Moses and Aaron; their unbelief is called a rebelling against the word of the Lord, for which it was threatened them, that they should not bring the people of Israel into the land of Canaan, and now the threatening begins to take place, see Num 20:12.

Verse 24

Take Aaron and Eleazar his son,.... His eldest son, who was to succeed him in the priesthood, and did: and bring them up unto Mount Hor; to the top of it, they being now at the foot of it, where the people of Israel lay encamped.

Verse 25

And strip Aaron of his garments,.... His priestly garments, as the Targum of Jonathan, and so Jarchi: and put them upon Eleazar his son; thereby declaring him to be high priest in his father's stead: and Aaron shall be gathered unto his people, and shall die there; the phrase of gathering to his people is here explained of his dying.

Verse 26

And Moses did as the Lord commanded,.... Though it must be very cutting, distressing, and afflicting to him, to part with a brother so dear to him, and who had been so many years a companion of him, and a partner with him in the care and government of the people of Israel; but it being the Lord's will, he submits unto it, and faithfully and readily obeyed his orders, as he always did: and they went up into Mount Hor, in the sight of all the congregation; that is, Moses, Aaron, and Eleazar, and perhaps there might be some others that went with them as servants, to attend them and assist them in some things to be done, particularly in the burial of Aaron; they all saw Aaron go up, but he came down no more, and so it was ordered in this public manner, that they might be witnesses of the translation of the priesthood from Aaron to Eleazar, who, after this affair was over, came down with Moses.

Verse 27

And Moses stripped Aaron of his garments,.... His priestly garments, which, very probably, were put on at the foot of the mountain, on purpose for the transaction of this affair, since they were not in common worn, but only when in service; the same hands that clothed Aaron with them at first, stripped him of them, and both were done at the command of God; as the stripping of those garments was a divesting Aaron of his office, so it was a figure of the disannulling of his priesthood, when the Messiah should come, a priest after another order: and put them upon Eleazar his son; which was an investing him with the office of high priest in his father's room; and which, as it must give Aaron pleasure and satisfaction to see his son put into his office before he died, so it signified the continuance of it in succession in his posterity, and was a confirmation of it; and it must be pleasing to Moses and the people of Israel to observe the care and faithfulness of God in providing for the succession of the priesthood: and Aaron died there in the top of the mount; quietly, comfortably, and contentedly, without the least murmuring or repining: this was on the first day of the fifth month, as appears from Num 33:38, that is, of the month Ab, as the Targum of Jonathan here says; and in this the Jewish writers (k) agree in general, which month answers to part of July and part of August; and in this same place where he died he was buried, as is evident from Deu 10:6, wherefore no credit is to be given to the Arabs, who show a stone not far from Mount Sinai, about two feet high from the ground, on which are seen some unknown characters, which, they say, were engraven by Jeremiah the prophet, in honour of Moses and Aaron, who were buried there (l): and Moses and Eleazar came down from the mount; after Aaron was dead and buried. (k) Seder Olam Rabba, c. 10. p. 29. Shalshalet Hakabala, fol. 7. 2. Schulchan Aruch, par. 1. c. 580. sect. 2. (l) Journal from Cairo to Mount Sinai, p. 40. Ed. 2.

Verse 28

And when all the congregation saw that Aaron was dead,.... Not that they saw his dead body, but they perceived by the relation of Moses, and by various circumstances, as not seeing Aaron come down, whom they saw go up, and seeing Eleazar with Aaron's garments on him, and perhaps by tokens of mourning in Moses and Eleazar; so the Targums of Jonathan and Jerusalem say, they saw them come down from the top of the mountain, with their garments rent, and ashes on their heads, weeping and lamenting: they mourned for Aaron thirty days; the whole month out; so long public mourning with the Jews lasted, as Josephus (m) relates: even all the house of Israel; men and women, as the Targum of Jonathan, and so Jarchi: no doubt it was for the amiable virtues and abundant grace that were in him, and the many services he had done for them, both before and since he was invested with the priestly office; and oftentimes the memory of such things is revived after the death of a good man, which are not so much taken notice of in his life, nor he be thanked for them, or have honour and respect shown him on account of them; but when dead, he, and what he has done, are spoken well of, and his loss lamented. (m) De Bello Jud. l. 3. c. 8. sect. 5. Next: Numbers Chapter 21

Verse 1

Assembling of the Congregation at Kadesh. - In the first month the children of Israel came into the desert of Zin, i.e., in the fortieth year of their wanderings, at the commencement of which "the whole congregation" assembled together once more in the very same place where the sentence had been passed thirty-seven years and a half before, that they should remain in the desert for forty years, until the rebellious generation had died out. The year is not mentioned in Num 20:1, but, according to Num 14:32., it can only be the year with which the forty years of the sentence that they should die out in the wilderness came to an end, that is to say, the fortieth year of their wandering. This is put beyond all doubt by what follows. For the whole congregation proceeds from Kadesh in the desert of Zin to Mount Hor, where Aaron died, and that, according to Num 33:38, in the fifth month of the fortieth year after the exodus from Egypt. Miriam died during the time that the people were staying (ישׁב) in Kadesh, and there she was buried.

Verse 2

Sin of Moses and Aaron at the Water of Strife at Kadesh. - In the arid desert the congregation was in want of water, and the people quarrelled with Moses in consequence. In connection with the first stay in Kadesh there is nothing said about any deficiency of water. But as the name Kadesh embraces a large district of the desert of Zin, and is not confined to one particular spot, there might easily be a want of water in this place or the other. In their faithless discontent, the people wished that they had died when their brethren died before Jehovah. The allusion is not to Korah's company, as Knobel supposes, and the word גּוע, "to expire," would be altogether inapplicable to their destruction; but the reference is to those who had died one by one during the thirty-seven years. "Why," they murmured once more against Moses and Aaron, "have ye brought the congregation of God into this desert, to perish there with their cattle? Why have ye brought it out of Egypt into this evil land, where there is no seed, no fig-trees and pomegranates, no vines, and no water to drink?"

