Numbers 20:10–29

Moses did take the rod from before the LORD, as He commanded him. But when he and Aaron gathered the people, he said to them, "Hear now, you rebels!" Instead of speaking to the rock he speaks to them. He was not told to do so.

He was so jealous for his authority that for the moment he forgot his own place as a servant. "Shall we bring water for you out of this rock?" Where was the honour due to God in that word "WE"? No one was as meek as Moses. But here he failed, and he did not honour God as holy in the eyes of the people. His own place and authority filled his mind: there was no room at that moment for the thought of grace.

He acted in defence of the holiness of God when he broke the tablets in pieces at the foot of the mountain. His anger burned hot, yet his behaviour fitted the command, "Be angry and do not sin; do not let the sun go down on your anger." But when Moses raised his rod to strike the rock and said, "You rebels," his anger had sunk far lower. He was no longer defending the character of God, as he had done before. He now laid himself open to God's righteous anger, because he acted in direct opposition to His word and will.

The rebellion of the people and the contempt of his authority have got a firmer hold on his mind than the intelligence of the grace of God.

His sin was simply this: he gave a false picture of God to Israel. He misrepresented God to a rebellious people... God was acting towards Israel in the boundless grace of His own heart. It was grace, and priestly grace too, because only priestly grace can bring a complaining people through the wilderness. But Moses, instead of taking the rod, takes his own rod, the rod of judgment and government... he stood before the people the very contrast to that character in which God was dealing with them.

He did not serve in God's way. So his service was not acceptable. It displeased the Lord so much that he was not allowed to go into the land because of it... The failure was very great. He did not obey the Lord's plain command, and he also spoiled the picture. That picture was surely meant to teach us that the rock, once struck, need never be struck again. It would give out refreshing streams at the cry of faith, as we now know Christ.

We see, then, how angry God is with those who interfere with His ways in grace and dare to try to block its flow, whether towards saints or sinners. So God let Moses strike the rock, but He did not let that sin stop the tide of His grace. That grace rose higher than the sins of His people — including the sin of His servant Moses.

Oh, learn, I beg you, to choke your anger. Weep over your folly and sin in the presence of God. Be firm in your efforts to control the workings of your passions within. Firmly refuse to open your lips to say your words while they are red hot. Let them cool, or else like Moses you will speak rashly with your lips.

God told Moses to take the rod laid up before the Lord, which was Aaron's rod that had budded, and with it to speak to the rock, and the water would gush out. He struck the rock in disobedience. The water came out in grace, but he suffered for his act. What Moses no doubt did not understand then is plain to us now. Blessing flows to us only on the ground of the Lord's death. But He died only once. So on the first occasion when water was needed the rock was to be struck, a picture of the Lord's death on the cross. But blessing ever after would and does flow from His intercession as our High Priest on high.

There can be no repetition of the death of Christ; and so Moses was wrong to strike the rock twice with his rod — wrong to strike it at all. He was commanded to take "the rod," Aaron's rod, the priestly rod, and speak to the rock. The atoning work is done. Now our great High Priest has passed into the heavens, to appear in the presence of God for us. The streams of spiritual refreshment flow to us on the ground of accomplished redemption.

Moses has forgotten the rod. What is Moses? Nothing; he has no power to fetch water from the rock, and he has forgotten the present power of God, the only thing that could enable him to do it. He has forgotten God; he is thinking about himself. Here we see again the sin of our hearts, using the very grace God has given us for the purpose of self-exaltation, to say "we."

He who had so long lived as the meekest of men failed in this very respect at last. God was magnifying His mercy and calling attention plainly to the truth that nothing but priestly grace could bring an erring people through. At that moment Moses gave way to natural resentment and asserted his own authority. He had sunk to their level, instead of hiding himself, as faith would have done, behind the grace of God.

He had been told to speak to the rock; but he strikes it twice, as though divine power needed to be backed up by human energy. Yet still "the water came out." God's faithfulness is not touched by the failure of His servant... God may be using someone's ministry for the blessing of others at the very moment when He is about to discipline that same person.

At the water of Meribah Moses and Aaron sinned seriously. They committed a very high offence in striking the rock and challenging the congregation. But the water came out, and it came at once and abundantly, as though all were right. The whole congregation drank of it, and to all present appearances the Lord had no dispute with anyone. But afterwards the Lord let them know that their offence had not been overlooked. Because of it they would fall short of the land of Canaan and die on the wilderness side of the Jordan.

Moses spoiled the picture. The rock had been struck once. Christ has been struck once... What we need is not a fresh giving of the Spirit. We don't have to have Christ go and die again in order to give us the Spirit again. No! Speak to the Rock. Christ is the Rock. Speak to Him, so that the fullness of the Spirit may flow out more and be seen in His saints.

In Exodus God told Moses to strike the rock, and he struck it with his rod of judgment. The gift of the Spirit comes from Christ after He was struck and suffered for us. In Numbers it is the opposite. Moses was told to take the rod — that is, Aaron's rod of priestly grace, kept before the Lord. He and Aaron were to speak to the rock in front of the people, and it would give out its water. But there they failed. Moses did take Aaron's rod, as the Lord commanded him, but he struck the rock twice with his own rod. So they failed in faith to sanctify the Lord before Israel. Striking was as wrong now as it was right before.

There can be no repetition of the death of Christ. So Moses was wrong to strike the rock twice with his rod — wrong to strike it at all. The atoning work is done, and now our great High Priest has passed into the heavens, to appear there in the presence of God for us. The streams of spiritual refreshment flow to us on the ground of finished redemption. They flow in connection with Christ's priestly ministry, and Aaron's budding rod is the beautiful picture of it.

How did they fail to sanctify God? By not doing as they were commanded. The truth of priesthood taught by the rod was set aside as if it were of no use to the people... But God is most jealous of anything at all that interferes with His grace. God remembered mercy; Moses thought of their sin. God looked at the rod as a pledge of grace; Moses saw only the "token." He did not see the mercy side of the rod. No wonder he took his own rod, the symbol of the righteous government of God. He said "Hear now, you rebels" — a word the Lord had not put into his mouth.

He was so jealous for his authority that for the moment he forgot his own place as a servant. "Shall we bring water for you out of this rock?" Where was the honour due to God in his saying "WE"? No one was as meek as Moses; but here he failed and did not sanctify God in the people's eyes.

