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Commentary on Numbers 20 verses 1–13
After thirty-eight years' tedious marches, or rather tedious rests, in the wilderness, backward towards the Red Sea, the armies of Israel now at length set their faces towards Canaan again, and had come not far off from the place where they were when, by the righteous sentence of divine Justice, they were made to begin their wanderings. Hitherto they had been led about as in a maze or labyrinth, while execution was doing upon the rebels that were sentenced; but they were now brought into the right way again: they abode in Kadesh (Num 20:1), not Kadesh-barnea, which was near the borders of Canaan, but another Kadesh on the confines of Edom, further off from the land of promise, yet in the way to it from the Red Sea, to which they had been hurried back. Now,
I. Here dies Miriam, the sister of Moses and Aaron, and as it should seem older than either of them. She must have been so if she was that sister that was set to watch Moses when he was put into the ark of bulrushes, Exo 2:4. Miriam died there, Exo 2:1. She was a prophetess, and had been an instrument of much good to Israel, Mic 6:4. When Moses and Aaron with their rod went before them, to work wonders for them, Miriam with her timbrel went before them in praising God for these wondrous works (Exo 15:20), and therein did them real service; yet she had once been a murmurer (Num 12:1), and must not enter Canaan.
II. Here there is another Meribah. one place we met with before of that name, in the beginning of their march through the wilderness, which was so called because of the chiding of the children of Israel, Exo 17:7. And now we have another place, at the latter end of their march, which bears the same name for the same reason: This is the water of Meribah, Num 20:13. What was there done was here re-acted.
1.There was no water for the congregation, Num 20:2. The water out of the rock of Rephidim had followed them while there was need of it; but it is probable that for some time they had been in a country where they were supplied in an ordinary way, and when common providence supplied them it was fit that the miracle should cease. But in this place it fell out that there was no water, or not sufficient for the congregation. Note, We live in a wanting world, and, wherever we are, must expect to meet with some inconvenience or other. It is a great mercy to have plenty of water, a mercy which if we found the want of we should own the worth of.
2.Hereupon they murmured, mutinied (Num 20:2), gathered themselves together, and took up arms against Moses and Aaron. They chid with them (Num 20:3), spoke the same absurd and brutish language that their fathers had done before them. (1.) They wished they had died as malefactors by the hands of divine justice, rather than thus seem for a while neglected by the divine mercy: Would God that we had died when our brethren died before the Lord! Instead of giving God thanks, as they ought to have done, for sparing them, they not only despise the mercy of their reprieve, but quarrel with it, as if God had done them a great deal of wrong in giving them their lives for a prey, and snatching them as brands out of the burning. But they need not wish that they had died with their brethren, they are here taking the ready way to die like their brethren in a little while. Woe unto those that desire the day of the Lord, Amo 5:18. (2.) They were angry that they were brought out of Egypt, and led through this wilderness, Num 20:4, Num 20:5. They quarrelled with Moses for that which they knew was the Lord's doing; they represented that as an injury which was the greatest favour that ever was done to any people. They prefer slavery before liberty, the house of bondage before the land of promise; and though, the present want was of water only, yet, now that they are disposed to find fault, it shall be looked upon as an insufferable hardship put upon them that they have not vines and figs. It was an aggravation of their crime, [1.] that they had smarted so long for the discontents and distrusts of their fathers. They had borne their whoredoms now almost forty years in the wilderness (Num 14:33); and yet they ventured in the same steps, and, as is charged upon Belshazzar, humbled not their hearts, though they knew all this, Dan 5:22. [2.] That they had had such long and constant experience of God's goodness to them, and of the tenderness and faithfulness of Moses and Aaron. [3.] That Miriam was now lately dead; and, having lost one of their leaders, they ought to have been more respectful to those that were left; but, as if they were resolved to provoke God to leave them as sheep without any shepherd, they grow outrageous against them: instead of condoling with Moses and Aaron for the death of their sister, they add affliction to their grief.
