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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 20:9 precisely records Moses' initial act of obedience, wherein he retrieved the miraculous rod from its sacred place before the LORD, exactly as instructed. This seemingly straightforward action is a pivotal moment, setting the immediate stage for the dramatic events at Meribah, where Moses' subsequent deviation from God's specific command regarding the provision of water would lead to severe and far-reaching consequences for the esteemed leader. The verse thus underscores the divine origin of the command and the sacred authority intrinsically linked to the rod, establishing the critical context for a defining moment in Israel's arduous wilderness journey.
Context
Literary Context
Numbers 20:9 is deeply embedded within the narrative of Israel's return to Kadesh in the wilderness of Zin, almost forty years after their exodus from Egypt. The chapter opens with the somber note of Miriam's death in Numbers 20:1, immediately followed by the community's familiar and persistent complaint about the absence of water in Numbers 20:2-5. Moses and Aaron, in response to the people's outcry, prostrate themselves before the LORD, who then issues a clear and specific instruction in Numbers 20:8: "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." Verse 9 meticulously documents Moses' precise compliance with the first part of this two-fold divine directive—the act of taking the rod. This initial obedience serves as a stark and tragic setup for the subsequent deviation that unfolds in Numbers 20:10-11, where Moses strikes the rock instead of speaking to it. The verses immediately following detail God's swift and severe judgment upon Moses and Aaron for their disobedience in Numbers 20:12, culminating in the naming of the place Meribah, meaning "contention" or "strife."
Historical & Cultural Context
The setting for this event is the wilderness of Zin, specifically in the vicinity of Kadesh, a location of significant historical weight where Israel had previously demonstrated profound rebellion against God during the reconnaissance of Canaan, as recounted in Numbers 13-14. This incident occurs towards the culmination of the forty-year wilderness wandering, a period characterized by recurring cycles of Israelite murmuring, divine testing, and miraculous provision. The chronic scarcity of water in the arid desert environment was a perpetual source of complaint and a constant test of the people's faith in God's ability to sustain them. The rod, explicitly described as being "before the LORD," signifies its profound sacred status and its intimate association with the Tabernacle, where it was likely kept within the Holy of Holies, perhaps alongside the Ark of the Covenant, as seen with Aaron's budded rod in Numbers 17:10. This placement underscored the rod's role not merely as a practical instrument but as a potent symbol of divine authority, a testament to God's miraculous power, and a reminder of His active presence, as vividly demonstrated in earlier events such as the plagues in Egypt (Exodus 7-10) and the initial provision of water from the rock at Rephidim (Exodus 17:6).
Key Themes
Though brief, Numbers 20:9 profoundly contributes to several overarching themes woven throughout the book of Numbers and the broader Pentateuch. It powerfully highlights the theme of Divine Authority and Command, emphasizing that Moses' actions were a direct and immediate response to God's explicit instruction. The concluding phrase, "as he commanded him," underscores the precision and expectation of absolute obedience from God, particularly from His chosen leaders. The presence and use of the Rod as a Symbol of Power and Presence is also central; it represents God's delegated authority to Moses, His active involvement in the lives of His people, and His miraculous provision. Most significantly, this verse serves as a crucial setup for the overarching theme of Obedience and its Consequences. While Moses demonstrates initial obedience in taking the rod, the subsequent narrative tragically reveals his failure to fully obey God's specific command to speak to the rock. This stark contrast between initial compliance and ultimate deviation underscores the critical importance of complete and exact obedience, especially for those in positions of spiritual leadership, and foreshadows the severe repercussions of misrepresenting God's holiness and His divinely ordained methods of provision.
Exposition and Analysis
Key Word Analysis
This primitive root, "to take," signifies a deliberate and intentional act of acquisition or reception. In the context of Numbers 20:9, it denotes Moses' active compliance and immediate response to God's command. It is not a passive acceptance but a decisive action, implying a readiness to execute the divine will. The significance lies in its depiction of Moses' initial, faithful step in obedience to the LORD's directive.
More than a simple stick, the maṭṭeh refers to a specific, consecrated staff, often referred to as "the rod of God" or "Aaron's rod." It was the instrument through which God had performed numerous powerful miracles, symbolizing divine power, authority, and even judgment. Its very presence would have evoked profound memories of the Exodus plagues, the miraculous parting of the Red Sea, and the previous provision of water from the rock at Rephidim. Its sacred nature is further underscored by its placement "from before the LORD."
