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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.
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Summary
Numbers 20:3 encapsulates a moment of profound spiritual crisis and outright rebellion among the Israelites at Kadesh, nearly four decades into their wilderness journey. Faced with a severe water shortage, the community vehemently confronted Moses, expressing a desperate wish that they had perished earlier alongside those who died by divine judgment. This outburst reveals a deep-seated lack of faith, an inability to recall God's consistent provision, and a preference for death over trusting His continued care, setting the immediate stage for Moses' own consequential act of disobedience.
Context
Literary Context
Numbers 20:3 is situated at a critical juncture in the book of Numbers, marking the beginning of the end of Israel's wilderness wanderings and their approach to the Promised Land. It immediately follows the somber note of Miriam's death in Numbers 20:1, signaling a generational transition and a renewed test of faith. This verse directly sets the scene for the infamous incident at the Waters of Meribah (Numbers 20:7-13), where Moses' frustration with the people's grumbling leads him to strike the rock rather than speak to it, resulting in his exclusion from Canaan. The people's complaint here echoes earlier episodes of discontent over water and food, such as at Marah (Exodus 15:24) and Rephidim (Exodus 17:3), highlighting a persistent pattern of spiritual amnesia and a failure to trust God despite His miraculous provisions over decades.
Historical & Cultural Context
The events of Numbers 20 unfold at Kadesh in the Desert of Zin, a location of immense historical and theological significance for Israel. It was from Kadesh that the twelve spies were dispatched into Canaan (Numbers 13), and it was here that the previous generation's unbelief and rebellion led to the divine decree of forty years of wilderness wandering (Numbers 14). By this point, approximately 38 years have elapsed since the Exodus, meaning a new generation, born and raised in the wilderness, is now facing similar trials as their parents. The desert environment was inherently harsh, making water an indispensable resource for the vast multitude of Israelites and their livestock. The people's desperate cry, "Would God that we had died when our brethren died before the LORD!", is a direct and chilling allusion to past divine judgments, most notably the rebellion of Korah, Dathan, and Abiram in Numbers 16, where thousands perished by plague or being swallowed by the earth. This reference underscores their awareness of God's power in judgment and their preference for a swift, divinely-ordained death over the perceived prolonged agony and uncertainty of their current circumstances.
Key Themes
Numbers 20:3 powerfully encapsulates several enduring themes prevalent throughout the wilderness narrative and the broader Pentateuch. Firstly, it starkly illustrates the Persistent Complaint and Rebellion of the Israelites against God and His appointed leadership. Despite God's unwavering faithfulness, miraculous sustenance, and covenantal presence, the people consistently respond to hardship with grumbling, accusation, and a profound lack of gratitude, demonstrating a deep-seated spiritual amnesia. Secondly, the verse highlights a profound Lack of Trust in God's Provision. Their immediate reaction to the absence of water is despair and a death wish, rather than seeking God or remembering His past deliverances, revealing a fundamental failure to believe in His ongoing care and omnipotence. Thirdly, the explicit expression of a Death Wish signifies utter hopelessness and a desire to escape their trials, reflecting a spiritual weariness that borders on apostasy and a rejection of God's sovereign plan for their lives. Finally, this episode contributes to the overarching theme of the Consequences of Disobedience, not only for the people but also for Moses, whose subsequent act of striking the rock in anger leads to his own exclusion from the Promised Land, demonstrating that even the most revered leaders are held accountable for their responses to the people's unbelief, as seen in Numbers 20:12.
Exposition and Analysis
Key Word Analysis
This archaic English word translates the Hebrew verb רִיב (rîyb), which means "to contend," "to quarrel," "to strive," or "to dispute." It implies more than mere grumbling or complaining; it suggests a strong, often legalistic, confrontation or accusation. The people were not simply discontent; they were actively challenging Moses' authority and legitimacy, effectively putting him on trial and questioning his leadership and, by extension, God's guidance. This verb conveys a sense of open hostility and opposition, a direct challenge to the divine order.
