Numbers 20

Chap. XX. Verse 1-29. The death of Miriam—The rock of Meribah, &c.—Before we enter on the events of this chapter, it seems proper to remark, that here is a chasm in the narrative of thirty-seven years, with no materials in any other part of scripture to fill it up: except only, that in the 33d chapter of this book, we have the enumeration of forty-two stages, in which they encamped during their sojourning in the wilderness, a great part of which places are unknown. But how shall we account for this omission: 1. Moses (except in his first book) is not writing a connected history, but memoirs of certain events in which he was personally concerned, and the record of certain laws which he was appointed to deliver.— 2.

It is probable these thirty-seven years were marked with no extraordinary event. The generation which came out of Egypt had been so completely humbled and terrified by the plague which followed the rebellion of Korah and his companions, that, in all probability, no open insurrection occurred during this period, and, consequently, no remarkable providential interference. 3. The scene was so completely monotonous, (if we may so speak,) without variety of situation or of circumstances, that nothing called for special record. 4. As this seems to have been the period during which Moses had the most leisure; and as his mind had been schooled with affliction, and his judgment matured by experience, is it not probable that a great part of the Pentateuch was now written?

The fact, however, is certain, that the history is here resumed, in the first month of the fortieth year from their coming out of Egypt. (See ch. xxxiii. 38.) The first event to be here noted, is the station in which Israel now encamped, at Kadesh, in the wilderness of Zin, which must be carefully distinguished from the wilderness of Sin, (or Secn,) in which they encamped soon after leaving Egypt. (See (Numbers 13:21)., and note.) 2. The death of Miriam, who must have been now nearly 130 years of age, if not more, as she was a girl, partly grown up, when Moses was born; ((Exodus 2:4, 7, 8).) and her death is recorded in a manner as brief as that of the first patriarchs of mankind.—She “died there, and was buried.”

3. We have the renewed murmurings of the people. From the repeated commendations passed in Scripture on the children of that generation which came out of Egypt, Pres. Edwards considers them as eminently pious and obedient; ((Jeremiah 2:2-3). (Deuteronomy 8:2, 3, 15, 26).) and the silence of so many years respecting them seems to agree with this idea, since we seldom hear of Israel but either in affliction or rebellion. If, therefore, Ver. 9. And Moses took the rod from before the Lord.—A query here arises they were innocent, it is probable also that they were in no great trouble, since we no sooner read of their wanting water again, then we hear also of their murmuring. The great divine above quoted seems disposed to refer this, however, to the elders of the former generation, and it is certain they were always active in exciting such discontents, though we have no authority for confining the blame to them alone, of whom but few now survived.

The want of water in travelling, especially with flocks and herds, is a much more serious evil than we can well conceive of; and we must confess, that the best of us are often excited to murmuring and discontent by afflictions, or inconveniences, of far less magnitude. But if the rock (or rather water from the rock) followed them through the wilderness, how came they now at such a loss for water? Dr. Wall seems to have satisfactorily explained this. He supposes the water followed them, while the country continued on a gradual descent, through a great part of their encampments; but having now come to higher ground on the borders of Canaan, they felt the same want of water as before; and, unfortunately, had again recourse to murmuring instead of prayer.

4. Moses and Aaron were equally unhappy in their course: for, instead of resting the matter with the Lord, and adhering simply to their orders, they, and particularly Moses, fell into a rage with the people, and, as it should seem, with the rock too; for he called them rebels, and struck the rock repeatedly, instead of censure on Edom applies only to the inhabitants about Kadesh; those of thought to have arrogated too much to himself and to Aaron, when he said, “Ye rebels, must we fetch you water out of this rock?” This may seem a little thing for the Lord to have been offended with; but the fact is, we have no right to mix up our corrupt passions with our religious duties. Preachers are not authorized to scold their hearers, but to “exhort with all meekness;” and Moses especially, as he acted in the twofold character of prophet and mediator, ought certainly to have preserved his accustomed meekness.

