Numbers 20 commentary

After thirty-eight years' tedious abode in the wilderness, the armies of Israel advanced towards Canaan again. There was no water for the congregation. We live in a wanting world, and wherever we are, must expect to meet with something to put us out. It is a great mercy to have plenty of water, a mercy which, if we found the want of, we should more own the worth of. Hereupon they murmured against Moses and Aaron. They spake the same absurd and brutish language their fathers had done. It made their crime the worse, that they had smarted so long for the discontent and distrusts of their fathers, yet they venture in the same steps. Moses must again, in God's name, command water out of a rock for them; God is as able as ever to supply his people with what is needful for them. But Moses and Aaron acted wrong. They took 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 their own. They were to speak to the rock, but they smote it. Therefore it is charged upon them, that they did not sanctify God, that is, they did not give to him alone that glory of this miracle which was due unto his name. And being provoked by the people, Moses spake unadvisedly with his lips. The same pride of man would still usurp the office of the appointed Mediator; and become to ourselves wisdom, righteousness, and sanctification, and redemption. Such a state of sinful independence, such a rebellion of the soul against its Saviour, the voice of God condemns in every page of the gospel.

The nearest way to Canaan from the place where Israel encamped, was through the country of Edom. The ambassadors who were sent returned with a denial. The Edomites feared to receive damage by the Israelites. And had this numerous army been under any other discipline than that of the righteous God himself, there might have been cause for this jealousy. But Esau hated Jacob because of the blessing; and now the hatred revived, when the blessing was about to be inherited. We must not think it strange, if reasonable requests be denied by unreasonable men, and if those whom God favours be affronted by men.

God bids Aaron prepare to die. There is something of displeasure in these orders. Aaron must not enter Canaan, because he had failed in his duty at the waters of strife. There is much of mercy in them. Aaron, though he dies for his transgression, dies with ease, and in honour. He is gathered to his people, as one who dies in the arms of Divine grace. There is much significancy in these orders. Aaron must not enter Canaan, to show that the Levitical priesthood could make nothing perfect; that must be done by bringing in a better hope. Aaron submits, and dies in the method and manner appointed; and, for aught that appears, with as much cheerfulness as if he had been going to bed. It was a great satisfaction to Aaron to see his son, who was dear to him, preferred; and his office preserved and secured: especially, to see in this a figure of Christ's everlasting priesthood. A good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world, than while we may do some service in it for God and our generation?

1. Then came the children of Israel. In the twenty-third chapter of this book many intermediate stations are mentioned, which are not here referred to: perhaps because, from the time that God compelled them to draw back, they had made no advance for thirty whole years, but had wandered about by circuitous paths. In connecting the history, therefore, in this place he relates that they passed from the desert of Paran to the desert of Sin; because they then began to direct their journey straight towards the land of Canaan, and to advance more closely to it, so as at length to conclude their wanderings. When he tells us that Miriam died here, we may infer from hence that her life was greatly prolonged. It is probable that she was a girl of ten or twelve years of age, when Moses was born, since she was able to provide adroitly for his safety, (Exodus 2:4;) for although her name is not actually given, yet it may be reasonably supposed that she was the person who fetched her mother to nurse the child that had been exposed. She reached the age, then, of about 130 years, “Ainsi elle a passe six vingts ans;” thus she was more than six-score years of age. — Fr. an unusual length of life, and especially for a woman.

2. And there was no water for the congregation. We have already seen a similar, though not the same, history. For, when the people had hardly come out of Egypt, they began to rebel in Rephidim on account of the scarcity of water; and now, after thirty-eight years, or thereabouts, a new sedition arose in Kadesh, because there, too, they wanted water. Their first murmuring, indeed, sufficiently showed how great was their depravity and contumacy; for, when God gave them their food from heaven every day, why did they not supplicate Him for water, so that their sustenance might be complete? Yet, not less with foul ingratitude than with impious refractoriness, they assail God with reproaches, and complain that they are deceived and betrayed. But this second rebellion is far worse; for, when they had experienced that it was in God’s power to extract plenty of water from the barren rock, why do they not now implore His aid? why does not that marvelous interference in their behalf recur to their minds? Yet, in their madness, they clamor that they have been more cruelly dealt with than as if they had been swallowed up by the earth, or consumed by fire from heaven, as if there were no remedy for their thirst. Assuredly this was incredible stupidity, designedly, as it were, to shut the gate of God’s grace, and to east themselves into despair. It is true that they rebel against Moses and Aaron; but they direct their complaints like darts against God Himself. They deem it a very great injustice that they had been brought into the desert, as if they had not in their own impious obstinacy themselves preferred the desert to the land of Canaan, and were deserving, therefore, of pining, in want of all things, to death itself. Perversely, then, do they throw the blame, which belongs to themselves alone, upon the ministers of their salvation. With truth, indeed, do they call the place evil and barren; but God would not have wished to keep them imprisoned there, unless they had voluntarily refused the land flowing with milk and honey, after it had been set before their eyes, and an easy entrance to it had been accorded to them under the guidance and authority of God. Thus the Prophet, in Psalm 105, in recounting the history of their redemption, before he descends to the punishments inflicted upon their sins, relates that they were brought forth by God “with joy” and “with gladness.” These expressions occur, Psalm 105:43. It is in Psalm 106 that the Psalmist proceeds to narrate the history of their rebellions and punishments. But, further, taking occasion from the inconvenience they experienced from thirst, they maliciously heap together other complaints. There was no lack of food to satisfy their hunger, and such as was pleasant to the taste; yet they complain exactly as if hunger oppressed them as well as thirst. God daily rained for them food from heaven, which it was mere sport for them to gather; but the ground of their murmuring is that they had not to fatigue themselves with ploughing and sowing. Behold to what senselessness men are driven by preposterous lust, and by contempt of God’s present blessings! The climax of their madness, however, is that they lament their fate in not having been swallowed up with Korah and his companions, or consumed by fire from heaven. They had been overwhelmed with great fear at that melancholy spectacle; and justly so, for God had exhibited a prodigy, terrible throughout all ages. Now they quarrel with Him because His lightnings did not smite them also. Nor do they only lament that they were not destroyed by that particular kind of death, but they willfully provoke God’s vengeance upon their heads, which ought to have terrified them more than a hundred deaths: for it is emphatically added, that those, with whom they desired to be associated, had “died before the Lord.” They acknowledge, therefore, that the destruction, which they imprecate upon themselves, had come to pass not by chance, but by the manifest judgement of God, as if they were angry with God for having spared themselves. Most truly do they call them their brethren, to whom they were only too like; yet is it in brutal arrogance that they desire to be accounted God’s Church; for, whilst they professedly connect themselves with the adverse faction, they arrogate falsely this title to themselves.

6. And Moses and Aaron went from the presence. It is probable that they fled in fear, inasmuch as the tabernacle was a kind of refuge for them from the violence of the people. Still, we may conjecture from other passages that they had consideration not only for themselves, but for the wretched people, howsoever unworthy of it they might be so also, when they throw themselves upon their faces, I understand that they did so, not so much (to pray) that God would protect them from the wrath of their enemies, but also that He would calm these madmen by some appropriate remedy. Still their agitation appears to have been such as to deprive them of their ordinary self-restraint. Neither, indeed, does God try their faith and patience, as He often did on other occasions; perhaps because He saw that they were too much overwhelmed to be able to persevere inflexibly in pious zeal, patience, and care for the public good. Consequently the appearance to them of God’s glory was a support for their weakness, as in a case of extremity.

This example shows us how earnestly God should be entreated constantly to support us with new supplies of His grace, since otherwise the boldest of us all would fail at every moment. The invincible resolution of Moses had so often overcome every obstacle, that there seemed to be no fear of his being in danger of falling; yet the conqueror in so many struggles at length stumbles in a single act. Hence we should more carefully bear in mind the exhortation of Paul: Because

“it is God which worketh in us both to will and to do of his good pleasure,” we should “work out our own salvation with fear and trembling.” (Philippians 2:12, 13.)

8. Take the rod. It is unquestionable that the faith of Moses had now begun to waver; but we gather from his prompt obedience that it had not altogether failed; for he wastes no time in discussion, but comes straight to the rock in order that he may perform God’s command. His faith, then, was only so smothered, that its hidden rigor at once directed him to his duty. Thus is it that the saints sometimes, whilst they totter like children, still advance toward their mark.

By the sight of “the rod,” God would recall both to Moses and the people so many miracles, which were well fitted to awaken confidence for the future; just as if He were uplifting the standard of His power. The command to speak to the rock is not unattended with a severe reproach, as if He had said, that in the lifeless elements there was more reason and intelligence than in men themselves. And assuredly it was a thing much to be ashamed of, that the rock, as if it could hear and was endued with sense, should obey God’s voice, whilst the people, to whom the Law had been given, remained in deafness and stupidity.

10. And Moses and Aaron gathered the congregation together. There is no doubt but that Moses was perplexed between hope and doubt, so that, although he committed the event to God, he was still to a certain extent oppressed with anxiety; for he would never have been so ready and prompt in obeying, and especially in such an unusually arduous matter, if he had been without faith. Aaron and himself had recently hidden themselves in alarm; it was, therefore, a task of no slight difficulty straightway to call the people, from whom they had fled, and voluntarily to encounter their madness. Thus far, then, we see nothing but a readiness to obey, conjoined with magnanimity, which is deserving of no common praise; but inasmuch as the unbelief of Moses is condemned by the heavenly Judge, in whose hands is the sovereign power, and at whose word we all stand or fall, we must acquiesce in His sentence. We scarcely perceive anything reprehensible in this matter, yet, since God declares that the fall of Moses displeased Him, we must abide by His decision rather than our own. And hence, too, let us learn that our works, on the surface of which nothing but virtue is apparent, are often abounding in secret defects, which escape the eyes of men, but are manifest to God alone.

If it be asked in what respect Moses transgressed, the origin of his transgression was unbelief; for it is not allowable, when this species of sin is expressly referred to in the answer of God, to imagine that it was anything else. But it is doubtful in what point he was incredulous; unless it be, that in asking whether he could fetch water out of the rock, he seems to reject as if it were impossible and absurd what God had promised to do. And, in fact, he was so entirely taken up by considerations of their contumacy, that he did not acknowledge the grace of God. He inquires whether he shall fetch water out of the rock? whereas he ought to have recollected that this had already been permitted to him by God. It became him, then, confidently to assert that God had again promised the same thing, rather than to speak with hesitation.

Others think that he sinned, because he was not contented with a single blow, but smote the rock twice. And this perhaps did arise from distrust. But the origin of the fault was that he did not simply embrace God’s promise, and strenuously discharge the duty assigned to him as an evidence of his faith. Although, therefore, his smiting the rock twice might have been a token of his want of confidence, still it was only an aggravation of the evil, and not its origin or cause. Thus, then, we must always come back to this, that Moses did not give God the glory, because he rather considered what the people had deserved, than estimated the power of God according to His word. And this, too, has previous reprimand denotes, when, in accusing the Israelites of rebellion, he shows, indeed, that he was inflamed with holy zeal; yet, at the same time, he does not bestir himself with suitable confidence in order to their conviction; nay, in a manner he confesses that the power of God fails beneath their wickedness. Thus it is said in Psalm 106:32, 33,

“That it went in with Moses for their sakes, because they provoked his spirit, so that he spoke with his mouth:” A. V., “He spoke unadvisedly.”

for the Prophet does not there excuse Moses; but shows that in consequence of the wickedness of the people, he was carried away by inconsiderate fervor, so as to deny that what God had promised should take place. Hence let us learn that, when we are angered by the sins of others, we should beware lest a temptation of an opposite kind should take possession of our minds.

12. And the Lord spoke unto Moses and Aaron. God here both sets forth their crime, and pronounces its punishment. Now, whilst unbelief is in itself a gross and detestable evil, God aggravates its guilt by declaring its consequence, viz., that He was defrauded of His glory, when Moses and Aaron, who ought to have been the proclaimers of the miracle, lay as it were confounded with shame. For, whereas their confidence, by exciting attention, would have sanctified God’s name, so by their mistrust it came to pass that all were led to think that there was nothing to be hoped from His assistance.

When Moses not only ingenuously confesses his guilt, but also relates how he was condemned by God, and, in order that his disgrace may be more complete, introduces Him speaking as from His judgment-seat, this does not a little tend to establish the truth of his doctrine. For what human being, unless he had renounced all carnal affections, would voluntarily endure to declare himself guilty before all the world? His angelic virtues were sufficient to exempt him from all suspicion. Having erred in one particular only, he proclaims the disgrace which he might have concealed, and does not hesitate to disparage himself, in order to magnify the goodness of God. And surely it is obvious from the passage that, whenever God had before pardoned the people at the request of Moses, the pardon was no less gratuitous than as if he had not interceded for them. For the intercession of Moses ceases on this occasion, yet God does nod; fail to deal kindly with them in their unworthiness, according to His wont.

13. This is the water of Meribah. Lat., “These are the waters of strife.” See margin A.V. This name was given: to the place in order that the ingratitude of their fathers might be detestable to their descendants, and hence the mercy of God more illustrious. Thus the Prophet, referring to it, says:

“That the generation to come might know them, — that they might not forget the works of God, — and might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God.” (Psalm 78:6, 7, 8.)

And elsewhere both the name of Meribah and that of Massah are employed, in order that the Israelites might learn not to imitate their fathers, (Psalm 95:8; In C.’s translation of this verse he retains the proper names Meribah and Massah, which in A.V. are rendered, “in the provocation, and in the day of temptation.” See C. Soc. Edit., vol. 4, p. 40; and Mr. Anderson’s note. )although Moses here uses the plural number, whereas he has the singular in Exodus 17.

The expression at the end of the verse, that God “was sanctified” among the children of Israel, is not used in approval, but rather in reproof, of their conduct. Israel is called elsewhere God’s “holiness,” A.V., “Judah was his sanctuary.” V. “Facta est Judaea sanctificatio ejus.” See C. Soc. Edit. of Psalms, vol. 4, pp. 336, 337. (Psalm 114:2,) because God magnificently displayed tits glory in their deliverance; but He is here said to have sanctified Himself in a different sense, because, by the overthrow of their iniquity and frowardness, He rescued his holy name from contempt. In fine, it was a proof of his inestimable mercy, that the water, which might have justly been destructive to them, was not only given to be the sustenance of their bodies, but also was converted into an aid for their salvation; for which reason Paul says that this was “spiritual drink.” (1 Corinthians 10:4.)

A Reputation of the same History

Deuteronomy 1

Deuteronomy 1:37, 38

37. Also the Lord was angry with me for your sakes, saying, Thou also shalt not go in thither.

37. Etiam contra me iratus est Jehova propter vos, dicendo: Etiam tu non ingredieris illuc.

38. But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him; for he shall cause Israel to inherit it.

38. Jehosua filius Nun, qui stat coram te, ipse ingredietur illuc: ipsum robora, quandoquidem illam in haereditatem distribuet Israeli.

