Numbers 20:12, commentary and pictures

At Kadesh-Meribah at the close of the forty years wandering, in sight of Canaan, God declared that Moses and Aaron had not believed Him nor honored Him before Israel, and therefore they should not bring the congregation into the land He had given them. The people thirsted with no water and murmured as their fathers had, forgetting years of supply, and God commanded Moses to take the rod and speak to the rock before their eyes so it would give water for the congregation and their beasts. Wearied and provoked by continual complaining, Moses lost self-control, spoke in irritated passion and struck the rock twice though commanded only to speak to it, asking as if the miracle were his own work and taking to himself the glory belonging to God alone. They repented at once with heartfelt contrition and God forgave them, yet He could not remit the sentence, so they must die before crossing the Jordan and Moses must only see the land from Pisgah while Joshua led Israel in to inherit it. The judgment stood because they were greatly honored and entrusted above all others so greater light brought stricter account, and because Israel must learn forever that God and not a man had delivered and led them, that His Word must be followed exactly and that one wrong act is not atoned for by a lifetime of faithful service.

Setting Before Canaan

The word was spoken at the close of the forty years wandering, at Kadesh-Meribah just before Israel entered Canaan, in sight of its hills, only a few days march from the land and a little distance from Edom. The long-flowing living stream that had supplied water ceased just before they came again to the rock, and its ceasing was a token that the wilderness wandering was ended. Israel was about to pass by a direct course through the well-watered, fertile country of Esau in Seir, with promised unmolested passage and sufficient supply, being commanded to pass through the coast of Esau and buy meat and water for money.

The stopping of the miraculous water was God's test whether the people would trust His providence and walk by faith instead of sight for a little time. It was evidence that God's promise was being fulfilled and should have been a cause of rejoicing. Instead the first trial exposed the same turbulent, unthankful spirit and unbelief as their fathers, for blinded by unbelief they failed to understand, gave up hope that God would bring them into possession of Canaan, and turned what should have been evidence into doubt and murmuring, clamoring for the blessings of the wilderness.

Thirsty with no water, when the cry for water arose they forgot the hand that had supplied their wants for so many years and forgot God's bringing water from the rock nearly forty years before. They murmured against God, and their murmuring against God was directed against Moses and Aaron. Their complaint was that they had been brought out of Egypt to die with their cattle and children in an evil place with no seed, figs, vines, pomegranates, and no water to drink, accusing him of leading them out to kill them. Their cry, Would God that we had died when our brethren died before the Lord, meant they wished they had died with those destroyed in the rebellion of Korah, and with Dathan and Abiram.

After Moses and Aaron fell on their faces the glory of the Lord appeared. God then commanded Moses to take the rod, gather the assembly with Aaron, and speak to the rock before their eyes so it would give its waters. That water was what only God could give, for the congregation and their beasts.

Unbelief and Dishonor

Because ye believed me not means Moses and Aaron did not believe or trust God at the rock, letting the people's murmuring shake their faith in His promise. Moses' question whether they must bring water from the rock expressed distrust, as if God would not do what He promised, and for a moment weariness weakened his hold so that his faith ceased to repose on infinite power. They failed to sanctify, honor, magnify and make holy God's power and glory before Israel, and did not make His power and holiness clear to the people. Instead they gave prominence to themselves, neglected God's work, and blurred the distinction between God's power and human action, acting as though a human act supplied the power that belonged to God alone.

Instead of speaking to the rock as commanded, Moses spoke from irritated human passion, Hear now, ye rebels; must we fetch you water out of this rock, called them rebels, and struck the rock twice with the rod when he had no command to strike it. He spoke and acted as though the miracle was wrought by themselves, speaking as if he and Aaron would bring out the water and failing to give God the glory for the miracle. Provoked and wrought up by continual unreasonable complaining, Moses became angry, impatient, self-willed and lost self-control and command of himself, striking in a self-willed, impatient manner with a spirit like that of the murmurers. He forgot for the moment that their murmuring was against God and not himself, and instead of being grieved that God's Spirit was insulted he became irritated and offended.

