Números 20
Steven Cole · Citado em PreceptAustin
Números 20
Cole adds that "God brought the water gushing from the rock in spite of Moses’ disobedience. Sometimes in His grace God grants results in ministry in spite of our disobedience. So if you see success in your ministry, you have to be careful (cf 2 Cor 3:5-6+) or you might start thinking, “My success is due to my great faith or because of something I did!” But results do not necessarily indicate faithfulness on the part of the one seeing the results!" Cole goes on to point out that "The apostle Paul was always careful to give God the credit for any fruit that he saw in his ministry. When the Corinthians were boasting about whether they followed Paul or Apollos, he wrote (1 Cor. 3:5-7), What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one. I planted, Apollos watered, but God was causing the growth. So then neither the one who plants nor the one who waters is anything, but God who causes the growth. Later, he explained (1 Cor. 15:10+), “But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.” Concerning his ministry, he explained (Ro 15:18+), “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.”
Números 20
Cole - Chuck Swindoll (Moses [Thomas Nelson], pp. 305-311) argues that Moses had a lifelong anger problem that led him to this tragic failure at the end of his life. He points out that Moses was angry when he killed the Egyptian taskmaster who was beating a fellow Israelite (Exod. 2:11-12; Acts 7:23-24). Forty years later, God called Moses to return to Egypt and demand that Pharaoh let Israel go. But even though the Lord had told Moses that He would harden Pharaoh’s heart, when Pharaoh repeatedly refused to let Israel go, Moses “went out from Pharaoh in hot anger” (Exod. 11:8), which was unnecessary. Later, when Moses went down from Mount Sinai and saw the people worshiping the golden calf, in anger he smashed the Ten Commandments (Exod. 32:19). While his anger may have been righteous, Swindoll (pp. 307-308) argues that God did not approve of his destroying those tablets. Moses’ unchecked pattern of anger is what now, 40 years later, caused him to strike the rock in anger, resulting in his being excluded from the Promised Land. While some of Moses’ anger was righteous, we need to be careful not to justify most of our anger as righteous. The Scottish hymn writer George Matheson said (source unknown), “There are times when I do well to be angry, but I have mistaken the times.” Or, as Aristotle said (source unknown), Anyone can become angry. That is easy. But to be angry with the right person, to the right degree, at the right time and in the right way—that is not easy. Maybe your besetting sin isn’t anger. Whatever keeps tripping you up, Moses’ failure warns you to identify that sin and deal with it now before it causes you to stumble at the end of your life. Numbers 20:12 But the LORD said to Moses and Aaron, "Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them." Because you have not believed Nu 11:21,22 2Ch 20:20 Isa 7:9 Mt 17:17,20 Lu 1:20,45 Ro 4:20 treat Me as holy: Nu 27:14 Lev 10:3 De 1:37 32:51 Isa 8:13 Eze 20:41 36:23 38:10 1Pe 3:15 you shall: Nu 20:24 11:15 De 3:23-26 32:49,50 34:4 Jos 1:2 Joh 1:17 Numbers 20 Resources - Multiple Sermons and Commentaries Related Passage: Numbers 27:14+ for in the wilderness of Zin, during the strife of the congregation, you rebelled against My command to treat Me as holy before their eyes at the water.” (These are the waters of Meribah of Kadesh in the wilderness of Zin.) Leviticus 10:3+ Then Moses said to Aaron, “It is what the LORD spoke, saying, ‘By those who come near Me I will be treated as holy (IMPLICATION IS NADAB AND ABIHU DID NOT TREAT GOD AS HOLY WITH STRANGE FIRE) And before all the people I will be honored.’” So Aaron, therefore, kept silent. MOSES UNBELIEF PROVES COSTLY But the LORD said to Moses and Aaron, "Because you have not believed Me to treat Me as holy in the sight (literally "in the eyes of") of the sons of Israel - GNT = “Because you did not have enough faith to acknowledge my holy power before the people of Israel. NET = “Because you did not trust me enough to show me as holy before the Israelites.” NLT = “Because you did not trust me enough to demonstrate my holiness to the people of Israel.”Notice Yahweh associates disobedience with disbelief or unbelief. Note the divine charge is leveled against both Moses and Aaron, so even though Moses did the striking of the rock, Aaron was clearly complicit. Leaders are disciplined by God, for with privilege goes responsibility. -- Brian Bell