This phrase introduces a lamentable wish or a profound regret, using the Hebrew particle לוּא (lûwʼ). This particle introduces a wish that is contrary to fact or a strong desire for an alternative, often a tragic one. Here, it signifies utter despair and a preference for death as an escape from their current suffering. It is not merely a statement of hardship but a deep spiritual weariness and a rejection of life under God's present, albeit challenging, providence. It underscores the depth of their hopelessness and their perception that death was preferable to continued hardship in the wilderness.
The Hebrew verb גָּוַע (gâvaʻ) means "to breathe out," "to expire," or "to die." In this context, it refers to a literal cessation of life. The people's wish to have "died" is a stark and desperate cry, indicating a complete loss of hope in their current circumstances. It reveals a profound spiritual exhaustion and a desire for the finality of death to escape the perceived unending trials of the wilderness, rather than trusting in God's power to sustain them.
Verse Breakdown
"And the people chode with Moses"
This opening clause immediately establishes the contentious and confrontational nature of the interaction. The verb "chode" (רִיב, rîyb) signifies a severe quarrel, a legalistic dispute, or a direct challenge to authority. It highlights the people's open confrontation with Moses, who served as God's representative and mediator. This was not a quiet grumble but an aggressive accusation, demonstrating a profound disrespect for God's chosen leader and, implicitly, for God Himself, whose guidance Moses embodied.
"and spake, saying, Would God that we had died"
This clause reveals the depth of the people's despair and their preferred outcome. Their words are not a prayer for help or an appeal for mercy, but a lamentable wish for death, specifically a desire to escape their current trials through annihilation. This expression of utter hopelessness signifies a complete breakdown of trust in God's ability or willingness to provide for them, despite His consistent faithfulness throughout their journey. It is a stark confession of their spiritual exhaustion and a profound failure of faith in the face of adversity.
"when our brethren died before the LORD!"
This concluding phrase provides the specific context for their death wish, making it even more chilling. The "brethren" refers to those who perished in recent divine judgments, particularly the rebellion of Korah and the subsequent plague (Numbers 16). By wishing they had died "before the LORD," they are expressing a preference for a swift, divinely administered death over the prolonged suffering and uncertainty of their current wilderness existence. This statement is deeply ironic and tragic, as they are essentially wishing for God's judgment upon themselves, demonstrating how unbearable their present circumstances felt to them, even compared to God's wrath.
Literary Devices
Numbers 20:3 employs several powerful literary devices to convey the intense emotion and theological significance of the moment. Hyperbole is strikingly evident in the people's dramatic wish for death ("Would God that we had died"). This exaggerated expression underscores the extremity of their despair and frustration, even if it is not a literal desire for self-annihilation but rather a desperate cry for relief from their perceived unbearable circumstances. The verse also utilizes Allusion, specifically to the divine judgments recounted in Numbers 16. By referencing "when our brethren died before the LORD," the text evokes the memory of God's swift and severe punishment for rebellion, adding a layer of historical and theological weight to their complaint and highlighting their awareness of divine wrath. Furthermore, the narrative employs Repetition of a motif, as the people's grumbling over water is a recurring theme throughout the wilderness journey (e.g., Exodus 15:24, Exodus 17:3). This repetition highlights the cyclical nature of Israel's unbelief and serves as a stark reminder of human frailty and the persistent challenge of faith in the face of adversity.
Theological and Thematic Connections
Numbers 20:3 serves as a poignant illustration of the enduring human struggle with faith and trust in the face of adversity. The Israelites' complaint and death wish reveal a deep-seated unbelief that consistently undermined their relationship with God, despite His miraculous provision and unwavering presence. This episode underscores the theological truth that true faith is not merely intellectual assent but a profound reliance on God's character and promises, even when circumstances seem dire. Their preference for death over continued reliance on God highlights the spiritual danger of despair and the human tendency to focus on immediate lack rather than remembering past faithfulness or anticipating future deliverance. This passage, therefore, functions as a warning against a complaining spirit and a call to cultivate unwavering trust in divine sovereignty, even in the "wilderness experiences" of life, recognizing that God's ways are often beyond our immediate comprehension.
