mh_parser/vol_split/4 - Numbers/Chapter 20.xml

<div2 id="Num.xxi" n="xxi" next="Num.xxii" prev="Num.xx" progress="74.24%" title="Chapter XX">
<h2 id="Num.xxi-p0.1">N U M B E R S</h2>
<h3 id="Num.xxi-p0.2">CHAP. XX.</h3>
<p class="intro" id="Num.xxi-p1">At this chapter begins the history of the fortieth
year (which was the last year) of the Israelites' wandering in the
wilderness. And since the beginning of their second year, when they
were sentenced to perform their quarantine in the desert, there to
wear away the tedious revolution of forty years, there is little
recorded concerning them till this last year, which brought them to
the borders of Canaan, and the history of this year is almost as
large as the history of the first year. This chapter gives an
account of, I. The death of Miriam, <scripRef id="Num.xxi-p1.1" osisRef="Bible:Num.20.1" parsed="|Num|20|1|0|0" passage="Nu 20:1">ver. 1</scripRef>. II. The fetching of water out of the
rock, in which observe, 1. The distress Israel was in, for want of
water, <scripRef id="Num.xxi-p1.2" osisRef="Bible:Num.20.2" parsed="|Num|20|2|0|0" passage="Nu 20:2">ver. 2</scripRef>. 2. Their
discontent and murmuring in that distress, <scripRef id="Num.xxi-p1.3" osisRef="Bible:Num.20.3-Num.20.5" parsed="|Num|20|3|20|5" passage="Nu 20:3-5">ver. 3-5</scripRef>. 3. God's pity and power engaged
for their supply with water out of the rock, <scripRef id="Num.xxi-p1.4" osisRef="Bible:Num.20.6-Num.20.9" parsed="|Num|20|6|20|9" passage="Nu 20:6-9">ver. 6-9</scripRef>. 4. The infirmity of Moses and
Aaron upon this occasion, <scripRef id="Num.xxi-p1.5" osisRef="Bible:Num.20.10-Num.20.11" parsed="|Num|20|10|20|11" passage="Nu 20:10,11">ver. 10,
11</scripRef>. 5. God's displeasure against them, <scripRef id="Num.xxi-p1.6" osisRef="Bible:Num.20.12-Num.20.13" parsed="|Num|20|12|20|13" passage="Nu 20:12,13">ver. 12, 13</scripRef>. III. The negotiation
with the Edomites. Israel's request (<scripRef id="Num.xxi-p1.7" osisRef="Bible:Num.20.14-Num.20.17" parsed="|Num|20|14|20|17" passage="Nu 20:14-17">ver. 14-17</scripRef>), and the repulse the Edomites
gave them, <scripRef id="Num.xxi-p1.8" osisRef="Bible:Num.20.18-Num.20.21" parsed="|Num|20|18|20|21" passage="Nu 20:18-21">ver. 18-21</scripRef>.
