Num. 20 The people journey in the wilderness of Zin; they murmur against Moses for want of water, Num. 20:2–5. God commandeth Moses to speak to the rock, that it might yield water, Num. 20:7–8. Moses striking the rock twice, Num. 20:9–11, displeaseth God, Num. 20:12.

Then, to wit, after many other stations and long journeys here omitted. but particularly described Num. 33:0. The desert of Zin; a place near the land of Edom, distinct and distant from that, Sin, Ex. 16:1.

The water having followed them through all their former journeys, began now to fail them here, because they were now come near Canaan and other 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…

i.e. Suddenly, rather than to die such a lingering 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 their eyes had seen.

Moses and Aaron went from the presence of the assembly; partly to avoid the growing rage of the people, for God’s singular protection of them did not exclude the use of ordinary means; and partly to go to God for relief and redress.

The rod; that rod which was laid up before the Lord in the tabernacle, as appears from Num. 20:9. But whether it was Aaron’s rod, which was undoubtedly laid up there, Num.

i.e. Out of the tabernacle.

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 only a relative holiness with respect to their use, out of which they are unholy and common.

Ye believed me not, but showed 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.

Meribah, called Meribah Kadesh, to distinguish it from another Meribah, Ex. 17:7. Sanctified in them, 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…

Moses sent messengers, by God’s direction, Deut. 2:1–3 Thy brother; for was not Esau (who is Edom, Gen. 36:1) Jacob’s brother? Mal. 1:2. 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, to wit, the Angel of the covenant, Christ Jesus, who first appeared to Moses in the bush, Ex. 3:2, and afterward in the cloudy pillar, who conducted Moses and the people out of Egypt, and through the wilderness, as appears from Ex. 14:19, Ex. 23:20, Ex. 33:14, 1 Cor. 9:4.

Wells, or pits, which any of you have digged for your private use, to wit, without paying for it, Num. 20:19, Deut. 2:6; but only of the waters of common rivers, which are free to all passengers, and will not be prejudicial to thee.

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

Children of Israel said unto him, i.e. their messengers replied unto them what here follows. I will pay for it; for water was a scarce commodity in those parts.

Through his border, but permitted them to go by their border, Deut. 2:4, Deut. 2:8, Judg. 11:18, and furnished them with victuals for their money, Deut. 2:29. Israel turned away, according to God’s command, Deut. 2:5.

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

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 and Aaronical priesthood to make them happy, and the necessity of a better, and so to keep the Israelites from resting in…

Of his garments, to wit, of his priestly garments, Ex. 28:2, Lev. 8:7–9, in token of his resignation of his office. See the like Isa. 22:15, Isa. 22:19–21. Put them upon Eleazar, by way of admission and inauguration of him to his office.

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.

Aaron died there, to wit, in Mount Hor. Object. He died in Mosera, Deut. 10:6. Answ. 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.

i.e. When the congregation understood by the relation of Moses and Eleazar, and by other signs. So seeing is used Gen. 42:1, Acts 7:12. Thirty days; the time of public and solemn mourning for great persons. See Deut. 34:8.