God most of all resents a grave misrepresentation of Himself by someone who ought to have known Him well. Moses and Aaron were very near to God. They had entered — Moses above all — into His grace. That is exactly why their total failure now became the reason for setting Moses aside as a vessel that had done its work.

Moses and Aaron did not sanctify Him; they gave up grace to defend their injured authority. Had this been God's feeling, they would have brought no water out of the rock at all. The Lord was sanctified all the same. He kept to His own word and His own grace, despite the failure of Moses and Aaron. That failure brought immediate reproof on them, and the sharp chastening of dying outside the land where grace was leading the people.

Neither Numbers 20 nor Deuteronomy 1 says anything about Moses in his official role. We have the man himself before us. God forbids him to enter the land because he spoke rashly with his lips.

God, in government, kept Moses out of Canaan. God, in grace, brought Moses up to Pisgah. These two facts in the history of Moses show clearly the difference between grace and government... Grace pardons and blesses; but government takes its course.

This was called the water of Meribah (which means strife), because Israel quarreled with the Lord there, and because He was set apart as holy — separate from them in His character of grace, which was so different from their attitude (v.13).

Verse 13 speaks of the place where all this happened as "the water of Meribah." That was the name given to the place where the rock was rightly struck, as recorded in Exodus 17:7. So the two events were linked from the start.

Moses' failure at this time was this: he gave a false picture of God to a rebellious people... God was acting toward Israel in the unbounded grace of His own heart. It was grace, and priestly grace too, because only priestly grace can bring a murmuring people through the wilderness. Moses, instead of taking the rod, takes his own rod, the rod of judgment and government. So he misrepresented God in every way. In picture he denied the one sacrifice of Christ by striking the rock twice, and he misrepresented the voice of God by speaking to Israel as he did... We are left here to give a right picture of Christ in our actions, our words, and our ways in this world. The only way the world can see Christ is in His people, since He has gone away.

"Hear now, you rebels" might be true and even just, if it were a question of man; but was it God's word for that moment? Was He acting in grace or in judgment? And if it were added, "must we bring water for you out of this rock," was God before their eyes? Was it not self, wounded by the ingratitude of man?

The death of Christ can never be repeated. So Moses was wrong to strike the rock twice with his rod — wrong to strike it at all. He was commanded to take "the rod," Aaron's rod — the priestly rod — and speak to the rock. The atoning work is done, and now our great High Priest has passed into the heavens, there to appear in the presence of God for us. The streams of spiritual refreshment flow to us because redemption has been accomplished, and through Christ's priestly ministry. Aaron's budding rod is the beautiful picture of that ministry.

Moses and Aaron did not sanctify Him; they gave up grace to defend their own injured authority. If God had felt as they did, they would have brought no water out of the rock. Yet He was sanctified — by holding to His own word and His own grace, despite the failure of Moses and Aaron. That failure brought them an immediate rebuke, and the sharp discipline of dying outside the land, Canaan, where grace was leading the people.

God had told him to speak to the rock, but he strikes it twice, as though divine power needed human energy to back it up. Yet still "the water came out." God's faithfulness is not touched by the failure of His servant... God may be using someone's ministry to bless the souls of others at the very time He is about to discipline that same person.

God, in government, kept Moses out of Canaan. God, in grace, brought Moses up Mount Pisgah. These two facts in the history of Moses show the difference between grace and government very clearly. That subject is of the deepest interest and of great practical value. Grace pardons and blesses; but government takes its course.

The discipline had in it an element of mercy. If Moses had been spared to lead the host into the land, what further heartbreaks would have been his! About fifteen centuries later, he stood on the mount of transfiguration with Christ and spoke with Him about His departure. For that moment he was in the land, under far happier circumstances.

If Israel could go through Edom, it would be only 20 miles. They could then travel east of the Dead Sea and cross the Jordan near Jericho... They appealed to the sympathies of Edom because of their long history of very real trial and God's preserving and delivering care over them (vs.14-16).

They are ready to bind themselves by agreement to do nothing but pass through. They will turn neither to the right nor to the left. If they drink of the water of their wells, they will pay for it. All they get in answer is a flat and rude refusal.

We see Satan's opposition at this stage of the journey (Num. 20:14). It comes not from the hatred of foreigners, nor from Israel's own rebellion, but from the open hostility of brothers by natural descent. Moses sent to the king of Edom saying, "your brother Israel," and Edom's answer is a threat. Once before, these two met in the persons of their fathers. Then, as now, Jacob was the one asking, but God turned aside the hatred of Esau, and Jacob went on his way. The hatred remained, and it breaks out in Edom's refusal to let Israel pass.

Yet we may see the yearning of God's heart over these descendants of Esau, for in Deut. 23:7, He says: "You shall not abhor an Edomite, for he is your brother." Despite all the waywardness and sin of Esau and his descendants, the Lord still wanted Israel to remember the brotherly claim that Edom had on them.

Nothing could have been more respectful and honest than the approach made by Moses and the children of Israel. Even so, the hatred of the Edomites became unmistakable... They take the unprovoked insult of their brother Edom quietly. They do this at the express command of God, who wanted to teach His people patience. It is always good for those who may soon hold power to learn patience.

On the route they now take, Edom is clearly the great barrier... But Edom is there in force, and he will not permit it. You cannot change this enmity into friendship. It is exactly the same with the flesh: "the mind that is set on the flesh is hostile to God"... So the barrier stands. It stands even though many refuse to believe that such an old nature, one that cannot be redeemed, is still inside the Christian. They claim kinship, and would gladly make a brother out of Edom. It cannot be.

Edom is a picture of the flesh. Its name is the same as Adam, only with the vowels changed. But however the flesh may disguise itself, it does not change, and "those who are in the flesh cannot please God" (Rom. 8:8). But how are we to deal with this deceitful enemy within us? It is no use fighting it, for we can never win a battle like this, as Romans 7 shows us. Instead we are to consider self as dead (Gal. 5:24). So we turn away from it as we would from a dead body, and we "put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires" (Rom. 13:14).

We learn that the ties of nature are only like dry straw touched with fire when they collide with the call of God. We are warned not to look for sympathy in matters of faith from the men of the world, even if they are our nearest relatives.