IV. The death of Aaron the high priest upon Mount Hor, the
instalment of Eleazar in his room, and the people's mourning for
him, <scripRef id="Num.xxi-p1.9" osisRef="Bible:Num.20.22" parsed="|Num|20|22|0|0" passage="Nu 20:22">ver. 22</scripRef>, &amp;c.</p>
<scripCom id="Num.xxi-p1.10" osisRef="Bible:Num.20" parsed="|Num|20|0|0|0" passage="Nu 20" type="Commentary"/>
<scripCom id="Num.xxi-p1.11" osisRef="Bible:Num.20.1-Num.20.13" parsed="|Num|20|1|20|13" passage="Nu 20:1-13" type="Commentary"/><div class="Commentary" id="Bible:Num.20.1-Num.20.13">
<h4 id="Num.xxi-p1.12">The Death of Miriam; The Water of Meribah;
Moses and Aaron Reproved. (<span class="smallcaps" id="Num.xxi-p1.13">b. c.</span> 1453.)</h4>
<p class="passage" id="Num.xxi-p2">1 Then came the children of Israel, <i>even</i>
the whole congregation, into the desert of Zin in the first month:
and the people abode in Kadesh; and Miriam died there, and was
buried there.   2 And there was no water for the congregation:
and they gathered themselves together against Moses and against
Aaron.   3 And the people chode with Moses, and spake, saying,
Would God that we had died when our brethren died before the <span class="smallcaps" id="Num.xxi-p2.1">Lord</span>!   4 And why have ye brought up
the congregation of the <span class="smallcaps" id="Num.xxi-p2.2">Lord</span> into
this wilderness, that we and our cattle should die there?   5
And wherefore have ye made us to come up out of Egypt, to bring us
in unto this evil place? it <i>is</i> no place of seed, or of figs,
or of vines, or of pomegranates; neither <i>is</i> there any water
to drink.   6 And Moses and Aaron went from the presence of
the assembly unto the door of the tabernacle of the congregation,
and they fell upon their faces: and the glory of the <span class="smallcaps" id="Num.xxi-p2.3">Lord</span> appeared unto them.   7 And the <span class="smallcaps" id="Num.xxi-p2.4">Lord</span> spake unto Moses, saying,   8
Take the rod, and gather thou the assembly together, thou, and
Aaron thy brother, and speak ye unto the rock before their eyes;
and it shall give forth his water, and thou shalt bring forth to
them water out of the rock: so thou shalt give the congregation and
their beasts drink.   9 And Moses took the rod from before the
<span class="smallcaps" id="Num.xxi-p2.5">Lord</span>, as he commanded him.   10
And Moses and Aaron gathered the congregation together before the
rock, and he said unto them, Hear now, ye rebels; must we fetch you
water out of this rock?   11 And Moses lifted up his hand, and
with his rod he smote the rock twice: and the water came out
abundantly, and the congregation drank, and their beasts
<i>also.</i>   12 And the <span class="smallcaps" id="Num.xxi-p2.6">Lord</span>
spake unto Moses and Aaron, Because ye believed me not, to sanctify
me in the eyes of the children of Israel, therefore ye shall not
bring this congregation into the land which I have given them.
  13 This <i>is</i> the water of Meribah; because the children
of Israel strove with the <span class="smallcaps" id="Num.xxi-p2.7">Lord</span>, and
he was sanctified in them.</p>
<p class="indent" id="Num.xxi-p3">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 (<scripRef id="Num.xxi-p3.1" osisRef="Bible:Num.20.1" parsed="|Num|20|1|0|0" passage="Nu 20:1"><i>v.</i>
1</scripRef>), 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,</p>
<p class="indent" id="Num.xxi-p4">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, <scripRef id="Num.xxi-p4.1" osisRef="Bible:Exod.2.4" parsed="|Exod|2|4|0|0" passage="Ex 2:4">Exod. ii. 4</scripRef>. <i>Miriam died there,</i>
<scripRef id="Num.xxi-p4.2" osisRef="Bible:Num.20.1" parsed="|Num|20|1|0|0" passage="Nu 20:1"><i>v.</i> 1</scripRef>. She was a
prophetess, and had been an instrument of much good to Israel,
<scripRef id="Num.xxi-p4.3" osisRef="Bible:Mic.6.4" parsed="|Mic|6|4|0|0" passage="Mic 6:4">Mic. vi. 4</scripRef>. 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 (<scripRef id="Num.xxi-p4.4" osisRef="Bible:Exod.15.20" parsed="|Exod|15|20|0|0" passage="Ex 15:20">Exod. xv.
20</scripRef>), and therein did them real service; yet she had once
been a murmurer (<scripRef id="Num.xxi-p4.5" osisRef="Bible:Num.12.1" parsed="|Num|12|1|0|0" passage="Nu 12:1"><i>ch.</i> xii.