3.Moses and Aaron made them no reply, but retired to the door of the tabernacle to know God's mind in this case, Num 20:6. There they fell on their faces, as formerly on the like occasion, to deprecate the wrath of God and to entreat direction from him. Here is no mention of any thing they said; they knew that God heard the murmurings of the people, and before him they humbly prostrate themselves, making intercessions with groanings that cannot be uttered. There they lay waiting for orders Speak, Lord, for thy servants hear.
4.God appeared, to determine the matter; not on his tribunal of justice, to sentence the rebels according to their deserts; no, he will not return to destroy Ephraim (Hos 11:9), will not always chide; see Gen 8:21. But he appeared, (1.) On his throne of glory, to silence their unjust murmuring (Num 20:6): The glory of the Lord appeared, to still the tumult of the people, by striking an awe upon them. Note, A believing sight of the glory of the Lord would be an effectual check to our lusts and passions, and would keep our mouths as with a bridle. (2.) On his throne of grace, to satisfy their just desires. It was requisite that they should have water, and therefore, thought the manner of their petitioning for it was irregular and disorderly, yet God did not take that advantage against them to deny it to them, but gave immediate orders for their supply, Num 20:8. Moses must a second time in God's name command water out of a rock for them, to show that God is as able as ever to supply his people with good things, even in their greatest straits an in the utmost failure of second causes. Almighty power can bring water out of a rock, has done it, and can again, for his arm is not shortened. Lest it should be thought that there was something peculiar in the former rock itself, some secret spring which nature hid before in it, God here bids him broach another, and does not, as then, direct him which he must apply to, but lets him make use of which he pleased, or the first he came to; all alike to Omnipotence. [1.] God bids him take the rod, that famous rod with which he summoned the plagues of Egypt, and divided the sea, that, having that in his hand, both he and the people might be reminded of the great things God had formerly done for them, and might be encouraged to trust in him now. This rod, it seems, was kept in the tabernacle (Num 20:9), for it was the rod of God, the rod of his strength, as the gospel is called (Psa 110:2), perhaps in allusion to it. [2.] God bids him gather the assembly, not the elders only, but the people, to be witnesses of what was done, that by their own eyes they might be convinced and made ashamed of their unbelief. There is no fallacy in God's works of wonder, and therefore they shun not the light, nor the inspection and enquiry of many witnesses. [3.] He bids him speak to the rock, which would do as it was bidden, to shame the people who had been so often spoken to, and would not hear nor obey. Their hearts were harder than this rock, not so tender, not so yielding, not so obedient. [4.] He promises that the rock should give forth water (Num 20:8), and it did so (Num 20:11): The water came out abundantly. This is an instance, not only of the power of God, that he could thus fetch honey out of the rock, and oil out of the flinty rock, but of his mercy and grace, that he would do it for such a provoking people. This was a new generation (most of the old stock were by this time worn off), yet they were as bad as those that went before them; murmuring ran in the blood, yet the entail of the divine favour was not cut off, but in this instance of it the divine patience shines as brightly as the divine power. He is God and not man, in sparing and pardoning; nay, he not only here gave them the drink which they drank of in common with their beasts (Num 20:8, Num 20:11), but in it he made them to drink spiritual drink, which typified spiritual blessings, for that rock was Christ.
5.Moses and Aaron acted improperly in the management of this matter, so much so that God in displeasure told them immediately that they should not have the honour of bringing Israel into Canaan, Num 20:10-12.