So they sent messengers to the king of Edom asking permission to travel through that land. They appealed to Edom's sympathy because of their long history of very real trial, and because of God's preserving and delivering care over them (vs.14-16).

This is a very beautiful illustration of worship. "A Syrian ready to perish." Such was the origin. As far as nature goes, there is nothing to boast of. And what about the condition grace found them in? Hard slavery in the land of Egypt. Toiling at the brick kilns, under the cruel whip of Pharaoh's slave masters. But then, "We cried to Jehovah." Here was their sure and blessed resource. It was all they could do; but it was enough. That cry of helplessness went directly up to the throne and to the heart of God.

Satan opposes them at this stage of the journey (Num. 20:14). This time the enemy is not the hatred of foreigners, nor Israel's own rebellion. It is the open hostility of relatives by birth. Here, as in the gospel, we find that natural relationships are no guarantee against hatred. That holds whenever the question is between God and the world. "And a person's enemies will be those of his own household" (Matt. 10:36). Moses sent to the king of Edom saying, "your brother Israel," and Edom's answer is a threat. Their fathers had met once before. Then, as now, Jacob was the one asking a favour, but God turned aside the hatred of Esau, and Jacob went on his way. The hatred remained, and broke out in Edom's refusal to let Israel pass through his land. Here Israel turned away, because Edom's land was no part of Israel's possession.

Moses asked for right of way through the land of Edom in very careful and peaceable words. Yet Edom refused him at the point of the sword. Four centuries had passed, yet we see the character of Esau repeated in his descendants.

On the road they now take, Edom is clearly the great barrier. Less than twenty miles across it is more than six times the distance to go round. This way also had a king's highway and wells of water. What a pleasant alternative to the trackless desert route! But Edom is there in force, and he will not permit it. And you cannot change this enmity into friendship. It is just the same with the flesh: "For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot." So the barrier stands. Yet many refuse to believe that any such old nature, beyond saving, remains inside the Christian. They claim kinship, and would gladly make a brother out of Edom. It cannot be.

They begged for a passage through their land. They pleaded family ties and common origin, their many toils and troubles, the signs of God's favour toward them, and their present need as tired, travel-worn pilgrims in a desert land. But Edom despised them and threatened. They pleaded again, but they were insulted again; they suffered it, and took another road. Num. 20. And so their Lord in the day of His pilgrimage. He sought another village when Samaritans, other Edomites in spirit, refused Him. Luke 9.

Some people oppose us, and it is right to turn away from them, because of some outward relationship between them and us — even though a relentless hatred drives them. We must know how to tell such people apart. God will judge them in His own time; we must not lift our hand against them.

It had been a story of loving kindness and of mercies according to His own heart. He had adopted them as His people, counted them truthful and saved them from their oppressors. What is more, He entered into their afflictions and gave them His presence. He redeemed them from Egypt. He carried them and cared for them until they reached the land of promise.

An angel was to go before them for guidance and safe conduct. Scripture often speaks of Him in this way (Ex. 14:19; Ex. 33:2; Num. 20:16). The prophet Isaiah calls Him the angel of His (Jehovah's) presence... So it is clear that He is divine. The conclusion is a fair one, and godly students of the Word have drawn it in every age: in this angel we have none other than the Second Person of the Trinity, God the Son, Jehovah... He has always been the leader of His people. Here He takes His place at the head of the children of Israel, to keep them in the way and to bring them to the place God had prepared.

God's people are redeemed. But He must still show His holiness in how He deals with them. Kadesh-barnea, the "sanctuary of the wanderer," may well remind us of this. God had a place of refuge for His people in the wilderness. But it was a "sanctuary," a holy refuge, and they, because of their sins, were "wanderers." In making it a city of Israel He told them to take both the grace and the holiness of this to heart.

Moses makes a moving appeal for Israel to pass through. But neither their sufferings nor God's help for them moves Edom to agree. It is a fresh phase of the power of Satan against those who are led of God through the world.

Here, as in the gospel, we find that natural relationships are no guarantee against enmity when it is a question between God and the world. "And a person's enemies will be those of his own household" (Matt. 10:36). Moses sent to the king of Edom saying, "your brother Israel," and Edom's answer is a threat.

"Edom" is only "Adam" slightly changed. The meaning is the same; the vowels shift easily in Hebrew. The flesh takes many a disguise — but Christ is the infallible test that soon detects it... Less than twenty miles across, it is more than six times that distance to go around. And not only that — this way had a king's highway and wells of water; what a pleasant alternative to the pathless desert route! But Edom is there in force, and he will not allow it. Nor can you turn this enmity into friendship; and so it is exactly with the flesh... Many refuse to believe there is an old nature in the Christian that cannot be redeemed. They claim kinship, and would gladly make a brother out of Edom. It cannot be.

Edom, full of jealousy, will not let Israel shorten the way; Israel turns away from him. Some people oppose us, and it is right to turn away from them because of an outward relationship between them and us, even though they are driven by unrelenting hatred. We must know how to recognise them. God will judge them in His own time; our hand must not be upon them.

If Israel could go through Edom, it would be only twenty miles... They appealed to Edom's sympathy, because of their long history of very real trial and God's preserving and delivering care over them. They asked only for permission to pass through the country. They would not touch their fields or vineyards, or even use their water. They would go straight along the highway.

At this stage of the journey, Satan's opposition does not show itself in the hatred of foreigners, nor in Israel's own rebellion. It shows itself in the open hostility of brothers after the flesh. Here, as in the gospel, natural relationships are no guarantee against enmity when it is a question between God and the world. "A person's enemies will be those of his own household." Moses sent to the king of Edom saying, "your brother Israel," and Edom's answer is a threat. Once before, their fathers met. Then, as now, Jacob was the one asking a favour, but God turned aside Esau's hatred, and Jacob went on his way. That hatred remained, and it breaks out in Edom's refusal to let Israel pass through his land.

Edom, full of jealousy, will not let Israel shorten the way, so Israel turns away from him. Some people oppose us, and it is right to turn away from them because of an outward relationship between them and us — even though they hate us with a hatred that will not be softened. We must learn to recognise them. God will judge them in His own time; our hand must not be upon them.

