Numbers · Chapter 20

V. 1. Then-To wit, after many stations and long journeys here omitted, but particularly described, Numbers 33:1-49. Zin-A place near the land of Edom, distinct and distant from that Sin, Exodus 16:1. The first month-Of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, who died in the fifth month of the fortieth year, Numbers 33:38. Moses doth not give us an exact journal of all occurrences in the wilderness, but only of those which were most remarkable, and especially of those which happened in the first and second, and in the fortieth year. Miriam died-Four months before Aaron, and but a few more before Moses.

Verse 1. Then came the children of Israel, &c.] This was the first month of the fortieth year after their departure from Egypt. See Numbers 33:38, compared with Numbers 20:28 of this chapter, and Deuteronomy 1:3. The transactions of thirty-seven years Moses passes by, because he writes not as a historian but as a legislator; and gives us particularly an account of the laws, ordinances, and other occurrences of the first and last years of their peregrinations. The year now spoken of was the last of their journeyings; for from the going out of the spies, Numbers 13:1, 2, unto this time, was about thirty-eight years, Deuteronomy 1:22, 23; 2:14.

Desert of Zin] Calmet contends that this is not the same desert mentioned Exodus 16:1, where Israel had their eighth encampment; that in Exodus being called in the original ˆys sin, this here ˆyx tsin: but this is no positive proof, as letters of the same organ are frequently interchanged in all languages, and particularly in Hebrew.

And Miriam died there] Miriam was certainly older than Moses. When he was an infant, exposed on the river Nile, she was intrusted by her parents to watch the conduct of Pharaoh’s daughter, and to manage a most delicate business, that required much address and prudence. See Exodus 2:1-8. It is supposed that she was at the time of her death one hundred and thirty years of age, having been at least ten years old at her brother’s birth. The Catholic writers represent her as a type of the Virgin Mary; as having preserved a perpetual virginity; as being legislatrix over the Israelitish women, as Moses was over the men; and as having a large portion of the spirit of prophecy. Eusebius says that her tomb was to be seen at Kadesh, near the city of Petra, in his time. She appears to have died about four months before her brother Aaron, Numbers 33:38, and eleven before her brother Moses; so that these three, the most eminent of human beings, died in the space of one year!

Verse 1. Then — To wit, after many stations and long journeys here omitted, but particularly described, chap. 33., and occupying the space of thirty-eight years, during which time the Lord was executing judgment upon the rebels, whose carcasses were sentenced to fall in the wilderness. The desert of Zin — A place near the land of Edom, distinct and distant from that Sin, mentioned Exodus 16:1. The first month — Of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, which was in the fifth month of the fortieth year, Numbers 33:38. If it should appear strange to us that Moses should pass in silence the transactions of these eight and thirty years that the Israelites wandered in the wilderness, and give us only the history of the two first years of their peregrinations, we must remember, as Le Clerc justly observes, “that he writes, not so much in the character of an historian as in that of a legislator, whose intention it was to deliver down to posterity all those laws which he had received from God; and that system of laws being completed in the two first years after their leaving Egypt, and no new law being delivered during these eight and thirty years, it did not fall in with his design to insert the history of those years in the Pentateuch.” Miriam died — Four months before Aaron, and but a few more before Moses.

Verse 1. The desert of Zin. Critics are not agreed whether this was the same wilderness, and the same Kadesh to which the people arrived on the eighth journey after leaving Egypt. The arguments on each side are strong. But the wilderness and the town being both of the same name, seem to be a weighty circumstance in favour of its being the identical spot they had left thirty eight years before; and it is said that they journeyed from mount Hor by the way of the Red sea. Numbers 21:4. Exodus 17:1.

ARRIVAL AT KADESH, 1.

1. The whole congregation — This form of expression strongly confirms the suggestion of a wide dispersion of Israel during the years of Jehovah’s displeasure. But now, when his judicial sentence is about to expire, there is a grand rally of all the wanderers unto Kadesh, the point from which they diverged. Desert of Zin — This is the Arabah, or valley along the western side of Mount Seir. See Numbers 13:21, note. It must be distinguished from the Wilderness of Sin, on the eastern shore of the Red Sea, northwest of Mount Sinai. Exodus 16:1, note. Palmer advances the theory that Zin is the “south-east corner of the Desert et Tih, between Akabah and the head of Wady Garaiyeh.” First month — The subsequent account proves that this is the first month of the fortieth year of the Exode. See Introduction, (4.) Kadesh is by some regarded as a district on the south of Canaan, and extending eastward into the Arabah, or Wilderness of Zin. Various points in this district have been selected by travellers as the site of the camp — as, Petra, by Stanley; Ain-el-Weibeh, by Robinson; and Ain Gadis, by Rowlands and Williams, about fifty miles west-northwest of Mount Horeb, according to Palmer’s map. See Genesis 14:7, note. Miriam is probably the sister of Moses who watched the ark in the flags of the Nile. Exodus 2:4. She never lost the influence of seniority. In Micah 6:4, she is enrolled as one of the three deliverers. She was the first of the family who exhibited prophetic gifts. Exodus 15:20. She was unenviably conspicuous in the opposition to Moses (Numbers 12:1) when the ambitious prophetess was smitten with leprosy, and restored at the entreaty of her sorrowful brothers. This was the last public event in her life. According to Josephus she was the wife of Hur and grandmother of Bezaleel the architect. She must have been about one hundred and thirty years old. In the Koran she is confounded with the Virgin Mary.

V. 2. No water-Which having followed them through all their former journeys, began to fail them here, because they were now come near countries, where waters might be had by ordinary means, and therefore God would not use extraordinary, lest he should seem to prostitute the honour of miracles. This story, though like that, Exodus 17:1-7, is different from it, as appears by divers circumstances. 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.

Verse 2. And there was no water for the congregation] The same occurrence took place to the children of Israel at Kadesh, as did formerly to their fathers at Rephidim, see Exodus 17:1; and as the fathers murmured, so also did the children.