1</scripRef>), and must not enter Canaan.</p>
<p class="indent" id="Num.xxi-p5">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 <i>because of the
chiding of the children of Israel,</i> <scripRef id="Num.xxi-p5.1" osisRef="Bible:Exod.17.7" parsed="|Exod|17|7|0|0" passage="Ex 17:7">Exod. xvii. 7</scripRef>. And now we have another place,
at the latter end of their march, which bears the same name for the
same reason: <i>This is the water of Meribah,</i> <scripRef id="Num.xxi-p5.2" osisRef="Bible:Num.20.13" parsed="|Num|20|13|0|0" passage="Nu 20:13"><i>v.</i> 13</scripRef>. What was there done was
here re-acted.</p>
<p class="indent" id="Num.xxi-p6">1. <i>There was no water for the
congregation,</i> <scripRef id="Num.xxi-p6.1" osisRef="Bible:Num.20.2" parsed="|Num|20|2|0|0" passage="Nu 20:2"><i>v.</i>
2</scripRef>. 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.</p>
<p class="indent" id="Num.xxi-p7">2. Hereupon they murmured, mutinied
(<scripRef id="Num.xxi-p7.1" osisRef="Bible:Num.20.2" parsed="|Num|20|2|0|0" passage="Nu 20:2"><i>v.</i> 2</scripRef>), <i>gathered
themselves together,</i> and took up arms <i>against Moses and
Aaron.</i> They chid with them (<scripRef id="Num.xxi-p7.2" osisRef="Bible:Num.20.3" parsed="|Num|20|3|0|0" passage="Nu 20:3"><i>v.</i> 3</scripRef>), 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:
<i>Would God that we had died when our brethren died before the
Lord!</i> 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. <i>Woe unto those that
desire the day of the Lord,</i> <scripRef id="Num.xxi-p7.3" osisRef="Bible:Amos.5.18" parsed="|Amos|5|18|0|0" passage="Am 5:18">Amos v.
18</scripRef>. (2.) They were angry that they were brought out of
Egypt, and led through this wilderness, <scripRef id="Num.xxi-p7.4" osisRef="Bible:Num.20.4-Num.20.5" parsed="|Num|20|4|20|5" passage="Nu 20:4,5"><i>v.</i> 4, 5</scripRef>. 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. <i>They had borne their whoredoms</i>
now almost <i>forty years in the wilderness</i> (<scripRef id="Num.xxi-p7.5" osisRef="Bible:Num.14.33" parsed="|Num|14|33|0|0" passage="Nu 14:33"><i>ch.</i> xiv. 33</scripRef>); and yet they ventured in
the same steps, and, as is charged upon Belshazzar, <i>humbled not
their hearts, though they knew all this,</i> <scripRef id="Num.xxi-p7.6" osisRef="Bible:Dan.5.22" parsed="|Dan|5|22|0|0" passage="Da 5:22">Dan. v. 22</scripRef>. [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.</p>
<p class="indent" id="Num.xxi-p8">3. Moses and Aaron made them no reply, but
retired to the door of the tabernacle to know God's mind in this
case, <scripRef id="Num.xxi-p8.1" osisRef="Bible:Num.20.6" parsed="|Num|20|6|0|0" passage="Nu 20:6"><i>v.</i> 6</scripRef>. There
they <i>fell on their faces,</i> 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 <i>groanings that cannot be
uttered.</i> There they lay waiting for orders <i>Speak, Lord, for
thy servants hear.</i></p>
<p class="indent" id="Num.xxi-p9">4. God appeared, to determine the matter;
not on his tribunal of justice, to sentence the rebels according to
their deserts; no, he <i>will not return to destroy Ephraim</i>
(<scripRef id="Num.xxi-p9.1" osisRef="Bible:Hos.11.9" parsed="|Hos|11|9|0|0" passage="Ho 11:9">Hosea xi. 9</scripRef>), will <i>not
always chide;</i> see <scripRef id="Num.xxi-p9.2" osisRef="Bible:Gen.8.21" parsed="|Gen|8|21|0|0" passage="Ge 8:21">Gen. viii.
