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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.
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Summary
Numbers 20:7 functions as a concise yet profoundly significant introductory statement, marking a direct divine communication from the LORD to Moses. This pivotal moment sets the immediate stage for a critical event in the Israelites' wilderness journey: the miraculous provision of water from a rock, tragically marred by Moses' disobedience, leading to severe consequences for the revered leader. It underscores God's active involvement and the authoritative nature of His word, particularly in moments of crisis and human complaint.
Context
Literary Context
This verse is strategically placed at the beginning of a crucial narrative sequence in Numbers 20. Immediately preceding it, the text describes the arrival of the Israelites at Kadesh in the wilderness of Zin, the death of Miriam, and the subsequent lack of water, which incites the people's familiar murmuring and contention against Moses and Aaron. This widespread complaint drives Moses and Aaron to the tabernacle entrance, where they fall on their faces, seeking divine intervention. Numbers 20:7 directly follows their desperate plea, signaling God's immediate and direct response to the crisis. What follows in Numbers 20:8-13 is God's specific instruction to Moses, Moses' deviation from that command, and the subsequent judgment that prevents him from entering the Promised Land.
Historical & Cultural Context
The events of Numbers 20 occur near the end of the Israelites' forty-year wilderness wandering, specifically in the wilderness of Zin, with their encampment at Kadesh. This period was characterized by repeated cycles of divine provision, human complaint, and divine judgment. The lack of water was a constant and life-threatening concern in the arid desert environment, making the miraculous provision of water a recurring necessity, as seen previously in Exodus 17:1-7. Kadesh itself was a significant oasis and a strategic point, serving as a base for much of the wilderness journey and a place from which earlier attempts to enter Canaan had been made. The people's "contention" (מְרִיבָה, meribah) with Moses was not merely a grumble but a challenge to his God-given authority, reflecting a deep-seated lack of faith and patience despite decades of divine sustenance.
Key Themes
Numbers 20:7 introduces several prominent themes that resonate throughout the book of Numbers and the Pentateuch. Firstly, Divine Communication and Revelation is paramount; the phrase "And the LORD spake unto Moses, saying" underscores God's active and direct involvement in the life of His people, communicating His will and providing guidance through His chosen mediator. Secondly, it highlights Moses' Unique Mediatorial Role, affirming his unparalleled position as the one to whom God directly reveals His commands and intentions for the nation of Israel. This direct address reinforces his authority, even as it sets the stage for a test of his obedience. Thirdly, the verse subtly introduces the theme of Divine Provision and Human Unbelief. God's immediate response to the people's complaint, despite their sinful murmuring, demonstrates His unwavering faithfulness and compassion, even when His people are faithless, a theme powerfully echoed in Deuteronomy 8:2-4.
Exposition and Analysis
Key Word Analysis
This is the Tetragrammaton (H3068), the personal, covenantal name of God, often rendered "Yahweh." Its use here emphasizes that the communication comes from the self-Existent, Eternal God who has entered into an enduring covenant relationship with Israel. It highlights His unchanging character and His commitment to His promises, even amidst the people's rebellion and His own impending judgment upon Moses.
The verb וַיְדַבֵּר (vay'dabber), from the root דָּבַר (H1696), means "to speak" or "to declare." In this context, it implies a direct, authoritative, and often weighty utterance. Unlike merely "saying" (אמר, amar), dâbar often denotes a more formal, intentional, and impactful communication, indicating that what follows is not merely a suggestion but a divine command that carries significant implications for obedience or disobedience.
The recipient of God's direct word, Moses' name (H4872) signifies his unique role as God's chosen leader and mediator, literally meaning "drawing out (of the water)," referring to his rescue. The consistent direct address to Moses throughout the Pentateuch, as seen here, underscores his unparalleled intimacy with God and his responsibility to faithfully convey God's will to the people, setting him apart from all other prophets, as affirmed in Numbers 12:6-8.
Verse Breakdown
"And the LORD spake unto Moses,"
This clause establishes the divine source and the human recipient of the communication. The use of "the LORD" (YHWH) emphasizes the supreme divine authority and covenant faithfulness behind the message. The direct address "unto Moses" highlights Moses' unique role as God's chosen mediator and the primary recipient of divine revelation for Israel. It signals that what follows is not human counsel or initiative but a direct word from God Himself, demanding attention and obedience.
"saying,"
This common Hebrew idiom (לֵאמֹר, lemor, from H559 'âmar) formally introduces the content of the divine speech. While seemingly redundant, it serves to emphasize that the subsequent instructions (as found in Numbers 20:8) are a precise, direct quotation of God's exact words. It underscores the precision and importance of the divine utterance that is about to be revealed, leaving no room for misinterpretation of its origin.