Verse 2. No water — Which, as is generally thought, having followed them through all their former journeys, began to fail them here, because they were now come near countries where waters might be had by ordinary means, and therefore God would not use extraordinary, lest he should seem to prostitute the honour of miracles. This story, though like that Exodus 17., is different from it, as appears by divers circumstances.

CLAMOUR FOR WATER — THE ROCK SMITTEN, 2-13.

2. No water — Twice before had the cry for water come up into the ears of Moses. On the first occasion the bitter waters were miraculously sweetened. Exodus 15:25. While at Rephidim, apparently near Horeb, (Exodus 17:6,) water gushed from the smitten rock. The recurrence of the same want is not surprising, in view of the multitude of the people and their flocks in a desert. At Kadesh En-Mishpat was the “fountain of judgment.” Genesis 14:7. It was now, probably, dry, and so insufficient for the demands of the people. Against Moses and… Aaron — The logic of the congregation is very defective. If Moses and Aaron are mere men they cannot create a supply of water, and hence are not worthy of blame. If they are the representatives of Jehovah, to execrate them is to curse Him. In either case blame is folly. Patience and trust were qualities which would have made them victorious over their most forbidding surroundings.

V. 3. Before the Lord-Suddenly, rather than to die such a lingering death. Their sin was much greater than that of their parents, because they should have taken warning by their miscarriages, and by the terrible effects of them, which their eyes had seen.

Verse 3. Before the Lord — Suddenly, rather than to die such a lingering death. Their sin was much greater than that of their parents, because they should have taken warning by their miscarriages, and by the terrible effects of them, which their eyes had seen.

3. Chode with Moses — Greek, railed at; Hebrew, quarrelled with. As the government was a theocracy administered by Moses, this conduct was treason against God. Would God… we had died — By the sudden stroke of divine wrath. Numbers 11:1. “Died by the plague before the Lord.” Numbers 14:37. Vivid in their memories must have been the swallowing up of Korah and two hundred and fifty princes, and the plague on the morrow, which cut down fourteen thousand and seven hundred murmurers. Numbers 16:32, 49. In their despair and rage they wickedly wish that they had thus miserably perished.

CLAMOUR FOR WATER — THE ROCK SMITTEN, 2-13.

2. No water — Twice before had the cry for water come up into the ears of Moses. On the first occasion the bitter waters were miraculously sweetened. Exodus 15:25. While at Rephidim, apparently near Horeb, (Exodus 17:6,) water gushed from the smitten rock. The recurrence of the same want is not surprising, in view of the multitude of the people and their flocks in a desert. At Kadesh En-Mishpat was the “fountain of judgment.” Genesis 14:7. It was now, probably, dry, and so insufficient for the demands of the people. Against Moses and… Aaron — The logic of the congregation is very defective. If Moses and Aaron are mere men they cannot create a supply of water, and hence are not worthy of blame. If they are the representatives of Jehovah, to execrate them is to curse Him. In either case blame is folly. Patience and trust were qualities which would have made them victorious over their most forbidding surroundings.

5. No place of seed — That is, No place for sowing seed. We call attention to the fact that in this complaint there is no mention of a lack of pasturage. They murmur because there are no arable lands, and delicious fruits, and abundant waters. Travellers agree in the opinion that before the wilderness was stripped of its trees for making charcoal for Egyptian markets, its numerous ravines were covered with grass. Revelation F.W. Holland, after spending many months in wandering on foot over the Sinaitic Peninsula, says: “It is wonderful how apparent difficulties melt away as one’s acquaintance with the country increases. I see no difficulty in the provision of sufficient pasturage for the flocks and herds if, as I have shown, there are good reasons for supposing the rainfall was in former days larger than it is at present. I have several times’ seen the whole face of the country, especially in the wadies, marvelously changed in appearance by a single shower. A slight increase to the present rainfall would produce an enormous addition to the present amount of pasturage.” Pomegranates — Recent researches have discovered this fruit on Egyptian sculptures, thus proving that this native of Asia was cultivated in Egypt at a very early date. As its name indicates, it is a “grained apple,” red when ripe, and grows on a bush.

6. Unto the door of the tabernacle — Perhaps too much awed by the “glory” to attempt further entrance. Upon their faces — See note on Numbers 14:5. The glory of the Lord — See note on Numbers 14:10. This is the last occasion on which the glory of the Lord flashed out before Israel in the camp. But the cloud still continued visibly present over the tabernacle. The last mention of it is just before the death of Moses. Deuteronomy 31:15. From this time we have no record of either the cloud, or the glory, or the voice from between the cherubim, till the dedication of Solomon’s temple. 1 Kings 8:11. The glory appears in the New Testament to the shepherds. Luke 2:9. St. John (John 1:14) says of the Logos, “We beheld his glory.” St. Paul enumerates “the glory” as one of the peculiar blessings of the Hebrews. Romans 9:4. Its last terrific out-flashing in the eyes of men will be “when the Son of man cometh in his glory.”

CLAMOUR FOR WATER — THE ROCK SMITTEN, 2-13.

2. No water — Twice before had the cry for water come up into the ears of Moses. On the first occasion the bitter waters were miraculously sweetened. Exodus 15:25. While at Rephidim, apparently near Horeb, (Exodus 17:6,) water gushed from the smitten rock. The recurrence of the same want is not surprising, in view of the multitude of the people and their flocks in a desert. At Kadesh En-Mishpat was the “fountain of judgment.” Genesis 14:7. It was now, probably, dry, and so insufficient for the demands of the people. Against Moses and… Aaron — The logic of the congregation is very defective. If Moses and Aaron are mere men they cannot create a supply of water, and hence are not worthy of blame. If they are the representatives of Jehovah, to execrate them is to curse Him. In either case blame is folly. Patience and trust were qualities which would have made them victorious over their most forbidding surroundings.

V. 8. The rod-That which was laid up before the Lord in the tabernacle; whether it was Aaron’s rod, which was laid up there, Numbers 17:10, or Moses’s rod by which he wrought so many miracles. For it is likely, that wonder-working rod, was laid up in some part of the tabernacle, though not in or near the ark, where Aaron’s blossoming rod was put.

