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Numbers 20:12
Verse
Context
Water from the Rock
11Then Moses raised his hand and struck the rock twice with his staff, so that a great amount of water gushed out, and the congregation and their livestock were able to drink.12But the LORD said to Moses and Aaron, “Because you did not trust Me to show My holiness in the sight of the Israelites, you will not bring this assembly into the land that I have given them.”
Sermons
Francis Chan
Richard Owen Roberts
Carter Conlon
Dick Woodward
F.B. Meyer
James BourneSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Because ye believed me not - What was the offense for which Moses was excluded from the promised land? It appears to have consisted in some or all of the following particulars: 1. God had commanded him (Num 20:8) to take the rod in his hand, and go and Speak To The Rock, and it should give forth water. It seems Moses did not think speaking would be sufficient, therefore he smote the rock without any command so to do. 2. He did this twice, which certainly in this case indicated a great perturbation of spirit, and want of attention to the presence of God. 3. He permitted his spirit to be carried away by a sense of the people's disobedience, and thus, being provoked, he was led to speak unadvisedly with his lips: Hear now, ye Rebels, Num 20:10. 4. He did not acknowledge God in the miracle which was about to be wrought, but took the honor to himself and Aaron: "Must We fetch you water out of this rock?" Thus it plainly appears that they did not properly believe in God, and did not honor him in the sight of the people; for in their presence they seem to express a doubt whether the thing could be possibly done. As Aaron appears to have been consenting in the above particulars, therefore he is also excluded from the promised land.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.")
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Numbers 20:12
Water from the Rock
11Then Moses raised his hand and struck the rock twice with his staff, so that a great amount of water gushed out, and the congregation and their livestock were able to drink.12But the LORD said to Moses and Aaron, “Because you did not trust Me to show My holiness in the sight of the Israelites, you will not bring this assembly into the land that I have given them.”
- Scripture
- Sermons
- Commentary
Are You Destroying the Church
By Francis Chan3.8K35:34The Sacredness of CommunityChurch UnityUnity in the ChurchNUM 20:122SA 24:152CH 7:1JHN 17:21ACT 5:11CO 3:161CO 11:27EPH 4:3TIT 3:10HEB 13:17Francis Chan emphasizes the critical importance of unity within the church, warning against the destructive nature of division and gossip. He reflects on biblical examples of God's severe response to those who treat sacred matters lightly, urging believers to recognize their role as God's temple and the seriousness of their words. Chan calls for repentance and a commitment to protect the unity of the church, highlighting that the world will believe in Christ through the church's oneness. He encourages the congregation to confront divisive behavior and to foster a culture of love and respect among believers.
Breaking Faith With God
By Richard Owen Roberts3.2K1:07:53NUM 20:12This sermon emphasizes the importance of maintaining God's holiness and not robbing Him of His glory, using the example of Moses' sin of anger and haste that led to severe consequences. It challenges believers to focus on preserving God's glory in their lives and ministries, rather than just avoiding sin as a passport to hell. The message highlights the need for ongoing faith, obedience, and reverence towards God, regardless of age or circumstances.
Excluded From the Land of Promise
By Carter Conlon3.0K1:00:15Land Of PromiseEXO 17:5NUM 20:12MAT 6:33In this sermon, the speaker emphasizes the importance of speaking to God and believing in His power to release living water into our souls. The sermon references Numbers chapter 20, where Moses was instructed to speak to a rock to bring forth water for the thirsty people. The speaker highlights the significance of referring to the rock as "his," suggesting a deeper spiritual meaning. The sermon also emphasizes the power of Christ to break the bondage of sin and transform lives, emphasizing that salvation is by God's grace alone. Throughout biblical history, God's people have been continuously led to Christ, and the sermon encourages listeners to learn from Moses' example and trust in God's plan for redemption.
Ger-04 the Necessary Death of Israel
By Art Katz1.6K58:38GermanNUM 20:12ISA 1:18ISA 2:2ISA 4:21CO 10:112PE 1:19In this sermon, the preacher discusses the condition of a sinful nation that has forsaken the Lord and despised the Holy One of Israel. He emphasizes the need for transformation through the power of God and a remnant of survivors who will be called holy. The preacher also highlights the importance of how a nation treats its weakest members, such as the alien, stranger, widow, and orphan, as an indication of its moral condition. He urges the listeners to seek justice, rescue the oppressed, and defend the vulnerable. Ultimately, the sermon emphasizes the need for repentance and cleansing in order to avoid God's judgment.
Old Testament Survey - Part 20
By Dick Woodward55927:33NUM 11:14NUM 12:3NUM 12:6NUM 20:12NUM 22:28
This sermon delves into the book of Numbers, focusing on the greatness, meekness, and intimate relationship of Moses with God. It explores the concept of meekness, Moses' sin that prevented him from entering the promised land, and the burnout experienced by great biblical figures. The sermon also highlights the unconventional way God used a donkey to deliver a message, emphasizing the importance of availability over ability in serving God.
"Go, Return!"
By F.B. Meyer0Consequences of SinRestoration and ReturnNUM 20:12DEU 3:261SA 13:101KI 19:172KI 5:12JER 3:22MRK 14:38ACT 2:231CO 12:21F.B. Meyer emphasizes the grave consequences of sin, illustrating how it can permanently hinder one's usefulness to God through the examples of Moses, Saul, and Elijah. He highlights that while God may restore some, like Peter, others may face irrevocable consequences for their disobedience. Meyer warns that even prominent leaders can fall into temptation and be replaced in God's work, urging vigilance and humility in service. He reassures that while God may discipline His servants, He never forsakes His children, encouraging those who have strayed to return to Him for healing and restoration.
Letter 54
By James Bourne0NUM 20:12James Bourne, in a letter to Mrs. Burrell, shares about the darkness caused by sin and the importance of spiritual vigilance to avoid falling into spiritual sloth. He reflects on the fear of God, the consequences of sin, and the need for absolute submission to God's sovereignty. Bourne emphasizes the salvation found in Jesus Christ, the necessity of patience and hope in waiting for God's deliverance, and the transformation that occurs when one surrenders completely to God's way.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Because ye believed me not - What was the offense for which Moses was excluded from the promised land? It appears to have consisted in some or all of the following particulars: 1. God had commanded him (Num 20:8) to take the rod in his hand, and go and Speak To The Rock, and it should give forth water. It seems Moses did not think speaking would be sufficient, therefore he smote the rock without any command so to do. 2. He did this twice, which certainly in this case indicated a great perturbation of spirit, and want of attention to the presence of God. 3. He permitted his spirit to be carried away by a sense of the people's disobedience, and thus, being provoked, he was led to speak unadvisedly with his lips: Hear now, ye Rebels, Num 20:10. 4. He did not acknowledge God in the miracle which was about to be wrought, but took the honor to himself and Aaron: "Must We fetch you water out of this rock?" Thus it plainly appears that they did not properly believe in God, and did not honor him in the sight of the people; for in their presence they seem to express a doubt whether the thing could be possibly done. As Aaron appears to have been consenting in the above particulars, therefore he is also excluded from the promised land.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.")
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.