21</scripRef>. But he appeared, (1.) On his throne of glory, to
silence their unjust murmuring (<scripRef id="Num.xxi-p9.3" osisRef="Bible:Num.20.6" parsed="|Num|20|6|0|0" passage="Nu 20:6"><i>v.</i> 6</scripRef>): The <i>glory of the Lord
appeared,</i> to <i>still the tumult of the people,</i> 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, <scripRef id="Num.xxi-p9.4" osisRef="Bible:Num.20.8" parsed="|Num|20|8|0|0" passage="Nu 20:8"><i>v.</i>
8</scripRef>. 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 some thing
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 (<scripRef id="Num.xxi-p9.5" osisRef="Bible:Num.20.9" parsed="|Num|20|9|0|0" passage="Nu 20:9"><i>v.</i> 9</scripRef>),
for it was the <i>rod of God,</i> the <i>rod of his strength,</i>
as the gospel is called (<scripRef id="Num.xxi-p9.6" osisRef="Bible:Ps.110.2" parsed="|Ps|110|2|0|0" passage="Ps 110:2">Ps. cx.
2</scripRef>), 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 (<scripRef id="Num.xxi-p9.7" osisRef="Bible:Num.20.8" parsed="|Num|20|8|0|0" passage="Nu 20:8"><i>v.</i> 8</scripRef>), and it
did so (<scripRef id="Num.xxi-p9.8" osisRef="Bible:Num.20.11" parsed="|Num|20|11|0|0" passage="Nu 20:11"><i>v.</i> 11</scripRef>):
<i>The water came out abundantly.</i> This is an instance, not only
of the power of God, that he could thus fetch <i>honey out of the
rock,</i> and <i>oil out of the flinty rock,</i> 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 (<scripRef id="Num.xxi-p9.9" osisRef="Bible:Num.20.8" parsed="|Num|20|8|0|0" passage="Nu 20:8"><i>v.</i> 8, 11</scripRef>), but in it he made them to
drink spiritual drink, which typified spiritual blessings, <i>for
that rock was Christ.</i></p>
<p class="indent" id="Num.xxi-p10">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, <scripRef id="Num.xxi-p10.1" osisRef="Bible:Num.20.10-Num.20.12" parsed="|Num|20|10|20|12" passage="Nu 20:10-12"><i>v.</i>
10-12</scripRef>.</p>
<p class="indent" id="Num.xxi-p11">(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. <i>First,</i> They did not punctually
observe their orders, but in some things varied from their
commission; God bade them <i>speak to the rock,</i> and they spoke
<i>to the people,</i> and <i>smote the rock,</i> 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,
<i>Secondly,</i> They assumed too much of the glory of this work of
wonder to themselves: <i>Must we fetch water?</i> as if it were
done by some power or worthiness of theirs. Therefore it is charged
upon them (<scripRef id="Num.xxi-p11.1" osisRef="Bible:Num.20.12" parsed="|Num|20|12|0|0" passage="Nu 20:12"><i>v.</i> 12</scripRef>)
that <i>they did not sanctify God,</i> that is, they did not give
him that glory of this miracle which was due unto his name.
<i>Thirdly,</i> Unbelief was the great transgression (<scripRef id="Num.xxi-p11.2" osisRef="Bible:Num.20.12" parsed="|Num|20|12|0|0" passage="Nu 20:12"><i>v.</i> 12</scripRef>): <i>You believed me
not;</i> nay, it is called <i>rebelling against God's
commandment,</i> <scripRef id="Num.xxi-p11.3" osisRef="Bible:Num.27.14" parsed="|Num|27|14|0|0" passage="Nu 27:14"><i>ch.</i> xxvii.