Verses 8, 9. Take the rod — That which was laid up before the Lord in the tabernacle; whether it was Aaron’s rod, which was laid up there, (Numbers 17:10,) or Moses’s rod, by which he wrought so many miracles. For it is likely that wonder-working rod was laid up in some part of the tabernacle, though not in or near the ark, where Aaron’s blossoming rod was put. From before the Lord — Out of the tabernacle.

8. Take the rod — The wonder-working staff with which the miracles in Egypt were wrought. There is no doubt that the fabled thyrsus of Bacchus, and the caduceus of Mercury, the instrument of his mythic marvels, are distorted traditions of this rod of Moses. Speak ye unto the rock — There is no command to strike. The only human action which is authorized is, that Moses take the rod, and, probably, stretch it out toward the rock, and that both the brothers speak to it. It is remarkable that the Hebrew for rock is sela, or cliff, and not tzur, as the rock at Rephidim is called. Exodus 17:6. From this Stanley argues that Kadesh is ancient Petra, or Sela, the wonderful rock city, “the basin of which is known by the Arabs by no other name than the Valley of Moses.” — Sinai and Pal., p. 95. Before their eyes — These words indicate some conspicuous rock, such as Dr. Robinson sought for but did not find at Ain-el-Weibeh, which he supposes to be Kadesh. Thou shalt bring forth… water — As the agent, and not the efficient cause. Did not the fault of Moses, in part, consist in forgetting this distinction?

V. 9. From before the Lord-Out of the tabernacle.

Verses 8, 9. Take the rod — That which was laid up before the Lord in the tabernacle; whether it was Aaron’s rod, which was laid up there, (Numbers 17:10,) or Moses’s rod, by which he wrought so many miracles. For it is likely that wonder-working rod was laid up in some part of the tabernacle, though not in or near the ark, where Aaron’s blossoming rod was put. From before the Lord — Out of the tabernacle.

9. The rod from before the Lord — This wonderful instrument was doubtless, most sacredly kept in the tabernacle. Aaron’s rod was kept in the ark of the covenant, (Hebrews 9:4;) hence it is reasonable to suppose that the rod of Moses was also carefully kept in the holy place. From the words “before the Lord,” some suppose that Aaron’s rod was used on this occasion. It does not seem probable that Moses would have used the symbol of the priestly power. The rod implies the most distinguished rod, which was that of Moses.

10. Hear now, ye rebels — Moses, as a legislator, had a right to address the seditious as rebels, and to suppress and punish them. In a proclamation made to this effect, this style of address would be admissible: “Disperse, ye rebels.” But on this occasion the execution of law is not contemplated, hence the epithet “rebels” seems to be a violation of the law of love. “Charity suffereth long and is kind.” Must we fetch you water — The word must is not Hebrew, nor is the we emphatic: “Shall we bring water for you?” The strain of uncharitable depreciation is still kept up. Kennicott translates it, “Can we,” etc. This is admissible, since the future tense is often used for the potential mood, which is wanting in the Hebrew. (See Nord., Gram., § 993.) This shows the unbelief in the heart of Moses, with which Jehovah charges him in verse 12.

11. Smote the rock twice — As if one blow were not sufficient, showing an excessive dependence on human agency, and a forgetfulness of the divine efficiency. There was no command to smite even once. The injunction to speak to the rock may have been given to show how small a human element was required in the miracle, and at the same time to test the faith and humility of Moses — faith, that only words were sufficient; and humility, since his part of the miracle was so insignificant. Abundantly — Hebrew, many waters. The magnitude of the miracle is seen in the inadequacy of the natural cause and the greatness of the effect. The earliest attempt to divest this transaction of its supernatural character is found in Tacitus’s Hist., book 5:3-5, which is quoted in the note on Exodus 17:6.

V. 12. Ye believed me not-But shewed your infidelity: which they did, either by smiting the rock, and that twice, which is emphatically noted, as if he doubted whether once smiting would have done it, whereas he was not commanded to smite so much as once, but only to speak to it: or by the doubtfulness of these words, Numbers 20:10. Must we fetch water out of the rock? which implies a suspicion of it, whereas they should have spoken positively and confidently to the rock to give forth water. And yet they did not doubt of the power of God, but of his will, whether he would gratify these rebels with this farther miracle, after so many of the like kind. To sanctify me-To give me the glory of my power in doing this miracle, and of my truth in punctually fulfilling my promise, and of my goodness in doing it notwithstanding the peoples perverseness. In the eyes of Israel-This made their sin scandalous to the Israelites, who of themselves were too prone to infidelity; to prevent the contagion, God leaves a monument of his displeasure upon them, and inflicts a punishment as publick as their sin.

Verse 12. Because ye believed me not] What was the offence 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 (Numbers 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, Numbers 20:10. 4. He did not acknowledge GOD in the miracle which was about to be wrought, but took the honour 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 honour 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.

Verse 12. Ye believed me not — But showed your infidelity; which they did, either by smiting the rock, and that twice, which is emphatically noted, as if they doubted whether once smiting would have done it; whereas, they were not commanded to smite so much as once, but only to speak to it: or, by the doubtfulness of these words, (verse 10,) Must we fetch water out of the rock? which implied a suspicion of it; whereas they should have spoken positively and confidently to the rock to give forth water. And yet they did not doubt of the power of God, but of his will, whether he would gratify these rebels with this further miracle, after so many of the like kind. To sanctify me — To give me the glory of my power in doing this miracle, and of my truth in punctually fulfilling my promise, and of my goodness in doing it, notwithstanding the people’s perverseness. In the eyes of Israel — This made their sin a cause of stumbling to the Israelites, who of themselves were too prone to infidelity; and, to prevent the contagion, God leaves a monument of his displeasure upon them, and inflicts a punishment as public as their sin.

