A Help for the Understanding of the Holy Scriptures, Numbers · Chapter 20
CHAP. XX.
Verſ. 1. THen came the children of Iſrael, even the whole congregation, into the deſert of Zin, &c.]
Not the wilderneſſe of Sin, mentioned Exod. 16. 1. whither they came on the fifteenth day of the ſecond monethmonth after their departing out of the land of Egypt; but the wilderneſſe of Zin, which was near to the land of Edom. The laſt ſtation of the Iſraelites mentioned in this ſtory was Kadeſh in the wilderneſſe of Paran, Numb. 12. 16. and 13. 26. which is alſo called Kadeſh-Barnea, Deut. 1. 19. and Rithmah, Numb. 33. 18. cloſe upon the borders of Canaan (for thence they ſent twelve men to ſearch the land) But becauſe here they murmured againſt God for fear of the inhabitants, hence the Lord appoints them to return to the red ſea: from Rithmah therefore or Kadeſh-Barnea they returned (as we find it Numb. 33. 19.) to Rimmon-parez, thence to Libnah, thence to Riſſah, thence to Kehelathah (where ſome think it was that the Iſraelite was ſtoned for gathering broken wood on the Sabbath day, Exod 15. 32.) thence they went to mount Shapher, thence to Haradah, thence to Makheloth, thence to Tahath, thence to Tarah (where it is thought that inſolent mutiny began of Korah, Dathan and Abiram) thence they removed to Mithcah, thence to Haſhmonah, thence to Moſeroth, thence to Bene-jaakan, thence to Horha-gidgad, thence to Jotbathah, thence to Ebronah, thence to Ezion-gaber, which was cloſe by the red ſea (for this was a place for ſhipping in Edoms land, 1. King. 9. 26. And King Solomon made a navy of ſhips in Ezion-Geber, which is beſides Eloth, on the ſhore on the red ſea, in the land of Edom) then they turned to the North again, and pitched (as here Moſes tells us) in another Kadeſh which was in the deſert of Zin, of which Jephthah ſpake, Judg. 11. 16. and this was in the firſt monethmonth, to wit, of the fourtieth year after they were come out of Egypt; for at their next ſtation in mount Hor, whither they removed from this Kadeſh, Aaron dyed, and that is noted to have been in the firſt day of the fifth monethmonth of the fourtieth year, Numb. 33. 38. So that in their travels from Kadeſh-Barnea, where the ſpie came to Moſes, to this Kadeſh in the deſert of Zin, there were about eight and thirty years ſpent, the moſt of their fathers that were numbred at their coming out of Egypt being in that time deſtroyed.
And Miriam dyed there, and was buried there.]
To wit, in Kadeſh▪ She was the ſiſter of Moſes, a propheteſſe, and by her alſo God guided the Iſraelites in their travels; I ſent before thee Moſes and Aaron and Miriam, ſaith the Lord to the Iſraelites, Mich. 6. 4. and therefore is the place and time of her death and buriall noted. This year Aaron dyed alſo, chap. 33. 38. and Moſes, Deut 34. 7. and if this was the ſiſter of Moſes, as it is generally held, that was ſet to watch what would become of Moſes when he was laid out in an ark of bulruſhes, Exod. 2. 4. ſhe could be little leſſe then ten years old, when Moſes was born, and conſequently ſhe was about a hundred and thirty years now when ſhe dyed: for Moſes (who dyed towards the end of this year) was a hundred and twenty years old when he dyed, De…t. 34. 7.
Verſ. 2. And there was no water for the congregation, &c.]
With the ſame want God tryed their fathers in the firſt year after their going out of Egypt, Exod. 17. 4. who thereupon murmured then alſo, and had water out of a rock (for in many particulars theſe two different ſtories were alike, though not in all) but in this theſe their children were worſe then their fathers, becauſe the experience their fathers had of Gods ſuccour in the very ſame extremity did no good upon them, nor could prevent theſe their murmurings againſt Moſes and Aaron.
Verſ. 3. Would God that we had dyed when our brethren dyed before the Lord.]
That is, with thoſe whom God did ſuddenly deſtroy in the inſurrection of Korah, Dathan and Abiram, chap. 16. and ſo alſo at other times. This they wiſhed, intimating that it had been eaſier to have been cut off ſo, then to pine away now for want of water; but the whilſt in a deſperate manner they moſt impudently fl…ght that fearfull judgement of being cut off in Gods fiery indignation, as a matter of nothing.
Verſ. 6. And Moſes and Aaron went from the preſence of the aſſembly, &c.]
Namely, for fear of the people, becauſe of their outrage, and that they might go to the tabernacle to intercede as formerly, chap. 14. 5. for this rebellious people.