Reflection and Application
Numbers 20:3 offers a sobering mirror for contemporary believers, challenging us to examine our own responses to hardship and perceived lack. The Israelites' immediate descent into despair and accusation, despite a history of God's miraculous provision, serves as a powerful warning against the dangers of a complaining spirit. When faced with difficulties, whether financial strain, health crises, relational conflicts, or spiritual dryness, our first inclination should not be to grumble or wish for an escape, but to remember God's past faithfulness and to seek His presence and provision in prayer. This passage calls us to cultivate a posture of gratitude, even in scarcity, recognizing that God's purposes often unfold through trials that test and refine our faith. It reminds us that true spiritual maturity is demonstrated not by the absence of problems, but by our unwavering trust in God's sovereignty and goodness amidst them, choosing hope over despair and worship over complaint. Our wilderness experiences are opportunities for God to demonstrate His power and for our faith to deepen, rather than occasions for us to question His love or ability.
Questions for Reflection
FAQ
Why did the people complain so often, even after seeing so many miracles?
The Israelites' persistent complaining, despite witnessing numerous miracles (e.g., the plagues, the Red Sea crossing, manna from heaven, water from the rock), stems from a complex interplay of human nature, spiritual immaturity, and a lack of deep-seated faith. Their faith was often superficial, tied to immediate gratification rather than a profound, abiding trust in God's character and long-term plan. They had a short memory for God's past provisions and quickly focused on present discomforts and perceived lacks. This pattern highlights the human tendency towards unbelief and the difficulty of maintaining faith when immediate circumstances are challenging, even for those who have experienced divine power directly. It serves as a reminder that spiritual growth is a continuous process of learning to trust God beyond what we can see or immediately receive, cultivating a faith that endures through all seasons.
What does "chode with Moses" mean in this context?
The phrase "chode with Moses" (KJV) translates the Hebrew verb rib (רִיב, H7378), which signifies more than simple grumbling. It implies a contentious quarrel, a legal dispute, or a strong challenge to authority. In this context, the people were not merely expressing discontent; they were actively confronting Moses, accusing him, and effectively putting his leadership, and by extension God's divine guidance, on trial. This was a severe act of rebellion, demonstrating a profound disrespect for God's chosen leader and a direct challenge to the divine authority vested in him. It highlights the seriousness of their complaint and its implications for the stability of the community and their relationship with God.
Why is this particular complaint so significant in the biblical narrative?
This complaint in Numbers 20:3 is profoundly significant because it directly precedes and sets the stage for Moses' own act of disobedience at the Waters of Meribah (Numbers 20:7-13). The people's incessant rebellion and grumbling pushed Moses to a breaking point, leading him to strike the rock twice in anger instead of speaking to it as God commanded. This act, born of frustration and a momentary lack of faith and reverence for God's holiness, resulted in Moses and Aaron being barred from entering the Promised Land (Numbers 20:12). Thus, this complaint is not just another instance of Israel's grumbling; it marks a tragic turning point for their revered leader, underscoring the severe consequences of unbelief and disobedience, even for those closest to God. It serves as a powerful reminder that even leaders are not immune to the pressures of ministry and the need for constant reliance on God.
Christ-Centered Fulfillment
The persistent grumbling and death wish of the Israelites in Numbers 20:3, born out of their spiritual thirst and profound lack of faith, find a profound Christ-centered fulfillment in the New Testament. Israel's constant need for water in the wilderness, which led to their complaints, points to humanity's deeper spiritual thirst that can only be quenched by Christ. Jesus declares, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" (John 6:35). He is the true spiritual "rock" from which living water flows, as Paul affirms in 1 Corinthians 10:4, stating that the Israelites "drank from the spiritual rock that accompanied them, and that rock was Christ." While Israel longed for death to escape their trials, Christ willingly embraced death on the cross, not as an escape, but as a triumphant act to conquer sin and death, offering eternal life to all who believe. He endured the ultimate wilderness temptation without sin (Matthew 4:1-11), demonstrating perfect trust and obedience where Israel failed. Therefore, Israel's failures in the wilderness, including their grumbling for water and their desire for death, serve as a stark backdrop that magnifies the perfect provision, unwavering faithfulness, and life-giving power of Jesus, our ultimate deliverer and the source of living water (John 4:10-14). He is the one who leads His people through the wilderness of this world into the true Promised Land, not through their merit, but through His finished work on the cross and His ongoing intercession.