(1.)This is a strange passage of story, yet very instructive. [1.] It is certain that God was greatly offended, and justly, for he is never angry without cause. Though they were his servants, and had obtained mercy to be faithful, though they were his favourites, and such as he had highly honoured, yet for something they thought, or said, or did, upon this occasion, he put them under the disgrace and mortification of dying, as other unbelieving Israelites did, short of Canaan. And no doubt the crime deserved the punishment. [2.] Yet it is uncertain what it was in this management that was so provoking to God. The fault was complicated. First, They did not punctually observe their orders, but in some things varied from their commission; God bade them speak to the rock, and they spoke to the people, and smote the rock, which at this time they were not ordered to do, but they thought speaking would not do. When, in distrust of the power of the word, we have recourse to the secular power in matters of pure conscience, we do, as Moses here, smite the rock to which we should only speak, Secondly, They assumed too much of the glory of this work of wonder to themselves: Must we fetch water? as if it were done by some power or worthiness of theirs. Therefore it is charged upon them (Num 20:12) that they did not sanctify God, that is, they did not give him that glory of this miracle which was due unto his name. Thirdly, Unbelief was the great transgression (Num 20:12): You believed me not; nay, it is called rebelling against God's commandment, Num 27:14. The command was to bring water out of the rock, but they rebelled against this command, by distrusting it, and doubting whether it would take effect or no. They speak doubtfully: Must we fetch water? And probably they did in some other ways discover an uncertainty in their own minds whether water would come or no for such a rebellious generation as this was. And perhaps they the rather questioned it, though God had promised it, because the glory of the Lord did not appear before them upon this rock, as it had done upon the rock in Rephidim, Exo 17:6. They would not take God's word without a sign. Dr. Lightfoot's notion of their unbelief is that they doubted whether now at last, when the forty years had expired, they should enter Canaan, and whether they must not for the murmurings of the people be condemned to another period of toil, because a new rock was now opened for their supply, which they took for an indication of their longer stay. And, if so, justly were they kept out of Canaan themselves, while the people entered at the time appointed. Fourthly, They said and did all in heat and passion; this is the account given of the sin (Psa 106:33): They provoked his spirit, so that he spoke unadvisedly with his lips. It was in his passion that he called them rebels. It is true they were so; God had called them so; and Moses afterwards, in the way of a just reproof (Deu 9:24), calls them so without offence; but now it came from a provoked spirit, and was spoken unadvisedly: it was too much like Raca, and Thou fool. His smiting the rock twice (it should seem, not waiting at all for the eruption of the water upon the first stroke) shows that he was in a heat. The same thing said and done with meekness may be justifiable which when said and done in anger may be highly culpable; see Jam 1:20. Fifthly, That which aggravated all the rest, and made it the more provoking, was that it was public, before the eyes of the children of Israel, to whom they should have been examples of faith, and hope, and meekness. We find Moses guilty of sinful distrust, Num 11:22, Num 11:23. That was private between God and him, and therefore was only checked. But his was public; it dishonoured God before Israel, as if he grudged them his favours, and discouraged the people's hope in God, and therefore this was severely punished, and the more because of the dignity and eminency of those that offended.
(2.)From the whole we may learn, [1.] That the best of men have their failings, even in those graces that they are most eminent for. The man Moses was very meek, and yet here he sinned in passion; wherefore let him that thinks he stands take heed lest he fall. [2.] That God judges not as man judges concerning sins; we might think that there was not much amiss in what Moses said and did, yet God saw cause to animadvert severely upon it. He knows the frame of men's spirits, what temper they are of, and what temper they are in upon particular occasions, and from what thoughts and intents words and actions do proceed; and we are sure that therefore his judgment is according to truth, when it agrees not with ours. [3.] that God not only takes notice of, and is displeased with, the sins of his people, but that the nearer any are to him the more offensive are their sins, Amo 3:2. It should seem, the Psalmist refers to this sin of Moses and Aaron (Psa 99:8): Thou wast a God that forgavest them, though thou tookest vengeance on their inventions. As many are spared in this life and punished in the other, so many are punished in this life and saved in the other. [4.] That, when our heart is hot within us, we are concerned to take heed that we offend not with our tongue. Yet, [5.] It is an evidence of the sincerity of Moses, and his impartiality in writing, that he himself left this upon record concerning himself, and drew not a veil over his own infirmity, by which it appeared that in what he wrote, as well as what he did, he sought God's glory more than his own.