And the glory of the Lord appeared unto them.]
See chap. 16. 19.
Verſ. 8. Take the rod, and gather thou the aſſembly together, &c.]
It is very queſtionable what rod it was that God here appoints Moſes to take for the working of this miracle of fetching water out of the rock. Evident it is that Moſes took the rod from before the Lord, verſ. 9. that is out of the tabernacle; and therefore ſome Expoſitours hold, that it was Aarons rod which was budded, and was laid up before the teſtimony, chap. 17. 10. But more generally it is held, that it was that rod of Moſes, wherewith he had wrought ſo many miracles in Egypt, which ſeems indeed the more probable, firſt, becauſe it is afterwards called his rod, verſ. 11. With his rod he ſmote the rock; and ſecondly, becauſe this was fitteſt for this imployment, the very ſight of this rod wherewith God had manifeſted his almighty power in ſo many miracles, and particularly in fetching water for them out of the rock at Rephidim, being enough to make them aſhamed of their preſent murmuring againſt God. And what though he took this rod from before the Lord? verſ. 9. even Moſes rod in memory of the great things that had been done by it (for which it is ſometimes called the rod of God, as Exod. 4. 20.) might be laid up in the tabernacle as well as Aarons; yea and ſome conceive that Aarons rod, which budded and was laid up in the tabernacle, was the very ſame wherewith thoſe miracles were wrought in the land of Egypt, the rather, becauſe even the rod of Moſes is ſometimes alſo called Aarons rod, as Exod. 7. 12. They cast down every man his rod, and they became ſerpents; but Aarons rod ſwallowed up their rods.
And ſpeak unto the rock before their eyes, &c.]
Here was no command given to Moſes that he ſhould ſmite the rock, but onelyonly that he ſhould take the rod in his hand, to wit, as a ſigne of Gods working by him, and ſpeak to the rock before their eyes; and therefore many hold that herein lay a part of Moſes ſinne, that he ſmote the rock, when he ſhould onelyonly have ſpoken to it. But withall in this command of the Lord to Moſes to ſpeak to the rock, there was couched a ſharp exprobration of Iſraels hard heartedneſſe and infidelity: for it intimates, that the dead creatures would ſooner hear and obey God, then his own people; and therefore alſo he was appointed to do this before the eyes of all the people, whereas the former miracle, of the like nature, at the rock of Rephidem, was onelyonly wrought before the elders of Iſrael, Exod. 17. 5.
Verſ. 10. And Moſes and Aaron gathered the congregation together before the rock, &c.]
Their return to the enraged people from whom erewhile for fear they withdrew themſelves, and ready undertaking what God had enjoyned, ſhows plainly that they did not queſtion Gods power to fetch water out of the rock (how could they, having had experience that he had done it before, Exod. 17. 6?) nor did abſolutely conclude that God would not work this miracle at this time. But why then doth the Lord tell Moſes and Aaron that they believed him not, verſ. 12? undoubtedly becauſe there was ſome ſecret diſtruſt and unbelief in their hearts, though it prevailed not ſo farre againſt their faith as to make them wholly refuſe to do what God had enjoyned them. God that ſees the heart chargeth them with infidelity, and therefore we may be ſure they were herein guilty, and that happely upon this ground: Heretofore when the people murmured the Lord for the moſt part ſhewed great indignation againſt them, and was ready to deſtroy them, but that Moſes by his prayer prevailed with God to ſpare them; Moſes therefore and Aaron wondring that now the Lord ſhould ſhew no ſuch diſpleaſure, but ſhould preſently ſend them to fetch water for them out of the rock they doubted whether God did ſeriouſly intend this ſupply, or did onelyonly command it by way of upbraiding the people for forgetting what he had formerly done for them when they wanted water: and ſo though they came to the rock ready to do what God had commanded, yet they were perplexed and in ſuſpence, betwixt hope and doubtings, queſtioning ſtill within themſelves what God would do, and that, it ſeems, not ſo much out of any doubt of Gods power, as out of a diſtruſt that ſuch a rebellious people were not capable of ſuch a merciemercy from God: and that it was this which Moſes ſtuck at, his words ſeem to teſtifie, verſ. 10. Hear now▪ ye rebels, muſt we fetch you water out of this rock? But if the infidelity of their hearts were all their ſinne, why is it ſaid alſo, verſ. 12. that they did not ſanctifi… him in the eyes of the children of Iſrael? I anſwer, that they ſhowed their diſtruſt outwardly alſo: firſt, by Moſes his ſtricking the rock, to which he ſhould onelyonly have ſpoken, verſ. 11. & this tended to the obſcuring of Gods glory, ſince his almighty power would have been more manifeſt if by mere ſpeaking to the rock the water had guſhed forth; ſ…condly, by ſtriking it twice, which might well proceed from heat of anger and diſtruſt; thirdly by the doubtfulneſſe of his words, muſt we fetch you water out of this rock? and fourthly, by the bitterneſſe of his rage againſt the people. Hear now, ye rebels (which happely he expreſſed alſo in many other words of diſcontent and anger which are not here ſet down; for the pſalmiſt ſaith that they angered him at the waters of ſtrife, and provoked his ſpirit, ſo that he ſpake unadviſedly with his lips, Pſal. 10… ▪ 32. 33.) which as in part no doubt it proceeded from infidelity, ſo it muſt needs much obſcure the riches of Gods merciemercy, who was ready to ſhew ſuch wonderfull favour to ſuch a rebellious people, and argued a kind of unwillingneſſe that God ſhould be honoured by this miracle, which he had determined to work in the eyes of all the people.
