Numbers 20 COMMENTARY (Pulpit)

Verse 12. - Because ye believed me not, to sanctify me in the eyes of the children of Israel. It is very important, and at the same time very difficult, to understand what the precise sin of Moses and Aaron was upon this occasion. That it was very serious is manifest from the punishment which is entailed. Aaron, indeed, does not appear in the narrative, save in his usual subordinate position as associated with his brother by the Divine mandate. It has been said that he might have checked the unadvised words of Moses, but that is wholly beside the mark. Aaron had obviously no control whatever over his far more able and energetic brother, and therefore could have no responsibility in that respect. We can only suppose that he inwardly assented to the language and conduct with which he was outwardly associated, and therefore shared the guilt. A less degree of sin was (so to speak) necessary in his cause, because he had on former occasions so greatly dishonoured his office; and the anger of God against the sin of his ministers, although laid to sleep, is ever ready to awake upon the recurrence of a similar provocation. We may therefore dismiss him, and consider only the case of Moses. It is impossible to suppose that Moses actually doubted the power of God to supply the present need, for he held in his hand the very rod with which he had struck the rock in Rephidim, nor is there anything in his words or acts upon this occasion to imply any such disbelief. The language of Numbers 11:21, 22 may be cited on the other side, but that was spoken in passion, and spoken to God, and cannot be held as expressing an actual failure of faith. Nor do subsequent references point to unbelief as having been the sin of Moses (cf. Numbers 27:14; Deuteronomy 32:51; Psalm 106:33). Rather, they point to disobedience and indiscretion; to such disloyal conduct and language as produced a bad impression upon the people, and did not place the Divine character before them in its true light. We must understand, therefore, that the want of belief with which Moses stood charged was not a want of faith in the power of God, but a want of obedience to the will of God, bearing in mind that the two faults of disbelief and disobedience are but two sides of one inward fact, and are perpetually confounded in the language of Scripture (compare the use of ἀπειθεῖν in the New Testament). What then was the disobedience of Moses? Here, again, the more obvious answer is insufficient. It is true that Moses struck the rock twice instead of (or perhaps in addition to) speaking to it; but God had bid him take the rod, and he might naturally think he was meant to use it as before; moreover, the people could not have known anything of the exact terms of the command, and would have thought no more of his striking the rock at Kadesh than at Rephidim; but it was the fact of the bad impression made upon the people which was the ground of the Divine rebuke. We come back, therefore, to the simple conclusion expressed by the Psalmist (Psalm 106:32, 33), that Moses lost his temper, and in the irritation of the moment spoke and acted in such a way and in such a spirit as to dishonour his Master and to impair the good effect of the Divine beneficence. It is quite likely that the repeated striking of the rock was one sign of the anger to which Moses gave way, but we could hardly have attached any serious character to the act if it had stood alone. It is in the words of Moses, words in which he associated Aaron with himself, that we must find the explanation of the displeasure he incurred. That he called the people "rebels" was unseemly, not because it was untrue, or because it was an uncalled-for term of reproach, but because he himself was at that very moment a rebel, and disloyal in heart to his Master (cf. verse 24). That he should say, "Must we fetch you water out of this rock?" showed how completely he was carried away. It is true that God had said to him, "Thou shalt bring forth to them water," and, "Thou shalt give the congregation... drink" (compare this with Exodus 17:6), and it is probable that his own words were more or less consciously dictated by this remembrance; but he knew very well that the Divine mandate afforded him no real justification; that he and Aaron were the merest instruments in the hand of God; that it was peculiarly necessary to keep this fact before the minds of the people; nevertheless, his vexation and anger betrayed him into putting himself - a mere man, and a man too in a very bad temper - into the place of God before the eyes of the whole congregation. Moses had fallen at least once before (see on Numbers 11:11-15) into a similar error, one so natural to an angry mind; but this was the first time that he had made his error public, and thereby dishonoured the Master whom it was his special duty to uphold and glorify. This was the sin, and if the punishment seem disproportionate, it must be remembered that the heinousness of a sin depends quite as much on the position of the sinner as upon its intrinsic enormity. Ye shall not bring this congregation into the land. That they should die in the wilderness was implied in this sentence, but was not strictly a part of the sentence itself. Moses, indeed, although he did not enter the land of promise in its narrower sense, yet he died within the inheritance of Israel. Since they had behaved unworthily of their high office as leaders of the people, therefore that office should be taken from them before the glorious end.