Verse 6

Moses and Aaron then turned to the tabernacle, to ask for the help of the Lord; and the glory of the Lord immediately appeared (see at Num 17:7 and Num 14:10).

Verse 7

The Lord relieved the want of water. Moses was to take the staff, and with Aaron to gather together the congregation, and speak to the rock before their eyes, when it would give forth water for the congregation and their cattle to drink.

Verse 9

Moses then took the rod "from before Jehovah," - i.e., the rod with which he had performed miracles in Egypt (Exo 17:5), and which was laid up in the sanctuary, not Aaron's rod which blossomed (Num 17:10), - and collected the congregation together before the rock, and said to them, "Hear, ye rebels, shall we fetch you water out of this rock?" He then smote the rock twice with his rod, whereupon much water came out, so that the congregation and their cattle had water to drink.

Verse 12

The Lord then said to both of them, both Moses and Aaron, "Because ye have not trusted firmly in Me, to sanctify Me before the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them." The want of belief or firm confidence in the Lord, through which both of them had sinned, was not actual unbelief or distrust in the omnipotence and grace of God, as if God could not relieve the want of water or extend His help to the murmuring people; for the Lord had promised His help to Moses, and Moses did what the Lord had commanded him. It was simply the want of full believing confidence, a momentary wavering of that immovable assurance, which the two heads of the nation ought to have shown to the congregation, but did not show. Moses did even more than God had commanded him. Instead of speaking to the rock with the rod of God in his hand, as God directed him, he spoke to the congregation, and in these inconsiderate words, "Shall we fetch you water out of the rock?" words which, if they did not express any doubt in the help of the Lord, were certainly fitted to strengthen the people in their unbelief, and are therefore described in Psa 106:33 as prating (speaking unadvisedly) with the lips (cf. Lev 5:4). He then struck the rock twice with the rod, "as if it depended upon human exertion, and not upon the power of God alone," or as if the promise of God "would not have been fulfilled without all the smiting on his part" (Knobel). In the ill-will expressed in these words the weakness of faith was manifested, by which the faithful servant of God, worn out with the numerous temptations, allowed himself to be overcome, so that he stumbled, and did not sanctify the Lord before the eyes of the people, as he ought to have done. Aaron also wavered along with Moses, inasmuch as he did nothing to prevent Moses' fall. But their sin became a grievous one, from the fact that they acted unworthily of their office. God punished them, therefore, by withdrawing their office from them before they had finished the work entrusted to them. They were not to conduct the congregation into the promised land, and therefore were not to enter in themselves (cf. Num 27:12-13; Deu 32:48.). The rock, from which water issued, is distinguished by the article הסּלע, not as being already known, or mentioned before, but simply as a particular rock in that neighbourhood; though the situation is not described, so as to render it possible to search for it now. (Note: Moses Nachmanides has given a correct interpretation of the words, "Speak to the rock before their eyes" (Num 20:8): viz., "to the first rock in front of them, and standing in their sight." The fable attributed to the Rabbins, viz., that the rock of Rephidim followed the Israelites all about in the desert, and supplied them with water, cannot be proved from the talmudical and rabbinical passages given by Buxtorf (historia Petrae in deserto) in his exercitatt. c. v., but is simply founded upon a literal interpretation of certain rabbinical statements concerning the identity of the well at Rephidim with that at Kadesh, which were evidently intended to be figurative, as Abarbanel expressly affirms (Buxtorf, l. c. pp. 422ff.). "Their true meaning," he says, "was, that those waters which flowed out in Horeb were the gift of God granted to the Israelites, and continued all through the desert, just like the manna. For wherever they went, fountains of living waters were opened to them as the occasion required. And for this reason, the rock in Kadesh was the same rock as that in Horeb. Still less ground is there for supposing that the Apostle Paul alluded to any such rabbinical fable when he said, "They drank of that spiritual rock that followed them" (Co1 10:4), and gave it a spiritual interpretation in the words, "and that rock was Christ.")

Verse 13

The account closes with the words, "This is the water of strife, about which the children of Israel strove with Jehovah, and He sanctified Himself on them." This does not imply that the scene of this occurrence received the name of "strife-water," but simply that the water which God brought out of the rock for the Israelites received that name. But God sanctified Himself on them, by the fact that, on the one hand, He put their unbelief to shame by the miraculous gift of water, and on the other hand punished Moses and Aaron for the weakness of their faith. (Note: The assumption of neological critics, that this occurrence is identical with the similar one at Rephidim (Ex 17), and that this is only another saga based upon the same event, has no firm ground whatever. The want of water in the arid desert is a fact so constantly attested by travellers, that it would be a matter of great surprise if Israel had only experienced this want, and quarrelled with its God and its leaders, once in the course of forty years. As early as Exo 15:22. the people murmured because of the want of drinkable water, and the bitter water was turned into sweet; and immediately after the event before us, it gave utterance to the complaint again, "We have no bread and no water" (Num 21:4-5). But if the want remained the same, the relief of that want would necessarily be repeated in the same or a similar manner. Moreover, the occurrences at Rephidim (or Massah-Meribah) and at Kadesh are altogether different from each other. In Rephidim, God gave the people water out of the rock, and the murmuring of the people was stayed. In Kadesh, God no doubt relieved the distress in the same way; but the mediators of His mercy, Moses and Aaron, sinned at the time, so that God sanctified Himself upon them by a judgment, because they had not sanctified Him before the congregation. (See Hengstenberg, Dissertations, vol. ii.))