14. And Moses sent messengers from Kadesh. His first narrative does not explain the cause of the embassy, but from the account in Deuteronomy it is plain float peace “Sauf conduit, et amitie;” safe conduct and friendship. — Fr. was sought for from the Edomites as brethren by the command of God. God, therefore, prescribes the conditions of peace and war; lest the Israelites should rashly attack ally, who were not to be reckoned enemies, although they might act towards them with little humanity. Undoubtedly this would seem hard to His people that they were to leave a country, which was close to them, untouched, and to seek a more distant place of abode. But God restrains their impatience for a twofold reason; first, because it was unjust and by no means humane to assail their kindred; and both these nations were descended from Isaac, and their original ancestors were twin brothers. Circumcision, too, was common to them both, a mark of their being’ of the same origin, and a bond of fraternal connection. But the other reason ought to have had more weight in restraining them, because it was unlawful to cast the children of Esau out of the possession, which they had obtained by a similar right as that whereby the land of Canaan had been promised to the posterity of Jacob. If, therefore, they desired to enjoy their own inheritance, the decree was not to be violated which God had pronounced by the mouth of Isaac, (Genesis 27:39;) especially since Esau the founder of the race (of the Edomites) had fixed his home in Mount Seir by the secret inspiration of God, and to that place had his posterity beck confined. God, therefore, now admonishes them that it would have been an act of sacrilegious audacity, if the Israelites should attempt to overthrow the prophecy of Isaac, by which Esau had been declared the possessor of a rich and fertile soil.

A Repetition of the same History

Deuteronomy 2

Deuteronomy 2:2-8

2. And the Lord spoke unto me, saying,

2. Postea loquutus est ad me Jehova, dicendo:

3. Ye have compassed this mountain long enough: turn you northward.

3. Sufficit vobis circuisse montem istum: convertite vos ad aquilonem.

4. And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Self, and they shall be afraid of you: take ye good heed unto yourselves therefore.

4. Populo autem praecipe dicendo, Vos nunc transituri estis per terminum fratrum vestrorum filiorum Esau qui habitabant in Seir: timebunt autem a vobis, cavete diligenter:

5. Meddle not with them; for I will not give you of their laud, no, not so much as a foot-breadth; because I have given mount Seir unto Esau for a possession.

5. Ne irritetis eos, non enim daturus sum vobis de terra eorum usque ad calcationem plantae pedis: quia in haereditatem ipsi Esau dedi montem Seir.

6. Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.

6. Cibum emetis ab eis argento, et comedetis: et etiam aquam emetis ab eis argento, et bibetis.

7. For the Lord thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the Lord thy God hath been with thee; thou hast lacked nothing.

7. Siquidem Jehova Deus tuus benedixit tibi in onmi opere manus tuae, et novit quod ambules per desertum magnum istud: jam quadraginta annis Jehova Deus tuus fuit tecum, neque indiguisti aliquo.

8. And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Ezion-gaber, we turned and passed by the way of the wilderness of Moab.

8. Et transivimus a fratribus nostris filiis Esau, qui habitabant in Seir, per viam solitudinis ab Elath et ab Esion-gaber: conversi autem transivimus ad viam deserti Moab.

Numbers 20:14. Thou knowest all the travel that hath befallen us. This preface was well calculated to conciliate favor, when the sons of Jacob, descended from the same blood, familiarly approached the Edomites: for their connection ought to have rendered them hospitable. But there are two principal points whereby Moses endeavored to influence the mind of the king of Edom, so that he should grant them a passage through his dominions. The first is derived from the ordinary feelings of humanity; for nature dictates that aid should be extended to the wretched, who are unjustly oppressed. In this view, he says, that the afflictions which they had endured were notorious; viz., that as sojourners in Egypt they had been tyrannically harassed and oppressed. In saying that “the Egyptians vexed us and our fathers,” although they were not, at that time, endowed with capacity for estimating the injuries inflicted upon them “Ils prennent sur eux les injures qui avoyent este faites devant qu’ils les peussents sentir, n’estans point encore nez, ou estans petits enfans;” they take upon themselves the injuries which had been done before they could feel them, not being yet born, or being but little children. — Fr. yet it is not without reason that they complain that these injuries had been inflicted on themselves, which affected their whole body and name, especially since the final act of cruelty directly concerned them, when Pharaoh commanded all the male infants to be destroyed. The second argument is more effective: since nothing can be less in accordance with propriety than to deny our assistance to those whoso welfare God recommends to us by His own example. In order, then, that they may obtain help from their brethren, they make mention of the grace of God, which at that time might have been everywhere celebrated. When, therefore, this message is given to their ambassadors, We cried unto the Lord, who hath heard us, their design was to exhort the Edomites to be imitators of God, who had been merciful in delivering His people. If any should object that the cry of the people had not been praiseworthy, as not having arisen from a true and sincere faith, nor from a serious feeling of the heart, the reply is easy. that the Israelites were not here boasting of any merit of their own, as if they had prayed duly and perfectly, but that they were simply professing their innocence, since they could not have had recourse to God, unless they had been unjustly oppressed. The fact, then, that God had heard them, had the effect of commending their cause. They prove, however, from the result, that God was their deliverer: because their exodus had been incredible; although this point is but lightly touched upon.

Their notion is a poor one, who understand Moses by “the angel:” since by this name they unquestionably magnify the miracles which God had wrought. C. found in S’.M. that Rabbi Salomon interpreted the ambiguous word מלאך, messenger, here, instead of angel; and said that the messenger was Moses. — W. Now, although the angels encamp around the servants of God — and it is certain that many angels had been the ministers of the people’s safety — still they especially designate, as the angel, Him who had been often before called Jehovah, and in whom the, majesty of God perfectly shone forth. Paul, however, teaches that he was Christ. (1 Corinthians 10:4.)

19. And the children of Israel said unto him. It is doubtful whether or not the ambassadors were sent a second time, in order to remove all unjust suspicions, and to appease the ferocity (of the Edomites.) It is probable, however, that we have the relation of what was done in one and the same expedition. The sum is, that the Israelites tried every means, in order that a free and unmolested passage might be accorded them by the Edomites: whence their repulse might appear the more harsh and intolerable. But God, by this test, would prove the obedience of His people. As regards the Edomites, although by rashly taking up arms they would have drawn upon themselves just destruction, still God spared them for a time; not by freely pardoning them, but by deferring their punishment, as He is wont to do, until its due season.

23. And the Lord spoke unto Moses. First of all, in the death of Aaron, we must consider the execution of the sentence, whereby he had been condemned; for God wished to show that He had not threatened either him or Moses in vain, with what then occurred, as children are wont to be threatened. If Aaron had died without any such prediction, since he might have seemed from his extreme age to have but discharged the debt of nature, as it is called, the people might have been so overcome by their grief, as to have no inclination to proceed. But now, when, in the death of one man, the condemnation of their public and common guilt is clearly manifested, such great severity on God’s part against the high-priest, who had before propitiated God towards them all by his intercession, must have been a very sharp spur to them all. For it must needs have suggested itself to them, that God was no longer to be trifled with, before whom not even this sacred dignity could escape punishment. This was the reason why Aaron was called forth to die in the sight of all, that the survivors might learn to live to God, inasmuch as He instructed them to obey by this notable example. For the rebuke is added not so much for the sake of Moses and Aaron, viz., that they should not enter the land, because they had been rebellious against God’s word, as that the people might perceive that they deserved to perish ten times over; since, by their contumacy, they had exasperated the holy men, so that in the excess of their zeal they had almost fallen away from the faith.

25. Take Aaron and Eleazar his son. Aaron’s successor was to be designated whilst he was himself still living; first of all, that the perpetuity of the priesthood might be secured; and, secondly, lest the people, with their usual temerity, should take upon themselves the election in a matter depending on the will of God, alone. For, unless Eleazar had been appointed priest whilst his father was yet alive, the office itself might fall into disesteem, since the high dignity of any individua! is often odious. Lest, therefore, their perverse envy might impel them to repudiate the priesthood, God anticipates them, and provides that religion, which ought to be perpetual, should not perish together with the men. Again, we know how great was the audacity of this people in innovation; lest, then, they should, at their own caprice, take to themselves a priest from another tribe, it was well that he of whom God approved, should be firmly established, so as to be received without controversy as the true and lawful one. In this matter an external symbol was made use of, in that Eleazar was invested with the sacred garments; nor does this refer to the shirt, or the slippers, but to the sacerdotal ornaments. The effect, therefore, of this ceremony was as if Aaron should resign the office, which he had discharged till that day, to his son. Moreover, it is worthy of observation that Aaron not only voluntarily cedes his dignity, but his life also. By this proof his faith was confirmed, for had he not been persuaded that an inheritance was laid up for him in heaven, he would not have so calmly migrated from the world. Since, however, he composes himself to die, just as if he were but lying down on his bed, it is altogether beyond a doubt that his mind was lifted up to the hope of a blessed resurrection, from whence arises a cheerful readiness to die. And it is probable that his faith was elevated and strengthened when he saw that the testimony of God’s grace, on which the safety of the people depended, was made to rest upon the person of his son. For it was exactly as if the image of the Mediator were set visibly before his eyes. This consolation, then, being of no ordinary character, rendered him superior to the terrors of death. Meanwhile, Eleazar succeeded, in the presence of the people, so that his authority might not hereafter be exposed to their murmurs.

29. And when all the congregation saw. This has been an error common to almost all nations and ages, but which reigned peculiarly amongst the people of Israel — to pay due honor to God’s holy servants, rather after their deaths than in their lives. They had frequently wished to stone Aaron; they had raised great tumults, in order to cast him down from the dignity in which God had placed him; now, forgetting their malignity and envy, they lament for him when dead.

The question, however, occurs, whether the mourning for a month, which is here recorded, was praiseworthy or not? But it could not be otherwise than improper, inasmuch as it was a means of aggravating their grief; for men are naturally only too much inclined to excessive grief, even although they do not indulge it; and besides, the hope of a better life avails to mitigate sorrow. Hence we infer, that those are endued with scarcely any taste of eternal salvation, who give way to immoderate grief. But, since believers have another cause for mourning, i.e., to exercise themselves both in the fear of God, and in the hope and desire of the future resurrection, this solemn mourning has not been unreasonably received as a general custom. Since death is a mirror of God’s curse upon the whole human race, it is profitable for us, whenever any of our belongings dies, to mourn our common lot, so as to humble ourselves beneath God’s hand. Besides, if mourning is directed to its proper end, it in a manner unites the living with the dead; so that in death itself the communion of the new and immortal life shines forth. And further, the weakness of the ancient people had need of being propped and supported by such aids as this; for, amidst their dark shadows, it would not have been easy to rise above the world, unless they had been taught that the dead still belonged to them, and that there remained some bond of connection between them. But if the utility (of this custom) be corrupted by its abuse, it is not just that what is right in itself should be blamed for the fault of men.

A Repetition of the same History

Numbers 33

Numbers 33:38, 39

38. And Aaron the priest went up into mount Hor, at the commandment of the Lord, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month.

38. Ascendit autem Aharon sacerdos in Hor montem secundum sermonem Jehovae: et mortuus est ibi anno quadragesimo ex quo egressi sunt filii Israel e terra AEgypti, mense quinto, primo die mensis.

39. And Aaron was an hundred and twenty and three years old when he died in mount Hor.

39. Erat Aharon natus centum ac viginti tres annos quando mortuus est in Hor monte.

CHAPTER 20

Nu 20:1-29. The Death of Miriam.

1. Then came the children of Israel ... into the desert of Zin in the first month--that is, of the fortieth year (compare Nu 20:22, 23, with Nu 33:38). In this history only the principal and most important incidents are recorded, those confined chiefly to the first or second and the last years of the journeyings in the wilderness, thence called Et-Tih. Between Nu 19:22 and Nu 20:1 there is a long and undescribed interval of thirty-seven years.

the people abode in Kadesh--supposed to be what is now known as Ain-el-Weibeh, three springs surrounded by palms. (See on Nu 13:26). It was their second arrival after an interval of thirty-eight years (De 2:14). The old generation had nearly all died, and the new one encamped in it with the view of entering the promised land, not, however, as formerly on the south, but by crossing the Edomite region on the east.

Miriam died there--four months before Aaron [Nu 33:38].

2-13. there was no water for the congregation--There was at Kadesh a fountain, En-Mishpat (Ge 14:7), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by the demands of so vast a multitude.

14-16. Moses sent messengers ... to the king of Edom--The encampment at Kadesh was on the confines of the Edomite territory, through which the Israelites would have had an easy passage across the Arabah by Wady-el-Ghuweir, so that they could have continued their course around Moab, and approached Palestine from the east [Roberts]. The Edomites, being the descendants of Esau and tracing their line of descent from Abraham as their common stock, were recognized by the Israelites as brethren, and a very brotherly message was sent to them.

17. we will go by the king's highway--probably Wady-el-Ghuweir [Roberts], through which ran one of the great lines of road, constructed for commercial caravans, as well as for the progress of armies. The engineering necessary for carrying them over marshes or mountains, and the care requisite for protecting them from the shifting sands, led to their being under the special care of the state. Hence the expression, "the king's highway," which is of great antiquity.

19. if I and my cattle drink of thy water, then I will pay for it--From the scarcity of water in the warm climates of the East, the practice of levying a tax for the use of the wells is universal; and the jealousy of the natives, in guarding the collected treasures of rain, is often so great that water cannot be procured for money.

21. Edom refused to give Israel passage through his border, &c.--A churlish refusal obliged them to take another route. (See on Nu 21:4; De 2:4; and Jud 11:18; see also 1Sa 14:47; 2Sa 8:14, which describe the retribution that was taken.)

22. the children of Israel ... came unto mount Hor--now Gebel Haroun, the most striking and lofty elevation in the Seir range, called emphatically "the mount" [Nu 20:28]. It is conspicuous by its double top.

24-28. Aaron shall be gathered unto his people--In accordance with his recent doom, he, attired in the high priest's costume, was commanded to ascend that mountain and die. But although the time of his death was hastened by the divine displeasure as a punishment for his sins, the manner of his death was arranged in tenderness of love, and to do him honor at the close of his earthly service. His ascent of the mount was to afford him a last look of the camp and a distant prospect of the promised land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff.

29. When all the congregation saw that Aaron was dead--Moses and Eleazar were the sole witnesses of his departure (Nu 20:28). According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement (Le 21:11). But that law was dispensed with in the extraordinary circumstances. The people learned the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the imperfection of the Levitical priesthood (He 7:12).

they mourned for Aaron thirty days--the usual period of public and solemn mourning. (See on De 34:8).

Then came the children of Israel, etc. - This was the first month of the fortieth year after their departure from Egypt. See Num 33:38, compared with Num 20:28 of this chapter, and Deu 1:3. The transactions of thirty-seven years Moses passes by, because he writes not as a historian but as a legislator; and gives us particularly an account of the laws, ordinances, and other occurrences of the first and last years of their peregrinations. The year now spoken of was the last of their journeyings; for from the going out of the spies, Numbers 13, unto this time, was about thirty-eight years, Deu 1:22, Deu 1:23; Deu 2:14.