He thought only of how deeply he was wronged and how little gratitude they showed in return for his deep love for them, forgetting for a little time how much the Lord had borne with them. He mistook complaints against God's providence as personal dishonor, taking the murmurings as a personal trial and dishonor and forgetting that the people were grieving and sinning against God and dishonoring God, not them as men appointed by God. The greatest sin was assuming to take the place of God and taking to himself before the people the glory that belonged to God alone, putting themselves in God's place and exalting themselves instead of exalting God. When Moses said he and Aaron must fetch water from the rock, he virtually told the people they were right to believe he himself was doing the mighty works done for them, admitting their false charge that he had led them out of Egypt although God Himself had worked for their deliverance from Egyptian bondage.

Aaron sinned with Moses at the waters of Meribah in not giving glory and honor to God, and shared the sentence barring them from entering the promised land. As high priest and representative of Christ entrusted with sacred office his sin was especially serious, so he could not serve as high priest in Canaan or offer its first sacrifice. Yielding to the natural impulses of his heart and to Satan's temptation, Moses fell under Satan's power and dominion, appropriating to himself the honor due to God. That one transgression marred his illustrious character and life, gave Satan exultation and triumph at causing him to sin, and gave Satan ground to accuse him.

Their sin was not wilful or deliberate sin cherished in self-esteem and passionate spirit, which would have made guilt far greater, but being overcome and surprised by sudden temptation after long bearing with rebellion. Breaking the two tables of stone when Israel worshiped the golden calf was not sin because that anger was wrath for God and jealousy for His glory, unlike the failure at the rock which was failing to honor God before the people.

Sentence Without Remission

Therefore Moses and Aaron were barred from bringing the congregation into the land given them, and must die with rebellious Israel before crossing the Jordan, neither leading Israel into Canaan nor seeing it with natural sight. The sentence fell because they did not believe and trust God and did not sanctify, honor and magnify Him as holy before the eyes of Israel, giving prominence to themselves and obscuring God's role. By striking the rock instead of speaking to it and by speaking as though human action supplied the power, they acted as if they themselves would bring out the water that only God could give. They bowed under the sentence in inexpressible anguish yet with unshaken love and confidence in God.

Though water came out abundantly and the congregation and their beasts drank through God's mercy, that mercy did not make their angry action right. A great wrong had still been done, for Moses spoke from irritated feeling and human passion rather than holy indignation because God had been dishonored. Their conduct blurred the distinction between God's power and human action and failed to make His power and holiness clear to Israel. Their sin was not wilful or deliberate sin cherished in self-esteem and passionate spirit, which would have made guilt far greater, but being overcome and surprised by sudden temptation after long bearing with rebellion. It was followed at once by immediate heartfelt contrition, humble confession and sorrow, and God accepted their repentance and forgave them, yet He could not remit the punishment or grant the longed-for home because of the harm their sin might do among the people.

Moses deeply deplored his sin, confessed it again on the mount, and sought pardon in faith in Jesus the Promised sacrifice who would die for humanity. He pleaded earnestly to go over Jordan to see the good land, the goodly mountain and Lebanon, but God's word stood. The Lord was wroth with him for Israel's sakes, would not hear him, told him it was enough and to speak no more of the matter. Instead God commanded him to go up to the top of Pisgah and behold the land westward, northward, southward and eastward with his eyes, though he should not go over Jordan. He must lie in the grave and die upon the mount, while he was to charge, encourage and strengthen Joshua, who would go over before the people and cause them to inherit the land Moses would only see.

Reasons Judgment Stood

The sentence stood to show Israel once and for all that God Himself, not Moses, had delivered them and led them out of Egyptian bondage. Israel was continually tempted to credit a mere man with God's special work and mighty miracles, even charging Moses with bringing them out of Egypt despite evidence after evidence that God Himself was working for their deliverance. When Moses asked whether he and Aaron must fetch water from the rock, he virtually told the people they were right to believe he himself was doing the mighty works, taking to himself the glory belonging to God alone and acting as though a human act supplied power that belonged to God alone. God therefore had to prove that admission was not founded on fact, and to dispel forever the idea that a man was leading them He allowed their leader to die before Canaan and instructed him to declare openly to all Israel the reason he could not enter. In this way it was settled that Moses was merely a man following the guidance of One mightier than he, and the impression that by his own power he had led and provided for them was removed.

Because Israel was making history for future generations, exact fidelity required that all future time see God as a firm ruler who in no case justifies sin. Moses and Aaron therefore must die without bringing the congregation into Canaan, under the same punishment as those in lowlier position, and their honored position and long life of blameless fidelity did not lessen guilt but magnified it, since past fidelity could not atone for present sin. Their recorded sin and its consequence remain to warn readers against unbelief and disobedience, to show that God's justice does not fail, and to encourage perseverance through struggles and recovery by God's grace.