Literary Devices
Numbers 20:7 primarily employs Formulaic Language and acts as a Narrative Marker. The phrase "And the LORD spake unto Moses, saying" is a highly recurrent formula throughout the Pentateuch, signaling a direct divine address and emphasizing the authoritative nature of the subsequent command or revelation. Its repetition reinforces the consistent pattern of God's communication with His chosen leader, establishing a rhythm of divine instruction and human response. As a Narrative Marker, this verse abruptly shifts the focus from the people's complaint and Moses' and Aaron's distress to God's direct intervention. It signals a pivotal moment where divine will is about to be revealed, setting the stage for the dramatic events that follow, including the provision of water and Moses' fateful error. The brevity and directness of the verse itself also contribute to its impact, creating a sense of immediate divine response and impending action.
Theological and Thematic Connections
Numbers 20:7, though brief, is pregnant with theological significance, primarily highlighting the nature of God's active engagement with His people and the critical importance of faithful obedience to His explicit word. It underscores that God is not distant or silent but intimately involved in the trials and needs of His covenant community, even when their faith falters. The direct communication to Moses reaffirms the principle of divine revelation through chosen instruments, establishing the foundation for all subsequent divine instructions and laws. This verse serves as a stark reminder that God's word is precise and carries ultimate authority, demanding exact adherence, a truth dramatically illustrated by the consequences of Moses' subsequent deviation.
Reflection and Application
Numbers 20:7 serves as a powerful reminder of God's unwavering attentiveness to the cries of His people, even when those cries are laced with unbelief and complaint. It challenges us to recognize that in moments of crisis, our immediate and primary recourse should always be to seek the Lord's direct guidance, just as Moses and Aaron did. This verse underscores the profound privilege and responsibility of hearing God's voice, whether through His written Word, prayer, or the leading of His Spirit. It calls us to cultivate a posture of humble listening and precise obedience, understanding that God's instructions are not arbitrary but are given for our good and His glory. The subsequent narrative, which stems from this divine utterance, powerfully illustrates the serious consequences of deviating from God's explicit commands, even for those in positions of great spiritual authority. It reminds us that faithfulness to God's word is paramount, and even small acts of disobedience can have far-reaching implications for our walk with Him and our ability to lead others.
Questions for Reflection
FAQ
Why is this short verse so important in the narrative of Numbers 20?
Numbers 20:7 is crucial because it marks the direct, authoritative intervention of God in a moment of crisis. It signals that the upcoming events—the miraculous provision of water and, more significantly, Moses' fateful disobedience—are not random occurrences but are initiated by a specific divine command. This verse establishes the divine origin of the instructions given to Moses, setting the stage for the subsequent narrative where Moses' failure to adhere precisely to God's word leads to severe consequences, including his exclusion from the Promised Land. It elevates the entire episode from a mere logistical problem to a profound theological lesson about obedience and divine authority.
What does the phrase "And the LORD spake unto Moses, saying" tell us about God's relationship with Moses?
This recurring formula throughout the Pentateuch highlights the unique and intimate relationship between the LORD (YHWH) and Moses. It signifies that Moses was God's chosen mediator, the primary channel through whom God communicated His will, laws, and instructions to the nation of Israel. Unlike other prophets who might receive visions or dreams, Moses spoke with God "face to face" (as described in Exodus 33:11) and received direct, verbal commands. This phrase underscores Moses' unparalleled authority as God's messenger and the divine origin of the commands he delivered, setting him apart as a unique figure in salvation history.
Christ-Centered Fulfillment
Numbers 20:7, with its emphasis on God's direct communication to Moses, foreshadows the ultimate and perfect revelation of God in Jesus Christ. While God spoke "at various times and in various ways" through prophets like Moses in the Old Testament, Hebrews 1:1-2 declares that in these last days, He has spoken to us "by His Son." Moses served as a mediator between God and Israel, delivering God's word and leading His people; however, Jesus is the superior Mediator of a new and better covenant, not merely delivering God's word but being the living Word Himself, as proclaimed in John 1:1. The divine provision of water in the wilderness, initiated by God's command to Moses, points to Christ as the true "living water" who satisfies the deepest thirst of the human soul, as Jesus Himself offered in John 4:10-14 and John 7:37-38. Moses' failure to perfectly obey God's command at the rock underscores the need for a perfect High Priest who could fully fulfill God's will without blemish, a role perfectly embodied by Christ, who always did the will of His Father, as He declared in John 8:29. Thus, this verse, by highlighting divine communication and the need for perfect obedience, ultimately points to Christ as the full and final Word of God, the perfect obedient Son, and the ultimate source of spiritual life.