Desert of Zin - Calmet contends that this is not the same desert mentioned Exo 16:1, where Israel had their eighth encampment; that in Exodus being called in the original סין sin, this here צין tsin: but this is no positive proof, as letters of the same organ are frequently interchanged in all languages, and particularly in Hebrew.

And Miriam died there - Miriam was certainly older than Moses. When he was an infant, exposed on the river Nile, she was entrusted by her parents to watch the conduct of Pharaoh's daughter, and to manage a most delicate business, that required much address and prudence. See Exodus 2. It is supposed that she was at the time of her death one hundred and thirty years of age, having been at least ten years old at her brother's birth. The Catholic writers represent her as a type of the Virgin Mary; as having preserved a perpetual virginity; as being legislatrix over the Israelitish women, as Moses was over the men; and as having a large portion of the spirit of prophecy. Eusebius says that her tomb was to be seen at Kadesh, near the city of Petra, in his time. She appears to have died about four months before her brother Aaron, Num 33:38, and eleven before her brother Moses; so that these three, the most eminent of human beings, died in the space of one year!

And there was no water for the congregation - The same occurrence took place to the children of Israel at Kadesh, as did formerly to their fathers at Rephidim, see Exo 17:1; and as the fathers murmured, so also did the children.

Because ye believed me not - What was the offense for which Moses was excluded from the promised land? It appears to have consisted in some or all of the following particulars:

1. God had commanded him (Num 20:8) to take the rod in his hand, and go and Speak To The Rock, and it should give forth water. It seems Moses did not think speaking would be sufficient, therefore he smote the rock without any command so to do.

2. He did this twice, which certainly in this case indicated a great perturbation of spirit, and want of attention to the presence of God.

3. He permitted his spirit to be carried away by a sense of the people's disobedience, and thus, being provoked, he was led to speak unadvisedly with his lips: Hear now, ye Rebels, Num 20:10.

4. He did not acknowledge God in the miracle which was about to be wrought, but took the honor to himself and Aaron: "Must We fetch you water out of this rock?"

Thus it plainly appears that they did not properly believe in God, and did not honor him in the sight of the people; for in their presence they seem to express a doubt whether the thing could be possibly done. As Aaron appears to have been consenting in the above particulars, therefore he is also excluded from the promised land.

Sent messengers - unto the king of Edom - Archbishop Usher supposes that the king now reigning in Edom was Hadar, mentioned Gen 36:39.

Thus saith thy brother Israel - The Edomites were the descendants of Edom or Esau, the brother of Jacob or Israel, from whom the Israelites were descended.

We will go by the king's high-way - This is the first time this phrase occurs; it appears to have been a public road made by the king's authority at the expense of the state.

Thus Edom refused to give Israel passage through his border - Though every king has a right to refuse passage through his territories to any strangers; yet in a case like this, and in a time also in which emigrations were frequent and universally allowed, it was both cruelty and oppression in Edom to refuse a passage to a comparatively unarmed and inoffensive multitude, who were all their own near kinsmen. It appears however that it was only the Edomites of Kadesh that were thus unfriendly and cruel; for from Deu 2:29 we learn that the Edomites who dwelt in Mount Seir treated them in a hospitable manner. This cruelty in the Edomites of Kadesh is strongly reprehended, and threatened by the Prophet Obadiah, Oba 1:10, etc.

Strip Aaron of his garments - This was, in effect, depriving him of his office; and putting the clothes on his son Eleazar implied a transfer of that office to him. A transfer of office, from this circumstance of putting the clothes of the late possessor on the person intended to succeed him, was called investing or investment, (clothing); as removing a person from an office was termed divesting or unclothing. Among the Catholics, and in the Church of England, this same method is used in degrading ecclesiastics. Hence such a degradation is termed by the common people stripping a man of his gown.

And Aaron died there - Hence, as Dr. Lightfoot has justly observed, we have an "indisputable proof that the earthly Canaan was not the utmost felicity at which God's promises to the Israelites aimed since the best men among them were excluded from it."

The remark of some of the fathers here is worthy of attention: "Neither Moses the representative of the law, nor Miriam the representative of the prophets, nor Aaron the representative of the priesthood and its sacrificial rites, could bring the Israelites into possession of the promised land. This was reserved for Joshua, who was in name and conduct the lively type of our Lord and Savior Jesus Christ." He alone can bring those who believe in his name into that rest which remains for the people of God.

There are some observations made by Dr. Lightfoot on this and some of the preceding chapters which should be more generally known. "The place where the people murmured upon the return of the spies was Kadesh-Barnea, Num 13:26; Num 32:8; Deu 1:19. This place was called Rithmah before, (Num 33:18, compared with Num 12:16, and Num 13:26), and was so called probably from the juniper trees that grew there; but is now named Kadesh, because the Lord was there sanctified upon the people, as Num 20:13; and Barnea, or the wandering son, because here was the decree made of their long wandering in the wilderness. They continued a good space at Kadesh before they removed; for so said Moses, Ye abode in Kadesh many days; or as the Hebrew, According to the days that ye had made abode, namely, at Sinai, Num 20:6. And so they spent one whole year there, for so they had done at Sinai. And whereas God commands them at their murmuring to turn back to the Red Sea, (Deu 1:40), his meaning was, that at their next march, whensoever it was, they should not go forward unto Canaan, but back again towards the Red Sea, whence they came; (but see on Deu 1:1 (note)). And they did so, for they wandered by many stations and marches from Kadesh-Barnea till they came to Kadesh-Barnea again, seven or eight and thirty years after they had first left it. These marches, mentioned in Numbers 33, were these: From Kadesh or Rithmah to Rimmon Parez, to Libnah, to Rissah, to Kehelathah, to Mount Shapher, to Haradah, to Makheloth, to Tahath, to Tarah, to Mithcah, to Hashmonah, to Moseroth, to Benejaaken, to Horhagidgad, to Jotbathah, to Ebronah, to Ezion-Gaber, to Kadesh again, in the fortieth year. And though it was only eleven days' journey from Horeb, by the way of Mount Seir to Kadesh-Barnea, (Deu 1:2), they made it above thrice eleven years' journey!" Had they trusted in God, and obeyed him, their enemies long ere this would have been discomfited, and themselves quietly established in possession of the promised inheritance. But they grieved the Spirit of God, and did not believe his promise; and it would have been inconsistent with the whole economy of grace to have introduced unbelievers into that rest which was a type of the kingdom of God.

Then - To wit, after many stations and long journeys here omitted, but particularly described, Num 33:1 - 49. Zin - A place near the land of Edom, distinct and distant from that Sin, Exo 16:1. The first month - Of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, who died in the fifth month of the fortieth year, Num 33:38. Moses doth not give us an exact journal of all occurrences in the wilderness, but only of those which were most remarkable, and especially of those which happened in the first and second, and in the fortieth year. Miriam died - Four months before Aaron, and but a few more before Moses.

No water - Which having followed them through all their former journeys, began to fail them here, because they were now come near countries, where waters might be had by ordinary means, and therefore God would not use extraordinary, lest he should seem to prostitute the honour of miracles. This story, though like that, Exo 17:1 - 7, is different from it, as appears by divers circumstances. 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.

Before the Lord - Suddenly, rather than to die such a lingering death. Their sin was much greater than that of their parents, because they should have taken warning by their miscarriages, and by the terrible effects of them, which their eyes had seen.

The rod - That which was laid up before the Lord in the tabernacle; whether it was Aaron's rod, which was laid up there, Num 17:10, or Moses's rod by which he wrought so many miracles. For it is likely, that wonder - working rod, was laid up in some part of the tabernacle, though not in or near the ark, where Aaron's blossoming rod was put.

From before the Lord - Out of the tabernacle.

Ye believed me not - But shewed your infidelity: which they did, either by smiting the rock, and that twice, which is emphatically noted, as if he doubted whether once smiting would have done it, whereas he was not commanded to smite so much as once, but only to speak to it: or by the doubtfulness of these words, Num 20:10. Must we fetch water out of the rock? which implies a suspicion of it, whereas they should have spoken positively and confidently to the rock to give forth water. And yet they did not doubt of the power of God, but of his will, whether he would gratify these rebels with this farther miracle, after so many of the like kind. To sanctify me - To give me the glory of my power in doing this miracle, and of my truth in punctually fulfilling my promise, and of my goodness in doing it notwithstanding the peoples perverseness. In the eyes of Israel - This made their sin scandalous to the Israelites, who of themselves were too prone to infidelity; to prevent the contagion, God leaves a monument of his displeasure upon them, and inflicts a punishment as publick as their sin.

Meribah - That is, strife. In them - Or, among them, the children of Israel, by the demonstration of his omnipotency, veracity, and clemency towards the Israelites, and of his impartial holiness and severity against sin even in his greatest friends and favourites.

All the travel - All the wanderings and afflictions of our parents and of us their children, which doubtless have come to thine ears.

An Angel - The Angel of the Covenant, who first appeared to Moses in the bush, and afterward in the cloudy pillar, who conducted Moses and the people out of Egypt, and through the wilderness. For though Moses may be called an angel or messenger yet it is not probable that he is meant, partly because Moses was the person that sent this message; and partly because another angel above Moses conducted them, and the mention hereof to the Edomites, was likely to give more authority to their present message. In Kadesh - Near, the particle in being so often used.

The wells - Or, pits, which any of you have digged for your private use, not without paying for it, Num 20:19, but only of the waters of common rivers, which are free to all passengers. No man's property ought to be invaded, under colour of religion. Dominion is founded in providence, not in Grace.

By me - Through my country: I will not suffer thee to do so: which was an act of policy, to secure themselves from so numerous an host.

Said - That is, their messengers replied what here follows.

And the Lord spake unto Moses and Aaron - So these two dear brothers must part! Aaron must die first: but Moses is not likely to be long after him. So that it is only for a while, a little while, that they are separated.

Because they rebelled - This was one but not the only reason. God would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signify the insufficiency of the Mosaical law and Aaronical priesthood to make them perfectly happy, and the necessity of a better, and to keep the Israelites from resting in them, so as to be taken off from their expectation of Christ.

His garments - His priestly garments, in token of his resignation of his office. Put them on Eleazar - By way of admission and inauguration to his office.

In the sight of all the congregation - That their hearts might be more affected with their loss of so great a pillar, and that they all might be witnesses of the translation of the priesthood from Aaron to Eleazar.

And Moses stript Aaron - And Death will strip us. Naked we came into the world: naked we must go out. We shall see little reason to be proud of our cloaths, our ornaments, or marks of honour, if we consider how soon death will strip us of all our glory, and take the crown off from our head! Aaron died there - He died in Mosera, Deu 10:6. Mosera was the general name of the place where that station was, and mount Hor a particular place in it. Presently after he was stript of his priestly garments, he laid him down and died. A good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world, than while we may do God and our generation some service?

Saw - Understood by the relation of Moses and Eleazar, and by other signs. Thirty days - The time of publick and solemn mourning for great persons.

1 THen came the children of Israel even the whole congregation into the desert of Zin , in the first moneth , and the people abode in Kadesh ; and Miriam died there , and was buryed there.

To wit, after many other stations and long journeys here omitted, but particularly described, Numb. 33.

A place near the land of Edom, distinct and distant from that Sin, Exod. 15. 1.

To wit, of the fortieth year, as is evident, because the next station to this was in mount Hor, where Aaron died, ver. 22, 23, &c. who died in the fifth moneth of the fortieth year, Numb. 33. 38. Moses doth not give us an exact journal of all their occurrences in the wilderness, but onely of those which were most remarkable, and especially of those which happened in the first and second, and in the fortieth, year.

Whether the same place called Kadeh-barnea, where they were long [illegible: 1 word] Numb. 13. 26. and to which they now return after 38 years tedious travels and wandrings in the desert, Deut. 2. 14. or another place, more southerly, it is not material.

Four moneths before Aaron and but a few more before Moses.

2 And there was no water for the congregation : and they gathered themselves together against Moses, and against Aaron.

Which having followed them through all their former journeys began now to fail them here, and because they were now come near Canaan and other countreys, where waters might be had by ordinary means, and therefore God would not use extraordinary, least he should seem to prostitute the honour of miracles. This story, though like that Exod. 17. is different from it, as appears by divers circumstances.

3 And the people chode with Moses, and spake, saying, Would God that we had died when our brethern died before the LORD .

(i. e.) Suddenly, rather than to die such a lingring and painful death. Their sin was much greater than their parents in like case, because they should have taken warning by their miscarriages, and by the terrible effects of them which there eyes had seen.

Marginal references: Exod. 17. 2.; chap. 11. 1, 33. & 14. 37. & 15. 32, 35, 45.

6 And Moses and Aaron went from the presence of the assembly , unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them.

Partly to avoid the growing rage of the people, for Gods singular protection of them did not exclude the use of ordinary means: and partly to go to God for relief and redress.

Marginal references: chap. 14. 5. & 15. 4.; chap. 14. 10.

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, and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their beasts drink.

That rod which was laid up before the Lord in the tabernacle, as appears from ver. 9. But whether it was Aarons rod, which was undoubtedly laid up there, Numb. 17. 10. or Moses his rod by which he wrought so many miracles, it is not considerable; or whether it was not one and the same rod, which was commonly called Moses his rod, as here ver. 11. and elsewhere, and sometimes Aarons rod, as Exod. 7. 12. which may seem most probable. For it is likely, though not related elsewhere in Scripture, that wonder-working rod, called the rod of God, Exod. 4. 20. was laid up in some part of the tabernacle, though not in or near the Ark, where Aarons blossoming rod for a particular reason was put.

Which will sooner hear and obey my commands than these sottish and stubborn people.

Marginal references: Exod. 17. 5.

9 And Moses took the rod from before the LORD , as he commanded him.

(i. e.) Out of the Tabernacle.

11 And Moses lift up his hand, and with his rod, he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also .

To the men it was a sacrament, 1 Cor. 10. 3, 4. but to the beasts it was no holy but a common thing. So that the elements in the Sacraments have no inherent and inseparable holiness, but onely a relative holiness with respect to their use, out of which they are unholy and common.

Marginal references: Exod. 17. 6.

12 And the LORD spake unto Moses, and Aaron, Because ye believed me not , to sanctifie me in the eyes of the children of Israel , therefore ye shall not bring this congregation into the land: which I have given them.

But shewed your infidelity: which they did, either by their looks and gestures, or rather by the matter and manner of their expressions, and actions, either 1. by smiting the rock, and that twice, which is emphatically noted, as if he doubted whether once smiting would have done it, whereas he was not commanded to smite so much as once, but onely to speak to it: or 2. by the doubtfulness of these words, ver. 10. Must we fetch water out of the rock? which implies a suspicion of it, as the like words do, Gen. 18. 13. whereas they should have spoken positively and confidently to the rock to give forth waters. And yet they did not doubt of the power of God, but of his will, whether he would gratify these rebels with this further miracle after so many of the like kind. And besides the words themselves, it is considerable, both with what mind they were spoken, which God saw to be distrustful, and in what manner they were delivered, which the people might discern to come from disbelief or doubt. And there might be divers other unbelieving words used by them at this time and place, though they be not here recorded, it being usual in Scripture to give onely the summe or principal heads of discourses or events, leaving the rest to be gathered out of them. See Psal. 106. 32, 33.