On the way they now go, Edom is the great barrier. Less than twenty miles across, it is more than six times the distance to go round. And there was more: along that way lay a king's highway and wells of water. What a pleasant alternative to the pathless desert route! But Edom is there in force, and he will not permit it. Nor can you change this enmity into friendship. It is the same with the flesh: "the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot." So the barrier is there. And it stands even though many refuse to believe in any old nature inside the Christian that cannot be redeemed. They claim kinship, and would gladly make a brother out of Edom. It cannot be.

Edom is a picture of the flesh. Its name is the same as Adam, only with the vowels changed. The flesh may disguise itself, but it does not change, and "Those who are in the flesh cannot please God." So how are we to deal with this deceitful enemy inside us? It is no use fighting it, for we can never win a battle like this, as Romans 7 shows us. We are to count self as dead, and so turn away from it as we would from a corpse.

Between Israel and the land lay a small strip belonging to Edom, and through it ran "the king's highway." Edom refused to let them pass that way. And God ordered that it should be so, for it was not the way for the redeemed to enter Canaan... They had to go south around Mount Seir — Edom's land — then turn north up the eastern side of Jordan, and pass into the land through its dried-up waters, behind the ark of God. Death and resurrection is the only pathway there.

Not every righteous way is a way of "faith."... It supposes, not a "king's highway," such as Israel might have had in passing through the land of Edom, but that trackless desert path which was God's choice rather for them; there where the pillar led, fire by night and cloud by day, that they might go, independent of nature, by day or by night.

We are heavenly people. We have a heavenly calling. We are strangers and foreigners here. We only desire a plain way through this world. We will keep the king's highway. That is, we will obey every human authority, for the Lord's sake... We will pay for everything we get along the way, and will trespass on nothing. But we must keep our pilgrim character, and keep ourselves unstained by the world.

Edom's answer was blunt and final. They would not allow them to pass, but would defend their own land against them with the sword (v.18). Israel tried a second time to persuade Edom, but Edom would not move. They backed up their words with a show of force from their army (vs.19-20). But Israel would go no further than to make the request, and "turned away from him" (v.21).

Moses asked for right of way through the land of Edom in very careful and friendly language. Edom refused him at the point of the sword. A full four centuries had passed, yet we see the character of Esau reproduced in his descendants. Look for a moment at the short prophecy of Obadiah, written nearly a thousand years later. There we find the same people marked by the same proud hostility to their "brother Jacob," and God's unsparing judgment against them. Moses however accepted the rebuff, for the moment of Edom's judgment had not yet come.

Satan shows his opposition at this stage of the journey (Num. 20:14) — not in the hatred of foreigners, nor in Israel's own rebellion, but in the open hostility of relatives. Here, as in the gospel, natural relationships are no guarantee against hatred when the question is between God and the world. "And a person's enemies will be those of his own household" (Matt. 10:36). Moses sent to the king of Edom saying, "your brother Israel," and Edom's answer is a threat.

Do not look for sympathy in matters of faith from the men of the world, even if they are our nearest relatives.

Esau had a serious grudge against Jacob. God stepped in directly, and Esau was never allowed to touch a hair of his brother's head. Still, on the other hand, Israel must not interfere with Esau's possessions. Jacob had taken Esau's place; and Israel must not trouble Edom. Of the people of Esau God said, "Do not contend with them, for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau as a possession" (Deut. 2:5). So we see that the same God who would not let Esau touch Jacob in Genesis 33 now will not let Israel touch Edom in Numbers 20.

"Edom" is only "Adam" slightly changed. The meaning is the same; the vowels shift easily in Hebrew. The flesh puts on many a disguise, but Christ, the unfailing test, soon exposes it… In the way that they go now, Edom is clearly the great barrier. Less than twenty miles across, it is more than six times that distance to go round. And not only that — this way had a king's highway and wells of water; what a pleasant alternative to the trackless desert route! But Edom is there in force, and he will not allow it. Nor can you turn this hostility into friendship. It is just the same with the flesh: "the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot" (Rom. 8:7). So the barrier is there. And it stands even though many refuse to believe that such an old nature, past all mending, is still in the Christian. They claim kinship, and want to make a brother out of Edom. It cannot be.

Edom refused to let them pass that way. God arranged that it should be so, for it was not the way for the redeemed to enter the land… They had to go down south around Mount Seir — Edom's territory. Then they had to turn northward along the eastern side of the Jordan, and enter the land through its dried-up waters, following the ark of God. Death and resurrection is the only pathway there.

Moses sends messengers from Kadesh, claiming brotherly relation, and asking for a path along the king's highway through their land. They are ready to bind themselves by agreement to do nothing but pass through. They will turn neither to the right nor to the left. If they drink of the water of their wells, they will pay for it. All they get in answer is a flat, rude refusal. And when it looks as if they will press their request in person, Edom comes out against them in force.

On the road they now take, Edom is clearly the great barrier. The land is less than twenty miles across, but going round it is more than six times as far. On top of that, this way had a king's highway and wells of water. What a welcome change from the trackless desert route! But Edom is there in force, and he will not allow it. And you cannot turn this hostility into friendship. It is the same with the flesh... So the barrier stands. Many refuse to believe there is any such old nature inside the Christian, one that can never be redeemed. They claim kinship and would gladly make a brother out of Edom. It cannot be.

At this stage of the journey, Satan opposes them in a new way. It is not through the hatred of foreigners, nor through their own rebellion, but through the open hostility of relatives by natural descent. Here, as in the gospel, we find that family ties are no protection against hatred once the issue is between God and the world. "And a person's enemies will be those of his own household" (Matthew 10:36). Moses sent to the king of Edom saying, "your brother Israel," and Edom's answer is a threat.

Edom, full of jealousy, will not let Israel shorten the way, so Israel turns away from him. Some people oppose us, and it is right to turn away from them because of some outward connection between them and us, even though they hate us with a hatred that never softens. We must know how to tell such people apart. God will judge them in His own time. Our hand must not be on them.

Edom refused to let them pass that way, and God ordered that it should be so. It was not the way for the redeemed to enter Canaan. They were then turned back for two years to be tested, and to bring out what had been hidden inside them until then... They had to go south around Mount Seir, which Edom owned. Then they turned north up the eastern side of the Jordan, and entered the Land through its dried-up waters, following the ark of God. Death and resurrection is the only path there.

