Albert Barnes Commentary Numbers 20
Albert Barnes Commentary
Numbers 20
Albert Barnes Commentary
Numbers 20
"And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there." — Numbers 20:1 (ASV)
Numbers 20 and Numbers 21 narrate the journey of the people from Kadesh around Mount Seir to the heights of Pisgah, near the Jordan, and the various incidents connected with that journey . This formed the third and last stage of the progress of Israel from Sinai to Canaan and took place in the fortieth year of the Exodus.
The incidents are apparently not narrated in a strictly chronological order . The leading purpose of Numbers 20 seems to be to narrate the loss by the people of their original leaders before their entrance into the land of promise.
Even the whole congregation - This emphatic expression (Numbers 14:1) points to a re-assembling of the people for the purpose of at last resuming the advance to the promised land. During the past 38 years, the “congregation” had been broken up.
No doubt, around the tabernacle, an organised camp consisting of the Levites and others had continued, which had been moved from time to time up and down the country . But the mass of the people had been scattered over the face of the wilderness of Paran. They led a nomadic life as best suited the pasturage of the cattle; trafficking in provisions with surrounding tribes (Psalms 74:14); and availing themselves of the resources of a district which were in ancient times vastly greater than they are now.
These natural resources were supplemented, where needed, by miraculous aid. The whole guidance of Israel through the wilderness is constantly referred to God’s special and immediate superintending care (Deuteronomy 8:4 and following; Deuteronomy 29:5; Nehemiah 9:21; Isaiah 63:11–14; Amos 2:10, etc.).
Yet though God’s extraordinary bounty was granted to them, it is probable that this period was, among the perishing generation in any case, one of great religious decline, or even apostasy. To this period, passages such as Ezekiel 20:15 and following, Amos 5:25 and following, and Hosea 9:10 must undoubtedly be referred.
Into the desert of Zin - The northeastern part of the wilderness of Paran (or, as now definitely fixed by Palmer, the southeastern corner of the desert of Et-Tih, between Akabah and the head of Wady Garaiyeh). The place of encampment was no doubt adjacent to the spring of Kadesh.
In the first month - that is, of the fortieth year of the Exodus.
"And there was no water for the congregation: and they assembled themselves together against Moses and against Aaron. And the people strove with Moses, and spake, saying, Would that we had died when our brethren died before Jehovah! And why have ye brought the assembly of Jehovah into this wilderness, that we should die there, we and our beasts? 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. And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces: and the glory of Jehovah appeared unto them." — Numbers 20:2-6 (ASV)
The language of the murmurers is noteworthy. It has the air of a traditional formal protest handed down from the last generation. Compare marginal references.
"Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink." — Numbers 20:8 (ASV)
Take the rod - That with which the miracles in Egypt had been performed (Exodus 7:8 and following; Exodus 7:19 and following; Exodus 8:5 and following, etc.), and which had been used on a similar occasion at Rephidim (Exodus 17:5 and following). This rod, as the memorial of so many divine interpositions, was naturally laid up in the tabernacle, and is accordingly described in Numbers 20:9 as taken by Moses from before the Lord.
"And Moses lifted up his hand, and smote the rock with his rod twice: and water came forth abundantly, and the congregation drank, and their cattle. And Jehovah said unto Moses and Aaron, Because ye believed not in me, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them." — Numbers 20:11-12 (ASV)
The command (Numbers 20:8) was Speak ye unto the rock. The act of striking it, and especially with two strokes, indicates violent irritation on Moses's part, as does his unseemly way of addressing the people: Hear now, ye rebels.
The form of the question, too, must we, etc., directs the people not to God as their deliverer, as ought to have been the case, but to Moses and Aaron personally.
In fact, the faithful servant of God, worn out by the reiterated perversities of the people, breaks down; and in the actual discharge of his duty as God’s representative before Israel, acts unworthily of the great function entrusted to him.
Thus, Moses did not sanctify God in the eyes of the children of Israel. Aaron might have checked the intemperate words and acts of Moses, and did not.
Therefore, God punishes both by withdrawing them from their work for Him and handing over its accomplishment to another.
"These are the waters of Meribah; because the children of Israel strove with Jehovah, and he was sanctified in them." — Numbers 20:13 (ASV)
The water of Meribah – that is, “Strife.” The place is called “Meribah in Kadesh” (Numbers 27:14), and “Meribah-Kadesh” (Deuteronomy 32:51), to distinguish it from the “Meribah” of Exodus 17:2 and following.
And he was sanctified in them – An allusion doubtless to the name “Kadesh” (holy), which, though not bestowed at that time, acquired a new significance from the fact that God here vindicated His own sanctity, punishing Moses and Aaron who had trespassed against it.
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