Números 20
Cole - As we consider Moses’ sin, we must conclude that what may seem to us to be a relatively minor sin may be a major sin to God. His ways are not our ways (Isa. 55:8). God labeled Moses’ sin as not believing in Him to treat Him as holy in the sight of the sons of Israel (Num. 20:12). Not to believe in God is in effect to call God a liar! It impugns His faithfulness! That’s a big sin! Not to treat God as holy, especially as a leader of God’s people, is to lower Him from His exalted throne where the angels cover their faces and cry, “Holy, holy, holy” (Isa. 6:3). It may cause His people to disrespect or disregard Him. That’s a big sin! You may wonder, “Why did God change the command from striking the rock to speaking to it, and why was He so severe with Moses for his disobedience?” The apostle Paul tells us that the rock in the wilderness that produced water for the thirsty people was a type of Christ (1 Cor. 10:4). When Christ came the first time, He had to bear the penalty of our sins by being “wounded for our transgressions” (Isa. 53:5, New KJV). But Jesus had to suffer and die only once to make atonement for our sins, providing the living water of salvation for all who are thirsty (Rom. 6:9-10; Heb. 9:26, 28; 1 Pet. 3:18). Now that He has suffered and died for our sins, we only need to cry out to Him in prayer to satisfy our thirsty souls. So by striking the rock on this second occasion, Moses messed up the type of Jesus Christ and our salvation. And, as Pastor Roger Ellsworth observed (Moses [Evangelical Press], p. 224), “God is very precise about the whole business of salvation, and we must be precise as well.” Irving Jensen - He identified their sin as unbelief and failing to glorify Him in holiness before the people THOUGHT - This crucial truth is found throughout Scripture, the truth that if we say we believe in God or more specifically in Jesus, we will obey His commands and instructions. In short, our profession that we believe in Jesus is authenticated or substantiated by our obedience to Jesus, which validates our profession as a genuine possession, so to speak (cf John 3:36+). In other words, we give evidence that we are truly born again. Be aware that since we all have the corrupt, sinful flesh, which continually wages war against our souls (1 Pe 2:11+, Gal 5:17+), we will never obey perfectly in this life. But our obedience should be characterized by a general direction ("heavenward", more Christ like, progressively more sanctified), but sadly not by perfection. Perfection in our obedience will come when we are glorified. NET Note- The verb (aman) is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the LORD that leads to an appropriate action. Here God says that Moses did not believe Him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the LORD was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with. Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile—very human. The leader has to be aware of what image he is conveying to the people. Believed (0539)(aman) conveys the basic idea of providing stability and confidence. To be steady, firm and thus trustworthy. Aman speaks of certainty and thus can mean to confirm or to affirm. The Septuagint uses pisteuo which means consider something (Someone) to be true and therefore worthy of one’s trust. Uses in the Pentateuch - Gen. 15:6+ (THIS IS THE KEY VERSE! ABRAHAM RECKONED RIGHTEOUS BY FAITH); Gen. 42:20; Gen. 45:26; Exod. 4:1; Exod. 4:5; Exod. 4:8; Exod. 4:9; Exod. 4:31; Exod. 14:31; Exod. 19:9; Num. 11:12; Num. 12:7; Num. 14:11; Num. 20:12; Deut. 1:32; Deut. 7:9; Deut. 9:23; Deut. 28:59; Deut. 28:66; Guzik on treat Me as holy - What Moses did was an unholy thing. He made God look no different than an angry man or one of the temperamental pagan gods. He did not reflect the heart and character of God before the people. If Moses had spoken to the rock, then the miracle would have pointed to God’s power and provision. To glorify God, all believers, but especially Christian leaders, should seek to finish well. -- Steven Cole THOUGHT - Our purpose today is the same, to glorify the Holy God, a charge that is clearly expressed by Jesus in Mt 5:16+ "Let your light shine (aorist imperative see our need to depend on the Holy Spirit to obey) before men in such a way that they may see your good works, and glorify (GIVE A PROPER OPINION OF) your Father who is in heaven." Treat...as holy (Sanctify) (06942)(qadash) means to set apart