Lastly, The place is hereupon called Meribah, Num 20:13. It is called Meribah-Kadesh (Deu 32:51), to distinguish it from the other Meribah. It is the water of strife; to perpetuate the remembrance of the people's sin, and Moses's, and yet of God's mercy, who supplied them with water, and owned and honoured Moses notwithstanding. Thus he was sanctified in the, as the Holy One of Israel, so he is called when his mercy rejoices against judgment, Hos 11:9. Moses and Aaron did not sanctify God as they ought in the eyes of Israel (Num 20:12), but God was sanctified in them; for he will not be a loser in his honour by any man. If he be not glorified by us, he will be glorified upon us.
Priests also must take care lest they be insincere, lest they doubt the power of God. If Aaron and Moses (who seemed to waver at the waters of contradiction) did not deserve to enter the Promised Land, does it not stand to reason that we, bent under the burden of sin, shall be far less able to cross the river Jordan and reach Gilgal, the place of circumcision, if we shall cause one of these little ones to sin?
The rock is Christ in a sign, the true Christ in the Word and in the flesh. And how did they drink? The rock was struck twice with a rod. The double striking prefigures the two pieces of wood on the cross.
We recognize that we are taking a trip in a wasteland. If we recognize ourselves in a wasteland, we are in a wasteland. What does it mean, in a wasteland? In a desert. Why in a desert? Because in this world, one thirsts on a waterless road. But let us thirst that we may be filled. For “blessed are they who hunger and thirst for justice; for they shall have their fill.” And our thirst is filled from a rock in the wasteland. For “the rock was Christ.” And it was struck with a rod that water might flow. But that it might flow, it was struck twice; for there are the two pieces of wood on the cross.
“Therefore Moses struck the rock twice with his staff.” What does this mean, brethren? I do not think it is without mystery. What does it mean that the rock was not struck once but twice with the staff? The rock was struck a second time because two trees were lifted up for the gibbet of the cross: the one stretched out Christ’s sacred hands, the other spread out his sinless body from head to foot.
The rock: This rock was a figure of Christ, and the water that issued out from the rock, of his precious blood, the source of all our good.
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SUMMARY
Numbers 20:11 recounts a pivotal moment at Meribah during Israel's wilderness journey, where Moses, acting out of frustration and disobedience, struck a rock twice with his staff instead of speaking to it as God commanded. Despite this profound act of unbelief that failed to properly sanctify God's name before the congregation, the Lord, in His unwavering faithfulness, miraculously caused abundant water to gush forth, satisfying the desperate thirst of the Israelites and their livestock. This incident, while demonstrating God's steadfast provision, also resulted in severe consequences for Moses and Aaron, barring them from entering the Promised Land due to their failure to honor God's holiness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 20:11 employs several powerful literary devices that amplify its theological significance. The most prominent is Contrast, specifically between God's explicit command to "speak" to the rock (Numbers 20:8) and Moses' action of "smoting" it twice. This stark opposition highlights Moses' direct disobedience and the gravity of his deviation from divine instruction. The Repetition of the word "twice" ("smote... twice") further emphasizes the deliberateness and perhaps the intensity of Moses' action, suggesting not a single, impulsive error but a compounded act of will and a profound lack of trust in God's singular command. There is also a strong element of Irony; Moses, the venerable prophet who had witnessed and mediated countless miracles through God's spoken word, failed to trust the simple power of God's word in this crucial moment, resorting instead to a physical act. Finally, the Symbolism of the rock is deeply profound, particularly when viewed through a New Testament lens, where it clearly foreshadows Christ as the ultimate source of living water. Moses' action here, therefore, takes on deeper symbolic significance within the broader biblical narrative of redemption and God's provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 20:11 is a profoundly significant verse, revealing much about God's character, the nature of spiritual leadership, and the absolute seriousness of obedience. It underscores God's absolute holiness and His unyielding demand to be sanctified—to be set apart, reverenced, and honored—in the eyes of His people. Moses' failure to trust God's word alone, choosing instead to act out of frustration and striking the rock, effectively diminished God's glory and misrepresented His character before the congregation. This incident serves as a stark and enduring reminder that even the most faithful and beloved servants are held to account for their actions, particularly when those actions misrepresent God's character or undermine His specific commands. Yet, even in the context of judgment and discipline, God's steadfast love and miraculous provision shine through, as the water still flowed abundantly, demonstrating His unwavering commitment to His covenant people and His sovereign ability to provide regardless of human frailty.