Ver. 12. Because ye believed me not. This strong charge which the Lord brought against Moses and Aaron, justifies the sentence passed upon them. But in the world, the carnal world, where can we find a Cæsar, and other generals, who had purity and honour enough so faithfully to confess their errors in public life. They have left us histories of their wars, but cover their errors in silence.

12. Because ye believed me not — Or, rather, trusted not in me. Belief relates to the intellectual assent to the truth, while trust signifies reliance on a person. Self-confidence was in excess, and humble reliance on Jehovah was deficient. These, usually, are present in an inverse ratio, so that God is greatest when self is least in our esteem. As trust in God is the root of all the virtues, its absence is the source of all evil qualities in human character; hence the following complaint against Moses: To sanctify me in the eyes of the children of Israel — Jehovah had not been magnified as the source of all power. Self-trust had robbed him of his glory before Israel. The absence of trust in God caused the removal of that imperturbable repose, that tranquillity, which neither wind nor wave can disturb; hence the impatience of Moses, his angry spirit and hasty words. As a leader he represented Jehovah to the Hebrews. Their conceptions of God’s moral character would be derived from the conduct of the man who was so intimate with him. Thus a wrong temper, an unadvised word, reflects on God’s honour in the eyes of men. This is true not only of Moses and Aaron, but of all who profess to be godly, (godlike,) especially ministers of the Gospel of Christ. Ye shall not bring this congregation into the land — They had not forfeited heaven, but Canaan. Jehovah still loved them, while he set the mark of his displeasure upon this fault, so great in his eyes, and yet so trifling in men’s esteem that they are not agreed respecting the nature of the offence. The punishment was grievous. For many years had they looked with longing eyes toward the Land of Promise. Thirty-eight years they had uncomplainingly endured the hardships of the wilderness, cheered by the hope of eventually enjoying its rest. But now the finger of hope no longer beckons them on. They must die in the wilderness. We can give no explanation of this sin of distrust. All sin is inexplicable and causeless. To give a good reason for sin is to justify it. There is no reasonable ground for unbelief. The Saviour’s question, Wherefore do ye doubt? is still unanswered. It is possible that there was a more grave defect than a momentary wavering of faith. There may have been a slow decay of Moses’s confidence during the term of the penal wanderings, and of great apostasy from Jehovah. It is very difficult to maintain a degree of faith far above the average of those around us. Lesson: No Christian, however eminent in usefulness and piety, can ever in this life become impeccable. He may talk face to face with God on the mountain top, and come down with a shining countenance, and then forget his might and doubt his truth. “What I say unto you, I say unto all, Watch.” Thus Moses and Aaron knew Jehovah’s “breach of promise.” Numbers 14:34. In all God’s promises of good to individuals there is a tacit condition of continued fidelity. This decree was irrevocable. Moses prayed that it might be recalled, and that he might “go over and see the good land.” “Speak no more unto me of this matter, for thou shalt not go over this Jordan,” is the reply. Deuteronomy 3:25-27.

V. 13. Meribah-That is, strife. In them-Or, among them, the children of Israel, by the demonstration of his omnipotency, veracity, and clemency towards the Israelites, and of his impartial holiness and severity against sin even in his greatest friends and favourites.

Verse 13. Meribah — That is, strife. In them — Or, among them, the children of Israel, by the demonstration of his omnipotency, veracity, and clemency toward the Israelites, and of his impartial holiness and severity against sin, even in his greatest friends and favourites.

13. Meribah — That is, Strife. The two miracles of bringing water from the rock are thus distinguished: that at Rephidim, nearly forty years before, was called Massah, or Temptation; that in Kadesh is called Meribah. Deuteronomy 33:8. That the second is not a mythical repetition of the first is evident from the new features which it presents — the sin of Moses and his consequent exclusion from Canaan. Strove with the Lord — In reproaching and vilifying his servants. Jesus Christ always identifies himself with his disciples: “He that receiveth you receiveth me.” And he was sanctified in them — He showed himself holy (kadesh) on them, or in their case, putting to shame the unbelief of the people and punishing Moses and Aaron for their misconduct. Since the best men on earth had failed to reflect a perfect image of the holy God, he had vindicated and glorified himself among men by his signal rebuke of Moses and Aaron. God’s judgments do for him what his grace fails to prompt us to do, by reason of the abuse of our free agency. “God’s name,” says R. Solomon, “is much revered when he doth not spare even his holy ones.” His power was magnified by bringing water out of the rock, and “his holiness and impartial justice were exhibited in punishing his greatest friends for their unbelief.” — Bishop Patrick. For the practical lesson see Hebrews 3. Learned Jews advance three opinions: 1.) That he was sanctified in the waters; 2.) In the Israelites; 3.) In the punishment of Moses and Aaron. See verse 12, note, where the last opinion is maintained.

V. 14. All the travel-All the wanderings and afflictions of our parents and of us their children, which doubtless have come to thine ears.

Verse 14. Sent messengers-unto the king of Edom] Archbishop Usher supposes that the king now reigning in Edom was Hadar, mentioned Genesis 36:39.

Thus saith thy brother Israel] The Edomites were the descendants of Edom or Esau, the brother of Jacob or Israel, from whom the Israelites were descended.

Verse 14. All the travail — All the wanderings and afflictions of our parents, and of us their children, which doubtless have come to thine ears.

Ver. 14. Moses sent messengers to the king of Edom, Moses is here a perfect model to christian kings, in doing his utmost to avoid war. Josephus reports, that he had been a general in the Egyptian expedition to Ethiopia, and consequently he knew the bitterness of the sword. War is the worst of evils, and should be the last of national resources.

A PASSAGE THROUGH EDOM REQUESTED AND REFUSED, 14-21.

Here we have the first intimation that the original purpose of entering Canaan by the direct route had been abandoned for the circuitous way east of the Dead Sea. Jehovah commanded this flank movement against the enemy to be made, as we learn from Deuteronomy 2:1-6. The advantages of this movement were: (1) the encouragement of the people by their victories over their trans-Jordanic foes, who failing to unite were easily conquered in detail, and (2) the gaining of a foothold in the valley of the Jordan as a base of operations against western Palestine.