from from all common or secular purpose for a specific use. To removed from common use, to be holy, to consecrate. Uses in Numbers - Num. 3:13; Num. 6:11; Num. 7:1; Num. 8:17; Num. 11:18; Num. 16:37; Num. 16:38; Num. 20:12; Num. 20:13; Num. 27:14. Lxx uses hagiazo in aorist active (volitional choice) indicative mood. Therefore - Term of conclusion. And what a painful conclusion it would be! Merrill - Moses blamed Israel for provoking him into this behavior (Deut 1:37; 3:26; 4:21), an explanation the psalmist accepted (Ps 106:32). But here God blamed Moses: inwardly—“you did not trust me”—and outwardly—you did not “demonstrate my holiness to the people of Israel” (Nu 20:12). Moses failed to reach the very destination to which he successfully led the nation. Perhaps this story lay behind Paul’s apprehension, “I fear that after preaching to others I myself might be disqualified” (1 Cor 9:27). Certainly it demonstrates the principle that from him to whom much is given, much is required (Luke 12:48), which is why teachers are judged more strictly (Jas 3:1). (CBC-Nu) 1 Corinthians 9:27+ but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified. Luke 12:48+ but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more. James 3:1+ Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. you shall not bring this assembly into the land which I have given them - The word assembly is same word used in Nu 20:4 and Nu 20:6 indicating that the assembly that contended with Moses was primarily the second generation which would make sense since this is probably the 40th year of wandering as discussed in Nu 20:1. So despite their rebellious attitude they would still be brought into the promised land. I have given is in the perfect tense (in Hebrew and Greek) indicating past completed action with ongoing result, in this case indicating that God was fully committed to give the land of Canaan to Israel. In today's world this would not be viewed as "politically correct," for liberals would ask "What about the rights of the Canaanites?" Steven Cole - As a result of Moses and Aaron not believing God to treat Him as holy, He imposed the penalty that they would not bring the people into the land. This must have been a huge emotional blow to Moses, who had spent the last 40 years enduring much hardship with the hope that one day he would set foot in the land. But later, in God’s grace, Moses did stand in the land. He and Elijah stood with the glorified Lord Jesus on the Mount of Transfiguration (Matt. 17:3). In spite of our failures and disappointments in this life, we know that one day soon we will be with Jesus in glory, free from our sin and sharing His victory over sin and death! (ED: We will enter the promised life!) Phillip - “The lesson is clear: grace is never a ground for complacency or presumption. By our carelessness, by our sinful neglect, we can sin away forever some of the privileges of our calling—not salvation itself, but our opportunities for service, our possibility for usefulness, our contribution to the ongoing purposes of God.” Brian Bell - A momentary loss of self-control can yield serious consequences & adversely affect our walk with God. Q: What area in your life do you have the most trouble in losing your cool? Q: What consequences did you suffer. Q: Does this diminish your witness for the Lord? Q: What can you do differently? Steven Cole - Unbelief was the root sin that led to not treating God as holy. Regarding unbelief, Alfred Edersheim (Old Testament Bible History Eerdmans], pp. 185-186) pointed out that the people despaired of getting into the land and directed their frustrations against Moses and Aaron. They were looking to Moses and not to God as the one who had not yet brought them into the land (Num. 20:4-5). On the other hand, Moses and Aaron despaired of getting into the land and directed their frustrations against this grumbling people. Moses and Aaron were looking at the grumbling people rather than to the Lord and His promise to bring them into the land. Edersheim observed, “But at bottom, the ground of despair and of rebellion, both on the part of the people and of Moses, was precisely the same. In both cases it was really unbelief of God.” The point is, when we look at people rather than the Lord, we’re sure to grow frustrated, because people will always fall short in some way. Even a gifted leader like Moses had a lot of critics. And if leaders look at the people, they will get frustrated with their grumbling and many shortcomings. Look to the Lord!
