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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 20:1–13. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
You have not believed: The fault of Moses and Aaron, on this occasion, was a certain diffidence and weakness of faith; not doubting of God's power or veracity; but apprehending the unworthiness of that rebellious and incredulous people, and therefore speaking with some ambiguity.
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Summary
Numbers 20:12 records a profoundly significant and sobering divine pronouncement against Moses and Aaron at Meribah. Following the Israelites' renewed complaints about lack of water, God commanded Moses to speak to a rock to bring forth water. Instead, Moses, in a moment of frustration and apparent unbelief, struck the rock twice. This verse reveals God's judgment: because they failed to trust Him fully and thus did not properly display His holiness before the people of Israel, Moses and Aaron would be denied entry into the Promised Land, despite their lifelong dedication and leadership.
Context
Literary Context
This pivotal verse is situated immediately after the narrative of the Israelites' grumbling for water at Kadesh, in the Wilderness of Zin. The preceding verses detail the people's bitter complaints, Moses and Aaron's appeal to the LORD, and God's specific instruction to Moses: "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" (Numbers 20:8). However, Moses, seemingly exasperated and perhaps doubting the efficacy of merely speaking, struck the rock twice with his rod (Numbers 20:11). Water did indeed gush forth, but Moses' action was a direct deviation from God's explicit command, leading immediately to the divine judgment articulated in this verse. This incident stands in stark contrast to the earlier miracle at Rephidim (Exodus 17:1-7), where Moses was specifically commanded to strike the rock, highlighting the importance of precise obedience to God's current instruction.
Historical & Cultural Context
The incident at Meribah (meaning "contention" or "strife") occurs during the Israelites' long wilderness wandering, specifically near the end of their forty-year journey, as they approach the borders of the Promised Land. Kadesh was a significant encampment, serving as a base for many years. The constant cycle of Israelite complaining, God's patient provision, and the leaders' intercession and occasional failures define much of the book of Numbers. Moses and Aaron held unparalleled positions as God's chosen mediators and visible representatives to the nation. In ancient Near Eastern cultures, leaders were often seen as embodying the qualities of their gods or rulers. Thus, Moses and Aaron's public actions had profound implications for how the people perceived the character and power of Yahweh. Their failure to obey precisely, especially in a public act of divine provision, undermined the proper reverence due to God and distorted the display of His unique holiness.
Key Themes
The passage highlights several critical themes foundational to the Pentateuch and beyond. Central is the theme of Divine Authority and Obedience, emphasizing that God's commands are not suggestions but precise instructions that demand faithful execution, especially from those in leadership. Closely related is the theme of Faith vs. Unbelief; the core accusation "ye believed me not" points to a momentary failure of trust in God's specific method or power, rather than merely a lapse in temper. The phrase "to sanctify me in the eyes of the children of Israel" introduces the crucial theme of the Sanctification of God's Name, underscoring the imperative for God's representatives to uphold His holiness and glory publicly, ensuring that His unique character is properly displayed. This theme resonates throughout the Old Testament, from the giving of the Law in Exodus 19 to the prophetic calls for Israel to honor God's name among the nations (Ezekiel 36:23). Finally, the severe consequence underscores the Accountability of Leadership and the absolute nature of God's Justice and Holiness, demonstrating that even His most intimate servants are held to an exceptionally high standard.
Exposition and Analysis
Key Word Analysis
This verb (H539) carries the sense of firm trust, reliance, and faithfulness. When God states, "ye believed me not," it signifies more than a simple intellectual assent. It implies a failure to fully trust in God's specific instructions and method for bringing forth water, leading to an action (striking the rock) that did not properly reflect His character or power. Their actions suggested a lack of full reliance on God's simple word to accomplish the miracle, perhaps stemming from impatience, frustration, or a desire for a more dramatic display of their own authority.
To "sanctify" God (H6942) means to set Him apart as holy, to treat Him as holy, or to show forth His holiness and majesty. Moses and Aaron's actions failed to properly display God's unique glory before the people. By striking the rock twice, perhaps in anger or impatience, they obscured the truth that the water came purely from God's word and gracious provision, not from Moses' dramatic display or human effort. They did not uphold God's unique glory as He intended, thereby diminishing His holiness and singular authority in the eyes of the congregation.
Verse Breakdown
"And the LORD spake unto Moses and Aaron"
This opening clause immediately establishes the divine origin of the judgment and highlights the direct accountability of Israel's two primary leaders. It underscores the personal nature of God's relationship with them and the seriousness of their transgression, as it was a direct response from the sovereign God, Yᵉhôvâh.
"Because ye believed me not"
This is the core accusation. It points to a failure of faith and trust in God's specific command to speak to the rock. Their action of striking the rock was a visible manifestation of this internal lack of belief in God's simple, powerful word. It suggested a doubt in God's method or an attempt to achieve the desired outcome through their own means or frustration, rather than relying solely on His miraculous power.
"to sanctify me in the eyes of the children of Israel"
This phrase reveals the purpose of God's command and the nature of Moses and Aaron's failure. God intended for the miracle to be a clear demonstration of His holiness, power, and faithfulness, accomplished through His word alone. By striking the rock, Moses and Aaron failed to properly set God apart as uniquely holy and sovereign before the observing congregation, potentially drawing attention to themselves or their frustration rather than to God's unblemished glory.
"therefore ye shall not bring this congregation into the land which I have given them"
This is the severe and irrevocable consequence of their disobedience and lack of faith. Despite their long and faithful service, this public failure to honor God's holiness resulted in their exclusion from leading the people into the Promised Land. This underscores God's unwavering justice and the exceptionally high standard of obedience and reverence required of those who represent Him, especially in matters that publicly display His character.