Verse 14

Message of the Israelites to the King of Edom. - As Israel was about to start from Kadesh upon its march to Canaan, but wished to enter it from the east across the Jordan, and not from the south, where the steep and lofty mountain ranges presented obstacles which would have been difficult to overcome, if not quite insuperable, Moses sent messengers from Kadesh to the king of Edom, to solicit from the kindred nation a friendly and unimpeded passage through their land. He reminded the king of the relationship of Israel, of their being brought down to Egypt, of the oppression they had endured there, and their deliverance out of the land, and promised him that they would not pass through fields and vineyards, nor drink the water of their wells, but keep to the king's way, without turning to the right hand or the left, and thus would do no injury whatever to the land (Num 20:14-16). (Note: We learn from Jdg 11:17, that Israel sent messengers from Kadesh to the king of Moab also, and with a similar commission, and that he also refused to grant the request for an unimpeded passage through his land. This message is passed over in silence here, because the refusal of the Moabites had no influence upon the further progress of the Israelites. "For if they could not pass through Edom, the permission of the Moabites would not help them at all. It was only eventualiter that they sought this permission." - Hengstenberg, Diss.) By the "angel" who led Israel out of Egypt we are naturally to understand not the pillar of cloud and fire (Knobel), but the angel of the Lord, the visible revealer of the invisible God, whom the messengers describe indefinitely as "an angel," when addressing the Edomites. Kadesh is represented in Num 20:16 as a city on the border of the Edomitish territory. The reference is to Kadesh-Barnea (Num 32:8; Num 34:4; Deu 1:2, Deu 1:19; Deu 2:14; Deu 9:23; Jos 10:41; Jos 14:6-7; Jos 15:3). This city was no doubt situated quite in the neighbourhood of Ain Kudes, the well of Kadesh, discovered by Rowland. This well was called En-mishpat, the fountain of judgment, in Abraham's time (Gen 14:7); and the name Kadesh occurs first of all on the first arrival of the Israelites in that region, in the account of the events which took place there, as being the central point of the place of encampment, the "desert of Paran," or "desert of Zin" (cf. Num 13:26 with Num 13:21, and Num 12:16). And even on the second arrival of the congregation in that locality, it is not mentioned till after the desert of Zin (Num 20:1); whilst the full name Kadesh-Barnea is used by Moses for the first time in Num 32:8, when reminding the people of those mournful occurrences in Kadesh in Num 13 and 14. The conjecture is therefore a very natural one, that the place in question received the name of Kadesh first of all from that tragical occurrence (Num 14), or possibly from the murmuring of the congregation on account of the want of water, which led Moses and Aaron to sin, so that the Lord sanctified (יקדּשׁ) Himself upon them by a judgment, because they had not sanctified Him before the children of Israel (Num 20:12 and Num 20:13); that Barnea was the older or original name of the town, which was situated in the neighbourhood of the "water of strife," and that this name was afterwards united with Kadesh, and formed into a composite noun. If this conjecture is a correct one, the name Kadesh is used proleptically, not only in Gen 14:7, as a more precise definition of En-Mishpat, but also in Gen 16:14; Gen 20:1; and Num 13:26, and Num 20:1; and there is no lack of analogies for this. It is in this too that we are probably to seek for an explanation of the fact, that in the list of stations in Num 33 the name Kadesh does not occur in connection with the first arrival of the congregation in the desert of Zin, but only in connection with their second arrival (v. 36), and that the place of encampment on their first arrival is called Rithmah, and not Barnea, because the headquarters of the camp were in the Wady Retemath, not at the town of Barnea, which was farther on in the desert of Zin. The expression "town of the end of thy territory" is not to be understood as signifying that the town belonged to the Edomites, but simply affirms that it was situated on the border of the Edomitish territory. The supposition that Barnea was an Edomitish town is opposed by the circumstance that, in Num 34:4, and Jos 15:3, it is reckoned as part of the land of Canaan; that in Jos 10:41 it is mentioned as the southernmost town, where Joshua smote the Canaanites and conquered their land; and lastly, that in Jos 15:23 it is probably classed among the towns allotted to the tribe of Judah, from which it seems to follow that it must have belonged to the Amorites. "The end of the territory" of the king of Edom is to be distinguished from "the territory of the land of Edom" in Num 20:23. The land of Edom extended westwards only as far as the Arabah, the low-lying plain, which runs from the southern point of the Dead Sea to the head of the Elanitic Gulf. At that time, however, the Edomites had spread out beyond the Arabah, and taken possession of a portion of the desert of Paran belonging to the peninsula of Sinai, which was bounded on the north by the desert of Zin (see at Num 34:3). By their not drinking of the water of the wells (Num 20:17), we are to understand, according to Num 20:19, their not making use of the wells of the Edomites either by violence or without compensation. The "king's way" is the public high road, which was probably made at the cost of the state, and kept up for the king and his armies to travel upon, and is synonymous with the "sultan-road" (Derb es Sultan) or "emperor road," as the open, broad, old military roads are still called in the East (cf. Robinson, Pal. ii. 340; Seetzen, i. pp. 61, 132, ii. pp. 336, etc.). This military road led, no doubt, as Leake has conjectured (Burckhardt, Syr. pp. 21, 22), through the broad Wady el Ghuweir, which not only forms a direct and easy passage to the level country through the very steep mountains that fall down into the Arabah, but also a convenient road through the land of Edom (Robinson, ii. pp. 552, 583, 610), and is celebrated for its splendid meadows, which are traceable to its many springs (Burckhardt, pp. 688, 689); for the broad Wady Murreh runs from the northern border of the mountain-land of Azazimeh, not only as far as the mountain of Moddera (Madurah), where it is divided, but in its southern half as far as the Arabah. This is very likely the "great route through broad wadys," which the Bedouins who accompanied Rowland assured him "was very good, and led direct to Mount Hor, but with which no European traveller was acquainted" (Ritter's Erdk. xiv. p. 1088). It probably opens into the Arabah at the Wady el Weibeh, opposite to the Wady Ghuweir.

Verse 18

The Edomites refused the visit of the Israelites in a most unbrotherly manner, and threatened to come out against them with the sword, without paying the least attention to the repeated assurance of the Israelitish messengers, that they would only march upon the high road, and would pay for water for themselves and their cattle. אין־דּבר רק, lit., "it is nothing at all; I will go through with my feet:" i.e., we want no great thing; we will only make use of the high road.