The error was of greater magnitude and more grievous because Moses had been greatly honored and exalted above every other man. He had been specially favored with God's presence and glory, shown great light and knowledge and God's great glory, taken into sacred nearness with God upon the mount, spoken with as a man speaks with a friend, and entrusted with God's will and statutes and laws to give to the people. Greater light brings greater responsibility and heavier punishment, and a leader's wrong gives a multitude ready to excuse their own failures ground to do so. For that reason his failure to trust God and honor Him before Israel by striking instead of speaking and by angry words obscuring God's role was especially serious.

God does not excuse sin in those in exalted position any sooner than in the more humble, but judges sin in a leader of His people more strictly than in those who are led. Though He had forgiven the people greater transgressions, He could not excuse Moses and could not permit him to bring the congregation into the promised land. The transgression was open and marked, and the higher and more distinguished a person's position, the more certain and severe the punishment for sin, so that even those entrusted with sacred responsibilities and greatly honored by God are held accountable for failing to give God the glory. A single act of taking God's place by speaking and acting as though the miracle was wrought by themselves can cause lasting loss that an illustrious life to its close and a lifetime of service cannot undo.

As God's representatives and teacher and example they should have magnified Him and used the solemn display of power as a golden opportunity with hearts softened and gratitude awakened to adore His goodness, exalt His sure promises, and show His long-suffering, patience and tender pity to lead the people to repentance and trust. God meant that trial to lead the people to call upon Him so He could reveal His greatness and power and draw their faith and trust to Himself alone, and to sanctify Him was to uphold His authority and show the people His promise could be trusted. Instead, by claiming credit for opening the rock, mistaking complaints against God's providence as personal dishonor, and turning angrily on the people rather than promptly checking rebellion and helping them face the test in faith, they lost that opportunity, misrepresented God, and failed in responsibility as teacher and example. Wrongdoing by those who represent God in this way gives the world reason to reproach Him, gives others grounds to dishonor Him, and gives Satan advantage to unsettle faith.

God's word is precious and must be followed exactly to the letter by every old man, middle-aged man and every soul, without thinking deviation will come out just as well. Moses was commanded to take the rod and speak to the rock before their eyes so it would give its waters, which only God could give, but provoked and wrought up by unreasonable complaining he forgot himself, called them rebels, said as if he could bring it himself, and struck the rock when he had no command to strike it. Though so faithful and true, this deviation brought terrible loss, and though he begged to go over God would not let him, because excusing a public transgression before Israel and pardoning it just as though he had been obedient would make the Word of God of little account. The same God still requires daily obedience and humility, which means something to be overcomers, and this requires keeping the seventh day as the Sabbath of the Lord thy God in the commandment instead of pleading inconvenience and taking up the first day of the week.

Aftermath and Wider Links

Aaron's death on Mount Hor with Eleazar's succession to his sacred office made the sentence a source of sorrow and apprehension remembered with foreboding. As high priest entrusted with sacred office he could not serve as high priest in Canaan or offer its first sacrifice. A single act of sin can cause a lasting loss that a lifetime of faithful service cannot undo.

That one transgression marred his life and brought Moses under the dominion of death and barred him from being translated to heaven without seeing death. This stands in contrast to Enoch and Elijah, who resisted every artifice of Satan, perfected righteous characters through faith in Christ, overcame his temptations, and were accounted worthy for translation without coming under the dominion of death. Had he remained steadfast and faithful God would have brought him into the promised land and then translated him to heaven without seeing death.

After Moses had lain in the grave a short time, Michael who is Christ with the angels who had buried him came down from heaven and resurrected him and took him to heaven. Satan with his angels guarded the grave lest it be removed and claimed the body as his rightful prey, but was compelled to fall back by glory and power. Satan contended with Michael for the body yet could not prevail against the Son of God, who answered The Lord rebuke thee without reviling or rebuking him but referring him to the Father. The resurrection came before his body saw corruption or decayed, and with resurrected and glorified body he was borne to the courts of heaven as one of the honored two commissioned to wait upon the Son.

Christ Himself was present with Moses and Joshua to lead the favored people of His choice to Canaan. Satan boasted from the exclusion of Moses and Aaron and the death of nearly all who left Egypt in the wilderness that Christ was not able to resist his power. From this failure he boasted that Christ taking man's nature would be weaker than himself and that he would overcome Him and thwart God's purpose to save man through Jesus Christ.