Verſ. 11. And the water came out abundantly, and the congregation drank.]
This was alſo ſpirituall drink, flowing from the rock Chriſt (1. Cor. 10. 4. And did all drink the ſame spirituall drink; for they drank of that ſpirituall rock that followed them, and that rock was Christ) being ſmitten for our tranſgreſſions, Eſa 5. 3, 4. by the rod of the law; from him proceedeth that living water wherewith Gods Iſrael may quench their thirſt for ever, But whoſoever drinketh of the water that I ſhall give him ſhall never thirst: but the water that I ſhall give him, ſhall be in him a well of water, ſpringing up into everlasting life, John 4. 14. Ho, every one that thirsteth come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, and buy wine and milk without money, and without price.
And their beasts alſo.]
Thus thoſe elements, which are ſignes and ſeals of Gods grace unto thoſe to whom they are ſanctified of God for that purpoſe, out of that uſe are no other but common, and have no inherent holineſſe in them.
Verſ. 12. Becauſe ye believed me not to ſanctifie me in the eyes of the children of Iſrael.]
That is, to glorifie me, by diſcovering that you did not queſtion mine almighty power, my faithfulneſſe and free grace even to thoſe that do not deſerve it: for as the believer doth greatly honour God by reſting upon his merciemercy and power and faithfulneſſe, ſo he that queſtions the accompliſhment of any merciemercy, which God hath promiſed his people, doth exceedingly diſhonour him: and therefore it is ſaid, chap. 27. 14. that Moſes and Aaron did herein …ebell againſt Gods commandments. See the former note upon verſ. 10.
Therefore ye ſhall not bring this congregation into the land which I have given them.]
How grievous this chaſtiſement was unto Moſes, we ſee, Deut. 3. 23, 24▪ 25, 26. But withall herein a myſtery was implyed. Neither Moſes, the miniſter of the law, nor Aaron, the prieſt, could bring them into Canaan, but this muſt be the work of Jeſus or Joſhua his ſucceſſour; ſo neither the law, nor the legall prieſthood, can bring us into heaven, but onelyonly faith in Jeſus Chriſt, Gal. 2. 16.
Verſ. 13. This is the water of Meribah, &c.]
So was the former place alſo called in Rephidim, Exod. 17. 7. To diſtinguiſh them the Scripture calleth this Meribah of Kadeſh, Deut. 2. 1, 2, 3.
And he was ſanctified in them.]
That is, amongſt the Iſraelites by giving them water, and thereby manifeſting his power truth and compaſſion; or in them, that is, Moſes and Aaron, by puniſhing their rebellion: for hereby God is ſanctified, Ezek. 38. 16. I will bring thee againſt my land, that the heathen may know me when I ſhall be ſanctified in thee, O God, before their eyes.
Verſ. 14. And Moſes ſent meſſengers from Kadeſh unto the King of Edom, &c.]
To wit, by Gods direction, Deut. 2. 1, 2, 3.
Thou knoweſt all the travell that hath befallen us.]
That is, our grievous and weariſome afflictions and troubles have been ſo famous, that they cannot be unknown to thee.
Verſ. 16. And when we cried unto the Lord, he heard our voice, and ſent an angel, &c.]
This was Chriſt, who appeared to Moſes in the burning buſh, and ſent Moſes to fetch the Iſraelites out of Egypt, and afterwards led them in their way in a pillar of cloud by day, and a pillar of fire by night. See the note upon Exod. 3. 2.
And behold we are in Kadeſh a city in the uttermoſt of thy border.]
Or, by Kadeſh, to wit, in the wilderneſſe lying near, and having the name of Kadeſh the citi…, Numb. 33. 36.
Verſ. 17. Let us paſſe, I pray thee, through thy countrey.]
That being now their neareſt way, and moſt convenient for their paſſage in to Canaan.