Verse 20

To give emphasis to his refusal, Edom went against Israel "with much people and with a strong hand," sc., when they approached its borders. This statement, as well as the one in Num 20:21, that Israel turned away before Edom, anticipates the historical order; for, as a matter of course, the Edomites cannot have come at once with an army on the track of the messengers, for the purpose of blocking up the road through the Wady Murreh, which runs along the border of its territory to the west of the Arabah.

Verse 22

Death of Aaron at Mount Hor. - The Israelites left Kadesh, and passed along the road just mentioned to Mount Hor. This mountain, which was situated, according to Num 33:37, on the border of the land of Edom, is placed by Josephus (Ant. iv. 4, 7) in the neighbourhood of Petra; so also by Eusebius and Jerome: "Or mons, in quo mortuus est Aaron, juxta civitatem Petram." According to modern travellers, it is Mount Harun, on the north-western side of Wady Musa (Petra), which is described by Robinson (vol. ii. p. 508) as "a cone irregularly truncated, having three ragged points or peaks, of which that upon the north-east is the highest, and has upon it the Muhammedan Wely, or tomb of Aaron," from which the mountain has received its name "Harun," i.e., Aaron (vid., Burckhardt, Syr. pp. 715, 716; v. Schubert, Reise, ii. pp. 419ff.; Ritter, Erdkunde, xiv. pp. 1127ff.). There can be no doubt as to the general correctness of this tradition; (Note: There is no force whatever in the arguments by which Knobel has endeavoured to prove that it is incorrect. The first objection, viz., that the Hebrews reached Mount Hor from Kadesh in a single march, has no foundation in the biblical text, and cannot be inferred from the circumstance that there is no place of encampment mentioned between Kadesh and Mount Hor; for, on the one hand, we may clearly see, not only from Num 21:10, but even from Exo 17:1, as compared with Num 33:41. and Num 33:12., that only those places of encampment are mentioned in the historical account where events occurred that were worthy of narrating; and, on the other hand, it is evident from Num 10:33, that the Israelites sometimes continued marching for several days before they formed an encampment again. The second objection - viz., that if Hor was near Petra, it is impossible to see how the advance of the Hebrews from Kadesh to Hor could be regarded by the king of Arad, who lived more than thirty hours' journey to the north, as coming (Num 33:40), not to mention "coming by the way of the spies" (Num 21:1), and how this king could come into conflict with the Hebrews when posted at Petra - rests upon the erroneous assumption, that the attack of the king of Arad did not take place till after the death of Aaron, because it is not mentioned till afterwards. Lastly, the third objection - viz., that a march from Kadesh in a south-westerly direction to Wady Musa, and then northwards past Zalmona to Phunon (Num 33:41), is much too adventurous - is overthrown by Num 21:4, where the Israelites are said to have gone from Mount Hor by the way of the Red Sea. (See the notes on Num 21:10.)) for even if the Mohammedan tradition concerning Aaron's grave is not well accredited, the situation of this mountain is in perfect harmony with the statement in Num 20:23 and Num 33:37, viz., that the Israelites had then reached the border of the land of Edom. The place where the people encamped is called Mosera in Deu 10:6, and Moseroth in the list of stations in Num 33:30, and is at all events to be sought for in the Arabah, in the neighbourhood of Mount Hor, though it is altogether unknown to us. The camp of 600,000 men, with their wives, children, and flocks, would certainly require a space miles wide, and might therefore easily stretch from the mouths of the Wady el Weibeh and Wady Ghuweir, in the Arabah, to the neighbourhood of Mount Harun. The place of encampment is called after this mountain, Hor, both here and in Num 33:37., because it was there that Aaron died and was buried. The Lord foretold his death to Moses, and directed him to take off Aaron's priestly robes, and put them upon Eleazar his son, as Aaron was not to enter the promised land, because they (Aaron and Moses) had opposed the command of Jehovah at the water of strife (see at Num 20:12). "Gathered to his people," like the patriarchs (Gen 25:8, Gen 25:17; Gen 35:29; Gen 49:33).

Verse 27

Moses executed this command, and Aaron died upon the top of the mountain, according to Num 33:37-38, on the first day of the fifth month, in the fortieth year after the exodus from Egypt, at the age of 123 years (which agrees with Exo 7:7), and was mourned by all Israel for thirty days.