14. Moses sent messengers — There is no proof that this message was commanded by the Lord, though it may be inferred from Deuteronomy 2:1-6. Edom — The territory formerly called Mount Seir. In later times it was known as Idumea. It extended southward as far as Elath, its only seaport, on the eastern arm of the Red Sea. On the east it was bounded by the great Arabian Desert, and on the north by the Dead Sea. Its western boundary is involved in the dispute relative to the location of Kadesh. See verse 16, note. A right of way was also requested of Moab, probably at the same time. See Judges 11:17, 18, note. Thy brother Israel — Edom was a kindred nation. “The Lord would have the brotherly relation cheerfully acknowledged on the part of his people, as they both looked to a common ancestor in Isaac, and both inherited the rite of circumcision, which would naturally be a bond of fraternal connexion. By this fraternal appeal to Moab, Moses sought to obtain the king of Moab’s permission to pass through his territory. He acted herein in the spirit of the precept, “Thou shalt not abhor an Edomite, for he is thy brother.” Deuteronomy xxiii, 7. — Bush. Travail — Distress. See Exodus 18:8, note. The message assumes a perfect acquaintance thus far with the history of Israel on the part of Edom. This is not strange considering the nearness of Edom to Egypt, their commercial intercourse, and the marvels which had attended the outgoing of Israel from this house of bondage.

15. Vexed us — Oppressed us. The message is designed to awaken sympathy and to allay the old grudge cherished by Esau toward his artful brother Jacob.

V. 16. An Angel-The Angel of the Covenant, who first appeared to Moses in the bush, and afterward in the cloudy pillar, who conducted Moses and the people out of Egypt, and through the wilderness. For though Moses may be called an angel or messenger yet it is not probable that he is meant, partly because Moses was the person that sent this message; and partly because another angel above Moses conducted them, and the mention hereof to the Edomites, was likely to give more authority to their present message. In Kadesh-Near, the particle in being so often used.

Verse 16. An angel — The angel of the covenant, who first appeared to Moses in the bush, and afterward in the cloudy pillar, who conducted Moses and the people out of Egypt, and through the wilderness. For though Moses may be called an angel or messenger, yet it is not probable that he is meant; partly because Moses was the person that sent this message, and partly because another angel above Moses conducted them; and the mention hereof to the Edomites, was likely to give more authority to the present message. In Kadesh — Or near it, as the particle in is often used.

16. We cried… he heard — Their piety, as evinced by their prayers and the signal answer to their cry for help, is a further commendation. Thus Moses showed that they were not a gang of freebooters, but a moral and religious nation worthy of being trusted with the courtesy of a right of passage through the territory of another people. Sent an angel — The term angel — one sent — points to the second Person in the Godhead in his office of Revealer and Mediator. Acts are attributed in a special way to Christ which the Old Testament writers, with as much particularity, have predicted of the Messenger of Jehovah. Luke 1:15-17; 1 Corinthians 10:4; Hebrews 12:25, 26; comp. Malachi 3:1; Exodus 17:6; Haggai 2:6; see full discussion Biblioth. Sacra, vol. 16:805. In the uttermost of thy border — In accordance with this description Dr. Robinson located Kadesh near Mount Seir, at the fountain el-Weibeh, in the northern part of the great valley Arabah. But the advocates of Ain Gadis are obliged to stretch Edom a long distance westward. Numbers 33:36, 37; Joshua 10:41, notes.

V. 17. The wells-Or, pits, which any of you have digged for your private use, not without paying for it, Numbers 20:19, but only of the waters of common rivers, which are free to all passengers. No man’s property ought to be invaded, under colour of religion. Dominion is founded in providence, not in Grace.

Verse 17. We will go by the king’s high-way] This is the first time this phrase occurs; it appears to have been a public road made by the king’s authority at the expense of the state.

Verse 17. The wells — Or pits, which any of you have digged for your private use, not without paying for it, verse 19; but only of the water of common rivers, which are free to all passengers. No man’s property ought to be invaded, under colour of religion. Dominion is founded in providence, not in grace.

17. Not pass through… fields… vineyards — The promises made in this verse were specific commands given by Jehovah. The Edomites were exempted from conquest or annoyance by Israel on his journey because they are “your brethren, the children of Esau.” The command also was, “Distress not the Moabites,” because they are “the children of Lot,” more distant kindred of Israel. See Deuteronomy 2:4-6, 9; Genesis 19:36,

37. Water of the wells — Wells or cisterns are of great value in a country where man and beast are dependent during the greater part of the year upon the reservoirs filled in the rainy season. Hence the charge, given in Deuteronomy, “Ye shall also buy water of them for money, that ye may drink.” This sounds strangely in the ears of the Western nations. Still more surprising is the lament of captive Israel, “We have drunken our water for money,” paid to foreign despots who have seized our wells and cisterns. Lamentations 5:4.

V. 18. By me-Through my country: I will not suffer thee to do so: which was an act of policy, to secure themselves from so numerous an host.

Verses 18, 19. By me — Through my country: I will not suffer thee to do so; which was an act of policy, to secure themselves from so numerous a host. Said — That is, their messengers replied what here follows.

18. Thou shalt not pass by me — Literally, in me. This refusal was dictated partly by the hereditary grudge cherished by Esau against Jacob, (Genesis 27:41,) and partly by fear of so great a multitude passing through his country. Exodus 17:8-16. In consequence of this refusal, Israel, instead of marching through some pass in Mount Seir, was obliged to make a detour southward around Edom. The only alternative was an aggression upon the country of Edom and a fratricidal war which was against the divine will. Deuteronomy 2:5; see Numbers 21:4, note.

V. 19. Said-That is, their messengers replied what here follows.

Verses 18, 19. By me — Through my country: I will not suffer thee to do so; which was an act of policy, to secure themselves from so numerous a host. Said — That is, their messengers replied what here follows.