14</scripRef>. 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: <i>Must
we fetch water?</i> 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, <scripRef id="Num.xxi-p11.4" osisRef="Bible:Exod.17.6" parsed="|Exod|17|6|0|0" passage="Ex 17:6">Exod. xvii. 6</scripRef>. 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. <i>Fourthly,</i> They said and did all in heat and
passion; this is the account given of the sin (<scripRef id="Num.xxi-p11.5" osisRef="Bible:Ps.106.33" parsed="|Ps|106|33|0|0" passage="Ps 106:33">Ps. cvi. 33</scripRef>): <i>They provoked his spirit,
so that he spoke unadvisedly with his lips.</i> It was in his
passion that he called them <i>rebels.</i> It is true they were so;
God had called them so; and Moses afterwards, in the way of a just
reproof (<scripRef id="Num.xxi-p11.6" osisRef="Bible:Deut.9.24" parsed="|Deut|9|24|0|0" passage="De 9:24">Deut. ix. 24</scripRef>),
calls them so without offence; but now it came from a provoked
spirit, and was spoken unadvisedly: it was too much like
<i>Raca,</i> and <i>Thou fool.</i> 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 <scripRef id="Num.xxi-p11.7" osisRef="Bible:Jas.1.20" parsed="|Jas|1|20|0|0" passage="Jam 1:20">Jam. i. 20</scripRef>. <i>Fifthly,</i> That which
aggravated all the rest, and made it the more provoking, was that
it was public, <i>before the eyes of the children of Israel,</i> to
whom they should have been examples of faith, and hope, and
meekness. We find Moses guilty of sinful distrust, <scripRef id="Num.xxi-p11.8" osisRef="Bible:Num.11.22-Num.11.23" parsed="|Num|11|22|11|23" passage="Nu 11:22,23"><i>ch.</i> xi. 22, 23</scripRef>. 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.</p>
<p class="indent" id="Num.xxi-p12">(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 <i>let him that thinks he stands take
heed lest he fall.</i> [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 <i>his judgment is according to truth,</i> 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, <scripRef id="Num.xxi-p12.1" osisRef="Bible:Amos.3.2" parsed="|Amos|3|2|0|0" passage="Am 3:2">Amos iii. 2</scripRef>. It should seem, the
Psalmist refers to this sin of Moses and Aaron (<scripRef id="Num.xxi-p12.2" osisRef="Bible:Ps.99.8" parsed="|Ps|99|8|0|0" passage="Ps 99:8">Ps. xcix. 8</scripRef>): <i>Thou wast a God that
forgavest them, though thou tookest vengeance on their
inventions.</i> 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.</p>
<p class="indent" id="Num.xxi-p13"><i>Lastly,</i> The place is hereupon called
<i>Meribah,</i> <scripRef id="Num.xxi-p13.1" osisRef="Bible:Num.20.13" parsed="|Num|20|13|0|0" passage="Nu 20:13"><i>v.</i>
13</scripRef>. It is called <i>Meribah-Kadesh</i> (<scripRef id="Num.xxi-p13.2" osisRef="Bible:Deut.32.51" parsed="|Deut|32|51|0|0" passage="De 32:51">Deut. xxxii. 51</scripRef>), to distinguish it
from the other Meribah. It is the <i>water of strife;</i> 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 <i>Holy One of Israel,</i> so he is called when his mercy
rejoices against judgment, <scripRef id="Num.xxi-p13.3" osisRef="Bible:Hos.11.9" parsed="|Hos|11|9|0|0" passage="Ho 11:9">Hos. xi.
9</scripRef>. Moses and Aaron did not sanctify God as they ought in
the eyes of Israel (<scripRef id="Num.xxi-p13.4" osisRef="Bible:Num.20.12" parsed="|Num|20|12|0|0" passage="Nu 20:12"><i>v.</i>
12</scripRef>), 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.</p>
</div><scripCom id="Num.xxi-p13.5" osisRef="Bible:Num.20" parsed="|Num|20|0|0|0" passage="Nu 20" type="Commentary"/>
<scripCom id="Num.xxi-p13.6" osisRef="Bible:Num.20.14-Num.20.21" parsed="|Num|20|14|20|21" passage="Nu 20:14-21" type="Commentary"/><div class="Commentary" id="Bible:Num.20.14-Num.20.21">
<h4 id="Num.xxi-p13.7">Ambassadors Sent to Edom. (<span class="smallcaps" id="Num.xxi-p13.8">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxi-p14">14 And Moses sent messengers from Kadesh unto
the king of Edom, Thus saith thy brother Israel, Thou knowest all
the travail that hath befallen us:   15 How our fathers went
down into Egypt, and we have dwelt in Egypt a long time; and the
Egyptians vexed us, and our fathers:   16 And when we cried
unto the <span class="smallcaps" id="Num.xxi-p14.1">Lord</span>, he heard our voice,