Verse 1

After thirty-eight years' tedious marches, or rather tedious rests, in the wilderness, backward towards the Red Sea, the armies of Israel now at length set their faces towards Canaan again, and had come not far off from the place where they were when, by the righteous sentence of divine Justice, they were made to begin their wanderings. Hitherto they had been led about as in a maze or labyrinth, while execution was doing upon the rebels that were sentenced; but they were now brought into the right way again: they abode in Kadesh (Num 20:1), not Kadesh-barnea, which was near the borders of Canaan, but another Kadesh on the confines of Edom, further off from the land of promise, yet in the way to it from the Red Sea, to which they had been hurried back. Now, I. Here dies Miriam, the sister of Moses and Aaron, and as it should seem older than either of them. She must have been so if she was that sister that was set to watch Moses when he was put into the ark of bulrushes, Exo 2:4. Miriam died there, Exo 2:1. She was a prophetess, and had been an instrument of much good to Israel, Mic 6:4. When Moses and Aaron with their rod went before them, to work wonders for them, Miriam with her timbrel went before them in praising God for these wondrous works (Exo 15:20), and therein did them real service; yet she had once been a murmurer (Num 12:1), and must not enter Canaan. II. Here there is another Meribah. one place we met with before of that name, in the beginning of their march through the wilderness, which was so called because of the chiding of the children of Israel, Exo 17:7. And now we have another place, at the latter end of their march, which bears the same name for the same reason: This is the water of Meribah, Num 20:13. What was there done was here re-acted. 1. There was no water for the congregation, Num 20:2. The water out of the rock of Rephidim had followed them while there was need of it; but it is probable that for some time they had been in a country where they were supplied in an ordinary way, and when common providence supplied them it was fit that the miracle should cease. But in this place it fell out that there was no water, or not sufficient for the congregation. Note, We live in a wanting world, and, wherever we are, must expect to meet with some inconvenience or other. It is a great mercy to have plenty of water, a mercy which if we found the want of we should own the worth of. 2. Hereupon they murmured, mutinied (Num 20:2), gathered themselves together, and took up arms against Moses and Aaron. They chid with them (Num 20:3), spoke the same absurd and brutish language that their fathers had done before them. (1.) They wished they had died as malefactors by the hands of divine justice, rather than thus seem for a while neglected by the divine mercy: Would God that we had died when our brethren died before the Lord! Instead of giving God thanks, as they ought to have done, for sparing them, they not only despise the mercy of their reprieve, but quarrel with it, as if God had done them a great deal of wrong in giving them their lives for a prey, and snatching them as brands out of the burning. But they need not wish that they had died with their brethren, they are here taking the ready way to die like their brethren in a little while. Woe unto those that desire the day of the Lord, Amo 5:18. (2.) They were angry that they were brought out of Egypt, and led through this wilderness, Num 20:4, Num 20:5. They quarrelled with Moses for that which they knew was the Lord's doing; they represented that as an injury which was the greatest favour that ever was done to any people. They prefer slavery before liberty, the house of bondage before the land of promise; and though, the present want was of water only, yet, now that they are disposed to find fault, it shall be looked upon as an insufferable hardship put upon them that they have not vines and figs. It was an aggravation of their crime, [1.] that they had smarted so long for the discontents and distrusts of their fathers. They had borne their whoredoms now almost forty years in the wilderness (Num 14:33); and yet they ventured in the same steps, and, as is charged upon Belshazzar, humbled not their hearts, though they knew all this, Dan 5:22. [2.] That they had had such long and constant experience of God's goodness to them, and of the tenderness and faithfulness of Moses and Aaron. [3.] That Miriam was now lately dead; and, having lost one of their leaders, they ought to have been more respectful to those that were left; but, as if they were resolved to provoke God to leave them as sheep without any shepherd, they grow outrageous against them: instead of condoling with Moses and Aaron for the death of their sister, they add affliction to their grief. 3. Moses and Aaron made them no reply, but retired to the door of the tabernacle to know God's mind in this case, Num 20:6. There they fell on their faces, as formerly on the like occasion, to deprecate the wrath of God and to entreat direction from him. Here is no mention of any thing they said; they knew that God heard the murmurings of the people, and before him they humbly prostrate themselves, making intercessions with groanings that cannot be uttered. There they lay waiting for orders Speak, Lord, for thy servants hear. 4. God appeared, to determine the matter; not on his tribunal of justice, to sentence the rebels according to their deserts; no, he will not return to destroy Ephraim (Hos 11:9), will not always chide; see Gen 8:21. But he appeared, (1.) On his throne of glory, to silence their unjust murmuring (Num 20:6): The glory of the Lord appeared, to still the tumult of the people, by striking an awe upon them. Note, A believing sight of the glory of the Lord would be an effectual check to our lusts and passions, and would keep our mouths as with a bridle. (2.) On his throne of grace, to satisfy their just desires. It was requisite that they should have water, and therefore, thought the manner of their petitioning for it was irregular and disorderly, yet God did not take that advantage against them to deny it to them, but gave immediate orders for their supply, Num 20:8. Moses must a second time in God's name command water out of a rock for them, to show that God is as able as ever to supply his people with good things, even in their greatest straits an in the utmost failure of second causes. Almighty power can bring water out of a rock, has done it, and can again, for his arm is not shortened. Lest it should be thought that there was something peculiar in the former rock itself, some secret spring which nature hid before in it, God here bids him broach another, and does not, as then, direct him which he must apply to, but lets him make use of which he pleased, or the first he came to; all alike to Omnipotence. [1.] God bids him take the rod, that famous rod with which he summoned the plagues of Egypt, and divided the sea, that, having that in his hand, both he and the people might be reminded of the great things God had formerly done for them, and might be encouraged to trust in him now. This rod, it seems, was kept in the tabernacle (Num 20:9), for it was the rod of God, the rod of his strength, as the gospel is called (Psa 110:2), perhaps in allusion to it. [2.] God bids him gather the assembly, not the elders only, but the people, to be witnesses of what was done, that by their own eyes they might be convinced and made ashamed of their unbelief. There is no fallacy in God's works of wonder, and therefore they shun not the light, nor the inspection and