19. The high way — A causeway or raised way, as the single term signifies in the Hebrew. It is the same as the king’s way in ver. 17, and was probably a road used for military purposes. See Matthew 3:3, note. The Seventy render it, “We will pass along the mountains.” Water… pay for — Says Dr. Thomson: “Water is often difficult to be had either for love or money. A friend of mine informed me, that passing through a part of the country east of the Jordan in the autumn, he could barely secure water absolutely necessary for his animals; and the article was so precious that all washing, even of his own face, was dispensed with for several days.” Go through on my feet — The Vulgate, “Only let us go through swiftly.” They would make no encampment nor incur needless delay.

20. Edom came out against him — This show of strong resistance gave emphasis to the refusal. But there was no battle, because Israel turned southward to compass Edom. “Instead of allowing them water they would shed their blood.” This “perpetual hatred” called down the curse of extermination upon Edom, especially upon Petra, its principal stronghold, hidden in a wild ravine, and for many centuries lost to the world till discovered by Burckhardt in the year 1812. Jeremiah 49:7-22; Ezekiel xxxv, notes.

Verse 21. Thus Edom refused to give Israel passage through his border] Though every king has a right to refuse passage through his territories to any strangers; yet in a case like this, and in a time also in which emigrations were frequent and universally allowed, it was both cruelty and oppression in Edom to refuse a passage to a comparatively unarmed and inoffensive multitude, who were all their own near kinsmen. It appears however that it was only the Edomites of Kadesh that were thus unfriendly and cruel; for from Deuteronomy 2:29 we learn that the Edomites who dwelt in Mount Seir treated them in a hospitable manner. This cruelty in the Edomites of Kadesh is strongly reprehended, and threatened by the Prophet Obadiah, Obadiah 1:10, &c.

A PASSAGE THROUGH EDOM REQUESTED AND REFUSED, 14-21.

Here we have the first intimation that the original purpose of entering Canaan by the direct route had been abandoned for the circuitous way east of the Dead Sea. Jehovah commanded this flank movement against the enemy to be made, as we learn from Deuteronomy 2:1-6. The advantages of this movement were: (1) the encouragement of the people by their victories over their trans-Jordanic foes, who failing to unite were easily conquered in detail, and (2) the gaining of a foothold in the valley of the Jordan as a base of operations against western Palestine.

14. Moses sent messengers — There is no proof that this message was commanded by the Lord, though it may be inferred from Deuteronomy 2:1-6. Edom — The territory formerly called Mount Seir. In later times it was known as Idumea. It extended southward as far as Elath, its only seaport, on the eastern arm of the Red Sea. On the east it was bounded by the great Arabian Desert, and on the north by the Dead Sea. Its western boundary is involved in the dispute relative to the location of Kadesh. See verse 16, note. A right of way was also requested of Moab, probably at the same time. See Judges 11:17, 18, note. Thy brother Israel — Edom was a kindred nation. “The Lord would have the brotherly relation cheerfully acknowledged on the part of his people, as they both looked to a common ancestor in Isaac, and both inherited the rite of circumcision, which would naturally be a bond of fraternal connexion. By this fraternal appeal to Moab, Moses sought to obtain the king of Moab’s permission to pass through his territory. He acted herein in the spirit of the precept, “Thou shalt not abhor an Edomite, for he is thy brother.” Deuteronomy xxiii, 7. — Bush. Travail — Distress. See Exodus 18:8, note. The message assumes a perfect acquaintance thus far with the history of Israel on the part of Edom. This is not strange considering the nearness of Edom to Egypt, their commercial intercourse, and the marvels which had attended the outgoing of Israel from this house of bondage.

JOURNEY TO MOUNT HOR — DEATH OF AARON, 22-29.

22. Mount Hor — Hor, the mountain — This is remarkable as the only case in which the name comes first. Hor is an old form of har, mountain. So that the meaning of the name is, “the mountain of mountains.” Vulgate, mons altissimus, a very high mountain. It is on the western side of Mount Seir, and is the highest and most conspicuous of this whole sandstone range, being 4,800 feet above the Mediterranean, and 1,700 above Petra, close beneath its eastern side. To an observer on the highlands west of the Arabah, or great valley west of Edom, Mount Hor seems to stand alone among the cliffs of Seir, in the form of an irregularly truncated cone, having three ragged points or peaks. On the highest peak, that on the north-east, is the traditional tomb of Aaron. “This,” says Stanley, “is one of the very few spots connected with the wanderings of the Israelites which admit of no doubt.”

V. 23. And the Lord spake unto Moses and Aaron-So these two dear brothers must part! Aaron must die first: but Moses is not likely to be long after him. So that it is only for a while, a little while, that they are separated.

Verse 23. And the Lord spake unto Moses and Aaron — So these two dear brothers must part! Aaron must die first; but Moses is not likely to be long after him. So that it is only for a while, a little while, that they are separated.

23. By the coast — On the border of Edom. This would argue that Kadesh, which was in “the uttermost of thy border,” was near Mount Hor. See verse 16, note.

V. 24. Because they rebelled-This was one but not the only reason. God would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signify the insufficiency of the Mosaical law and Aaronical priesthood to make them perfectly happy, and the necessity of a better, and to keep the Israelites from resting in them, so as to be taken off from their expectation of Christ.

Verse 24. Because ye rebelled — This was one, but not the only reason. God would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signify the insufficiency of the Mosaical law and Aaronical priesthood to make them perfectly happy, and the necessity of a better dispensation, and to keep the Israelites from resting in them, so as to be taken off from their expectation of the Messiah.

24. Shall be gathered unto his people — This phrase is a Hebrew euphemism for death, as is seen in ver. 26. “Merciful men are gathered, none considering that the righteous is gathered from the evil to come.” See the Hebrew of Isaiah 57:1. Thus David was gathered unto his fathers. See the Greek of Acts 13:36. “His people” are “the spirits of just men made perfect.” That this “gathering” has reference to the soul, see David’s prayer, Psalm 26:9. Because ye rebelled — Evinced a spirit not in harmony with Jehovah’s will. See Numbers 20:12, where the sin is stated, “because ye believed not.” The two statements are harmonized by the consideration that unbelief is the root and essence of every sin. John 16:9, note. Meribah — Numbers 20:13, note.

