King James Version

Numbers 20

29 verses with commentary

Water from the Rock at Meribah

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.

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This verse marks a major transition: Israel returns to Kadesh (scene of their earlier rebellion, Numbers 13-14) and Miriam dies and is buried there. The terse statement 'Miriam died there, and was buried there' suggests the passing of the Exodus generation. Miriam had been a prophetess who led Israel's women in praise after the Red Sea crossing (Exodus 15:20-21), making her death symbolically significant. The first generation's leaders—Miriam, then Aaron (Numbers 20:28), then later Moses (Deuteronomy 34:5)—would all die before Canaan's conquest, illustrating that the unfaithful generation couldn't enter the Promised Land. Kadesh becomes a place of death rather than triumphant entry, showing consequences of unbelief. Interestingly, the text doesn't record Israelite mourning for Miriam as it does for Aaron and Moses, perhaps suggesting her earlier rebellion (Numbers 12) diminished her status. The wilderness period's end approaches—the rebellious generation is dying off, preparing for the faithful generation to enter Canaan under Joshua's leadership. This transition demonstrates God's faithfulness to His promises despite human unfaithfulness—He'll fulfill covenant promises through the next generation when one generation fails.

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

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Israel again faced water shortage at Kadesh, prompting gathering 'against Moses and against Aaron.' This rebellion occurred near the wilderness journey's end (40th year, v.1), showing that prolonged divine provision doesn't necessarily produce grateful hearts. The phrase 'gathered themselves together against' indicates organized opposition, not mere complaint. Unbelief persists across generations.

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

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The people's accusation—'would God that we had died when our brethren died before the LORD'—expresses desire to have perished in Korah's judgment. This reveals envy of the dead, preferring judgment to trusting God through difficulty. Their complaint conflates God's judgment with random misfortune, showing distorted perspective on divine providence and human mortality.

And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there?

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The question 'And why have ye brought up the congregation of the LORD into this wilderness' blamed Moses and Aaron for bringing Israel to this place. Yet Moses and Aaron merely followed God's command—the pillar of cloud and fire led Israel (Numbers 9:15-23), not human decision. By blaming the leaders, the people implicitly blamed God while maintaining deniability. This indirection characterizes much human rebellion: criticizing God's appointed means while avoiding direct accusation of God Himself.

The phrase 'congregation of the LORD' ironically invoked their covenant status while rebelling against covenant leadership. They claimed identity as God's people while rejecting His provision and providence. This inconsistency appears throughout Scripture: people claiming God's promises while refusing His commands, wanting divine blessing without divine lordship. The New Testament warns against similar hypocrisy (Matthew 7:21-23; 2 Timothy 3:5).

The complaint 'that we and our cattle should die there' revealed their concern: physical death. They feared dying in the wilderness, the very judgment God had decreed forty years earlier (Numbers 14:28-35). Their parents' generation died in the wilderness as judgment; this generation would die there by God's plan. Yet rather than trusting God's provision during their appointed time, they complained. The fear of death exposes lack of faith in divine purpose and providence.

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.

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Israel complains: 'Wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place?' They call the wilderness an 'evil place' lacking seeds, figs, vines, pomegranates, and water. The Hebrew 'ra' (evil/bad) reveals their twisted perspective - God's guided journey becomes 'evil.' They yearn for Egypt's produce, forgetting slavery. This illustrates human tendency to romanticize the past and blame leaders for following God's call. The new generation repeated their parents' complaints, showing sin's generational patterns. Yet God still provides (v.8-11), demonstrating grace despite ingratitude. Believers similarly complain about God's will when it doesn't match preferences, forgetting the slavery from which Christ delivered us.

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.

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The phrase 'And Moses and Aaron went from the presence of the assembly' indicates they left the complaining crowd to seek God. Rather than arguing with the people or defending themselves, they brought the crisis to God. This pattern—withdrawing from human conflict to divine presence—characterizes godly leadership. The 'door of the tabernacle of the congregation' was the place of meeting with God (Exodus 29:42-43), where divine glory appeared and God spoke with Moses.

The action 'and they fell upon their faces' expresses both humility before God and desperation in crisis. Prostration was a posture of worship, submission, and intercession. Moses and Aaron didn't come to God with demands or accusations but with humble dependence. This contrasts sharply with the people's response to crisis: they gathered against leadership in rebellion, while leadership gathered before God in prayer. The difference between these responses illustrates the distinction between flesh and spirit, unbelief and faith.

The result 'and the glory of the LORD appeared unto them' shows God's response to humble prayer. When leaders bring congregational crisis to God rather than trying to resolve it through human wisdom, God manifests His presence and power. The appearing glory indicates God's readiness to intervene, provide, and guide. This pattern appears throughout Scripture: crisis drives the faithful to prayer, which brings divine presence and provision (Exodus 33:7-11; 1 Kings 8:10-11; Acts 4:23-31).