Números 20
Cole - When you’re watching the Olympics, it’s always sad to see a long-distance runner who is leading the race, but in the final lap, he stumbles and falls. All of his years of training toward winning the gold are ruined in the final lap. It’s been said that the Bible paints its heroes warts and all! Sadly, there are many great men in the Bible who ran well for a while, but later in life they stumbled and fell. David, who wrote so many beloved psalms, was probably in his fifties when he committed adultery with Bathsheba and then arranged to have her husband Uriah, one of David’s loyal mighty men, killed in battle (2 Samuel 11). King Solomon, who had extraordinary wisdom and brought unprecedented prosperity to Israel, allowed his many wives to turn his heart to idolatry (1 Kings 11:3-4). King Asa began by doing “good and right in the sight of the Lord his God” (2 Chron. 14:2). He made many godly reforms in Israel. But in the 36th year of his reign, rather than relying on the Lord, he stripped the silver and gold from the temple to hire a foreign king to fight against his enemies. When a godly prophet confronted him, rather than repenting, he became angry and put the prophet into prison (2 Chron. 16:1-11). The godly King Jehoshaphat made many reforms, but later he allied himself with the wicked Ahab and his evil son, Ahaziah (2 Chron. 19:2; 20:35). King Joash began by repairing the house of the Lord and instituting reforms, but later he abandoned the Lord, served idols, and murdered the son of the man who had raised him (2 Chron. 24). King Hezekiah restored worship in Judah and saw the Lord bring amazing victories, but late in life he foolishly showed the Babylonian envoys all of his treasures, setting the stage for the later Babylonian invasion (2 Chron. 29:2, 36; 30:26; 32:22; 2 Kings 20:12-19). There are more examples, but they all warn us that starting well is no guarantee of finishing well. Past faithfulness and obedience do not guarantee future faithfulness and obedience. Even a lifetime of walking with God does not ensure that we will finish well. Our text shows us one of the greatest men of God in history stumbling near the finish line. His mission and one desire had been to lead God’s people into the Promised Land. But now he makes a single mistake and God tells him that he won’t be the one to lead Israel into the land. James Smith - Handfuls of Purpose - THE SIN OF MOSES, AND ITS FRUITS Numbers 20:1–13 “Speak gently to an erring one, E’en if a deed of shame be done; For else you but exasperate, Perchance turn anger into hate.” Let him that is without sin cast the first stone. Judge not that ye be not judged. Troubles seem to come in crowds. In this chapter three sad events are recorded: 1, The death of Miriam (v. 1). 2, The transgression of Moses (v. 12). 3, The stripping of Aaron (v. 28). Three results of unbelief. With respect to Moses we shall look at— 1. The circumstances connected with his sin— 1. THE PLACE. Back to Kadesh where they had been thirty-nine years ago when they sent to spy the land, where many doubted and brought the doom of forty years wanderings upon them. Beware of old sins and barren places in your experience. 2. THE CONDITION OF THE PEOPLE. Discontented and faultfinding. “They chode with Moses,” and murmured against the providence of God (vs. 3–5). This is always a source of intense trial to the faithful man of God. 3. THE HUMILITY OF MOSES. “Moses and Aaron fell upon their faces” (v. 6). Not as before the people, but before the Lord, and His glory appeared unto them, and a way of deliverance was revealed. “Thou shalt bring forth to them water out of the rock” (v. 8). Moses could not make the water, but at his bidding it was to come. 2. The nature of his sin. “Thou shalt speak unto the rock (v. 8). This was his commission, but instead of speaking he smote the rock twice (v. 11). When water was to be brought from the rock the first time, God commanded Moses to smite the rock (Exod. 17:6). That Rock was Christ (1 Cor. 10:4), and so in the purpose