(i. e.) To give me glory of my power in doing this miracle, and of my truth in punctually fulfilling my promise so to do, and of my goodness in doing it notwithstanding the peoples perverseness.

This made their sin scandalous, to the Israelites, who of themselves were too prone to infidelity and little needed such an ill example, to prevent the contagion whereof God leaves a monument of his great displeasure upon them, and inflicts a punishment as publick and manifest as their sin was.

Marginal references: chap. 27. 14. Deut. 1. 37. & 3. 26. & 32. 51.; Heb. not in [illegible: 1 word].

13 This is the water of Meribah , because the children of Israel strove with the LORD, and he was sanctified in them .

Called Meribah Kadesh, to distinguish it from another Mebah, Exod. 17. 7.

Or, among them, to wit, the children of Israel last mentioned, by the demonstration of his omnipotency, veracity, and clemency towards the Israelites, and of his impartial holiness and severity against sin even in his greatest friends and favourites, as Moses was.

Marginal references: Deut. 33. 8. Psal. 95. 8. & 106. 32, &c.; That is, strife.

14 And Moses sent messengers▪ from Kadesh, unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travel that hath befallen us .

By Gods direction, Deut. 2. 1, 2, 3.

For was not Esau (who is Edom, Gen. 36. 1.) Iacobs brother? Mal. 1. 2.

All the wandrings and afflictions of our parents and of us their children, which doubtless have come to thine ears.

Marginal references: Heb. found us.

16 And when we cryed unto the LORD, he heard our voice, and sent an angel , and hath brought us forth out of Egypt: and behold, we are in Kadesh , a city in the uttermost of thy border.

To wit, the Angel of the covenant, Christ Jesus, who first appeared to Moses in the bush, Exod. 3. 2. and afterward in the cloudy pillar, who conducted Moses and the people out of Egypt and thorough the wilderness, as appears from Exod. 14. 19. and 23. 20. and 33. 14. 1 Cor. 10. 4. For though Moses may be called an Angel, or messenger, a title given to Phinehas, Iudg. 2. 1. and to the Prophets, 2 Chr[illegible: 1+ letters]n. 36. 16. and to Haggai, Hag. 1. 13. yet it is not probable, that he is meant, partly because Moses was the person that sent this message; partly because there was no reason why he should express himself by such a dark and doubtful title to them; and partly because another angel besides and above Moses did conduct them, and the mention hereof to the Edomites was likely to give more authority and efficacy to their present message.

(i. e.) Near the city Kad[illegible: 1+ letters]sh, the particle in being oft so used, as we have shewed.

Marginal references: Exod. 3. 7.

17 Let us pass, I pray thee, through thy co[illegible: 1+ letters]ntrey: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells : we will go by the kings high-way, we will not turn to the right hand, nor to the left, until we have passed thy borders.

Or, pits, which any of you have digged for your private use, to wit, without paying for it, ver. 19. Deut. 2. 6. but onely of the waters of common rivers, which are free to all passengers, and will not be prejudicial to thee.

18 And Edom said unto him, Thou shalt not pass by me , lest I come out against thee with the sword.

(i. e.) Through my country, as thou desirest: I will not suffer thee to do so: which was an act of common policy to secure themselves from so numerous an host.

19 And the children of Israel said unto him , We will go by the high-way: and if I and my cattel drink of thy water, then I will pay for it : I will onely (without doing any thing else) go through on my feet.

(i. e.) Their messengers replyed unto them what here follows.

For water was a scarce commodity in those parts.

21 Thus Edom refused to give Israel passage through his border : wherefore Israel turned away from him .

But permitted them to go by their border, Deut. 2. 4, 8. Iudg. 11. 18. and furnished them with victuals for their money, Deut. 2. 29.

According to Gods command, Deut. 2. 5.

22 And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor .

Whose inhabitants were thence called Horims, Deut. 2. 12. and Esau the Horite, Gen. 36. 20.

Marginal references: chap. 33. 37.

24 Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah.

This was one but not the onely, reason. God would not have Moses and Aaron to carry the people into Canaan, for this reason also, to signifie the insufficiency of the Mosaical law and Aaronical Priesthood to make them perfectly happy, and the necessity of a better, and so to keep the Israelites from resting in them so as to be taken off from their expectation of Christ, and from the entertainment of him when he should come.

Marginal references: Heb. mouth.

26 And strip Aaron of his garments , and put them upon Eleazar his son , and Aaron shall be gathered unto his people, and shall die there.

To wit of his Priestly garments, Exod. 28. 2. Levit. 8. 7, 8, 9. in token of his resignation of his office. See the like Isa. 22. 15, 19, 20, 21.

By way of admission and inauguration of him to his office.

27 And Moses did as the LORD commanded: and they went up into mount Hor, in the sight of all the congregation .

That their hearts might be more affected with their loss of so great a pillar, and that they all might be witnesses of the translation of the Priesthood from Aaron to Eleazar, and therefore might give him the honour due to him.

28 And Moses stripped Aaron of his garments, and put them upon Eleazar his son, and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount.

To wit, in mount Hor. Obj. He died in Mosera, Deut. 10. 6. Ans. Mosera was the general name of the place where that station was, and mount Hor is a particular place in it, where he died, and was buried also, Deut. 10. 6.

Marginal references: Deut. 10. 6. & 32. 50.

29 And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty dayes even all the house of Israel.

(i. e.) Understood by the relation of Moses and Eleazar, and by other signs. So seeing is used, Gen. 42. 1. Act. 7. 12.

The time of publick and solemn mourning for great persons. See Deut. 34. 8.

Israel’s Last Journey from Kadesh to the Heights of Pisgah in yhe Fields of Moab - Numbers 20-21

In the first month of the fortieth year, the whole congregation of Israel assembled again at Kadesh, in the desert of Zin, to commence the march to Canaan. In Kadesh, Miriam died (Num 20:1), and the people murmured against Moses and Aaron on account of the want of water. The Lord relieved this want, by pouring water from the rock; but Moses sinned on this occasion, so that he was not allowed to enter Canaan (Num 20:2-13). From Kadesh, Moses sent messengers to the king of Edom, to ask permission for the Israelites to pass peaceably through his land; but this was refused by the king of Edom (Num 20:14-21). In the meantime, the Israelites marched from Kadesh to Mount Hor, on the borders of the land of Edom; and there Aaron died, and Eleazar was invested with the high-priesthood in his stead (Num 20:22-29). On this march they were attacked by the Canaanitish king of Arad; but they gained a complete victory, and laid his cities under the ban (Num 21:1-3). As the king of Edom opposed their passing through his land, they were compelled to go from Mount Hor to the Red Sea, and round the land of Edom. On the way the murmuring people were bitten by poisonous serpents; but the penitent among them were healed of the bite of the serpent, by looking at the brazen serpent which Moses set up at the command of God (Num 21:4-9). After going round the Moabitish mountains, they turned to the north, and went along the eastern side of the Edomitish and Moabitish territory, as far as the Arnon, on the border of the Amoritish kingdom of Sihon, with the intention of going through to the Jordan, and so entering Canaan (Num 21:10-20). But as Sihon would not allow the Israelites to pass through his land, and made a hostile demonstration against them, they smote him and conquered his land, and also the northern Amoritish kingdom of Og, king of Bashan (Num 21:21-35), and forced their way through the Amoritish territory to the heights of Pisgah, for the purpose of going forward thence into the steppes of Moab by the Jordan (Num 22:1). These marches formed the third stage in the guidance of Israel through the desert to Canaan.

Death of Miriam. Water out of the Rock.

Refusal of a Passage through Edom. Aaron’s Death.

Conquest over the King of Arad - Numbers 20-21:3

The events mentioned in the heading, which took place either in Kadesh or on the march thence to the mountain of Hor are grouped together in Num 20:1-21:3, rather in a classified order than in one that is strictly chronological. The death of Miriam took place during the time when the people were collected at Kadesh-barnea in the desert of Zin (Num 20:21). But when the whole nation assembled together in this desert there was a deficiency of water, which caused the people to murmur against Moses, until God relieved the want by a miracle (Num 20:2-13). It was from Kadesh that messengers were sent to the king of Edom (Num 20:14.); but instead of waiting at Kadesh till the messengers returned, Moses appears to have proceeded with the people in the meantime into the Arabah. When and where the messengers returned to Moses, we are not informed. So much is certain, however, that the Edomites did not come with an army against the Israelites (Num 20:20, Num 20:21), until they approached their land with the intention of passing through. For it was in the Arabah, at Mount Hor, that Israel first turned to go round the land of Edom (Num 21:4). The attack of the Canaanites of Arad (Num 21:1-3) who attempted to prevent the Israelites from advancing into the desert of Zin, occurred in the interval between the departure from Kadesh and the arrival in the Arabah at Mount Hor; so that if a chronological arrangement were adopted, this event would be placed in Num 20:22, between the first and second clauses of this verse. The words “and came to Mount Hor” (Num 20:22) are anticipatory, and introduce the most important event of all that period, viz., the death of Aaron at Mount Hor (Num 20:23-29).Even Fries (pp. 53, 54) has admitted that the account in Num 21:1; Num 33:40, is to be regarded as a rehearsal of an event which took place before the arrival of the Israelites at Mount Hor, and that the conflict with the king of Arad must have occurred immediately upon the advance of Israel into the desert of Zin; and he correctly observes, that the sacred writer has arranged what stood in practical connection with the sin of Moses and Aaron, and the refusal of Edom, in the closest juxtaposition to those events: whereas, after he had once commenced his account of the tragical occurrences in ch. 20, there was no place throughout the whole of that chapter for mentioning the conflict with Arad; and consequently this battle could only find a place in the second line, after the record of the most memorable events which occurred between the death of Miriam and that of Aaron, and to which it was subordinate in actual significance. On the other hand, Fries objects to the arrangement we have adopted above, and supposes that Israel did not go straight from Kadesh through the Wady Murreh into the Arabah, and to the border of the (actual) land of Edom, and then turn back to the Red Sea; but that after the failure of the negotiations with the king of Edom, Moses turned at once from the desert of Zin and plain of Kadesh, and went back in a south-westerly direction to the Hebron road; and having followed this road to Jebel Araif, the south-western corner-pillar of the western Edom, turned at right angles and went by the side of Jebel Mukrah to the Arabah, where he was compelled to alter his course again through meeting with Mount Hor, the border-pillar of Edom at that point, and to go southwards to the Red Sea (pp. 88-9). But although this combination steers clear of the difficulty connected with our assumption, - viz., that when Israel advanced into the Arabah to encamp at Mount Hor, they had actually trodden upon the Edomitish territory in that part of the Arabah which connected the mountain land of Azazimeh, of which the Edomites had taken forcible possession, with their hereditary country, the mountains of Seir, - we cannot regard this view as in harmony with the biblical account. For, apart from the improbability of Moses going a second time to Mount Hor on the border of Edom, after he had been compelled to desist from his advance through the desert of Zin (Wady Murreh), and take a circuitous route, or rather make a retrograde movement, on the western side of the Edomitish territory of the land of Azazimeh, only to be driven back a second time, the account of the contest with the king of Arad is hard to reconcile with this combination. In that case the king of Arad must have attacked or overtaken the Israelites when they were collected together in the desert of Zin at Kadesh. But this does not tally with the words of Num 21:1, “When the Canaanite heard that Israel came (was approaching) by the way of the spies;” for if Moses turned round in Kadesh to go down the Hebron road as far as Jebel Araif, in consequence of the refusal of Edom, the Israelites did not take the way of the spies at all, for their way went northwards from Kadesh to Canaan. The supposition of Fries (p. 54, that the words in Num 21:1, “came by the way of the spies,” are a permutation of those in Num 20:1, “came into the desert of Zin,” and that the two perfectly coincide as to time, is forced; as the Israelites are described in Num 20:1 not only as coming into the desert of Zin in general, but as assembling together there at Kadesh.

Modern critics (Knobel and others) have also mutilated these chapters, and left only Num 20:1 (in part,), 2, 6, 22-29, Num 21:10-11; Num 22:1, as parts of the original work, whilst all the rest is described as a Jehovistic addition, partly from ancient sources and partly from the invention of the Jehovist himself. But the supposed contradiction - viz., that whilst the original work describes the Israelites as going through northern Edom, and going round the Moabitish territory in the more restricted sense, the Jehovist represents them as going round the land of Edom upon the west, south, and east (Num 20:21; Num 21:4), and also as going round the land of the Arnon in a still larger circle, and past other places as well (Num 21:12, Num 21:16, Num 21:18), - rests upon a false interpretation of the passages in question. The other arguments adduced - viz., the fact that the Jehovist gives great prominence to the hatred of the Edomites (Num 20:18, Num 20:20) and interweaves poetical sentences (Num 21:14, Num 21:15, Num 21:17, Num 21:18, Num 21:27, Num 21:28), the miraculous rod in Moses’ hand (Num 20:8), and the etymology (Num 21:3), - are all just arguing in a circle, since the supposition that all these things are foreign to the original work, is not a fact demonstrated, but a simple petitio principii.)

Num 20:1

Assembling of the Congregation at Kadesh. - In the first month the children of Israel came into the desert of Zin, i.e., in the fortieth year of their wanderings, at the commencement of which “the whole congregation” assembled together once more in the very same place where the sentence had been passed thirty-seven years and a half before, that they should remain in the desert for forty years, until the rebellious generation had died out. The year is not mentioned in Num 20:1, but, according to Num 14:32., it can only be the year with which the forty years of the sentence that they should die out in the wilderness came to an end, that is to say, the fortieth year of their wandering. This is put beyond all doubt by what follows. For the whole congregation proceeds from Kadesh in the desert of Zin to Mount Hor, where Aaron died, and that, according to Num 33:38, in the fifth month of the fortieth year after the Exodus from Egypt. Miriam died during the time that the people were staying (ישׁב) in Kadesh, and there she was buried.

Num 20:2-5

Sin of Moses and Aaron at the Water of Strife at Kadesh. - In the arid desert the congregation was in want of water, and the people quarrelled with Moses in consequence. In connection with the first stay in Kadesh there is nothing said about any deficiency of water. But as the name Kadesh embraces a large district of the desert of Zin, and is not confined to one particular spot, there might easily be a want of water in this place or the other. In their faithless discontent, the people wished that they had died when their brethren died before Jehovah. The allusion is not to Korah’s company, as Knobel supposes, and the word גּוע, “to expire,” would be altogether inapplicable to their destruction; but the reference is to those who had died one by one during the thirty-seven years. “Why,” they murmured once more against Moses and Aaron, “have ye brought the congregation of God into this desert, to perish there with their cattle? Why have ye brought it out of Egypt into this evil land, where there is no seed, no fig-trees and pomegranates, no vines, and no water to drink?”