In the former instance, he was commanded to smite the rock, “and he did so: ((Exodus 17:6).) but in this he was commanded to speak to the rock, instead of which he smote it twice; evidently discovering great perturbation of mind, for which both he and Aaron (who evidently acted in concert with him) were excluded from the earthly Canaan, though not from the better country which that typified. From the like contention with the people having occurred here as at the rock of Horeb, the place received the same name, Meribah; but to distinguish it from the former, it is sometimes called Meribah Kadesh, in the wilderness of Zin. ((Deuteronomy 32:51).) 4. Another incident which occurs in this chapter relates to Edom, (the country of Esau,) to the king of whom Moses sent a very respectful message, requesting leave to pass through his land, and engaging neither to injure their fields or vineyards, nor even to drink of their wells; but he was refused with haughtiness, and with threats of destruction, if Israel dared to touch their borders; a conduct very different from that of their great ancestor, who, in the latter part of his life, treated their father, Israel, with great courtesy and hospitality.

((Genesis 33)) 5. The last incident we have here to notice is the death of Aaron, who was forbidden to enter the land of promise, but was privileged to see his son appointed his successor; and, at a good old age, to lie down and die in peace: he was also honoured with a general mourning.

Notes on the verses

Chap. XX. Ver. 1. Kadesh.—{Kadesh is described in ver. 16. as being on the uttermost border of the land of Edom; and Eusebius informs us, that the tomb of Miriam, in his time, was to be seen at Kadesh, near the city Petra, which was near mount Hor, on the borders of the desert of Zin.]—Bagster. This place must be distinguished from Kadesh-barnea, from whence the spies were sent, (Numbers 13:26). Kadesh means holy, and this place was so called, because here the Lord was “sanctified in them;” i. e. In the children of Israel: for though Moses and Aaron dishonoured God by their want of faith and confidence, yet, when the people saw the waters flow, they doubtless honoured, or “sanctified” him by their praises.

Ainsworth calculates their residence here about five months. Was the rod of Moses the same with that of Aaron, “which budded,” and which was laid up in the ark? Or was the rod of Moses also deposited in the most holy place? Happily the question is not important, as it does not admit of any certain resolution. Ver. 12. Because ye believed not.—{Though the people were rebels, and Moses called them so at other times without offence, yet he evidently spoke at this time with an angry spirit. He also assumed the honour to himself and Aaron, instead of ascribing it to God: “Must we fetch you water out of this rock?” He also seems not firmly to have believed that water would be given, and did not think it sufficient simply to speak to the rock, as he was commanded; and he therefore hastily smote it twice.

Thus it appears, that they neither properly believed in God, nor did him honour in the sight of the people.}—Bagster. Ver. 17, By the king’s highway.—This is the first time this phrase occurs: public roads were generally made by the military, under the supreme authority. Ver. 18. And Edom said, &c.—This is a case by no means singular. The following occurred in modern times in the same country: “We now sent a message to Abou Zeitun, with a proposal, that if he would allow us to pass we would not touch their water; but he returned for answer, that we should neither pass through their lands, nor drink of their water.” —Macmichel’s Journey from Moscow to Constantinople. See also Orient. Customs, No.

62. Of the price of tear - Taylor’s Fragments to Calmet, No. cxvii. This mount Seir, it seems, acted more liberally. See (Deuteronomy 2:29). Ver. 22. Mount Hor.—[Mount Hor was situated in Arabia Petra, on the confines of Edom. It is described by Burckhardt (in a letter to the Secretary of the African Institution, and Travels in Syria,) as being situated on the western side of a valley called Wady Mousa; in which are found the ruins of the ancient Petra, and which is two long days’ journey north-east of Accaba, (on the northern point of the Elanitic [Gulf] of the Red sea,) in the Djebel Shera, or mount Seir, and on the east side of the Araba, the valley which forms the continuation of that of the Jordan. On the summit of the mountain is the tomb of Haroun, or Aaron, which is held in great veneration by the Arabs; which agrees with the testimonies of Josephus, Eusebius, and Jerome, all persons well acquainted with these countries, who agree in proving that the sepulchre

of Aaron, in mount Hor, was near Petra. When visited by Legh, it was attended by a crippled Arab hermit, about 80 years of age, who conducted them into a small white building, crowned by a cupola, that contains the tomb of Aaron. The monument is of stone, about three feet high; and round the chamber where it stood were suspended beads, &c. the votive offerings of the devotees.]—Bagster. Ver. 24. Against my word.—Hebrew, “my mouth.” It is used properly for a verbal command, as (Genesis 45:21). (Exodus 17:1), &c. Ver. 26. And strip Aaron.—Eleazar was ordained, being invested with his father’s sacerdotal robes,