enquiry of many witnesses. [3.] He bids him speak to the rock, which would do as it was bidden, to shame the people who had been so often spoken to, and would not hear nor obey. Their hearts were harder than this rock, not so tender, not so yielding, not so obedient. [4.] He promises that the rock should give forth water (Num 20:8), and it did so (Num 20:11): The water came out abundantly. This is an instance, not only of the power of God, that he could thus fetch honey out of the rock, and oil out of the flinty rock, but of his mercy and grace, that he would do it for such a provoking people. This was a new generation (most of the old stock were by this time worn off), yet they were as bad as those that went before them; murmuring ran in the blood, yet the entail of the divine favour was not cut off, but in this instance of it the divine patience shines as brightly as the divine power. He is God and not man, in sparing and pardoning; nay, he not only here gave them the drink which they drank of in common with their beasts (Num 20:8, Num 20:11), but in it he made them to drink spiritual drink, which typified spiritual blessings, for that rock was Christ. 5. Moses and Aaron acted improperly in the management of this matter, so much so that God in displeasure told them immediately that they should not have the honour of bringing Israel into Canaan, Num 20:10-12. (1.) This is a strange passage of story, yet very instructive. [1.] It is certain that God was greatly offended, and justly, for he is never angry without cause. Though they were his servants, and had obtained mercy to be faithful, though they were his favourites, and such as he had highly honoured, yet for something they thought, or said, or did, upon this occasion, he put them under the disgrace and mortification of dying, as other unbelieving Israelites did, short of Canaan. And no doubt the crime deserved the punishment. [2.] Yet it is uncertain what it was in this management that was so provoking to God. The fault was complicated. First, They did not punctually observe their orders, but in some things varied from their commission; God bade them speak to the rock, and they spoke to the people, and smote the rock, which at this time they were not ordered to do, but they thought speaking would not do. When, in distrust of the power of the word, we have recourse to the secular power in matters of pure conscience, we do, as Moses here, smite the rock to which we should only speak, Secondly, They assumed too much of the glory of this work of wonder to themselves: Must we fetch water? as if it were done by some power or worthiness of theirs. Therefore it is charged upon them (Num 20:12) that they did not sanctify God, that is, they did not give him that glory of this miracle which was due unto his name. Thirdly, Unbelief was the great transgression (Num 20:12): You believed me not; nay, it is called rebelling against God's commandment, Num 27:14. The command was to bring water out of the rock, but they rebelled against this command, by distrusting it, and doubting whether it would take effect or no. They speak doubtfully: Must we fetch water? And probably they did in some other ways discover an uncertainty in their own minds whether water would come or no for such a rebellious generation as this was. And perhaps they the rather questioned it, though God had promised it, because the glory of the Lord did not appear before them upon this rock, as it had done upon the rock in Rephidim, Exo 17:6. They would not take God's word without a sign. Dr. Lightfoot's notion of their unbelief is that they doubted whether now at last, when the forty years had expired, they should enter Canaan, and whether they must not for the murmurings of the people be condemned to another period of toil, because a new rock was now opened for their supply, which they took for an indication of their longer stay. And, if so, justly were they kept out of Canaan themselves, while the people entered at the time appointed. Fourthly, They said and did all in heat and passion; this is the account given of the sin (Psa 106:33): They provoked his spirit, so that he spoke unadvisedly with his lips. It was in his passion that he called them rebels. It is true they were so; God had called them so; and Moses afterwards, in the way of a just reproof (Deu 9:24), calls them so without offence; but now it came from a provoked spirit, and was spoken unadvisedly: it was too much like Raca, and Thou fool. His smiting the rock twice (it should seem, not waiting at all for the eruption of the water upon the first stroke) shows that he was in a heat. The same thing said and done with meekness may be justifiable which when said and done in anger may be highly culpable; see Jam 1:20. Fifthly, That which aggravated all the rest, and made it the more provoking, was that it was public, before the eyes of the children of Israel, to whom they should have been examples of faith, and hope, and meekness. We find Moses guilty of sinful distrust, Num 11:22, Num 11:23. That was private between God and him, and therefore was only checked. But his was public; it dishonoured God before Israel, as if he grudged them his favours, and discouraged the people's hope in God, and therefore this was severely punished, and the more because of the dignity and eminency of those that offended. (2.) From the whole we may learn, [1.] That the best of men have their failings, even in those graces that they are most eminent for. The man Moses was very meek, and yet here he sinned in passion; wherefore let him that thinks he stands take heed lest he fall. [2.] That God judges not as man judges concerning sins; we might think that there was not much amiss in what Moses said and did, yet God saw cause to animadvert severely upon it. He knows the frame of men's spirits, what temper they are of, and what temper they are in upon particular occasions, and from what thoughts and intents words and actions do proceed; and we are sure that therefore his judgment is according to truth, when it agrees not with ours. [3.] that God not only takes notice of, and is displeased with, the sins of his people, but that the nearer any are to him the more offensive are their sins, Amo 3:2. It should seem, the Psalmist refers to this sin of Moses and Aaron (Psa 99:8): Thou wast a God that forgavest them, though thou tookest vengeance on their inventions. As many are spared in this life and punished in the other, so many are punished in this life and saved in the other. [4.] That, when our heart is hot within us, we are concerned to take heed that we offend not with our tongue. Yet, [5.] It is an evidence of the sincerity of Moses, and his impartiality in writing, that he himself left this upon record concerning himself, and drew not a veil over his own infirmity, by which it appeared that in what he wrote, as well as what he did, he sought God's glory more than his own. Lastly, The place is hereupon called Meribah, Num 20:13. It is called Meribah-Kadesh (Deu 32:51), to distinguish it from the other Meribah. It is the water of strife; to perpetuate the remembrance of the people's sin, and Moses's, and yet of God's mercy, who supplied them with water, and owned and honoured Moses notwithstanding. Thus he was sanctified in the, as the Holy One of Israel, so he is called when his mercy rejoices against judgment, Hos 11:9. Moses and Aaron did not sanctify God as they ought in the eyes of Israel (Num 20:12), but God was sanctified in them; for he will not be a loser in his honour by any man. If he be not glorified by us, he will be glorified upon us.