Literary Devices
The passage employs several significant literary devices. The most prominent is Divine Judgment, where God's pronouncement serves as a clear, direct consequence for disobedience, highlighting His absolute authority and unwavering justice. There is also a strong element of Irony in that Moses, the great deliverer who led Israel out of Egypt and through the wilderness, is himself denied entry into the very land he brought them to, a land described as "flowing with milk and honey" (Exodus 3:8). The Repetition of the water-from-the-rock motif (comparing Numbers 20 with Exodus 17) serves to emphasize the varying divine instructions and the severity of Moses' deviation in this instance. Furthermore, the Symbolism of the rock itself is significant, often representing God's provision and faithfulness, which Moses' action unfortunately distorted, failing to convey the truth of God's power through His word.
Theological and Thematic Connections
Numbers 20:12 stands as a profound testament to the gravity of obedience and the sanctity of God's name, particularly for those in positions of spiritual leadership. Moses and Aaron's sin was not merely an act of impatience, but a failure of faith that publicly misrepresented God's character and power to a watching nation. God's holiness demands that He be treated as holy, and any action that diminishes His glory, especially from His chosen representatives, incurs serious consequences. This incident serves as a stark reminder that God's standards are unwavering, and even His most beloved servants are held accountable for their actions. It underscores the principle that those who represent God must do so with utmost reverence and fidelity, ensuring that God alone receives all glory.
Reflection and Application
Numbers 20:12 offers timeless and sobering lessons for every believer, especially those in leadership. It calls us to a profound humility, reminding us that even the most seasoned and faithful servants of God are susceptible to moments of unbelief, impatience, or self-reliance. Our actions, particularly when representing God to others, must always aim to "sanctify" Him—to reveal His holiness, character, and power accurately and reverently. We are called to guard our hearts against frustration and anger, choosing instead to respond with faith and calm obedience to God's specific instructions, no matter how simple or counter-intuitive they may seem. This passage challenges us to examine whether our lives truly reflect God's glory or if we, through our own methods or frustrations, inadvertently obscure His truth. It serves as a powerful reminder that God is just and expects reverence from all, and that genuine faith is demonstrated through unwavering obedience to His revealed will, trusting that His way is always best.
Questions for Reflection
FAQ
Why was Moses' sin at Meribah considered so severe by God, leading to such a harsh consequence?
Moses' sin was severe not merely because he struck the rock, but because of the context and manner of his disobedience, particularly given his unique role as God's chosen leader and mediator. God had commanded him to speak to the rock (Numbers 20:8), a subtle but significant change from the earlier instruction to strike the rock at Rephidim (Exodus 17:6). By striking it twice in anger, Moses failed to "sanctify" God in the eyes of the Israelites. This meant he did not properly display God's holiness, power, and faithfulness as God intended. His actions, possibly fueled by exasperation and a moment of unbelief ("shall we fetch you water out of this rock?" - Numbers 20:10), suggested that the miracle was achieved through his own power or frustration, rather than solely by God's word and grace. As the primary mediator between God and Israel, Moses' public actions had immense theological weight; his failure to obey precisely and to uphold God's glory before the congregation diminished God's unique authority and holiness. The severity of the consequence underscores the high standard of accountability for those who represent God.
Did Moses lose his salvation because of this sin?
No, the consequence for Moses' sin at Meribah was the denial of entry into the earthly Promised Land, not the loss of his eternal salvation or his relationship with God. The Bible consistently portrays Moses as a man of great faith and a beloved servant of the LORD. His sin was a failure in his leadership role, specifically concerning his responsibility to bring the congregation into the land. God's judgment was specific to that earthly privilege and task. Moses continued to walk with God, received further revelation, and was even granted the privilege of seeing the Promised Land from afar (Deuteronomy 34:4). Furthermore, in the New Testament, Moses appears with Elijah alongside Jesus at the Transfiguration (Matthew 17:3), clearly indicating his continued place in God's eternal kingdom. This incident serves as a powerful reminder that while God holds His servants accountable for their actions, particularly in leadership, His covenant faithfulness to individuals like Moses extends beyond a single failure, demonstrating His grace even in judgment.
Christ-Centered Fulfillment
The incident at Meribah and God's judgment on Moses and Aaron find profound Christ-centered fulfillment. The rock, from which living water flowed, is a powerful Old Testament type of Christ. The Apostle Paul explicitly states, "and that Rock was Christ" (1 Corinthians 10:4). At Rephidim, Moses was commanded to strike the rock, foreshadowing Christ's being "struck" once for the sins of humanity on the cross (Isaiah 53:5; Hebrews 9:26-28). Moses' sin at Meribah was striking the rock again when he was commanded to speak to it. This second striking can be seen as a failure to grasp the once-for-all nature of Christ's perfect and sufficient sacrifice. After Christ was struck on Calvary, we no longer need a repeated striking or a new sacrifice; instead, we are to speak to Him in prayer and faith to receive the living water of the Holy Spirit (John 7:37-39). Moses' failure to perfectly sanctify God's name underscored the need for a perfect mediator. Unlike Moses, Jesus perfectly obeyed God's will, even to the point of death on a cross (Philippians 2:8), thereby perfectly sanctifying the Father's name (John 17:4). While Moses could not bring Israel into the earthly Promised Land due to his sin, Jesus, the perfect Son and High Priest, brings all who believe into the true, eternal rest and inheritance in the heavenly Promised Land (Hebrews 4:9-10), a land secured not by human effort or obedience, but by His perfect, once-for-all work.