REFLECTION AND APPLICATION
Numbers 20:11 offers timeless and profound lessons for believers today, particularly concerning the critical importance of obedience, the necessity of unwavering trust in God's methods, and the sacred responsibility of accurately representing God's character. Moses' experience at Meribah serves as a sobering reminder that God's commands are not mere suggestions or guidelines; even seemingly minor deviations from His explicit instructions can carry significant spiritual consequences, especially when they misrepresent His holiness or diminish His glory in the eyes of others. This passage challenges us to engage in honest self-examination: do we truly trust God's prescribed methods, even when they seem counterintuitive, or when our patience is severely tested? Are we prone to acting impulsively in our own strength or frustration, rather than patiently waiting on and meticulously obeying God's specific word? Furthermore, this incident serves as a powerful call to integrity and faithfulness for all those in positions of leadership, emphasizing the immense responsibility to faithfully reflect God's character and commands to those they influence. We are called to sanctify God in all our actions, ensuring that our lives bear consistent witness to His truth, His power, and His grace, rather than being marred by our own impatience, unbelief, or self-will.
Questions for Reflection
FAQ
Why was Moses punished so severely for striking the rock? Was it just the striking, or something more?
Answer: Moses' punishment, being barred from entering the Promised Land, was indeed severe, indicating that his transgression was far more than a minor infraction. While striking the rock was the outward act, the core issue, as stated by God Himself in Numbers 20:12, was that Moses and Aaron "believed me not, to sanctify me in the eyes of the children of Israel." This implies several profound layers of sin:
What is the significance of Moses striking the rock "twice"?
Answer: The emphasis on Moses striking the rock "twice" (פַּעֲמַיִם, paʿămayim) highlights the deliberateness and perhaps the intensity of his disobedience. It wasn't a single, impulsive act but a repeated, forceful action. The first time water came from a rock, at Horeb, God commanded Moses to strike it (Exodus 17:6). This time, the command was unequivocally to speak. Striking it twice, therefore, could signify:
CHRIST-CENTERED FULFILLMENT
Numbers 20:11, particularly the vivid imagery of the rock providing life-giving water in the wilderness, finds its profound Christ-centered fulfillment in the New Testament. The Apostle Paul explicitly states this typology, declaring that the "rock was Christ" (1 Corinthians 10:4), thereby establishing a powerful connection between the Old Testament narrative and the person of Jesus. The first miraculous provision of water from the rock at Horeb, where God commanded Moses to strike it (Exodus 17:6), powerfully foreshadows Christ being "struck" once for our sins on the cross. This was a singular, sufficient, and unrepeatable sacrifice that opened the way for humanity to receive the living water of the Holy Spirit. Moses' disobedience at Meribah, where he struck the rock a second time after being commanded to speak to it, takes on immense theological significance in this light. It represents a failure to grasp the once-for-all, completed nature of Christ's sacrifice. After Christ has been struck and crucified, we are no longer to "strike" Him again through our works, self-effort, or repeated sacrifices, but rather to "speak" to Him in faith, prayer, and confession to receive the abundant spiritual provision He offers. Just as the physical water flowed abundantly from the rock despite Moses' sin, the spiritual living water flows limitlessly from the crucified and resurrected Christ, available to all who believe and call upon His name (John 7:37-39). He is the true source of eternal life, the "Lamb of God, which taketh away the sin of the world" (John 1:29), from whom flows the gracious provision that satisfies the deepest thirst of the human soul for all eternity.