Verse 14

We have here the application made by Israel to the Edomites. The nearest way to Canaan from the place where Israel now lay encamped was through the country of Edom. Now, I. Moses sends ambassadors to treat with the king of Edom for leave to pass through his country, and gives them instructions what to say, Num 20:14-17. 1. They are to claim kindred with the Edomites: Thus saith thy brother Israel. Both nations descended from Abraham and Isaac, their common ancestors; Esau and Jacob, the two fathers of their respective nations, were twin-brothers; and therefore, for relation-sake, they might reasonably expect this kindness from them; nor needed the Edomites to fear that their brother Israel had any ill design upon them, or would take any advantages against them. 2. They are to give a short account of the history and present state of Israel, which, they take it for granted, the Edomites were no strangers to. And in this there was a double plea: - (1.) Israel had been abused by the Egyptians, and therefore ought to be pitied and succoured by their relations: "The Egyptians vexed us and our fathers, but we may hope our brethren the Edomites will not be so vexatious." (2.) Israel had been wonderfully saved by the Lord, and therefore ought to be countenanced and favoured (Num 20:16): "We cried unto the Lord, and he sent an angel, the angel of his presence, the angel of the covenant, the eternal Word, who had brought us forth out of Egypt, and led us hither." It was therefore the interest of the Edomites to ingratiate themselves with a people that had so great an interest in heaven and were so much its favourites, and it was at their peril if they offered them any injury. It is our wisdom and duty to be kind to those whom God is pleased to own, and to take his people for our people. Come in, thou blessed of the Lord. 3. They are humbly to beg a passport through their country. Though God himself, in the pillar of cloud and fire, was Israel's guide, in following which they might have justified their passing through any man's ground against all the world, yet God would have this respect paid to the Edomites, to show that no man's property ought to be invaded under colour of religion. Dominion is founded in providence, not in grace. Thus when Christ was to pass through a village of the Samaritans, to whom his coming was likely to be offensive, he sent messengers before his face to ask leave, Luk 9:52. Those that would receive kindness must not disdain to request it. 4. They are to give security for the good behaviour of the Israelites in this march, that they would keep in the king's high road, that they would commit no trespass upon any man's property, either in ground or water, that they would not so much as make use of a well without paying for it, and that they would make all convenient speed, as fast as they could well go on their feet, Num 20:17, Num 20:19. Nothing could be offered more fair and neighbourly. II. The ambassadors returned with a denial, Num 20:18. Edom, that is, the king of Edom, as protector of his country, said, Thou shalt not pass by me; and, when the ambassadors urged it further, he repeated the denial (Num 20:20) and threatened, if they offered to enter his country, it should be at their peril; he raised his trained bands to oppose them. Thus Edom refused to give Israel passage. This was owing, 1. To their jealousy of the Israelites; they feared they should receive promises. And truly, had this numerous army been under any other discipline and command than that of the righteous God himself, who would no more suffer them to do wrong than to take wrong, there might have been cause for this jealousy; but what could they fear from a nation that had statutes and judgments so righteous? 2. It was owing to the old enmity which Esau bore to Israel. If they had no reason to fear damage by them, yet they were not willing to show so much kindness to them. Esau hated Jacob because of the blessing, and now the hatred revived, when the blessing was ready to be inherited. God would hereby discover the ill-nature of the Edomites to their shame, and try the good-nature of the Israelites to their honour: they turned away from him, and did not take this occasion to quarrel with him. Note, We must not think it strange if the most reasonable requests be denied by unreasonable men, and if those be affronted by men whom God favours. I as a deaf man heard not. After this indignity which the Edomites offered to Israel God gave them a particular caution not to abhor an Edomite (Deu 23:7), though the Edomites had shown such an abhorrence of them, to teach us in such cases not to meditate revenge.

Verse 22

The chapter began with the funeral of Miriam, and it ends with the funeral of her brother Aaron. When death comes into a family, it often strikes double. Israel had not improved the former affliction they were under, by the death of the prophetess, and therefore, soon after, God took away their priest, to try if they would lay that to heart. This happened at the very next stage, when they removed to Mount Hor, fetching a compass round the Edomites' country, leaving it on their left hand. Wherever we go, death attends us, and the graves are ready for us. I. God bids Aaron die, Num 20:24. God takes Moses and Aaron aside, and tells them, Aaron shall be gathered to his people. These two dear brothers are told that they must part. Aaron the elder must die first, but Moses is not likely to be long after him; so that it is but for a while, a little while, that they are parted. 1. There is something of displeasure in these orders. Aaron must not enter Canaan, because he had failed in his duty at the waters of strife. The mention of this, no doubt, went to the heart of Moses, who knew himself, perhaps, at that time, to be the guiltier of the two. 2. There is much of mercy in them. Aaron, though he dies for his transgression, is not put to death as a malefactor, by a plague, or fire from heaven, but dies with ease and in honour. He is not cut off from his people, as the expression usually is concerning those that die by the hand of divine justice, but he is gathered to his people, as one that died in the arms of divine grace. 3. There is much of type and significancy in them. Aaron must not enter Canaan, to show that the Levitical priesthood could make nothing perfect: that must be done by the bringing in of a better hope. Those priests could not continue by reason of sin and death, but the priesthood of Christ, being undefiled, is unchangeable, and to this, which abides for ever, Aaron must resign all his honour, Heb 7:23-25. II. Aaron submits, and dies in the method and manner appointed, and, for aught that appears, with as much cheerfulness as if he had been going to bed. 1. He puts on his holy garments to take his leave of them, and goes up with his brother and son to the top of Mount Hor, and probably some of the elders of Israel with him, Num 20:27. They went up in the sight of all the congregation, who, it is likely, were told on what errand they went up; by this solemn procession Aaron lets Israel know that he is neither afraid nor ashamed to die, but, when the bridegroom comes, can trim his lamp and go forth to meet him. His going up the hill to die signified that the death of saints (and Aaron is called the saint of the Lord) is their ascension; they rather go up than go down to death. 2. Moses, whose hands had first clothed Aaron with his priestly garments, now strips him of them; for, in reverence to the priesthood, it was not fit that he should die in them. Note, Death will strip us; naked we came into the world, and naked we must go out. We shall see little reason to be proud of our clothes, our ornaments, or marks of honour, if we consider how soon death will strip us of our glory, divest us of all our offices and honours, and take the crown off from our head. 3. Moses immediately puts the priestly garments upon Eleazar his son, clothes him with his father's robe, and strengthens him with his girdle, Isa 22:21. Now, (1.) This was a great comfort to Moses, by whose hand the law of the priesthood was given to see that it should be kept up in a succession, and that a lamp was ordained for the anointed, which should not be extinguished by death itself. This was a happy earnest and indication to the church of the care God would take that as one generation of ministers and Christians (spiritual priests) passes away another generation should come up instead of it. (2.) It was a great satisfaction to Aaron to see his son, who was dear to him, thus preferred, and his office, which was dearer, thus preserved and secured, and especially to see in this a figure of Christ's everlasting priesthood, in which alone his would be perpetuated. Now, Lord, might Aaron say, let thy servant depart in peace, for my eyes have seen thy salvation. (3.) It was a great kindness to the people. The installing of Eleazar before Aaron was dead would prevent those who bore ill-will to Aaron's family from attempting to set up another upon his death, in competition with his son. What could they do when the matter was already settled? It would likewise encourage those among them that feared God, and be a token for good to them, that he would not leave them, nor suffer his faithfulness to fail. 4. Aaron died there. Quickly after he was stripped of his priestly garments, he laid himself down and died contentedly; for a good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world than while we may do God and our generation some service in it? 5. Moses and Eleazar, with those that attended them, buried Aaron where he died, as appears by Deu 10:6, and then came down from the mount. And now, when they came down, and had left Aaron behind, it might be proper for them to think that he had rather gone up to the better world and had left them behind. 6. All the congregation mourned for Aaron thirty days, Num 20:29. Though the loss was well made up in Eleazar, who, being in the prime of life, was fitter from public service that Aaron would have been if he had lived, yet it was a debt owing to their deceased high priest to mourn for him. While he lived, they were murmuring at him upon all occasions, but now that he was dead they mourned for him. Thus many are taught to lament the loss of those mercies which they would not learn to be thankful for the enjoyment of. Many good men have had more honour done to their memories than ever they had to their persons, witness those that were persecuted while they lived, but when they were dead had their sepulchres garnished.