and sent an angel, and hath brought us forth out of Egypt: and,
behold, we <i>are</i> in Kadesh, a city in the uttermost of thy
border:   17 Let us pass, I pray thee, through thy country: we
will not pass through the fields, or through the vineyards, neither
will we drink <i>of</i> the water of the wells: we will go by the
king's <i>high</i> way, we will not turn to the right hand nor to
the left, until we have passed thy borders.   18 And Edom said
unto him, Thou shalt not pass by me, lest I come out against thee
with the sword.   19 And the children of Israel said unto him,
We will go by the high way: and if I and my cattle drink of thy
water, then I will pay for it: I will only, without <i>doing</i>
any thing <i>else,</i> go through on my feet.   20 And he
said, Thou shalt not go through. And Edom came out against him with
much people, and with a strong hand.   21 Thus Edom refused to
give Israel passage through his border: wherefore Israel turned
away from him.</p>
<p class="indent" id="Num.xxi-p15">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,</p>
<p class="indent" id="Num.xxi-p16">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, <scripRef id="Num.xxi-p16.1" osisRef="Bible:Num.20.14-Num.20.17" parsed="|Num|20|14|20|17" passage="Nu 20:14-17"><i>v.</i> 14-17</scripRef>. 1. They are to claim
kindred with the Edomites: <i>Thus saith thy brother Israel.</i>
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: "<i>The Egyptians vexed us and our fathers,</i>
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 (<scripRef id="Num.xxi-p16.2" osisRef="Bible:Num.20.16" parsed="|Num|20|16|0|0" passage="Nu 20:16"><i>v.</i> 16</scripRef>): "<i>We cried unto the Lord,
and he sent an angel,</i> the angel of his presence, the angel of
the covenant, the eternal Word, who had <i>brought us forth out of
Egypt,</i> 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. <i>Come in, thou blessed of the
Lord.</i> 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 <i>sent messengers before his face</i> to ask
leave, <scripRef id="Num.xxi-p16.3" osisRef="Bible:Luke.9.52" parsed="|Luke|9|52|0|0" passage="Lu 9:52">Luke ix. 52</scripRef>. 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, <scripRef id="Num.xxi-p16.4" osisRef="Bible:Num.20.17 Bible:Num.20.19" parsed="|Num|20|17|0|0;|Num|20|19|0|0" passage="Nu 20:17,19"><i>v.</i> 17, 19</scripRef>. Nothing could be offered
more fair and neighbourly.</p>
<p class="indent" id="Num.xxi-p17">II. The ambassadors returned with a denial,
<scripRef id="Num.xxi-p17.1" osisRef="Bible:Num.20.18" parsed="|Num|20|18|0|0" passage="Nu 20:18"><i>v.</i> 18</scripRef>. Edom, that
is, the king of Edom, as protector of his country, said, <i>Thou
shalt not pass by me;</i> and, when the ambassadors urged it
further, he repeated the denial (<scripRef id="Num.xxi-p17.2" osisRef="Bible:Num.20.20" parsed="|Num|20|20|0|0" passage="Nu 20:20"><i>v.</i> 20</scripRef>) and threatened, if they offered
to enter his country, it should be at their peril; he raised his
trained bands to oppose them. <i>Thus Edom refused to give Israel
passage.</i> 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
<i>statutes and judgments so righteous?</i> 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 <i>turned away from him,</i> 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>I as a deaf man heard
not.</i> After this indignity which the Edomites offered to Israel
God gave them a particular caution <i>not to abhor an Edomite</i>
(<scripRef id="Num.xxi-p17.3" osisRef="Bible:Deut.23.7" parsed="|Deut|23|7|0|0" passage="De 23:7">Deut. xxiii. 7</scripRef>), though the
Edomites had shown such an abhorrence of them, to teach us in such
cases not to meditate revenge.</p>
</div><scripCom id="Num.xxi-p17.4" osisRef="Bible:Num.20.22-Num.20.29" parsed="|Num|20|22|20|29" passage="Nu 20:22-29" type="Commentary"/><div class="Commentary" id="Bible:Num.20.22-Num.20.29">
<h4 id="Num.xxi-p17.5">The Edomites Refuse a Passage to Israel; The
Death of Aaron. (<span class="smallcaps" id="Num.xxi-p17.6">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxi-p18">22 And the children of Israel, <i>even</i> the
whole congregation, journeyed from Kadesh, and came unto mount Hor.