We are heavenly people. We have a heavenly calling. We are strangers and foreigners here. We only desire a plain way through this world. We will keep to the king's highway. That is, we will obey every human authority, for the Lord's sake... We will pay for everything we take along the way, and we will not trespass anywhere. But we must live as pilgrims passing through, and keep ourselves unstained by the world.

Moses asked for the right of way through the land of Edom in very careful and peaceable words. Edom still refused him at the point of the sword. Four full centuries had passed, yet we see the character of Esau repeated in his descendants.

Edom's answer was blunt and final. They would not let Israel pass, and they would guard their own land with the sword (v.18). Israel tried a second time to persuade Edom, but Edom would not bend. They backed up their words with a show of force from their army (vs.19-20). Israel went no further than asking, and "turned away from him" (v.21).

At this stage of the journey we see Satan's opposition (Num. 20:14). It does not come from the hatred of foreigners, nor from Israel's own rebellion, but from the open hostility of their own relatives. Here, as in the gospel, natural family ties are no protection against hatred when the question is between God and the world. "And a person's enemies will be those of his own household" (Matt. 10:36). Moses sent to the king of Edom saying, "your brother Israel," and Edom's answer is a threat.

We are warned not to look for sympathy in matters of faith from the men of the world, even if they are our closest relatives. We are traveling to our promised land, the heavenly Canaan. We find that unconverted relatives oppose us as much as the world does, and often more.

"Edom" is only "Adam" slightly changed. The meaning is the same, and in Hebrew the vowels change very easily. The flesh wears many a disguise... Edom is now a nation, with a government, civilized and all the rest; but it has no good will toward the people of God. This long, narrow, mountainous strip of land looks like a barricade. It is as if giant hands threw it up to keep the pilgrim people out of Canaan.

But Edom is there in force, and he will not allow it. And you cannot turn this hostility into friendship. It is exactly the same with the flesh: "the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot." ... So the barrier stands. Many refuse to believe that any such old nature, beyond saving, is still inside the Christian. They claim kinship and would gladly make a brother out of Edom. It cannot be.

It is not to make war on the flesh, but to "walk by the Spirit, and you will not gratify the desires of the flesh." Israel were to walk where the cloud led, and the cloud never led them through Edom. If that had been His way, would He have let the enemy block it? Of course not... Counting yourself dead to sin is not ignoring it and not fighting it. It is turning away.

The long, tiring journey around Mount Edom shows that we cannot defeat the flesh. We must run from its desires, which war against the soul. How often the opposition of the flesh forces a long detour in what should be a straight road from earth to heaven.

"Do not contend with them, for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau as a possession." (Deut. 2:5.) So the same God who would not let Esau touch Jacob in Genesis 33 now will not let Israel touch Edom in Numbers 20.

God's power could have struck him down, as He had decided long before, but the time had not yet come. So Israel did not strike a blow at their guilty brother. They turned back like a scolded child. That patience was the sign that a far greater judgment was still in store for Edom. Nothing is more ominous than when God bears the sin of men patiently.

Satan's opposition is seen at this stage of the journey (Num. 20:14), not in the hatred of foreigners, nor in Israel's own rebellion, but in the open hostility of relatives. Here, as in the gospel, family ties are no guarantee against hatred when the question lies between God and the world. "And a person's enemies will be those of his own household" (Matt. 10:36). Moses sent to the king of Edom saying, "your brother Israel," and Edom's answer is a threat. Once before, their fathers had met. Then, as now, Jacob was the one asking; but God turned aside Esau's hatred, and Jacob went on his way. The hatred remained and breaks out in Edom's refusal to let Israel pass through his land.

Israel turned away here, for Edom's land was no part of Israel's possession. It was not God's purpose to lead them through it; their time in the wilderness was not yet finished.

Edom, full of jealousy, will not let the way be shortened; Israel turns away from him. Some people oppose us with a hatred that never gives way. Yet because of an outward relationship between them and us, it is right to turn away from them. We must know how to tell such people apart. God will judge them in His own time; our hand must not be on them. As for the enemies of God, they must be our enemies; where the power of the enemy is plain, it is God's war.

In the way they now travel, Edom is clearly the great barrier. Less than twenty miles across, it is more than six times that distance to go round. This way even had a king's highway and wells of water — a pleasant alternative to the trackless desert route! But Edom is there in force, and he will not permit it. Nor can you turn this enmity into friendship. It is the same with the flesh: "the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot" (Rom. 8:7). So the barrier stands. Many refuse to believe there is any old nature inside the Christian that cannot be redeemed. They claim kinship, and would gladly make a brother out of Edom. It cannot be.

Edom is a type of the flesh. Its name is the same as Adam, only with the vowels changed. However the flesh may disguise itself, it does not change: "those who are in the flesh cannot please God" (Rom. 8:8). But how are we to deal with this deceitful enemy inside us? It is no use fighting it, for we can never win a battle like this, as Romans 7 shows us. We are to count self as dead (Gal. 5:24), and turn away from it as we would from a corpse. Instead we "put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires" (Rom. 13:14).

How often the opposition of the flesh causes a long detour in what should be a straight course from earth to heaven.

People set Deuteronomy 2:29 against this passage, either out of ill-will or out of carelessness. Edom did refuse to let Israel pass through, yet in the end they did pass through. The two occasions were quite distinct. The refusal recorded here happened at a different time and place from Israel's later passage through their land. Moses sent the messengers from Kadesh — the city on the farthest border, not the district in general — and this was before Aaron died. Israel made the passage some time after his death, south of Edom, by way of the Red Sea, as we may learn from Numbers 21.

Edom is the only one of all the nations reappearing at the time of the end for judgment that will have no "remnant" preserved. God will judge the Edomites without mercy because of the way they treated His people. They were the most wicked, and the most eager to destroy Israel. Had they not once "refused to give Israel passage through his territory" to enter the land of Canaan (Num. 20:21)?

From Kadesh they travelled to Mount Hor. No stopping place is mentioned between them, unless Beeroth in Deuteronomy 10:6 comes in here. At Mount Hor Aaron died and was buried. Numbers 33:37-38.

The mountain on which Aaron died when the Israelites were near the end of their wanderings. Numbers 20:22-28; Numbers 21:4; Numbers 33:37-41; Deuteronomy 32:50. It is the range of mountains on the eastern side of the wady Arabah.