Num 20:6

Moses and Aaron then turned to the tabernacle, to ask for the help of the Lord; and the glory of the Lord immediately appeared (see at Num 17:7 and Num 14:10).

Num 20:7-8

The Lord relieved the want of water. Moses was to take the staff, and with Aaron to gather together the congregation, and speak to the rock before their eyes, when it would give forth water for the congregation and their cattle to drink.

Num 20:9-11

Moses then took the rod “from before Jehovah,” - i.e., the rod with which he had performed miracles in Egypt (Exo 17:5), and which was laid up in the sanctuary, not Aaron’s rod which blossomed (Num 17:10), - and collected the congregation together before the rock, and said to them, “Hear, ye rebels, shall we fetch you water out of this rock?” He then smote the rock twice with his rod, whereupon much water came out, so that the congregation and their cattle had water to drink.

Num 20:12

The Lord then said to both of them, both Moses and Aaron, “Because ye have not trusted firmly in Me, to sanctify Me before the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.” The want of belief or firm confidence in the Lord, through which both of them had sinned, was not actual unbelief or distrust in the omnipotence and grace of God, as if God could not relieve the want of water or extend His help to the murmuring people; for the Lord had promised His help to Moses, and Moses did what the Lord had commanded him. It was simply the want of full believing confidence, a momentary wavering of that immovable assurance, which the two heads of the nation ought to have shown to the congregation, but did not show. Moses did even more than God had commanded him. Instead of speaking to the rock with the rod of God in his hand, as God directed him, he spoke to the congregation, and in these inconsiderate words, “Shall we fetch you water out of the rock?” words which, if they did not express any doubt in the help of the Lord, were certainly fitted to strengthen the people in their unbelief, and are therefore described in Psa 106:33 as prating (speaking unadvisedly) with the lips (cf. Lev 5:4). He then struck the rock twice with the rod, “as if it depended upon human exertion, and not upon the power of God alone,” or as if the promise of God “would not have been fulfilled without all the smiting on his part” (Knobel). In the ill-will expressed in these words the weakness of faith was manifested, by which the faithful servant of God, worn out with the numerous temptations, allowed himself to be overcome, so that he stumbled, and did not sanctify the Lord before the eyes of the people, as he ought to have done. Aaron also wavered along with Moses, inasmuch as he did nothing to prevent Moses’ fall. But their sin became a grievous one, from the fact that they acted unworthily of their office. God punished them, therefore, by withdrawing their office from them before they had finished the work entrusted to them. They were not to conduct the congregation into the promised land, and therefore were not to enter in themselves (cf. Num 27:12-13; Deu 32:48.). The rock, from which water issued, is distinguished by the article הסּלע, not as being already known, or mentioned before, but simply as a particular rock in that neighbourhood; though the situation is not described, so as to render it possible to search for it now.Moses Nachmanides has given a correct interpretation of the words, “Speak to the rock before their eyes” (Num 20:8): viz., “to the first rock in front of them, and standing in their sight.” The fable attributed to the Rabbins, viz., that the rock of Rephidim followed the Israelites all about in the desert, and supplied them with water, cannot be proved from the talmudical and rabbinical passages given byBuxtorf (historia Petrae in deserto) in his exercitatt. c. v., but is simply founded upon a literal interpretation of certain rabbinical statements concerning the identity of the well at Rephidim with that at Kadesh, which were evidently intended to be figurative, asAbarbanel expressly affirms (Buxtorf, l. c. pp. 422ff.). “Their true meaning,” he says, “was, that those waters which flowed out in Horeb were the gift of God granted to the Israelites, and continued all through the desert, just like the manna. For wherever they went, fountains of living waters were opened to them as the occasion required. And for this reason, the rock in Kadesh was the same rock as that in Horeb. Still less ground is there for supposing that the Apostle Paul alluded to any such rabbinical fable when he said, “They drank of that spiritual rock that followed them” (1Co 10:4), and gave it a spiritual interpretation in the words, “and that rock was Christ.”

Num 20:13

The account closes with the words, “This is the water of strife, about which the children of Israel strove with Jehovah, and He sanctified Himself on them.” This does not imply that the scene of this occurrence received the name of “strife-water,” but simply that the water which God brought out of the rock for the Israelites received that name. But God sanctified Himself on them, by the fact that, on the one hand, He put their unbelief to shame by the miraculous gift of water, and on the other hand punished Moses and Aaron for the weakness of their faith.The assumption of neological critics, that this occurrence is identical with the similar one at Rephidim (Ex 17), and that this is only another saga based upon the same event, has no firm ground whatever. The want of water in the arid desert is a fact so constantly attested by travellers, that it would be a matter of great surprise if Israel had only experienced this want, and quarrelled with its God and its leaders, once in the course of forty years. As early as Exo 15:22. the people murmured because of the want of drinkable water, and the bitter water was turned into sweet; and immediately after the event before us, it gave utterance to the complaint again, “We have no bread and no water” (Num 21:4-5). But if the want remained the same, the relief of that want would necessarily be repeated in the same or a similar manner. Moreover, the occurrences at Rephidim (or Massah-Meribah) and at Kadesh are altogether different from each other. In Rephidim, God gave the people water out of the rock, and the murmuring of the people was stayed. In Kadesh, God no doubt relieved the distress in the same way; but the mediators of His mercy, Moses and Aaron, sinned at the time, so that God sanctified Himself upon them by a judgment, because they had not sanctified Him before the congregation. (See Hengstenberg, Dissertations, vol. ii.)

Num 20:14-17

Message of the Israelites to the King of Edom. - As Israel was about to start from Kadesh upon its march to Canaan, but wished to enter it from the east across the Jordan, and not from the south, where the steep and lofty mountain ranges presented obstacles which would have been difficult to overcome, if not quite insuperable, Moses sent messengers from Kadesh to the king of Edom, to solicit from the kindred nation a friendly and unimpeded passage through their land. He reminded the king of the relationship of Israel, of their being brought down to Egypt, of the oppression they had endured there, and their deliverance out of the land, and promised him that they would not pass through fields and vineyards, nor drink the water of their wells, but keep to the king’s way, without turning to the right hand or the left, and thus would do no injury whatever to the land (Num 20:14-16).We learn from Jdg 11:17, that Israel sent messengers from Kadesh to the king of Moab also, and with a similar commission, and that he also refused to grant the request for an unimpeded passage through his land. This message is passed over in silence here, because the refusal of the Moabites had no influence upon the further progress of the Israelites. “For if they could not pass through Edom, the permission of the Moabites would not help them at all. It was onlyeventualiter that they sought this permission.” - Hengstenberg, Diss.

By the “angel” who led Israel out of Egypt we are naturally to understand not the pillar of cloud and fire (Knobel), but the angel of the Lord, the visible revealer of the invisible God, whom the messengers describe indefinitely as “an angel,” when addressing the Edomites. Kadesh is represented in Num 20:16 as a city on the border of the Edomitish territory. The reference is to Kadesh-Barnea (Num 32:8; Num 34:4; Deu 1:2, Deu 1:19; Deu 2:14; Deu 9:23; Jos 10:41; Jos 14:6-7; Jos 15:3). This city was no doubt situated quite in the neighbourhood of Ain Kudes, the well of Kadesh, discovered by Rowland. This well was called En-mishpat, the fountain of judgment, in Abraham’s time (Gen 14:7); and the name Kadesh occurs first of all on the first arrival of the Israelites in that region, in the account of the events which took place there, as being the central point of the place of encampment, the “desert of Paran,” or “desert of Zin” (cf. Num 13:26 with Num 13:21, and Num 12:16). And even on the second arrival of the congregation in that locality, it is not mentioned till after the desert of Zin (Num 20:1); whilst the full name Kadesh-Barnea is used by Moses for the first time in Num 32:8, when reminding the people of those mournful occurrences in Kadesh in Num 13 and 14. The conjecture is therefore a very natural one, that the place in question received the name of Kadesh first of all from that tragical occurrence (Num 14), or possibly from the murmuring of the congregation on account of the want of water, which led Moses and Aaron to sin, so that the Lord sanctified (יקדּשׁ) Himself upon them by a judgment, because they had not sanctified Him before the children of Israel (Num 20:12 and Num 20:13); that Barnea was the older or original name of the town, which was situated in the neighbourhood of the “water of strife,” and that this name was afterwards united with Kadesh, and formed into a composite noun. If this conjecture is a correct one, the name Kadesh is used proleptically, not only in Gen 14:7, as a more precise definition of En-Mishpat, but also in Gen 16:14; Gen 20:1; and Num 13:26, and Num 20:1; and there is no lack of analogies for this. It is in this too that we are probably to seek for an explanation of the fact, that in the list of stations in Num 33 the name Kadesh does not occur in connection with the first arrival of the congregation in the desert of Zin, but only in connection with their second arrival (v. 36), and that the place of encampment on their first arrival is called Rithmah, and not Barnea, because the headquarters of the camp were in the Wady Retemath, not at the town of Barnea, which was farther on in the desert of Zin. The expression “town of the end of thy territory” is not to be understood as signifying that the town belonged to the Edomites, but simply affirms that it was situated on the border of the Edomitish territory. The supposition that Barnea was an Edomitish town is opposed by the circumstance that, in Num 34:4, and Jos 15:3, it is reckoned as part of the land of Canaan; that in Jos 10:41 it is mentioned as the southernmost town, where Joshua smote the Canaanites and conquered their land; and lastly, that in Jos 15:23 it is probably classed among the towns allotted to the tribe of Judah, from which it seems to follow that it must have belonged to the Amorites. “The end of the territory” of the king of Edom is to be distinguished from “the territory of the land of Edom” in Num 20:23. The land of Edom extended westwards only as far as the Arabah, the low-lying plain, which runs from the southern point of the Dead Sea to the head of the Elanitic Gulf. At that time, however, the Edomites had spread out beyond the Arabah, and taken possession of a portion of the desert of Paran belonging to the peninsula of Sinai, which was bounded on the north by the desert of Zin (see at Num 34:3). By their not drinking of the water of the wells (Num 20:17), we are to understand, according to Num 20:19, their not making use of the wells of the Edomites either by violence or without compensation. The “king’s way” is the public high road, which was probably made at the cost of the state, and kept up for the king and his armies to travel upon, and is synonymous with the “sultan-road” (Derb es Sultan) or “emperor road,” as the open, broad, old military roads are still called in the East (cf. Robinson, Pal. ii. 340; Seetzen, i. pp. 61, 132, ii. pp. 336, etc.).

This military road led, no doubt, as Leake has conjectured (Burckhardt, Syr. pp. 21, 22), through the broad Wady el Ghuweir, which not only forms a direct and easy passage to the level country through the very steep mountains that fall down into the Arabah, but also a convenient road through the land of Edom (Robinson, ii. pp. 552, 583, 610), and is celebrated for its splendid meadows, which are traceable to its many springs (Burckhardt, pp. 688, 689); for the broad Wady Murreh runs from the northern border of the mountain-land of Azazimeh, not only as far as the mountain of Moddera (Madurah), where it is divided, but in its southern half as far as the Arabah. This is very likely the “great route through broad wadys,” which the Bedouins who accompanied Rowland assured him “was very good, and led direct to Mount Hor, but with which no European traveller was acquainted” (Ritter's Erdk. xiv. p. 1088). It probably opens into the Arabah at the Wady el Weibeh, opposite to the Wady Ghuweir.

Num 20:18-19

The Edomites refused the visit of the Israelites in a most unbrotherly manner, and threatened to come out against them with the sword, without paying the least attention to the repeated assurance of the Israelitish messengers, that they would only march upon the high road, and would pay for water for themselves and their cattle. אין־דּבר רק, lit., “it is nothing at all; I will go through with my feet:” i.e., we want no great thing; we will only make use of the high road.

Num 20:20-21

To give emphasis to his refusal, Edom went against Israel “with much people and with a strong hand,” sc., when they approached its borders. This statement, as well as the one in Num 20:21, that Israel turned away before Edom, anticipates the historical order; for, as a matter of course, the Edomites cannot have come at once with an army on the track of the messengers, for the purpose of blocking up the road through the Wady Murreh, which runs along the border of its territory to the west of the Arabah.

Num 20:22-26

Death of Aaron at Mount Hor. - The Israelites left Kadesh, and passed along the road just mentioned to Mount Hor. This mountain, which was situated, according to Num 33:37, on the border of the land of Edom, is placed by Josephus (Ant. iv. 4, 7) in the neighbourhood of Petra; so also by Eusebius and Jerome: “Or mons, in quo mortuus est Aaron, juxta civitatem Petram.” According to modern travellers, it is Mount Harun, on the north-western side of Wady Musa (Petra), which is described by Robinson (vol. ii. p. 508) as “a cone irregularly truncated, having three ragged points or peaks, of which that upon the north-east is the highest, and has upon it the Muhammedan Wely, or tomb of Aaron,” from which the mountain has received its name “Harun,” i.e., Aaron (vid., Burckhardt, Syr. pp. 715, 716; v. Schubert, Reise, ii. pp. 419ff.; Ritter, Erdkunde, xiv. pp. 1127ff.). There can be no doubt as to the general correctness of this tradition;There is no force whatever in the arguments by which Knobel has endeavoured to prove that it is incorrect. The first objection, viz., that the Hebrews reached Mount Hor from Kadesh in a single march, has no foundation in the biblical text, and cannot be inferred from the circumstance that there is no place of encampment mentioned between Kadesh and Mount Hor; for, on the one hand, we may clearly see, not only from Num 21:10, but even from Exo 17:1, as compared with Num 33:41. and Num 33:12., that only those places of encampment are mentioned in the historical account where events occurred that were worthy of narrating; and, on the other hand, it is evident from Num 10:33, that the Israelites sometimes continued marching for several days before they formed an encampment again. The second objection - viz., that if Hor was near Petra, it is impossible to see how the advance of the Hebrews from Kadesh to Hor could be regarded by the king of Arad, who lived more than thirty hours’ journey to the north, as coming (Num 33:40), not to mention “coming by the way of the spies” (Num 21:1), and how this king could come into conflict with the Hebrews when posted at Petra - rests upon the erroneous assumption, that the attack of the king of Arad did not take place till after the death of Aaron, because it is not mentioned till afterwards. Lastly, the third objection - viz., that a march from Kadesh in a south-westerly direction to Wady Musa, and then northwards past Zalmona to Phunon (Num 33:41), is much too adventurous - is overthrown by Num 21:4, where the Israelites are said to have gone from Mount Hor by the way of the Red Sea. (See the notes on Num 21:10.) for even if the Mohammedan tradition concerning Aaron’s grave is not well accredited, the situation of this mountain is in perfect harmony with the statement in Num 20:23 and Num 33:37, viz., that the Israelites had then reached the border of the land of Edom. The place where the people encamped is called Mosera in Deu 10:6, and Moseroth in the list of stations in Num 33:30, and is at all events to be sought for in the Arabah, in the neighbourhood of Mount Hor, though it is altogether unknown to us. The camp of 600,000 men, with their wives, children, and flocks, would certainly require a space miles wide, and might therefore easily stretch from the mouths of the Wady el Weibeh and Wady Ghuweir, in the Arabah, to the neighbourhood of Mount Harun. The place of encampment is called after this mountain, Hor, both here and in Num 33:37., because it was there that Aaron died and was buried. The Lord foretold his death to Moses, and directed him to take off Aaron’s priestly robes, and put them upon Eleazar his son, as Aaron was not to enter the promised land, because they (Aaron and Moses) had opposed the command of Jehovah at the water of strife (see at Num 20:12). “Gathered to his people,” like the patriarchs (Gen 25:8, Gen 25:17; Gen 35:29; Gen 49:33).