Verse 1

20:1The number of years since leaving Egypt is not specified, but Aaron’s death (20:22-29) took place in Israel’s fortieth year in the wilderness (33:36-39). • Miriam died: All in her generation shared this fate (14:26-30), including Moses and Aaron (20:2-13, 22-29).

Verse 2

20:2-13 In the face of yet another complaint by the people of Israel about a lack of water and food (cp. 11:4-35; 21:4-5; Exod 15:22-25), Moses and Aaron disobeyed the Lord and lost the privilege of entering the Promised Land.

20:2 There was no water: Throughout most of the year, Sinai and the Negev are very hot and dry.

Verse 3

20:3 our brothers! The Israelites identified themselves with Nadab and Abihu (Lev 10:1-5), the gluttons killed by the first plague (Num 11:33), the skeptics who had already died in the wilderness (14:29), the ten unfaithful spies (14:36-37), Korah, Abiram, and Dathan, the 250 prominent men, and the 14,700 who died in the second plague (16:32, 35, 49).

Verse 6

20:6 they fell face down on the ground: As in previous conflicts (14:5, 10; 16:4, 19, 22), they prostrated themselves and awaited the glorious presence of the Lord to resolve the crisis.

Verse 7

20:7-9 God heard Israel’s complaints, regarded them as legitimate, and commanded Moses to solve the problem.

Verse 8

20:8-9 The staff was kept before the Ark of the Covenant to prevent the Israelites from complaining (cp. 17:10); it represented God’s authority in the hands of Moses and Aaron. The instructions that God gives his representatives are very precise and must be followed exactly (cp. Jas 3:1; see also 2 Tim 2:24-26).

Verse 10

20:10-12 Instead of reverently obeying God’s instructions, Moses rebuked the people (Must we bring you water from this rock?) and angrily struck the rock twice with the staff (20:11). God regarded Moses’ words and actions as a serious breach of faith; Moses “spoke foolishly” (Ps 106:32-33; cp. Jas 1:20) and did not trust God enough to demonstrate his holiness. By not doing exactly as he was told, Moses demonstrated a lack of faith in God to provide for his people. This lack of faith is also apparent in Moses’ words to the people. The Lord requires obedience and faith; anything less is an affront to his holy character (Num 20:24; 27:14). Such serious lack of obedience and faith had the same result as it had earlier (14:20-23; see also 1 Cor 10:4-12).

Verse 13

20:13 Meribah: As they had at Rephidim (Exod 17:1-7), the Israelites coined a name (“Arguing”) that referred more to the incident than to a geographical location. • God demonstrated his holiness through his judgment on Aaron and Moses’ sin.

Verse 14

20:14–21:35 Here the Israelites began their trek toward the Promised Land. Moving from Kadesh, they left the Sinai Peninsula behind and entered the area east of the Jordan (Transjordan), approaching the Promised Land from the east by a less direct point of entry (see 14:25; cp. Deut 2:2-6).

20:14-21 Israel tried unsuccessfully to establish peaceful relations with Edom, with which it had apparently had no dealings since Esau (Edom) and Jacob (Israel) buried their father, Isaac (Gen 35:29; 36:6-8; cp. Gen 32:28). Moses’ appeal resembles the formal diplomatic correspondence of that era. While contacts with the Canaanites and other people groups were marked by hostility, communication with Edom was polite because of kinship ties (cp. Deut 2:4; 23:7). Those ties, however, were apparently not strong enough to overcome the ancient tension between Jacob and Esau (Gen 27:41).

Verse 17

20:17 We won’t even drink water from your wells: Edom is very dry; food and water were too scarce to provide for this substantial number of Hebrew immigrants. • We will stay on the king’s road: The “King’s Highway” (also 21:22) is well known in the Old Testament, though its exact route is not certain. As its name indicates, this route was maintained for official purposes, including the movement of troops and trade. Along this trail, travelers could find settlements, food, and water between the Red Sea and Damascus. The route remained important into Roman and even modern times. This royal road contrasted with a much less hospitable route farther to the east called the Desert Highway.

Verse 18

20:18-21 Stay out of my land: As their ancestor Esau had distrusted Jacob (Gen 27:36), the Edomites now distrusted Jacob’s descendants. So Israel was forced to turn around and find another way to approach Canaan (cp. Deut 2:4-6).

Verse 22

20:22-23 Israel did not follow the more direct route through the southern region east of the Jordan, the Edomite heartland (20:21). • After leaving Kadesh, the Hebrews reached Mount Hor, located on the border of the land of Edom. The precise location of Mount Hor remains unknown, though Josephus (writing in AD 70–100) linked it with the Petra region (at Jebel Haroun, “mountain of Aaron”).

Verse 24

20:24-26 Aaron’s participation in the rebellion of his generation resulted in his death outside the Promised Land (20:10-12).

Verse 27

20:27-29 Priestly authority was transferred when Moses placed Aaron’s priestly garments (cp. Lev 8:7-9) on Eleazar. Afterward, Aaron died at the age of 123, in the fortieth year after the Hebrews left Egypt (see Num 33:37-39). • all Israel mourned for him thirty days: This was an unusually high honor (see also Deut 34:8), since the normal period of public mourning was seven days (Gen 50:10; 1 Sam 31:13).