JOURNEY TO MOUNT HOR — DEATH OF AARON, 22-29.

22. Mount Hor — Hor, the mountain — This is remarkable as the only case in which the name comes first. Hor is an old form of har, mountain. So that the meaning of the name is, “the mountain of mountains.” Vulgate, mons altissimus, a very high mountain. It is on the western side of Mount Seir, and is the highest and most conspicuous of this whole sandstone range, being 4,800 feet above the Mediterranean, and 1,700 above Petra, close beneath its eastern side. To an observer on the highlands west of the Arabah, or great valley west of Edom, Mount Hor seems to stand alone among the cliffs of Seir, in the form of an irregularly truncated cone, having three ragged points or peaks. On the highest peak, that on the north-east, is the traditional tomb of Aaron. “This,” says Stanley, “is one of the very few spots connected with the wanderings of the Israelites which admit of no doubt.”

V. 26. His garments-His priestly garments, in token of his resignation of his office. Put them on Eleazar-By way of admission and inauguration to his office.

Verse 26. Strip Aaron of his garments] This was, in effect, depriving him of his office; and putting the clothes on his son Eleazar implied a transfer of that office to him. A transfer of office, from this circumstance of putting the clothes of the late possessor on the person intended to succeed him, was called investing or investment, (clothing;) as removing a person from an office was termed divesting or unclothing. Among the Catholics, and in the Church of England, this same method is used in degrading ecclesiastics. Hence such a degradation is termed by the common people stripping a man of his gown.

Verses 26, 27. His garments — His priestly garments, in token of his resignation of his office. Put them upon Eleazar — By way of admission and inauguration to his office. In the sight of all the congregation — That their hearts might be more affected with their loss of so great a pillar, and that they all might be witnesses of the translation of the priesthood from Aaron to Eleazar.

26. Strip Aaron of his garments — The high priest was to be disrobed before death, because his robes, the ordained investiture of his successor, (Exodus 29:29,) would be defiled by contact with his dead body. Numbers 5:2; Leviticus 10:5, notes. Put them upon Eleazar — Eleazar was inducted into office before his father’s death in order that there might be no interruption in the high priesthood.

V. 27. In the sight of all the congregation-That their hearts might be more affected with their loss of so great a pillar, and that they all might be witnesses of the translation of the priesthood from Aaron to Eleazar.

Verses 26, 27. His garments — His priestly garments, in token of his resignation of his office. Put them upon Eleazar — By way of admission and inauguration to his office. In the sight of all the congregation — That their hearts might be more affected with their loss of so great a pillar, and that they all might be witnesses of the translation of the priesthood from Aaron to Eleazar.

27. In the sight of all the congregation — This was an impressive lesson to all the people, teaching them the sad consequences of even a momentary indulgence in unbelief and unholy tempers. “No incident could be more touching than the ascent of Aaron in full priestly dress walking to his burial. The lonely height; the robes taken from the dying man that they might be put upon Eleazar as the successor in his pontificate; the very landscape on which his eyes now rested, move us. If they climbed to the top they would see around them a wilderness of craggy summits, the very image of desolation, sinking into a maze of fathomless defiles, which formed the ancient territory of Edom.” — Geikie. Though Aaron knew that he was climbing to his tomb, as did all in that vast camp spread out below, there was no farewell, because the priesthood never dies.

V. 28. And Moses stript Aaron-And Death will strip us. Naked we came into the world: naked we must go out. We shall see little reason to be proud of our cloaths, our ornaments, or marks of honour, if we consider how soon death will strip us of all our glory, and take the crown off from our head!

Aaron died there-He died in Mosera, Deuteronomy 10:6. Mosera was the general name of the place where that station was, and mount Hor a particular place in it. Presently after he was stript of his priestly garments, he laid him down and died. 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?

Verse 28. And Aaron died there] Hence, as Dr. Lightfoot has justly observed, we have an “indisputable proof that the earthly Canaan was not the utmost felicity at which God’s promises to the Israelites aimed since the best men among them were excluded from it.”

THE remark of some of the fathers here is worthy of attention: “Neither Moses the representative of the law, nor Miriam the representative of the prophets, nor Aaron the representative of the priesthood and its sacrificial rites, could bring the Israelites into possession of the promised land. This was reserved for Joshua, who was in name and conduct the lively type of our Lord and Saviour Jesus Christ.” He alone can bring those who believe in his name into that rest which remains for the people of God. There are some observations made by Dr. Lightfoot on this and some of the preceding chapters which should be more generally known. “The place where the people murmured upon the return of the spies was Kadesh-Barnea, Numbers 13:26; 32:8; Deuteronomy 1:19. This place was called Rithmah before, (Numbers 33:18, compared with Numbers 12:16, and Numbers 13:26,) and was so called probably from the juniper trees that grew there; but is now named Kadesh, because the Lord was there sanctified upon the people, as Numbers 20:13; and Barnea, or the wandering son, because here was the decree made of their long wandering in the wilderness. They continued a good space at Kadesh before they removed; for so said Moses, Ye abode in Kadesh many days; or as the Hebrew, According to the days that ye had made abode, namely, at Sinai, Numbers 20:6. And so they spent one whole year there, for so they had done at Sinai. And whereas God commands them at their murmuring to turn back to the Red Sea, (Deuteronomy 1:40,) his meaning was, that at their next march, whensoever it was, they should not go forward unto Canaan, but back again towards the Red Sea, whence they came; (but see on Deuteronomy 1:1.) And they did so, for they wandered by many stations and marches from Kadesh-Barnea till they came to Kadesh-Barnea again, seven or eight and thirty years after they had first left it. These marches, mentioned in Numbers 33:1-49, were these: From Kadesh or Rithmah to Rimmon Parez, to Libnah, to Rissah, to Kehelathah, to Mount Shapher, to Haradah, to Makheloth, to Tahath, to Tarah, to Mithcah, to Hashmonah, to Moseroth, to Benejaaken, to Horhagidgad, to Jotbathah, to Ebronah, to Ezion-Gaber, to Kadesh again, in the fortieth year. And though it was only eleven days’ journey from Horeb, by the way of Mount Seir to Kadesh-Barnea,

(Deuteronomy 1:2,) they made it above thrice eleven years’ journey!” Had they trusted in God, and obeyed him, their enemies long ere this would have been discomfited, and themselves quietly established in possession of the promised inheritance. But they grieved the Spirit of God, and did not believe his promise; and it would have been inconsistent with the whole economy of grace to have introduced unbelievers into that rest which was a type of the kingdom of God.