Num 20:27-29

Moses executed this command, and Aaron died upon the top of the mountain, according to Num 33:37-38, on the first day of the fifth month, in the fortieth year after the Exodus from Egypt, at the age of 123 years (which agrees with Exo 7:7), and was mourned by all Israel for thirty days.

The Death of Miriam; The Water of Meribah; Moses and Aaron Reproved. (b. c. 1453.)

1 Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2 And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3 And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord ! 4 And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? 5 And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. 6 And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the Lord appeared unto them. 7 And the Lord spake unto Moses, saying, 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, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. 9 And Moses took the rod from before the Lord , as he commanded him. 10 And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? 11 And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. 12 And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. 13 This is the water of Meribah; because the children of Israel strove with the Lord , and he was sanctified in them.

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 (v. 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, Exod. ii. 4. Miriam died there, v. 1. She was a prophetess, and had been an instrument of much good to Israel, Mic. vi. 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 (Exod. xv. 20), and therein did them real service; yet she had once been a murmurer (ch. xii. 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, Exod. xvii. 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, v. 13. What was there done was here re-acted.

1. There was no water for the congregation, v. 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 (v. 2), gathered themselves together, and took up arms against Moses and Aaron. They chid with them (v. 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, Amos v. 18. (2.) They were angry that they were brought out of Egypt, and led through this wilderness, v. 4, 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 (ch. xiv. 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. v. 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, v. 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 (Hosea xi. 9), will not always chide; see Gen. viii. 21. But he appeared, (1.) On his throne of glory, to silence their unjust murmuring (v. 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, v. 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 some thing 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 (v. 9), for it was the rod of God, the rod of his strength, as the gospel is called (Ps. cx. 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 (v. 8), and it did so (v. 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 (v. 8, 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, v. 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 (v. 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 (v. 12): You believed me not; nay, it is called rebelling against God's commandment, ch. xxvii. 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, Exod. xvii. 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 (Ps. cvi. 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 (Deut. ix. 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. i. 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, ch. xi. 22, 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, Amos iii. 2. It should seem, the Psalmist refers to this sin of Moses and Aaron (Ps. xcix. 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, v. 13. It is called Meribah-Kadesh (Deut. xxxii. 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. xi. 9. Moses and Aaron did not sanctify God as they ought in the eyes of Israel (v. 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.

Ambassadors Sent to Edom. (b. c. 1452.)

14 And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us: 15 How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers: 16 And when we cried unto the Lord , he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border: 17 Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's high way, we will not turn to the right hand nor to the left, until we have passed thy borders. 18 And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword. 19 And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet. 20 And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand. 21 Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.

We have here the application made by Israel to the Edomites. The nearest way to Canaan from the place where Israel now lay encamped was through the country of Edom. Now,

I. Moses sends ambassadors to treat with the king of Edom for leave to pass through his country, and gives them instructions what to say, v. 14-17. 1. They are to claim kindred with the Edomites: Thus saith thy brother Israel. Both nations descended from Abraham and Isaac, their common ancestors; Esau and Jacob, the two fathers of their respective nations, were twin-brothers; and therefore, for relation-sake, they might reasonably expect this kindness from them; nor needed the Edomites to fear that their brother Israel had any ill design upon them, or would take any advantages against them. 2. They are to give a short account of the history and present state of Israel, which, they take it for granted, the Edomites were no strangers to. And in this there was a double plea:—(1.) Israel had been abused by the Egyptians, and therefore ought to be pitied and succoured by their relations: "The Egyptians vexed us and our fathers, but we may hope our brethren the Edomites will not be so vexatious." (2.) Israel had been wonderfully saved by the Lord, and therefore ought to be countenanced and favoured (v. 16): "We cried unto the Lord, and he sent an angel, the angel of his presence, the angel of the covenant, the eternal Word, who had brought us forth out of Egypt, and led us hither." It was therefore the interest of the Edomites to ingratiate themselves with a people that had so great an interest in heaven and were so much its favourites, and it was at their peril if they offered them any injury. It is our wisdom and duty to be kind to those whom God is pleased to own, and to take his people for our people. Come in, thou blessed of the Lord. 3. They are humbly to beg a passport through their country. Though God himself, in the pillar of cloud and fire, was Israel's guide, in following which they might have justified their passing through any man's ground against all the world, yet God would have this respect paid to the Edomites, to show that no man's property ought to be invaded under colour of religion. Dominion is founded in providence, not in grace. Thus when Christ was to pass through a village of the Samaritans, to whom his coming was likely to be offensive, he sent messengers before his face to ask leave, Luke ix. 52. Those that would receive kindness must not disdain to request it. 4. They are to give security for the good behaviour of the Israelites in this march, that they would keep in the king's high road, that they would commit no trespass upon any man's property, either in ground or water, that they would not so much as make use of a well without paying for it, and that they would make all convenient speed, as fast as they could well go on their feet, v. 17, 19. Nothing could be offered more fair and neighbourly.

II. The ambassadors returned with a denial, v. 18. Edom, that is, the king of Edom, as protector of his country, said, Thou shalt not pass by me; and, when the ambassadors urged it further, he repeated the denial (v. 20) and threatened, if they offered to enter his country, it should be at their peril; he raised his trained bands to oppose them. Thus Edom refused to give Israel passage. This was owing, 1. To their jealousy of the Israelites; they feared they should receive promises. And truly, had this numerous army been under any other discipline and command than that of the righteous God himself, who would no more suffer them to do wrong than to take wrong, there might have been cause for this jealousy; but what could they fear from a nation that had statutes and judgments so righteous? 2. It was owing to the old enmity which Esau bore to Israel. If they had no reason to fear damage by them, yet they were not willing to show so much kindness to them. Esau hated Jacob because of the blessing, and now the hatred revived, when the blessing was ready to be inherited. God would hereby discover the ill-nature of the Edomites to their shame, and try the good-nature of the Israelites to their honour: they turned away from him, and did not take this occasion to quarrel with him. Note, We must not think it strange if the most reasonable requests be denied by unreasonable men, and if those be affronted by men whom God favours. I as a deaf man heard not. After this indignity which the Edomites offered to Israel God gave them a particular caution not to abhor an Edomite (Deut. xxiii. 7), though the Edomites had shown such an abhorrence of them, to teach us in such cases not to meditate revenge.

The Edomites Refuse a Passage to Israel; The Death of Aaron. (b. c. 1452.)

22 And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor. 23 And the Lord spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, 24 Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. 25 Take Aaron and Eleazar his son, and bring them up unto mount Hor: 26 And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. 27 And Moses did as the Lord commanded: and they went up into mount Hor in the sight of all the congregation. 28 And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. 29 And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.

The chapter began with the funeral of Miriam, and it ends with the funeral of her brother Aaron. When death comes into a family, it often strikes double. Israel had not improved the former affliction they were under, by the death of the prophetess, and therefore, soon after, God took away their priest, to try if they would lay that to heart. This happened at the very next stage, when they removed to Mount Hor, fetching a compass round the Edomites' country, leaving it on their left hand. Wherever we go, death attends us, and the graves are ready for us.

I. God bids Aaron die, v. 24. God takes Moses and Aaron aside, and tells them, Aaron shall be gathered to his people. These two dear brothers are told that they must part. Aaron the elder must die first, but Moses is not likely to be long after him; so that it is but for a while, a little while, that they are parted. 1. There is something of displeasure in these orders. Aaron must not enter Canaan, because he had failed in his duty at the waters of strife. The mention of this, no doubt, went to the heart of Moses, who knew himself, perhaps, at that time, to be the guiltier of the two. 2. There is much of mercy in them. Aaron, though he dies for his transgression, is not put to death as a malefactor, by a plague, or fire from heaven, but dies with ease and in honour. He is not cut off from his people, as the expression usually is concerning those that die by the hand of divine justice, but he is gathered to his people, as one that died in the arms of divine grace. 3. There is much of type and significancy in them. Aaron must not enter Canaan, to show that the Levitical priesthood could make nothing perfect: that must be done by the bringing in of a better hope. Those priests could not continue by reason of sin and death, but the priesthood of Christ, being undefiled, is unchangeable, and to this, which abides for ever, Aaron must resign all his honour, Heb. vii. 23-25.

II. Aaron submits, and dies in the method and manner appointed, and, for aught that appears, with as much cheerfulness as if he had been going to bed.

1. He puts on his holy garments to take his leave of them, and goes up with his brother and son to the top of Mount Hor, and probably some of the elders of Israel with him, v. 27. They went up in the sight of all the congregation, who, it is likely, were told on what errand they went up; by this solemn procession Aaron lets Israel know that he is neither afraid nor ashamed to die, but, when the bridegroom comes, can trim his lamp and go forth to meet him. His going up the hill to die signified that the death of saints (and Aaron is called the saint of the Lord) is their ascension; they rather go up than go down to death.

2. Moses, whose hands had first clothed Aaron with his priestly garments, now strips him of them; for, in reverence to the priesthood, it was not fit that he should die in them. Note, Death will strip us; naked we came into the world, and naked we must go out. We shall see little reason to be proud of our clothes, our ornaments, or marks of honour, if we consider how soon death will strip us of our glory, divest us of all our offices and honours, and take the crown off from our head.

3. Moses immediately puts the priestly garments upon Eleazar his son, clothes him with his father's robe, and strengthens him with his girdle, Isa. xxii. 21. Now, (1.) This was a great comfort to Moses, by whose hand the law of the priesthood was given to see that it should be kept up in a succession, and that a lamp was ordained for the anointed, which should not be extinguished by death itself. This was a happy earnest and indication to the church of the care God would take that as one generation of ministers and Christians (spiritual priests) passes away another generation should come up instead of it. (2.) It was a great satisfaction to Aaron to see his son, who was dear to him, thus preferred, and his office, which was dearer, thus preserved and secured, and especially to see in this a figure of Christ's everlasting priesthood, in which alone his would be perpetuated. Now, Lord, might Aaron say, let thy servant depart in peace, for my eyes have seen thy salvation. (3.) It was a great kindness to the people. The installing of Eleazar before Aaron was dead would prevent those who bore ill-will to Aaron's family from attempting to set up another upon his death, in competition with his son. What could they do when the matter was already settled? It would likewise encourage those among them that feared God, and be a token for good to them, that he would not leave them, nor suffer his faithfulness to fail.

4. Aaron died there. Quickly after he was stripped of his priestly garments, he laid himself down and died contentedly; for a good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world than while we may do God and our generation some service in it?

5. Moses and Eleazar, with those that attended them, buried Aaron where he died, as appears by Deut. x. 6, and then came down from the mount. And now, when they came down, and had left Aaron behind, it might be proper for them to think that he had rather gone up to the better world and had left them behind.

6. All the congregation mourned for Aaron thirty days, v. 29. Though the loss was well made up in Eleazar, who, being in the prime of life, was fitter from public service that Aaron would have been if he had lived, yet it was a debt owing to their deceased high priest to mourn for him. While he lived, they were murmuring at him upon all occasions, but now that he was dead they mourned for him. Thus many are taught to lament the loss of those mercies which they would not learn to be thankful for the enjoyment of. Many good men have had more honour done to their memories than ever they had to their persons, witness those that were persecuted while they lived, but when they were dead had their sepulchres garnished.

CHAP. XX.

ANd the sons of Israel, even the whole congregation, came into the wildernesse of Zin, in the first moneth; and the people abode in Kadesh, and Marie died there, and was buried there. And there was no water for the congregation; and they gathered themselves together against Moses and against Aaron. And the people contended with Moses; and they said, saying; And oh that we had given up the ghost, when our brethren gave up the ghost, before Iehovah. And why have ye brought the Church of Iehovah into this wildernesse to die there, we and our cattell? And why have ye made us to come up out of Egypt to bring us in, unto this evill place? it is no place of seed, or of figs, or vines, or of pomegranates, neither is there any water to drinke. And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation, and they fell upon their faces, and the glorie of Iehovah appeared unto them.

And Iehovah spake unto Moses, saying; Take the rod, and gather together the Congregation, thou and Aaron thy brother, and speake ye unto the Rocke before their eyes, and it shall give forth his water: and thou shalt bring forth to them water out of the Rocke; and thou shalt give the congregation and their cattell drink. And Moses took the rod from before Iehovah, as he commanded him. And Moses and Aaron gathered together the Church before the Rocke, and he said unto them, Heare now ye rebels, shall we bring forth water for you out of this rock? And Moses lifted up his hand, and he smote the Rocke with his rod twice; and much water came out, and the Congregation dranke, and their cattell.

And Iehovah said unto Moses and unto Aaron, Because ye beleeved not in me, to sanctifie me, in the eyes of the sonnes of Israel, therefore ye shall not bring this Church into the land wch I have given them. This is the water of Meribah, because the sonnes of Israel contended with Iehovah: and hee was sanctified in them.

And Moses sent messengers from Kadesh, unto the king of Edō: Thus saith thy brother Israel; Thou knowest all the travell that hath found us. And our fathers went downe into Egypt, and we have dwelt in Egypt many dayes, and the Egyptians did evill to us, and to our fathers. And we cried out unto Iehovah, and he heard our voice, and sent an Angell, and hath brought us forth out of Egypt; and behold, we are in Kadesh, a citie in the utterrmost of thy border. Let us passe, I pray thee, thorow thy countrey; we will not passe thorow the fields, or thorow the vine-yards, neither will we drinke of the water of the well: we will goe by the kings way, wee will not turne aside, to the right hand or to the left, untill we have passed thy border. And Edom said unto him; Thou shalt not passe thorow mee, lest I come out against thee with the sword. And the sonnes of Israel said unto him; We will goe up by the high-way; and if we drinkē of thy water, I and my cattell, then I will give the price of it; onely without doing any thing else, I will passe thorow on my feet. And he said, Thou shalt not passe thorow: And Edom came out against him with much people, and with a strong hand. And Edom refused to give Israel, to passe thorow his border; and Israel turned aside from him.

And they journeyed frō Kadesh, & the sons of Israel, even the whole congregation, came unto mount Hor. And Iehovah said unto Moses and unto Aaron, in mount Hor, by the border of the land of Edom, saying; Aaron shal be gathered unto his peoples, for he shal not enter into the land which I have given unto the sonnes of Israel, because ye rebelled against my mouth at the water of Meribah.