And the LORD spake unto Moses, saying,

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God instructs Moses to 'speak ye unto the rock' to bring forth water. The command to speak rather than strike (as at Rephidim, Exodus 17:6) represented a new directive requiring fresh obedience. Moses' subsequent striking of the rock instead of speaking to it (verse 11) violated this command, resulting in his exclusion from Canaan. Second-time obedience must match current instructions, not merely repeat past patterns.

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.

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God instructs Moses to speak to the rock to produce water, demonstrating divine power to supply Israel's needs through means requiring only faith-filled obedience. The command 'Take the rod' refers to Aaron's budded rod that confirmed God's choice of Aaron's priesthood (Numbers 17:10). This rod symbolized divine authority and miraculous provision. The phrase 'gather thou the assembly together' emphasizes that the miracle would occur publicly, vindicating God before the congregation. The central command—'speak ye unto the rock before their eyes'—requires only verbal address, not physical striking as Moses did at Rephidim forty years earlier (Exodus 17:6). The change from striking (Exodus) to speaking (Numbers) may symbolize progression from Law's demands to grace's provision—Christ the Rock was struck once (crucifixion), but now we simply ask in His name. God promises: 'it shall give forth his water'—the rock will respond to spoken command. The comprehensive provision—'give the congregation and their beasts drink'—demonstrates God's care extends to all needs.

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

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Moses took the rod 'from before the LORD, as he commanded him'—beginning with proper obedience. Yet subsequent actions violated God's specific instruction to speak to the rock. Partial obedience ending in disobedience nullifies initial correctness. God measures complete faithfulness, not merely good beginnings.

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?

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Moses and Aaron gather the assembly before the rock, and Moses addresses them: 'Hear now, ye rebels; must we fetch you water out of this rock?' Moses' frustration erupts in harsh words and the plural 'we' (instead of crediting God alone). This momentary lapse—taking credit for God's miracle—cost Moses entry into Canaan, showing how even great leaders must guard against pride in ministry.

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.

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Moses 'smote the rock twice' with his rod, and 'water came out abundantly.' God graciously provided despite Moses' disobedience—He struck instead of speaking as commanded (v.8). The double striking suggests either frustrated emphasis or lack of faith in God's method. Yet abundance of water demonstrated God's mercy to undeserving people through imperfect leaders.

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.

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God's judgment on Moses and Aaron stands as one of Scripture's most sobering passages. The charge—'Because ye believed me not, to sanctify me in the eyes of the children of Israel'—identifies their sin as unbelief expressed through failure to honor God publicly. The Hebrew 'lo-he'emantem bi' (לֹא־הֶאֱמַנְתֶּם בִּי) means 'you did not believe in me,' suggesting that disobedience flows from faith failure. The phrase 'to sanctify me' uses 'qadash' (קָדַשׁ), meaning to set apart as holy, to treat as sacred. Moses' angry words—'Hear now, ye rebels; must we fetch you water out of this rock?' (20:10)—and his striking the rock twice instead of speaking to it (20:11) failed to honor God's holiness before Israel. The 'we' suggests Moses took credit for the miracle rather than attributing it to God alone. The consequence—'ye shall not bring this congregation into the land'—seems disproportionately severe, but leadership carries greater accountability (James 3:1). Moses' privilege (closest human relationship with God) made his failure more serious. This judgment teaches that God's holiness cannot be compromised, even by His most faithful servants.

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

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This water was called 'Meribah' (strife/quarreling) because 'the children of Israel strove with the LORD, and he was sanctified in them.' The Hebrew 'rib' (strove/contended) indicates legal disputation - Israel litigiously challenged God. Yet God was 'sanctified' (qadash - shown holy) through judgment on Moses and Aaron's sin (v.12). Even when His people sin, God maintains His holiness through just responses. This teaches that God's character is vindicated through both mercy (providing water despite complaint) and justice (punishing unauthorized representation). Every divine action sanctifies His name - displays His nature accurately. Believers should likewise live so God is sanctified (shown holy) in us (1 Pet 1:15-16).

Edom Refuses Passage

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: befallen: Heb. found us

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Moses sent messengers to Edom's king calling Israel 'thy brother'—referencing Esau's descent from Esau, Jacob's twin. This appeal to kinship sought peaceful passage, demonstrating that God's people should pursue peace with neighbors when possible. Yet Edom's refusal (verse 18) shows that familial connection doesn't guarantee cooperation, especially when old animosities persist.

How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers:

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Moses recounts Israel's history: 'our fathers went down into Egypt, and we have dwelt in Egypt a long time.' This historical summary provided context for the request, showing Israel as fellow-travelers, not invaders. Sharing one's story can build bridges and explain present circumstances. Yet even accurate history doesn't always persuade hardened hearts.