And now in Numbers 20:22 they begin the fourth and last stage of their journey, which took about a year or so.

Edom, full of jealousy, will not let the way be shortened; Israel turns away from him. Some people oppose us, and it is right to turn away from them. The reason is some outward relationship between them and ourselves. They may be driven by relentless hatred. Still, we must know how to tell them apart. God will judge them in His own time. Our hand must not be on them. The enemies of God must be our enemies. Where the enemy's power is clear, the war is God's. But on the road we meet people who came from the line of promise, though only in a natural way, and who are marked by the flesh. We leave them to God. It is His right to judge them.

The time had now come for Aaron to disappear. As happened with Moses a little later, his death was announced in advance. He had no period of weakness and no sickbed, for he could climb to the top of a mountain in full view of the people. There, stripped of his garments, which were placed on his son, he died. The Aaronic priesthood was for earth, so it could be handed on, "because they were prevented by death from continuing in office" (Hebrews 7:23). This was the first time the priesthood had to be handed on. By God's appointment it happened in a very public way, so that no one could challenge Eleazar's new position.

Aaron dies, and the time is not far off when Moses too must die. It is a solemn thought that these two honoured servants of God had to die in the wilderness like the generation God said would not enter His rest. God is righteous, and He maintains His government according to His righteousness.

At Mount Hor Aaron was stripped of his priestly garments, and they were put on his son Eleazar, for Aaron had to die. Death removed high priest after high priest of the Levitical order. But Christ's priesthood cannot be handed on. And "he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them" (Hebrews 7:24-25).

His priestly garments of glory and beauty are transferred to his son Eleazar. Eleazar is a type of Christ in resurrection, the only power for true priesthood. It is the risen Lord who is our Priest.

But Israel's wandering is drawing to its close, and we now come to the enemies who oppose its ending, and the people's entry into the land they longed for. Edom, full of jealousy, will not let the way be shortened; Israel turns away from him. Some people oppose us, driven by relentless hatred. Yet it is right to turn away from them, because of some outward relationship between them and ourselves. We must know how to recognise them. God will judge them in His own time; our hand must not be on them.

At this stage of the journey (Num. 20:14) Satan's opposition shows itself — not in the hatred of strangers, nor in their own rebellion, but in the open hostility of relatives. When the issue lies between God and the world, natural relationships are no guarantee against hatred. We find it here, as in the gospel. "And a person's enemies will be those of his own household" (Matt. 10:36). Moses sent to the king of Edom saying, "your brother Israel," and Edom's answer is a threat.

And it was not only a matter of what he did but also of what he said. It was true enough that the people were sadly rebellious in heart. He was not wrong to address them as "you rebels." But he also said, "shall we bring water for you out of this rock?" With those words he presented himself and Aaron as the doers of the miracle, instead of lifting the people's thoughts up to God Himself. God did not fail: He gave a generous response. Even so, His disciplinary action fell on both Moses and Aaron. Neither of them would be allowed to lead the people into the land.

The reader will do well to ponder deeply the subject of grace and government. It may seem astonishing to us, hard to understand, that one so loved as Moses should be refused entrance into the promised land. But in this we see the solemn working of divine government, and we have to bow our heads and worship.

Weighty words were spoken to Saul, when he had failed to obey the word of the Lord. So we have before us examples of a prophet, a priest and a king, all judged under the government of God for an act of disobedience. The prophet and the priest lost their entrance into the land of Canaan, and the king lost his throne. The reason was simple: they disobeyed the word of the Lord.

The time had now come for Aaron to disappear. As with Moses a little later, God gave notice of his death in advance. He had no period of weakness and no sickbed, for he could climb to the top of a mountain in the sight of the people. There, stripped of his garments, which were placed on his son, he died. The Aaronic priesthood was for earth, so it could be handed on, "because they were prevented by death from continuing in office" (Heb. 7:23).

Next, Aaron passes away. His priestly garments of glory and beauty pass to his son Eleazar. Eleazar is a picture of Christ in resurrection, and only a risen Christ gives power for true priesthood. It is the risen Lord who is our Priest.

At the water of Meribah Moses and Aaron sinned seriously. They committed a very serious offence. They struck the rock and challenged the congregation. But the water came out, and it came at once and abundantly, as though everything were fine. The whole congregation drank it. As far as anyone could see at the time, the Lord had no dispute with anyone. But afterwards the Lord let them know that He had not overlooked their offence. Because of it, they would come short of the land of Canaan and die on the wilderness side of the Jordan.

In Numbers 20 the people, wanting water, contend with Moses. When appealed to, Jehovah directs Moses to take the rod and speak to the rock, and the rock would give its water. Here Moses and Aaron quite fail to represent Jehovah's grace. For instead of speaking with Aaron's rod of priestly grace, Moses struck the rock with his own rod of power. The waters flowed; but Moses and Aaron were doomed to die outside the land, as they did.

Adam was driven out of paradise. Aaron was stripped of his priestly robes. Moses was refused entrance into Canaan. Saul was deprived of his kingdom. And for what? Was it for what men would call a grave moral offence — some scandalous sin? No; it was, in each case, for neglecting the word of the Lord.

We see here the way in which the Lord is able to tell of the sins of the saints — to record the failures of the saints. Let man write the life of his fellow man, and he tries to hide his failures, and why? Because he wants to exalt the man. Let the Holy Spirit write the life of a saint, and He records the sins and failures of that saint, and why? Because He exalts the grace of God.

The time had come for Aaron to go. As with Moses a little later, God gave notice of his death in advance. He had no long illness and no sick-bed, for he could climb to the top of a mountain in full view of the people. There, stripped of his garments, which were placed on his son, he died. The Aaronic priesthood was for earth, so it could be handed on. The priests "were prevented by death from continuing in office" (Hebrews 7:23). This was the first time the priesthood had to pass on. So God arranged it very publicly, and no one could challenge Eleazar's new position. The picture, however, is nothing compared with Christ Himself. The priesthood of the Lord Jesus is heavenly. As the next verse in Hebrews tells us, He "holds his priesthood permanently" — it can never be handed on.

Next, Aaron passes away. His priestly garments of glory and beauty pass to his son Eleazar. Eleazar is a picture of Christ in resurrection, the only power for true priesthood. It is the risen Lord who is our Priest.