Moses himself faithfully recorded that failure in the book in which he had written all the laws and judgments given him of God, all the instructions given them by the way, all the miracles performed for them, and all the murmurings of the children of Israel. He repented and humbled himself greatly and openly told all Israel his sorrow for his sin without concealing its result. He warned them that if his single failure to ascribe glory to God kept him from leading them in, God would surely regard their repeated murmurings that charged Moses with God's visitations for their sins.

Israel's later journey around Edom followed from that sin. Their unbelief in the water episode kept them from receiving the blessing God had intended, so they had to cross the desert again and drink from the miraculous spring, which they would no longer have needed had they trusted Him. The people should have been grateful that God's punishment was limited, but instead they blamed God for their hardship and became discontented.

Moses erred just as he was about to enter the promised land. William Miller likewise erred as he was soon to enter the heavenly Canaan by suffering his influence to go against the truth. Others led Miller into this error and must account for it, and God in mercy hid Miller in the grave away from those who were constantly drawing him from God, with angels watching the precious dust until he comes forth at the sound of the last trump.

Israel had transgressed against Christ their invisible leader, who led the fathers through the wilderness and taught them His will through Moses. Christ—not Moses—was the one they had offended and the one who bore their iniquities and suffered most intensely. Moses' sin at the waters of Meribah, which kept him from entering the Promised Land, followed Israel's murmuring and complaining but remained his own real sin in failing to believe God and sanctify Him before Israel.

Warnings for Today

The verse stands as a warning to all in positions of trust and responsibility, especially to leaders of schools and to presidents. When such leaders exalt self, climb higher and higher for ambition, get above the real virtues and simplicity of their work, disregard the holy principles of heaven and fail to meet the standard God has set, God's work is neglected and He is dishonored. The Lord will work counter to those who work counter to Him and will surely manifest His displeasure against the unfaithful leader, magnifying His own name alone on the earth. Those who have become unfaithful and have not exalted righteousness must now seek the Lord with deep humiliation of soul and be converted, that He may heal their transgressions.

It warns that anger, hasty presumptuous speech, a hard condemnatory spirit, harsh dictatorship, and assuming an authority and rulership not given are shameful and dishonor God, with whom an unsubdued and determined will cannot co-operate. Those in God's service who give way to anger when crossed, lose self-control, irritate others, and set a wrong example show they lack His light and love and give others an excuse for their own anger. They need the repentance Moses felt and must make diligent work for repentance, instead of bracing themselves to follow an unchristian course from one wrong to another, for no one is prepared to correct the faults of others until his own faults are corrected and he is converted and born again. Provocation must be met with meekness and self-control, because rash misrepresentation of God gives Satan advantage and an unwise word can imperil the truth.

It illustrates how Satan prevails by assailing weak points in the time of greatest weakness and weariness after long valiant standing for the right. Wearied by forty years of wandering with a rebellious people of unbelief, Moses' strength failed, his will power weakened, and for a moment his faith let go its hold upon infinite power and ceased to repose in God. He who had kept from sin through long labors, disappointment and grief fell just upon the borders of the promised land, proving that even the meekest and the long faithful can be overcome when confidence in God is shaken by doubt, distress and the fiercest temptation.

Great burdens and severe trials do not excuse sin, for the sinner remains responsible and must rely on God's strength to resist temptation rather than act on his own will. Impetuous people must submit to God's control, restrain wrath and passion, and leave despisers of truth in God's hands rather than pronounce judgment against them, since Moses was not given right and liberty to judge rebellious Israel and his wrathful speech displayed glaring weakness that brought its reward. When God manifests His power through a fallen man, taking to self the glory for God-given wisdom, power and talents and forgetting to exalt the Giver brings loss of privilege, for God can do but little for one who exalts self. Men and women in this age repeat the same sin when they become exalted for their talents and do not give God the glory, proving it does not pay to forget or to become careless in any of His requirements.

The recorded struggles and recovery through grace, with penalty unremoved, encourage others to persevere, while the inexpressible anguish yet unshaken love and confidence with which judgment was bowed to leaves a lesson many pass over. Sin and self-exaltation do not appear sinful, yet they cause many to fail of eternal life in a similar course of putting self in God's place and marring the representation of Christ. The account belongs to Moses' sin in striking the rock.