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:

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Moses described God's deliverance: 'when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt.' This testimony to God's intervention explained Israel's journey and implied divine authority for their request. Acknowledging God's past faithfulness in our requests demonstrates that we seek His continued guidance.

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.

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Moses promised, 'we will go by the king's high way, we will not turn to the right hand nor to the left.' This specific, limited request minimized inconvenience to Edom while meeting Israel's need. Reasonable, modest requests demonstrate respect for others' concerns. Yet even such careful restraint doesn't guarantee acceptance when hearts are unwilling.

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

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Edom answered, 'Thou shalt not pass by me, lest I come out against thee with the sword.' This hostile refusal, despite kinship and reasonable request, demonstrates that ancient resentments can override both family ties and fairness. Israel's response was not to force passage but to seek alternate route (verse 21), showing restraint even when wronged.

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.

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Israel's second appeal offered to pay for any water consumed and pledged to stay on the highway. This even more accommodating request addressed any economic concern Edom might have. Increasing concession in face of opposition demonstrates good-faith effort at reconciliation. Yet some refusals are absolute regardless of concessions offered.

And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand.

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Edom refused again and 'came out against him with much people, and with a strong hand.' Meeting peaceful request with military threat reveals hardness of heart. Israel 'turned away from him'—accepting rejection rather than fighting, despite probable military superiority. This restraint demonstrates that God's people must sometimes absorb injustice rather than assert rights through force.

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

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Edom 'refused to give Israel passage through his border: wherefore Israel turned away from him.' Despite kinship (Edom was Esau's descendants), Edom denied passage. Israel respected this refusal rather than fighting relatives, demonstrating restraint and honoring blood ties. The Hebrew 'natah' (turned away) shows peaceful withdrawal despite having military power after defeating Egypt. This teaches wisdom in choosing battles - not every wrong requires confrontation. Paul later counseled, 'if it be possible, as much as lieth in you, live peaceably with all men' (Rom 12:18). Sometimes God's will involves going around obstacles rather than through them.

The Death of Aaron

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

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After Edom's refusal, Israel 'came unto mount Hor'—the place where Aaron would die (verses 23-29). Geographic movement marked spiritual transitions. Arriving at this significant location reminded Israel that leadership transitions were near and that obedience to God's directions mattered more than any single leader's presence.

And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying,

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At Kadesh, God speaks to Moses and Aaron about the waters called Meribah ('strife' or 'contention'). The name memorialized Israel's contentious rebellion against God's provision and leaders. This second Meribah (cf. Exodus 17:7) demonstrates persistent patterns of unbelief. God's naming of places preserves warning to future generations.

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. word: Heb. mouth

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God commands Moses and Aaron to 'speak ye unto the rock before their eyes,' promising water will flow. This method differed from the earlier rock-striking (Exodus 17:6), requiring simple obedience to God's word rather than dramatic action. Speaking to rock demonstrates faith in God's word alone to accomplish miracles—no additional human action needed beyond obedience.

Take Aaron and Eleazar his son, and bring them up unto mount Hor:

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God commands Moses to bring Aaron and his son Eleazar up Mount Hor for Aaron's transfer of priestly garments and subsequent death. This public, orderly succession demonstrated that priesthood was God's institution, not human office. The stripping of garments symbolized transfer of office and authority, prefiguring the 'crown of righteousness' believers receive from Christ (2 Timothy 4:8).

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.

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Moses was to 'strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.' The phrase 'gathered unto his people' indicates joining deceased ancestors in Sheol, affirming continuity between generations and reality of life after death. The transfer of garments while Aaron lived ensured clear succession without contested authority.

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

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Moses obeyed exactly: Aaron, Eleazar, and Moses went up 'in the sight of all the congregation.' The public nature ensured Israel witnessed the legitimate transfer of priesthood, preventing future disputes. That Moses 'did as the LORD commanded' contrasts with his earlier disobedience at Meribah, showing even disciplined leaders can still obey after failure.

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.

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Moses 'stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount.' The succession was complete—Aaron died immediately after divesting, emphasizing that his role was finished and God's purposes continue through new leadership. Death on the mountaintop parallels Moses' later death on Nebo, both excluded from Canaan yet granted dignified, ordered transitions.

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

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Moses and Eleazar 'came down from the mount,' and 'when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days.' The entire nation grieved their first high priest's passing, showing genuine affection despite previous rebellions against him (16:3, 41). The 30-day mourning period matched Moses' later mourning (Deuteronomy 34:8), honoring leaders who served faithfully despite personal cost.

About Numbers

Places in This Chapter

Numbers 20

Water from the Rock at Meribah

Edom Refuses Passage

The Death of Aaron

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