The Hebrew term pânîym (face) in this construct, combined with Yᵉhôvâh (the LORD), denotes a sacred space, specifically within the Tabernacle, likely in the Holy of Holies where the Ark of the Covenant resided. The phrase "before the LORD" signifies the rod's consecrated status and its direct association with God's manifest presence and divine authority. Aaron's rod that budded was explicitly commanded to be kept there as a perpetual memorial in Numbers 17:10. Taking the rod from this hallowed place underscored the solemnity and divine origin of the command, emphasizing that the rod's power and authority were derived directly from God Himself, not from Moses.
Verse Breakdown
"And Moses took the rod"
This initial clause describes Moses' immediate and direct action, a faithful response to the divine directive given in Numbers 20:8. It highlights his initial willingness and promptness to obey the LORD's instructions, setting the stage for the subsequent events. This was the first, obedient step in the sequence of God's command.
"from before the LORD"
This specifies the sacred location from which the rod was retrieved. Its placement "before the LORD" (likely near the Ark of the Covenant in the Tabernacle's Holy of Holies) signifies its consecrated status and its role as an instrument of divine power and authority. This detail underscores the solemnity of the act and the divine backing of the rod's miraculous capabilities, emphasizing that its power originated from God's presence.
"as he commanded him"
This crucial phrase explicitly affirms Moses' initial and precise obedience. It confirms that his action was not arbitrary but was in direct compliance with God's exact instructions. This statement serves as a stark and poignant contrast to Moses' subsequent actions, where he tragically deviates from the specific command to speak to the rock, thereby highlighting the profound tragedy and consequences of partial obedience.
Literary Devices
Numbers 20:9, though remarkably concise, employs several significant literary devices that amplify its dramatic and theological weight. Foreshadowing is prominently at play; Moses' initial act of obedience in retrieving the rod meticulously sets the stage for the dramatic and ultimately tragic events that immediately follow. The explicit statement "as he commanded him" builds a powerful expectation of continued, precise obedience, an expectation that is then dramatically subverted by Moses' subsequent striking of the rock. This creates a profound sense of Irony, where the very statement affirming initial obedience serves to highlight the subsequent, devastating failure. Contrast is another key device, particularly evident between the clear declaration of Moses' obedience in this verse and his subsequent, stark disobedience in Numbers 20:11. This stark juxtaposition underscores the gravity of Moses' sin and the critical importance of precise adherence to God's commands. Furthermore, the rod itself functions as a potent Symbolism. It is far more than a mere physical object; it represents God's divine authority, His miraculous power, and His active presence among His people. Its rich history of miraculous intervention lends it immense symbolic weight, making Moses' misuse of it in the following verses even more egregious and impactful.
Theological and Thematic Connections
Numbers 20:9, while a seemingly simple statement of action, carries profound theological implications, serving as a pivotal moment that underscores the critical importance of complete and precise obedience to God's commands, especially for those entrusted with leadership. Moses' initial compliance in taking the rod highlights the unwavering expectation of perfect obedience from God's servants. However, the subsequent narrative reveals that partial obedience is, in God's eyes, a form of disobedience, particularly when it misrepresents His character, His holiness, or His divinely ordained method of operation. God's absolute holiness demands that His representatives accurately reflect His glory and follow His instructions without deviation. Moses' failure to speak to the rock, opting instead to strike it twice, dishonored God by implying a lack of faith in His word alone or by expressing human frustration rather than demonstrating divine power and grace. This incident powerfully illustrates that even the most faithful and esteemed servants of God are held accountable to His perfect standard, and that even a seemingly minor deviation can have profound and far-reaching consequences, especially when it concerns the public demonstration of God's power and holiness before His people.