Take Aaron and Eleazar his son, and bring them up unto mount Hor. And strip Aaron of his garments, and put them upon Eleazar his son, and Aaron shall be gathered and shall die there. And Moses did as Iehovah commanded, and they went up into mount Hor, in the eyes of all the congregation. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mountaine: and Moses and Eleazar came downe from the mountaine. And all the congregation saw, that Aaron had given up the ghost: and they wept for Aaron thirtie dayes, even all the house of Israel.

Annotations. THe whole Congregation] to wit, of the next generation of the Israelites, when their fathers (according to the judgement threatned in Num. 14. 29. &c.) were for the most part now dead in the wildernesse, as appeareth by Deut. 2. 14, 15. Zin] or Tsin: whereof see the notes on Num. 23. 21. Betweene Hazeroth, mentioned in Num. 12. 16. and this place in Zin, where now they camped, there were eighteene other stations or resting places, whither the Israelites had come, Num. 33. 18.—36. the first moneth] to wit, of the fortieth yeare, after they were come out of Egypt, as appeareth by Num. 33. 38. compared with the 28. verse of this chapter, and Deut. 2. 1.—7. So this was the last yeare of Israels travel in the wildernesse: and from the sending of the Spies, Num. 23. unto this time, was about 38 yeares, Deut. [illegible: 1 word]. 22. 23. and 2. 14. In all which space, we see how few things are recorded concerning Israel; and the things that are mentioned, are partly their murmurings & rebellions, by which they provoked God, & for which they were punished: partly the means of grace, reconciliation and sanctification, tought them of the Lord, to be obtained by Iesus Christ, figured by the sacrifices and ordinances which Moses shewed them; that it might appeare, that where sinne abounded, grace did much more abound, Rom. 5. 20. abode in Kadesh] about foure moneths they stayed here; thē removing to mount Hor, there Aaron died, the first day of the fift moneth, Num. 33. 38. This Kadesh (which the Chaldee nameth Rekam,) was either another wildernesse, or another place in the wildernesse, than that from which the spies were sent, Num. 13. 26. called Kadesh barnea, Deu. 1. 19. Chazkuni here saith, This is not the Kadesh whereof it is said, and ye abode in Kadesh many dayes, (Deut. 1. 46.) for that Kadesh is El-Pharan (Gen. 14. 6.) and is called Kadesh-barnea, and from thence the spies were sent; but this Kadesh in Num. 20. is in the wildernesse of Zin, in the border of the land of Edom. After the rebellion of the Spies, God sent the people backe againe thorow the wildernesse towards the red Sea, Num. 14. 25. (where they might renew the memoriall of their baptisme, 1, Cor. 10. 2.) and from Ezion gaber (wch is a port on the shore of thē red sea. 1 Kin. 9. 26.) they removed next to this Kadesh, Num. 33. 36. So Iephthah saith, Israel walked thorow the wildernes unto the red sea, & came to Kadesh, Iudg. 11. 16 Marie] Hebr. Mirjam; in Greeke, Mariam: she was sister to Moses and Aaron, and a Prophetesse, by whom God guided the Israelites in their travels, as it is written, I sent before thee, Moses, Aaron, and Marie, Mic. 6. 4. Of her, see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell, God tooke from them by death, Marie their Prophetesse, in the first moneth; Aaron their Priest, in the fift moneth, Num. 33. 38. and Moses their King in the end of the yeare, Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased, Iesus the sonne of Nun (a figure of Iesus the Ionne of God,) bringeth them into the promised land, Ios. 1. 1. 2. &c. so after the abrogating of the Law, our Lord Iesus Christ bringeth us into the kingdome of God, Mar. 1. 15. Rom. 7. 4, 5. 6. Dan. 9. 24. Vers. 2. there was no water] In the first yeare, when they were come out of Egypt to Rephidim in the wildernesse, they wanted water, Exod. 17. 1. and in this last, the fortieth yeare, they wanted water againe: here God tried the children, as he had done the Fathers, and they also rebelled against him. And many things were alike in both places. That Rephidim was the tenth encamping place or station from Egypt: this in Kades was the tenth encamping place before they entred Canaan, as by their rehearsall of their journeyes in Num. 33. is to be seene. There the people in their thirst, in stead of praying unto God, contended with Moses, and murmured for that hee had brought them out of Egypt, Exod. 17. 2, 3. here they doe the same, vers. 3 4. There Moses cried unto the Lord for the outrage of the people, Exod. 17. 4. here Moses and Aaron fall downe before the Lord, v. 6. There God promised and gave them water out of the Rocke, Exod. 17. 6. here he doth likewise, v. 8. There God willed Moses to take his rod: here also he commandeth him, Take the rod. There the Lord promised to stand before Moses, Exod. 17. 6. here his glory appeareth unto him and Aaron, v. 6. There Moses by commandement smiting the Rocke with his rod, waters came out of it: here hee smiting the Rocke without commandement, waters came out. There the place was named Meribah or Contention, Exod. 17. 7. here the place is named Meribah, v. 13. That was the peoples sixt rebellion, after they were come out of Egypt, as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai, (if wee except the private murmuring of Mary and Aaron against Moses, Num. 12.) For the first was at Taberab, Num. 11. 1, 3. the next at Kibroth haitaavah, Num. 11. 24. then in the wildernesse of Pharan, Num. 14. 1, 2. after that followed the rebellion of Korah and his company, Num. 16. and after it, of all the congregation, for the death of those rebels, Num. 16. 41. now the sixt is in Kadesh. Vers. 3. contended] chode with bitter and reproachfull words, which the Greeke translateth, reviled: see Exod. 17. 2. And oh] or, And would God. The word And, sheweth the passion of minde, out of which they spake abruptly: see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost] in Chaldee, wee had and in Greeke, we had perished in the perdition of our brethren, before the Lord: whereby they seeme specially to meane the pestilence (the last plague wherewith their brethren died, Num. 16. 49.) which pest, above other judgements, commeth most immediatly from the hand of God, as David acknowledgeth, 2 Sam. 24. 14, 15. And this evill they wished, as being easier than to perish with hunger or thirst: as the Prophet also complaineth, They that be slain with the sword, are better than they that be slaine with hunger: for these pine away, stricken thorow for the fruits of the field, Lam. 4. 9. Wherefore they here use the word giving up (or breathing out) the ghost; which seemeth to meane a more easie kinde of death, than that which is by force of sword, or by hunger, or thirst, or other like violent meanes. So the Hebrewes explaine, giving up the ghost, to be a death without paine or long sicknesse. Vers. 4. to die there] understand, that we should die there with thirst; the Greeke translateth, to bill us and our children, which words they spake in Exod. 17. 3. Vers. 5. of seed] to sow seed in, or to plant fig-trees, vines, &c. for the wildernesse was a land of desarts & of pits, a land of drought, and of the shadow of death, a land that no man passed thorow, and where no man dwelt, Ier. 2. 6. Otherwise, had there beene commodiousnesse of place, the Israelites might have sowen and reaped, planted and gathered fruits in those 38 yeares, which they abode therein, Deu. 2. 14. Vers. 6. from the presence] or, from the face, for feare of them, and because of their outrage: so in Rev. 12. 14. Psal. 3. 1. fell on their faces] in prayer unto God, whose glory dwelled in that Sanctuarie: so in Exod. 17. 4. Moses cr[illegible: 1 letter]ed unto the LORD. See Num. 16. 4. 45. appeared▪ in the cloud, as Num. 12. 5. a signe that he heard their prayer, and would save them: see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod] in Greeke, Take thy rod: so God spake before, in Exod. 17. 5. but here, some gather from verse 9. that it was the rod of Aaron which had budded, and was laid up before the Testimony, Num. 17. 10. Chazkuni saith, This was Aarons rod, for loe it is here written (in verse 9.) And Moses tooke the rod from before the LORD, and this was the rod of Aaron, as it is written (in Num. 17. 10.) Bring Aarons rod again[illegible: 1 letter] before the Testimonie, to be kept for a signe against the sonnes of rebellion: and forasmuch as Aarons rod was a signe against the sonnes of rebellion, hereupon Moses said (in verse 10.) Heare now ye rebels. Howbeit Moses rod (which is also called the rod of God, Exod. 4. 20. and 17. 9.) might be kept also in the Sanctuary: and after in verse 11. it is said, Moses smote the rocke with his rod. speake ye unto the▪ Rocke] He saith not, smite the rocke: yet in verse 11. Moses smote the rocke; and in vers. 10. he spake to the people; but it is not said that he spake to the rocke, as here he was commanded. Some others thinke, that Gods intendment in bidding him. Take the rod, was to smite the Rocke with it; and that he sinned not in smiting it, but in unbeleefe; for which he is blamed in vers. 12. it shall give forth his water] or, the waters of it: this promise of God, was that whereon the faith of Moses and Aaron should have rested. thou shalt bring forth] God was he that brought forth, and gave water to the people, as is often mentioned to his glory; He clave the Rockes in the wildernesse, and gave drinke, as out of the great deepes, and brought forth streames out of the Rocke, &c. Psal. 78. 15, 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15, 20. But that worke is here ascribed to Moses ministerially, for that the waters should come out at his speaking. So in other workes of grace, the Ministers of the Word are called Saviours, Obad. vers. 21▪ for in the faithfull performance of their office, they both save themselves, and those that heare them, 1 Tim. 4 16. Vers. 9. from before Jehovah] that is, out of the Tabernacle; for so the phrase importeth, as in Num. 17. 7. Exod. 16. 33, 34. Vers. 10. Heare now ye rebels] As here he speaketh to the people, who was bidden speake to the Rocke, vers. 8. so the manner of his speech sheweth great passion of minde, more than at other times: and the Scripture noteth, that now the people had bitterly provoked his spirit, so that he spake unadvisedly (uttering his anger) with his lips, Psal. 106. 33. shall we bring forth water] a speech of doubting and unbeleefe, both in Moses and Aaron, as in vers. 12. God blameth them because they beleeved not in him. So before, when Moses said, Shall the flockes and the herds be slaine for them, &c. he was blamed with this answer, Is the Lords hand waxed short? Numb. 11. 22, 23. Moses was sore moved against this latter generation of Israelites, who had seene so many miracles, and their fathers perished for rebellion, and yet they were not bettered: hee might feare, lest for their sinning like their fathers, the Lord would leave them, as he after speaketh in Numb. 32. 14, 15. Vers. 11. lifted up his hand] another signe of indignation, being joyned with smiting. twice] the doubling of his stroke shewed also the heat of his anger. Sol. Iarchi (on this place) conjectureth, that [illegible: 1 word] smote it twice, because at first it brought forth b[illegible: 2 letters] drops, (of water) because God had not bidden him smite it, but speake unto it. much water] or, many waters. He clave the rockes in the wilderrasse, and gave drinke, as out of the great deeps, Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect, Rom. 3. 3. Moses and Aaron beleeved not God, to sanctifie him, vers. 12. yet he faithfully kept his promise, and sanctified himselfe, vers▪ 13. the Congregation dranke] Thus the Lord know his people in the wildernesse, in the land of droughts, Hos. 13. 5. And they thirsted not, when be led them thorow the desarts; he caused the waters to flow out of the rockes for them: he clave the rockes [illegible: 1 span]so, and the waters gushed out, Esai. 48. 21. The [illegible: 1 word] ▪ out of the Rocke, besides the refreshing which it gave unto their bodies, was also a spirituall [illegible: 1 word] from that spirituall Rock Christ, 1 Cor. 10. 4. who being smitten for our transgressions, Esai. 53. with the rod of the Law, which worketh wrath, Rom. 4. 15. from him proceedeth the living water, wherewith the Israel of God may quench their thirst for ever, John 4. 10, 14. For who so beleeveth in him, out of his belly shall flow rivers of living water, even the waters of the holy Ghost, Ioh. 7. 38, 39. To these waters, every one that thirsteth is called to come freely, Esai. 55. 1. Rev. 22. 17. their cattell] that water, which was both a naturall and spirituall refreshing to the people, is given also to the beasts for their naturall thirst, because the signes and seales of Gods grace are such in respect of the use of them, to those unto whom they are sanctified of God for that purpose. So the waters of Iordan were sanctified for Baptisme, unto repentant and beleeving sinners, Matth. 3. 6. which out of that use were common waters. And now, not only the Israelites cattell, but the wilde beasts also of the wildernesse, had benefit by this mercy of God to his people: whereunto the Lord hath reference, when he saith by his Prophet, The beast of the field shall honour me, the dragons and the owles, because I give waters in the wildernesse, rivers in the desart, to give drinke to my people, my chosen, Esai. 43. 20. Vers. 12. ye beleeved not in me] the Chaldee expoundeth it, ye beleeved not in my word. Thus unbeleefe was here the chiefe sinne, and cause of other sinnes, as before in the people, Numb. 14. so here in Moses and Aaron, who were [illegible: 1 word] partners in the transgression. And this their sinne is called a rebellion against the mouth of the Lord, Numb. 27. 14. and a transgression, Deut. 32. 51. which word, as R. Menachem here noteth, implieth salfhood, as in Lev. 6. 2. it is joyned with false deniall: and the Apostle saith, Hee that beleeveth not God, hath made him a lier, 1 Ioh. 5. 10. to sanctifie me] inwardly in the heart by faith, outwardly by obedience, to doe that which I commanded; and by both to ascribe unto mee the glory of my truth and power. So when it is said, Sanctifie the Lord of hosts, Esai. 8. 13. the Apostle expoundeth it, Sanctifie the Lord God in your hearts, 1 Pet. 3. 15. in the eyes] the Greeke translateth it, before the sons of Israel. This seemeth to be the reason of Gods severity at this time against Moses and Aaron, more than before, when Moses bewrayed also his unbeleefe, in Num. 11. 21, 22, 23. because he now publiquely dishonoured God before all the people, (which did aggravate the sin,) whereas the former time he did it not in their eyes, but in private before the Lord. therefore] Chazkuni observeth, that this word implieth an oath. Neither indeed could Moses repentance or prayer get this sentence to be reversed: for when the Lord hath sworne, he will not repent, Psal. 110. 4. [illegible: 1 word] ye shall not bring] This chastisement was grievous unto Moses, so that he besought the Lord that he might goe over, and see the good land; but the Lord was wroth with him for the peoples▪ sakes, and would not heare him, Deut. 3. 23,—26. And as God here spake, so it came to passe; for Aaron died in mount Hor, Numb. 20. 24, 28. and Moses on mount Nebo, after he had seene the land with his eyes, but might not goe over thither, Deut. 34. The Psalmist saith, Thou wast unto them a God that forgiveth, and taking vengeance on their practises, Psal. 99. 8. Moses the Minister of the Law, though he guided Israel thorow the wildernesse, to the borders of the promised land, yet could not bring the people thereinto; but Iesus (or Iosua) his successour, gave them the possession of it; to signifie, that the Law (which worketh wrath, Rom. 4. 15.) and the workes thereof (by which no flesh shall be justified, Gal. 2. 