We will not paſſe through the fields, or through the vineyards, neither will we drink of the water of the wels.]
Meaning that they would not turn aſide into their fields or vineyards to do them any damage, and that either they would not drink without paying for it, as verſ. 19. or elſe that they would onelyonly drink of the rivers which were common, not meddling with their wells, digged for their private uſes, which were very precious in thoſe hot and dry countreys.
Verſ. 18. And Edom ſaid unto him, Thou ſhalt not paſſe by me, &c.]
Fearing queſtionleſſe that an army of ſix hundred thouſand would not be ſo eaſily gotten out of his countrey again, if they were once ſuffered to come in.
Verſ. 19. And the children of Iſrael ſaid unto him, We will go by the high way.]
This is either the reply of the firſt meſſengers, or a ſecond embaſſy upon the anſwer brought back by the firſt meſſengers.
Verſ. 21. Thus Edom refuſed to give Iſrael paſſage through his border.]
Notwithſtanding, as they went along their coaſts, the Edomites ſuffered them to buy victuals of them. See Deut. 2. 28, 29.
Wherefore Iſrael turned away from him.]
Fetching a compaſſe through the wilderneſſe about the land of Edom. The Lord had charged them that they ſhould not meddle with the ſonnes of Eſau or their poſſeſſion, Deut. 2. 4, 5. Ye are to paſſe through the coasts of your brethren, the children of Eſau—Medd…c not with them, for I will not give you of their land, no not ſo much as a footbreadth, ſo they went about, though the way through the wilderneſſe was very troubleſome, Numb. 21. 4. The ſoul of the people was much diſcouraged becauſe of the way.
Verſ. 22. And came unto mount Hor.]
From which ſome think the people that were driven out of this countrey by Eſau were called Horims, Dent. 2. 12. The Horims alſo dwelt in Seir beforetime, but the children of Eſau ſucceeded them when they had destroyed them, &c. and Eſau is called the Horite, Gen. 36. 20.
Verſ. 24. Aaron ſhall be gathered unt… his people, &c.]
See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifeſt to the people, that he was by death kept from entring Canaan for his ſinne, elſe the death of ſo aged a man would have been little regarded.
Verſ. 25. Take Aaron and Eleazar his ſonne, and bring them up into mount Hor.]
Theſe reaſons may be probably given why this is appointed to be done in the mount: 1. That it might be a ſigne that this was done by Gods appointment, their going up into the mount being as it were a preſenting of themſelves before Gods tribunal, that by his will they m…ght be ordered in this great buſineſſe. 2. That it might raiſe up the peoples expectation to obſerve what was done, whence it is ſaid, verſ. 27. that they went up in the ſight of all the congregation. 3. That it might be a ſigne of Aarons aſcending by death to heaven.
Verſ. 28. And Moſes ſtripped Aaron of his garments, and put them upon Eleazar his ſonne.]
The prieſts uſed not to wear their holy garments out of the tabernacle: But this was done by ſpeciall command of God. Aaron therefore going up to mount Hor in all the high prieſts attire that he might die there, Moſes ſtripped him there of all thoſe holy garments, not ſo much that they might not be defiled by Aarons dead body, as that they might be put upon Eleazar his ſonne, to ſignifie that God had appointed him to ſuce…ed in his fathers office. And indeed this done thus (once for all) was ſufficient to ſhew that God had eſtabliſhed this order, that the high prieſts eldeſt ſonne, or the next heir of the family (unleſſe he were uncapable of it, becauſe of ſome blemiſh) was ſtill to ſucceed in that place and office: and withall it muſt needs be a great comfort to Aaron, that before he died he ſaw his ſonne ſettled in his room, and might in his ſonne, ſo clothed, behold as in a type his Mediatour, the ſalvation of God, Luk. 2. 29. But yet in the dayes of the Judges we find that the high prieſthood was removed from Eleazars to Ithamars poſterity, for Eli was of the ſtock of Ithamar.
And Aaron died there in the top of the mount.]
This was in the firſt day of the fifth monethmonth in the fourtieth year after their coming out of Egypt, Aaron then being an hundred and twenty three years old, chap. 33. 38, 39. and an evident demonſtration this was of the inſufficiency of the legal prieſthood, Hebr. 7. 23▪ 24. And they truly were many prieſts becauſe they were not ſuffered to continue by reaſon of death: But this man, becauſe he continueth ever, hath an unchangeable priesthood.
Verſ. 29. They mourned for Aaron thirty dayes.]
This was it ſeems the uſuall time of mourning for great men, for ſo long alſo they mourned for Moſes, Deut. 34. 8. In Deut. 10. 6. it is ſaid that Aaron died, and was buried at Moſera; but concerning that difficultie, ſee the note upon that place.