  23 And the <span class="smallcaps" id="Num.xxi-p18.1">Lord</span> spake unto
Moses and Aaron in mount Hor, by the coast of the land of Edom,
saying,   24 Aaron shall be gathered unto his people: for he
shall not enter into the land which I have given unto the children
of Israel, because ye rebelled against my word at the water of
Meribah.   25 Take Aaron and Eleazar his son, and bring them
up unto mount Hor:   26 And strip Aaron of his garments, and
put them upon Eleazar his son: and Aaron shall be gathered <i>unto
his people,</i> and shall die there.   27 And Moses did as the
<span class="smallcaps" id="Num.xxi-p18.2">Lord</span> commanded: and they went up
into mount Hor in the sight of all the congregation.   28 And
Moses stripped Aaron of his garments, and put them upon Eleazar his
son; and Aaron died there in the top of the mount: and Moses and
Eleazar came down from the mount.   29 And when all the
congregation saw that Aaron was dead, they mourned for Aaron thirty
days, <i>even</i> all the house of Israel.</p>
<p class="indent" id="Num.xxi-p19">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.</p>
<p class="indent" id="Num.xxi-p20">I. God bids Aaron die, <scripRef id="Num.xxi-p20.1" osisRef="Bible:Num.20.24" parsed="|Num|20|24|0|0" passage="Nu 20:24"><i>v.</i> 24</scripRef>. God takes Moses and Aaron
aside, and tells them, <i>Aaron shall be gathered to his
people.</i> 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 <i>cut off from his people,</i> as the
expression usually is concerning those that die by the hand of
divine justice, but he is <i>gathered to his people,</i> 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, <scripRef id="Num.xxi-p20.2" osisRef="Bible:Heb.7.23-Heb.7.25" parsed="|Heb|7|23|7|25" passage="Heb 7:23-25">Heb. vii. 23-25</scripRef>.</p>
<p class="indent" id="Num.xxi-p21">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.</p>
<p class="indent" id="Num.xxi-p22">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,
<scripRef id="Num.xxi-p22.1" osisRef="Bible:Num.20.27" parsed="|Num|20|27|0|0" passage="Nu 20:27"><i>v.</i> 27</scripRef>. They went up
<i>in the sight of all the congregation,</i> 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 <i>the saint of the Lord</i>) is
their ascension; they rather go up than go down to death.</p>
<p class="indent" id="Num.xxi-p23">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.</p>
<p class="indent" id="Num.xxi-p24">3. Moses immediately puts the priestly
garments upon Eleazar his son, clothes him with his father's robe,
and <i>strengthens him with his girdle,</i> <scripRef id="Num.xxi-p24.1" osisRef="Bible:Isa.22.21" parsed="|Isa|22|21|0|0" passage="Isa 22:21">Isa. xxii. 21</scripRef>. 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. <i>Now,</i>
Lord, might Aaron say, <i>let thy servant depart in peace, for my
eyes have seen thy salvation.</i> (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.</p>
<p class="indent" id="Num.xxi-p25">4. <i>Aaron died there.</i> 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?</p>
<p class="indent" id="Num.xxi-p26">5. Moses and Eleazar, with those that
attended them, buried Aaron where he died, as appears by <scripRef id="Num.xxi-p26.1" osisRef="Bible:Deut.10.6" parsed="|Deut|10|6|0|0" passage="De 10:6">Deut. x. 6</scripRef>, and then <i>came down from
the mount.</i> 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.</p>
<p class="indent" id="Num.xxi-p27">6. All the congregation <i>mourned for
Aaron thirty days,</i> <scripRef id="Num.xxi-p27.1" osisRef="Bible:Num.20.29" parsed="|Num|20|29|0|0" passage="Nu 20:29"><i>v.</i>
29</scripRef>. 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.</p>
</div></div2>