16.) cannot bring us into the kingdom of God, but Iesus Christ (who hath loved us, and given himselfe for us,) giveth us by faith the inheritance of the heavenly kingdome, Rom. 4. 24, 25. and 5. 1, 2, &c. Gal. 2. 16. and 3. 13, 14, &c. Vers. 13. of Meribah] that is, of Contention, or Strife; which the Greeke translateth, of Contradiction; so called for a memoriall of their sinne, and for a warning to ages following, not to do the like; whereupon it is said by David, Harden not your heart, as in Meribah, Psalm. 95. 8. The same name was given to the former place in Rephidim, Exod. 17. 7. To distinguish betweene them, the Scripture calleth this, Meribah of Kadesh, in the wildernesse of Zin, Deut. 32. 51. contended with Iehovah] in that they contended with Moses, vers. 3. it is accounted as contention against the Lord himselfe, as he told them before, in Exod. 16. 8. The Greeke translateth, reviled before the Lord. he was sanctified▪ or, he sanctified himselfe in them. Though Moses and Aaron sanctified him not by faith and obedience, yet was he sanctified among the people, by the worke of his grace, in giving waters for their thirst. Or, he was sanctified in them, that is, in Moses and Aaron, as Targum Ionathan explaineth it: for by punishing their rebellion, he sanctified him-selfe in them; as it is written, That the heathen may know me, when I shall be sanctified in thee. O Gog, before their eyes; where it is understood of punishment; as it followeth, And I will plead against him with postilence, and with bloud, &c. thus will I magnifie my selfe, and sanctifie my selfe, and I will be knowne in the eyes of many nations, Ezek. 38. 16, 22, 23. See also the Annotations on Levit. 10. 3. And thus [illegible: 1 letter]ol. Iarchi expoundeth it, in them, for Moses and Aaron died because of them; for when the holy blessed God doth judgement, &c. he sanctifieth him-selfe before his creatures; and so it is said, Fearefull art thou, ô God, out of thy Sanctuaries, Psalm. 68. 36. Vers. 14. Edom] the Edomites, the posterity of Esais, who was surnamed Edom, Gen. 25. 30. and 36. 1. This message which Moses sent unto Edom, and all things about it following, were done by the direction and word of God, as appeareth by Deut: 2. 1, 2, 4, &c. [illegible: 1 word] thy brother Israel] so the whole nation is called, because Iakob, whose name was called Israel, Gen. [illegible: 1 letter]2. 28. was naturall brother to Esau: and this title of brotherhood continued long after, as in O [illegible: 1 word] vers. 10, [illegible: 1 word]. Also the Law saith, Thou shalt not abhorre an Edomite, for he is thy brother. Deut. 23. 7[illegible: 1 letter] [illegible: 1 span] travell that hath found us] the wearisome molestation that hath befallen us. See the like phrase in Exod. 18. 8. Nehem. 9. 32. Vers. 15. into Aegypt] The history hereof is in Gen. 46. dwelt] Hebr. sitten, that is, continued; in Greeke, sojourned. Many daies] see Exod. 12. 40. Did evill] afflicted with rigorous bondage, and other cruelty: See Exod. 1, &c. Vers. 16. We cried out] as is recorded in Exod. 2. 23. an Angell] This was Christ: See Exod. 3. 2. and 14. 19. and 23. 20. with the Annotations. Some of the Hebrewes understand it of Moses, because the Prophets are called Angels or Messengers, as in Iudg. 2. 1. 2 Chron. 36. 15, 16. Hag. 1. 13. in Kadesh a citie] or, by Kadesh, to wit, in the wildernesse lying neere, and having the name of Kadesh the citie, Numb. 33. 36. The Chaldee here and usually nameth it Rekam. Vers. 17. thorow thy country] because it was the neerest way: therefore when Edom refused to let them goe thorow, they turned and passed by the way of the wildernesse of Moab, Deut. 2. 8. Iudg. 11. 17, 18. the vineyards] to rob, or make spoile of any mans goods. water of the well] that is, of the wells, or, of any well: the Greeke translateth, of thy well: Meaning either that they would not drinke without paying for it, as in vers. 19. or, that they would drinke of the rivers which were common, not of wells which were private, and digged of men for their owne use. the kings way] that is, the high-way, which is common for all to passe by, vers. 19. So againe in Numb. 21. 22. Vers. 18. Not passe thorow me] that is, thorow my country, vers. 17. as the Chaldee explaineth it, thorow my border. See the like phrase in Deut. 2. 30. Rom. 15. 28. left I come] it is a threatning which the Greeke explaineth, otherwise I will come: See the Annotations on Gen. 3. 3. with the sword] the Chaldee expoundeth it, with them that kill with the sword; the Greeke, in warre. It had beene the dutie of Edom, to have met their brother Israel with bread and with water in the way, as God speaketh of the Moabites, Deut. 23. 4. but by this unkindnesse the Lord would have his people to see, how all worldly friends and kindred after the flesh will faile them, yea and oppose them, that their hope and strength may be in him alone, Mat. 10. 21, 22. Vers. 19. the high way] or causey; that which before was called the Kings way, vers. 17. the Greeke here translateth it, the mountaine. the price] Hebr. the sale; which both Greeke and Chaldee translate, the price. This was so commanded of God, Ye shall buy meat of them for money, that [illegible: 1 word] may eat: and ye shall also buy water of them for money, that yee may drinke. For Iehovah thy God hath blessed thee in all the worke of thine hand, Deut. 2. 6, 7. without doing anything else Hebr. without a word, that is, without any thing; which the Chaldee explaineth, any evill thing (or ward.) Vers. 20. with much people] Hebr. with an heavie people; which the Chaldee expoundeth, a great army. The Scripture confirmeth this; as that which in 1 King. 3. 9. is written an heavie (or [illegible: 1 word], people, is in 2 Chro. 1. 10. expounded a great [illegible: 1 word]. This comming out was to resist Israel by force an[illegible: 1 letter] strong hand, for Edom was afraid of them, Deut. 2. 4. and trusted not their words. Vers. 21. to give] that is, to suffer, or to give Israel leave to passe, as the Chaldee expoundeth it. Nor withstanding, as they went along their coast, the Edomites suffred them to buy victuals of them, as appeareth by Deut. 2. 28, 29. [illegible: 1 word] aside] and went along thorow the wildernesse, and compassed the land of Edom, Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau, or their possession, Deut. 2. 4, 5. So Targum Ionathan here paraphraseth, they were commanded by the word of (the God of) heaven, that they should not wage warre with them, because the time was not yet come, when hee would execute [illegible: 1 word] on Edom by their hands. Thus Israel suffered patiently the unkindnesse of Edom, and obeyed the Lord herein, though the way which they after went thorow the wildernesse, was very grievous unto them, and their soules were much discouraged because of the same, Numb. 21. 4, 5. Vers. 22. mount Hor] a mount in the edge of the land of E[illegible: 1 letter]ora, and the next resting place which they came unto from Kadesh, Num. 33. 37. The name it selfe signifieth a mount, for Har in Hebrew is a mountaine; and Sol. Iarchi here explaineth it, a [illegible: 1 letter]ountaine upon a mountaine: [illegible: 1 word] argum Ionathan nameth it mount Omanos. Vers. 24. gathered unto his people] that is, die, and be buried, and his soule be among the spirits of just men made perfect, as Hebr. 12. 23. Gathering signifieth here taking away by death, as in vers. 26. and in Esai. 57. 1. mercifull men are gathered, that is, taken away: and that which is gathered, is the spirit of man, as in Psal. 104. 20. thou gatherest their spirit, they give up the ghost, and returne unto their dust. The peoples meane the Fathers deceased, as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers. So his peoples here, are Aarons godly forefathers: as David desireth the contrary, Gather not my soule with sinners, Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth] that is against my word, as the Chaldee expoundeth it: the Greeke saith, yee provoked me. See before on vers. 12. Vers. 26. strip Aaron] or, disaray Aaron of his garments, meaning of his Priestly robes, the garments of holinesse, which Moses had made him for [illegible: 1 word], and for beautifull glory, Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him, Levit. 8. 7, 8, 9. So Targum Io [illegible: 1 span] expoundeth it, strip Aaron of the honourable garments of the Priesthood. The taking off of these garments, and putting them upon Eleazar, signified the taking away of his office and dignity, and giving the same to another: as by a like similitude God said unto Shebna the treasurer, I will drive thee [illegible: 1 word] thy station, and from thy state shall he pull thee downe. And it shall be in that day, that I will call my servant Eliakim, the sonne of Hilkiaeh, and I will cloath him with thy robe, and strengthen him with thy girdle, and I will commit thy gouernment [illegible: 2 letters]to his hand, and he shall be a father to the inhabitants of [illegible: 1 word], &c. Esay 22. 15, 19, 20, 21. As by Aarons offering for his owne sins first, and then for the sinnes of the people, Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood (in comparison with Christs) to reconcile men unto God, Hebr. 7. 26, 27, 28. so by this disaraying and death of Aaron, hee signified the disanulling of that Priesthood, for the weaknesse and unprofitablenesse thereof, Hobr. 7. 11,—18. When therefore the same hands of Moses, which had put on the garments, did pull them off, & now at this time for the sinne which the high Priest had committed, vers. 12. Deut. 32. 50, 51. they and all the people were taught to expect a better Priesthood of the Sonne of God, who is perfected for evermore, Hebr. 7. 28. Eleazar his sonne] This was a comfort to all, especially to Aaron the father, that the Priestly function ended not with the death of the Priest, but was derived to his posterity, and so continued thorow all ages, till Christ came, who is a Priest for ever; after the order of Melchisedek, the true Eliazar, that is, the Helpe of God; who is made, not after the law of a carnall commandement, but after the power of an endlesse life, Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church, God promised that the Priests the Levites should not want a man before him, to offer Burnt-offerings, and to kindle Meat-offerings, and to doe sacrifice continually, Ier. 33. 18. So Aaron did behold in the cloathing of his sonne, a type of his owne, and of all Israels salvation, that his death might not be bitter unto him, but he might depart in peace, because his eyes did see (though as a farre off) the salvation of God, as Luke 2. 29, 30. shall be gathered] unto his peoples, vers. 24. and shall die] Hee that before in the worke of his Priesthood, made atonement for the people, and stood betweene the dead and the living, and the plague was stayed, Numb. 16. 47, 48. now dieth himselfe, for his own sin: an evident demonstration of the insufficiencie of the Leviticall Priesthood. Whereupon the Apostle teacheth, that they were many Priests, because they were not suffered to continue by reason of death. But Christ, because he continueth ever, hath a priesthood which passeth not from one to another: wherefore he is able also to save them to the uttermost, that come unto God by him, seeing hee ever liveth to make intercession for them, Hebr. 7. 23, 24, 25. Vers. 28. Moses stripped Aaron] The actions of Moses signified the effects of his ministery and Law, 2 Cor. 3. 13. Whereas therefore he unvested Auron, by reason of sinne and death which was to ensue, it shewed that no Priest who was a sinner, and under the power of death, could satisfie the justice of the Law, and avoid the wrath of God: so the Legall Priesthood now might say, He hath stript me of my glory, and taken the crowne from my head, Iob. 19. 9. Againe, in putting the priestly garments upon Eleazar, (who was before this, the Prince of the Princes of the Levites, Numb. 3. 32.) he signified, that the Law had a shadow of good things to come, Heb. 10. 1, and therefore the blessings figured thereby, should not be frustrate, but continued under hope by succession, till hee should come unto whom the right of the high Priesthood belonged, even the Branch that should build the Temple of the Lord, and should beare the glory, and sit and rule upon his throne, and should be a Priest upon his throne, and the counsell of peace be betweene them both, Zac. 6. 12, 13. [illegible: 1 letter]er. 33. 18. Thus the Law was a Schoolemaster unto Christ, Gal. 3. 24. It may also be observed, how among the Gentiles, their prophets and prophetesses, who did weare some ornaments and ensignes of their dignity, used solemnly to put them off before their death, as resigning them up unto God, and iudging it an unmeet thing to die in them, as appeareth by the example of Cassandra, in the Greeke Poet Aeschylus, and of Amphi[illegible: 1 span]s the Prophet, in Statius Papinius, Thebaid. 7. top of the mountaine] Things that were very memorable and significative, are often noted in Scripture to be done in mountaines, as being conspicuous, remarkable, and implying high and heavenly mysteries. So the Arke of Noe rested on mount Ararat, Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah, Gen. 22. 2. &c. as the Sonne of God was sacrificed on Calvary, Luke 23. 33. The Law of Moses was given upon mount Sinai, Exod. 19. the Law of Christ came from mount Sion, Mic. 4. 1, 2. and on a mountaine he preached the Gospell, and expounded the Law, Matth. 5. 1, &c. Ezekiel in a vision was shewed the city called The Lord is there, upon a very high mountaine, Ezek. 42. &c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine, Rev. 21. 10. &c. Moses himselfe on the mountaine of Nebo, viewed all the promised land, and died there, Deut. 34. 1.—5. and was with Christ when he was transfigured, and spake of his death, upon an high mountaine, Mat. 17. 1, 2, 3. Luke 9. 30, 31. and now he was with Aaron at his death, and translation of the Priesthood from him unto Eleazar, where he also beheld the end of the Leviticall Priesthood a farre off, and so the translation of it, and of the law thereof, unto Christ, whose day he desired, Hebr. 7. 11, 12. Vers. 29. saw that Aaron had given up the ghost] seeing is here for perceiving by knowledge and understanding, as by the relation of Moses and Eleazar, as also that Aaron came not downe with them. So Iakob saw that there was corne in Aegypt, when he heard thereof, Gen. 42. 1. Act. 7. 12. The people saw the voices, Exod. 20. 18. and sundry the like. Here also they might see the hand of God, chastifing their sin upon Aaron, who died now not only for his own transgression, but for their sakes, as Moses after speaketh of himselfe, The Lord was wroth with me for your sakes, Deut. 3. 26. yet in beholding his Priesthood continued in his son, they might also behold Gods mercy towards them in Christ, who should perfectly reconcile them unto God, when the Priesthood of the Law, which now began to die away, should utterly be abolished. they wept] that is, they mourned. For publike persons, the whole congregation mourned, as here for Aaron, so for the death of his sonnes, Levit. 10. 6. and for the death of Moses, Deut. 34. 8. thirty daies] See the Annotations on Gen. 50. 10. Mourning for the dead is honourable, and here the people mourne for Aaron thirty daies, whom they had dishonoured by rebelling against him forty yeares. So long also they wept for Moses, Deut. 34. 8. and it is the lot of many of the servants of God, to have more honour after their death, than in their life. As Mary the sister, the prophetesse of Israel, died in the first moneth, vers. 1. so Aaron the high Priest died in the first day of the fifth moneth, in the fortieth yeare after their comming out of Aegypt, when he was 123. yeares old, Numb. 33. 38, 39. His buriall also (though here omitted) is spoken of in Deut. 10. 6.