The priestly robes go onto Eleazar, but he is never presented like Aaron as a picture of Christ's priesthood.

When Israel came to Mount Hor, the Lord told Moses and Aaron that the time for Aaron's death had come (v.24). God reminds them both of the sentence He had already passed: neither of them would enter the land of Canaan, because they had disobeyed His Word at the waters of Meribah. So Moses was to take Aaron and Eleazar up Mount Hor and there strip Aaron of his high priestly garments. Eleazar was to receive them as Aaron's successor (vs.25-26).

The reader will do well to think long and hard about grace and government. It is a truly weighty and practical subject, and Scripture illustrates it often, though few of us understand it. It may seem strange and hard to understand that God refused a man so loved as Moses entry into the promised land. But in this we see the solemn action of the divine government, and we have to bow our heads and worship.

The time had now come for Aaron to disappear. God announced his death in advance, as He did later with Moses. He had no period of weakness and no bed of sickness, for he could go to the top of a mountain in the sight of the people. There, stripped of his garments, which were placed on his son, he died. The Aaronic priesthood belonged to earth, so it could be passed on, because death stopped those priests from continuing in office (Heb. 7:23). This was the first time the priesthood had to be handed on. God arranged for it to be done in full public view, so that no one could challenge Eleazar's new position. The picture, however, is nothing compared with the reality it points to. The priesthood of the Lord Jesus is heavenly, and, as the next verse in Hebrews tells us, it can never be passed on.

In Numbers 20 we see priesthood at work among the needs and complaints of the people. At the close of the chapter it touches on how lasting that priesthood is, in the stripping of Aaron and the clothing of Eleazar. A living Priest goes up Mount Hor, away from the people. A living Priest comes down again, appearing before them without a break.

Now it is clear that the meaning of the death of Aaron in Numbers 20 is misunderstood. The idea is not the end of priesthood, because it does not end. Aaron's son, Eleazar, carries it on. Moses stripped Aaron of his garments and put them on Eleazar before Aaron died. How important it is to notice every small detail of an account! Otherwise, in forming our idea of it, we leave out something essential.

Next, Aaron passes away. His priestly garments of glory and beauty pass to his son Eleazar. Eleazar pictures the risen Christ, who alone is the power for true priesthood. It is the risen Lord who is our Priest.

The priestly robes are put on Eleazar, but he is never presented, as Aaron is, as a picture of Christ's priesthood.

At the water of Meribah, Moses and Aaron sinned seriously. They committed a very high offence in striking the rock and challenging the congregation. But the water came out, at once and abundantly, as though all were right. The whole congregation drank of it. By every present and immediate appearance the Lord had no dispute with anyone. But afterwards the Lord lets them know that their offence had not been overlooked. Because of it they would fall short of the land of Canaan and die on the wilderness side of the Jordan.

Let these words sink down into our hearts. It is a terrible thing to rebel against the word of God. The higher the position of those who rebel, the more serious it is, in every way, and the swifter and more solemn God's judgement must be.

At the time of the golden calf, Aaron had been spared. When the fire of the Lord destroyed Nadab and Abihu for offering unauthorized fire, Aaron had kept silent. He knew that the fault of his sons was not as grave as his own had been. Once more he is spared. Now at the end of his life he must die, stripped of the garments that marked the high position to which he had been called. His faith, like that of his brother, had been defective at the critical moment.

Now it is clear that the significance of the death of Aaron in Numbers 20 is misunderstood. The idea is not the end of priesthood, because it does not end. Aaron's son, Eleazar, carries it on. Moses stripped Aaron of his garments and put them on Eleazar before Aaron died. How important it is to notice every small detail of an account! Otherwise we leave out something essential to a correct idea.

At Meribah, Aaron shared in his brother's sin and was set aside. The failure was personal to him; there was no failure in the office itself. But it would not have done for Eleazar to be cut off from Canaan. Eleazar derives everything from Aaron. He only continues Aaron's work in a new form, and Aaron may give way to him without any loss of dignity.

The time had now come for Aaron to disappear. As with Moses a little later, God announced his death in advance. He had no period of weakness and no sickbed. He could climb to the top of a mountain in the sight of the people. Aaron's priesthood belonged to the earth, so it could be passed on. Those priests were "prevented by death from continuing in office" (Heb. 7:23). This was the first time it had to be passed on. God arranged it in a very public way, so no one could challenge Eleazar's new position. The picture, however, is slight compared with the reality. The priesthood of the Lord Jesus is heavenly, and, as the next verse in Hebrews tells us, it cannot be passed on. Being the Son, He is made perfect forever.

The moral reason for his death at that time was his disobedience. Yet God's wisdom lies behind it, showing that Eleazar is a picture of Christ as High Priest in resurrection. It is the One raised from the dead who leads us into heavenly places, pictured by the land of Canaan.

The reader will do well to think deeply about the subject of grace and government. It may seem strange to us, hard to understand, that God refused one so loved as Moses entry into the promised land. But in this we see the solemn action of God's government, and we have to bow our heads and worship. It was not only that Moses, in his official role, or as the representative of the law, could not bring Israel into the land. This is true; but it is not all. Moses spoke rashly with his lips. He and Aaron his brother failed to glorify God in front of the congregation. Because they rebelled against God's word at the waters of Meribah, God told them that neither of them would bring Israel into the land.

The closing paragraph of Numbers 20 is deeply touching. Moses had once thought he could not do without Aaron's company. But he later found him to be a sore thorn in his side. Now he must strip him of his robes and see him gathered to his fathers. All this is very sobering, however we view it, whether as regards Moses or Aaron. May the good Lord engrave its solemn lesson deeply on the tablets of our hearts!

The time had now arrived for Aaron to disappear. As with Moses a little later, God announced his death in advance. He had no period of weakness and no sick-bed, for he could go to the top of a mountain in the sight of the people. There, stripped of his garments, which were placed on his son, he died. Aaron's priesthood belonged to earth, so it could be passed on. The priests "were prevented by death from continuing in office" (Heb. 7:23). This was the first time the priesthood had to be handed over. God appointed a very public handover, so that no one could challenge Eleazar's new position.

In Numbers 20 we see priesthood at work among the needs and murmurings of the people. At the close of the chapter, the stripping of Aaron and the clothing of Eleazar touch on how priesthood continues. A living priest goes up Mount Hor, away from the people. A living priest comes down again, appearing before their eyes with no break.