Reflection and Application
Numbers 20:9, as the initial act in a tragic narrative, offers profound and enduring lessons for believers today concerning the nature of obedience, the weighty responsibilities of leadership, and the unblemished holiness of God. Moses' initial compliance serves as a powerful reminder that authentic faith is tangibly demonstrated through actions that align precisely with God's explicit will. However, the subsequent narrative reveals the insidious danger of partial obedience—the deceptive practice of doing some of what God commands while subtly neglecting or altering the specifics. For those in leadership, this account is a sobering and essential reminder that their actions carry immense spiritual weight and can either profoundly glorify God or tragically misrepresent Him to those they are called to lead. Our solemn responsibility is to represent God's character accurately, demonstrating His power through His commanded means, rather than through our own frustration, impatience, or preferred methods. This passage challenges each of us to deeply examine our own lives: are we truly seeking to obey God in every intricate detail, or are we content with a form of partial compliance, perhaps rationalizing our deviations or minimizing their significance? God's methods are always perfect in their wisdom and design, and His commands are meticulously crafted to display His glory. Our obedience, therefore, must be complete, precise, and unwavering, reflecting a humble and absolute trust in His infinite wisdom and sovereign power.
Questions for Reflection
FAQ
Why was the rod kept "before the LORD" and what was its profound significance?
The rod was kept "before the LORD," most likely within the Tabernacle, specifically in the Holy of Holies, near the Ark of the Covenant. This sacred location profoundly emphasized its consecrated status and its direct, intimate association with God's manifest presence and divine authority. It was far more than a mere staff; it was a potent symbol of divine power, having been divinely appointed and used by Moses to perform the miraculous plagues in Egypt (Exodus 7-10), to part the Red Sea (Exodus 14), and to bring water from the rock at Rephidim (Exodus 17:6). Furthermore, Aaron's rod, which miraculously budded as a divine sign against rebellion, was specifically commanded to be kept there as a perpetual memorial for future generations (Numbers 17:10). Its consistent presence "before the LORD" underscored that its power was divinely bestowed and its use was to be strictly in accordance with God's explicit will and timing.
What was the profound significance of God commanding Moses to speak to the rock this time, instead of striking it as he had before?
The change in God's command from striking the rock at Rephidim (Exodus 17:6) to speaking to it at Kadesh (Numbers 20:8) is profoundly significant and rich with theological meaning. The first striking of the rock was a unique, divinely ordained act, widely interpreted by theologians as a powerful prefiguration of Christ being "struck" once for our sins on the cross. Therefore, a repeated striking would have diminished, misrepresented, or even contradicted the singular, finished, and all-sufficient work of Christ. By commanding Moses to speak to the rock, God intended to demonstrate His power through the efficacy of His spoken word, emphasizing that His provision could now flow simply by command, much like creation itself came into being through His powerful spoken word. Moses' act of striking the rock again, instead of speaking, not only constituted direct disobedience to a clear command but also tragically obscured this crucial theological truth and failed to properly sanctify God in the eyes of the Israelites (Numbers 20:12).
Christ-Centered Fulfillment
Numbers 20:9, while focusing on Moses' initial act of obedience, ultimately serves as a crucial setup for a profound Christ-centered fulfillment. The miraculous rock from which life-giving water flowed in the wilderness is explicitly identified by the Apostle Paul as a powerful type of Christ, stating unequivocally that the Israelites "drank of that spiritual Rock that followed them: and that Rock was Christ" (1 Corinthians 10:4). The first striking of the rock at Rephidim powerfully prefigured Christ being "struck" once for our sins on the cross, a singular, complete, and unrepeatable sacrifice that provides living water for all who believe (Hebrews 9:28). Therefore, when God commanded Moses to speak to the rock at Kadesh, it profoundly signified that after Christ's one-time, perfect sacrifice, access to His life-giving Spirit and the boundless grace of salvation would come through faith, by simply speaking to Him in prayer and belief, not through repeated "striking" or further sacrifice. Moses' tragic failure to obey this specific command and his act of striking the rock again thus not only disobeyed God but also inadvertently misrepresented the finished work of Christ and God's new covenant method of provision. Furthermore, Moses' exclusion from the Promised Land, despite his unparalleled faithfulness, powerfully underscores that even the greatest human mediator cannot perfectly represent God or ultimately lead His people into their true and eternal rest. This ultimate, perfect role is reserved for Christ alone, the flawless Mediator and High Priest, who truly leads His people into the promised eternal rest found in Him (Hebrews 4:8-10). The living water that flowed from the wilderness rock ultimately finds its true, inexhaustible, and abundant source in Jesus, who graciously invites all who are thirsty to come to Him and drink freely (John 4:10-14 and John 7:37-39).