NUMBERS

Verse 28. And Moses stripped Aaron — And death will strip us. Naked we came into the world; 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 all our glory, and take the crown off from our head! Aaron died there — He died in Mosera, Deuteronomy 10:6. Mosera was the general name of the place where that station was, and mount Hor a particular place in it. Presently after he was stripped of his priestly garments, he lay down and died. 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?

28. Aaron died there in the top of the mount — The chapel of Aaron’s tomb stands on the traditional spot. The chief interest of Mount Hor will always consist in the prospect from its summit — the last view of Aaron. Says Stanley, “We saw all the main points on which his eye must have rested. He looked over the valley of the Arabah, countersected by its hundred water-courses, and beyond over the white mountains of the wilderness they had so long traversed; at the northern edge of it there must have been visible the heights through which the Israelites had vainly attempted to force their way into the Promised Land. This was the western view. Close around him on the east were the rugged mountains of Edom, and far along the horizon the wide downs of Mount Seir, through which the passage had been denied by the wild tribes of Esau, who hunted over their long slopes. A dreary moment and a dreary scene. Such it must have seemed to the aged priest.”

V. 29. Saw-Understood by the relation of Moses and Eleazar, and by other signs. Thirty days-The time of publick and solemn mourning for great persons.

Verse 29. Saw — Understood by the relation of Moses and Eleazar, and by other signs. Thirty days — The time of public and solemn mourning for great persons.

29. They mourned — Literally, wept. The same verb is thus translated in Deuteronomy 34:8. The Hebrew tongue is exceedingly copious in words expressing the various actions characteristic of mourning, such as beating the breast, weeping, screaming loudly, wearing sad-coloured garments, singing dirges, funeral feasting, rending the clothes, sprinkling ashes or earth on the person, removal of ornaments, neglect of the body, fasting, shaving the head, plucking out the beard or hair, laying bare some part of the person, covering the upper lip, cutting the flesh, and sitting or lying in silence. One marked feature of Oriental mourning is what may be called its studied publicity, and the careful observance of the prescribed ceremonies. Genesis 23:2; 1 Samuel 11:4; 30:4; 2 Samuel 15:30; Job 1:20; 2:8-13; Isaiah 15:3; Jeremiah 3:21. Thirty days — The customary period of mourning varied. In the case of Jacob it was seventy days in Egypt and seven in Canaan, (Genesis 50:3, 10, notes;) of Moses thirty, and of Saul seven, days.

CONCLUDING NOTES.

(1.) In Deuteronomy 10:6, Aaron is said to have died in Mosera, but in this chapter and in Numbers 33:38, he is said to have died on the top of Mount Hor. These statements are easily harmonized on the supposition that the encampment at the base of the mountain in the Arabah was at a place called Mosera. Professor J.L. Porter thinks that this was the general name of the district in which Mount Hor is situated.

(2.) “The failure of faith on the part of Moses consisted in his treating as something between himself and Israel that which should have been viewed simply in connexion with the relation between Israel and God. How differently had it been the former time in Kadesh, when on the occasion of Israel’s murmuring he and Aaron had fallen on their faces in prayer before all the congregation! Numbers 14:5. As we consider it, every thing accords with the view we have taken of Moses’s conduct and unbelief. That Aaron shared in it appears clearly implied in Numbers 20:10. It was not so much any one special thing which was the ground of offence, as the whole bearing of Moses and Aaron, which showed itself equally in the words which were spoken and the twofold striking of the rock. The controversy seemed to be between Moses and Israel; the vindication sought was his, and so was the act by which it was to be obtained. And yet it had been in obedience to God’s direction that Moses had taken the rod, and with it smitten the rock. And so it appears that we may do an act of faith unbelievingly, and obey God in a disobedient manner. For, however important the outward deed, its moral character depends on its relation to that which is within.” — Edersheim.

(3.) The first sojourn at Kadesh was for the trial of the people; the second was for the trial of the leaders, in which it was found that “eighty years of faithful service are not sufficient to procure the condonation of one moment’s impatience. Is not that harsh measure? But a tiny blade above ground may indicate the presence of a poisonous root, needing drastic measures for its extirpation; and the sentence was not only punishment for a sin, but kind though punitive relief from an office for which Moses had no longer, in full measure, his old qualifications. The subsequent history does not show any withdrawal of God’s favour from him, and certainly it would be no very sore sorrow to be freed from the heavy load carried so long. There is disapprobation, no doubt, in God’s sentence; but it treats the conduct of Moses rather as a symptom of lessened fitness for his heavy responsibility than as sin; and there is as much kindness as condemnation in saying to the wearied veteran, who has stood at his post so long, and has taken up arms once more, ‘You have done enough. You are not what you were. Other hands must hold the leader’s staff. Enter into rest.’ He has no longer the invincible patience, the utter self-oblivion, the readiness for self-sacrifice which had borne him up of old, and so he fails. We may learn from his failure that the prime requisite for doing God’s work is love which cannot be moved to anger nor stirred to self-assertion, but meets and conquers murmuring and rebellion by patient holding forth of God’s gift, and is, in some faint degree, an echo of his endless longsuffering. He who would serve men must, sleeping or waking, carry them in his heart, and pity their sin. They who would represent God to men and win men for God, must be ‘imitators of God,… and walk in love.’ If the bearer of the water of life offers it with, ‘Hear, ye rebels,’ it will flow untasted.” — Edersheim.