Moses stripped Aaron of his robes on Mount Hor and passed them to his son. Then Aaron died on that mountain. In this way Aaron warned Israel how weak man is when he represents the High Priest of God, who lives to die no more. He went up into the mountain "in the sight of all the congregation" (Num. 20:27-28) — a striking contrast to the High Priest above, who ascended to heaven with hands uplifted in blessing (Luke 24:50). Christ, because He continues forever, holds a priesthood that cannot be handed on to anyone else (Heb. 7:24). Aaron failed in patience, along with Moses, and so he died on the mountain. But Christ's patience never runs out.

The meaning of Aaron's death in Numbers 20 is misunderstood. The idea is not the end of priesthood, because priesthood does not end. Aaron's son Eleazar carries it on. Moses stripped Aaron of his garments and put them on Eleazar before Aaron died. How important it is to notice every small detail of an account! Otherwise, when we form our idea of it, we leave out something essential.

When the people of Israel came to Mount Hor, the Lord told Moses and Aaron that the time had come for Aaron to die. God reminded them both that He had passed sentence: neither of them would enter the land of Canaan. The reason was their disobedience to His Word at the waters of Meribah.

At the time of the golden calf, Aaron was spared. When the fire of the Lord destroyed his sons Nadab and Abihu for offering unauthorized fire, Aaron kept silent. He knew their fault was not as serious as his own had been. Once more he is spared. Now, at the end of his life, he must die, stripped of the garments that marked the high position he had been called to. His faith, like his brother's, had failed at the critical moment.

The closing paragraph of Numbers 20 is deeply touching. Read it beside the scene in Exodus 4:1-17. Moses had thought Aaron's company essential to him. Later he found him to be a painful thorn in his side. Now he must strip his brother of his robes and see him die.

He had no time of weakness and no sick bed, for he could climb to the top of a mountain in the sight of the people. There Moses stripped him of his garments, put them on his son, and he died. Aaron's priesthood belonged to the earth, so it could be passed on, since those priests "were prevented by death from continuing in office" (Hebrews 7:23). This was the first time the priesthood had to be handed on. God therefore appointed a very public handover, so that no one could challenge Eleazar's new position… The priesthood of the Lord Jesus is heavenly. As the next verse in Hebrews says, He "holds his priesthood permanently" — it can never be handed on to anyone else.

In Numbers 20 we see priesthood at work among the needs and the complaints of the people. At the end of the chapter, its lasting nature is touched on in the stripping of Aaron and the clothing of Eleazar. A living Priest goes up Mount Hor, away from the people; and a living Priest comes down — appearing again without a break, in their sight.

It is clear that the meaning of Aaron's death in Numbers 20 has been misunderstood. The point is not the end of priesthood, because priesthood does not end. Aaron's son Eleazar carries it on. Moses stripped Aaron of his garments and put them on Eleazar before Aaron died.

Eleazar is Aaron's third son. After the death of Nadab and Abihu, the priesthood comes to life again in him. He is the clear picture of Christ as a risen Priest, whose place of intercession is the fruit of His finished work. His resurrection means that His atoning death was accepted; and so He is Eleazar, the true "help of God" for His people, who depend on Him.

The moral reason for his death was his disobedience. Yet God's wisdom lies behind it too, showing that Eleazar is a picture of Christ as High Priest in resurrection. It is the One raised from the dead who leads us into heavenly places, pictured by the land of Canaan… Aaron's death touched Israel deeply. How much more deeply should the death of the Lord Jesus touch us, even though we know Him now as raised in glory.

It is very remarkable that the twentieth of Numbers begins with death and ends with death. It is more remarkable still that in both beginning and end it is death in the same family. Miriam, the sister of Aaron, closes her eyes in death at the start of it. Aaron, the priest, the brother of Miriam, lays aside his official garments and closes his eyes upon the scene at the end of it. It is a perfect chapter of wilderness history — truly the beginning and end of the wilderness.

The reader will do well to think deeply about the subject of grace and government. It is a very weighty and practical theme, and one largely illustrated in Scripture, though little understood among us. It may seem strange to us, hard to understand, that God should refuse someone as loved as Moses entry into the promised land. But in this we see the solemn working of God's government, and we have to bow our heads and worship.

Aaron had no choice, and when his garments were taken and given to his son, Aaron died there on the top of the mountain. The moral reason for his death then was his disobedience. Yet God's wisdom is behind this too, in showing that Eleazar is a type of Christ as High Priest in resurrection. It is the One raised from the dead who leads us into heavenly places, pictured by the land of Canaan. But the death of Aaron brought about a mourning period of thirty days for him by Israel. So his death had a deep effect on Israel. How much more should the death of the Lord Jesus move us, even though we know Him now as raised in glory!

At the close of Numbers 20, the stripping of Aaron and the clothing of Eleazar touch on how priesthood continues. A living Priest goes up to Mount Hor, away from the people, and a living Priest comes down — reappearing without a break, in their sight.

The idea is not the end of priesthood, because it does not end. Aaron's son, Eleazar, carries it on. Moses stripped Aaron of his garments and put them on Eleazar before Aaron died. His death is not a picture of the end of priesthood.

Aaron's death was announced in advance. He had no time of weakness and no sickbed, for he could go to the top of a mountain in the sight of the people. There, stripped of his garments, which were placed on his son, he died. The Aaronic priesthood was for earth, so it could be passed on, "because they were prevented by death from continuing in office" (Hebrews 7:23). This was the first time the priesthood had to be handed on. So God appointed it to be done in a very public way, and no one could challenge Eleazar's new position. The type, however, is small compared with the One it pictures. The priesthood of the Lord Jesus is heavenly. As the next verse in Hebrews tells us, He holds His priesthood permanently — it can pass to no one else.

Aaron was stripped of his robes on Mount Hor. They were handed to his son, and then he died on that mountain. In this way he warned Israel of the weakness of man in representing the High Priest of God, Who lives to die no more. Aaron went up into the mountain "in the sight of all the congregation." What a contrast to the High Priest above, Who ascended to heaven with hands lifted up in blessing! Aaron, with Moses, failed in patience, and because he did so, died on the mountain, but Christ's patience never runs out.