of God He could only be smitten once, “He suffered once.” Further blessing or fresh outpourings of His fulness comes to us by asking: “Speak ye unto the Rock.” We have here an incidental evidence of the carefulness of Jehovah about those things which were typical of His coming Son. The teaching in the types is the teaching of the Holy Ghost. These things are spiritually discerned. In this sin of the servant of God there was— 1. DISOBEDIENCE. God said speak, but he smote, and that twice over, as if there were impatience also in the act. Perhaps he was allowing himself to be guided more by his past experience than by the fresh Word of God. This is always a danger to the servants of Christ. The means used and blessed yesterday may not be the God-appointed means to-day. Wait on the Lord. 2. SELFISH PASSION. “Hear now, ye rebels.” It is quite true that they were rebels, but calling them such names in these circumstances did not improve matters. His spirit was provoked, so that he spake unadvisedly with his lips (Psa. 106:33). The best of men are but men at the best. The meekest man on the earth was not proof against pride. Let him that thinketh he standeth take heed lest he fall. 3. PRESUMPTION. “Must we fetch you water out of the rock” (v. 10). It is very grieving to God when we seek our own glory while doing His work. Note how different it was with Peter and John in connection with the healing of the lame man mentioned in Acts 3:12. “Do you wish me to show you the way of salvation?” said a preacher to an anxious soul. Such me’s are apt to be magnified by the seeker so as to hide the Master. Without ME you can do nothing. It is the Spirit that quickeneth. There are two things that we must not forget in dealing with the sin of Moses: (1) That he himself tells us of it. He does not seek to hide from the eyes of others his own failings. For the glory of God and our good it is recorded. (2) That his failure through unbelief (v. 12) did not alter the faithfulness of God. “The water came out abundantly” (v. 11). The unbelief of some does not make the faith of God of none effect. As Christians we all come short of what we might be, but He abideth faithful. Bless His Name. 3. The fruit of his sin. It— 1. DISHONOURED THE LORD. “Because ye believed Me not, to sanctify Me in the eyes of the children of Israel” (v. 12). The Lord’s Name is profaned by the unbelief and self-glorying acts of His people. “I will be sanctified in you before the heathen” (Ezek. 20:41). 2. SHUT HIM OUT OF THE PROMISED POSSESSION. “Therefore ye shall not bring this congregation into the land which I have given them” (v. 12). Servant of God, one sin may shut you out of the enjoyment of a great privilege, one small cloud may hide from your gaze all the blue of Heaven. This is why many of the Lord’s people are hindered from entering into the fulness of blessing and power in their service for Christ, there is sin in the camp. They could not enter in because of unbelief. 3. IS A SOLEMN WARNING TO US. Boast not thyself. It is possible to be calm and clear like the placid pool, and yet not be clean at the bottom, so that when the stone of slander or calumny is suddenly cast in the whole may become polluted. Cleanse Thou me from secret faults, and keep me in the hollow of Thy hand. Milgrom’s survey of the medieval Jewish commentators’ definitions of Moses’s sin is representative: 1. Moses’s action in striking the rock: (a) that he struck it instead of speaking (Rashi, Rashbam, Arama, Shadal, Malbim); (b) that he chose it although the people wanted another rock (Orah Hayyim, Yalqut, Lekakh Tov); (c) that he struck it twice instead of once (Targum Pseudo-Jonathan, Ibn Ezra). 2. His character, shown by (a) his blazing temper (Maimonides, Ibn Ezra, Tanhuma B. 4:210); (b) his cowardice (in fleeing to the sanctuary; 20:6; Albo, Biur); (c) his callousness (in mourning for Miriam while his people died of thirst; Yalqut, Lekakh Tov). 3. His words, (a) which in the form of a question were misconstrued as doubting God (Meir ha-Kohen, Ramban); (b) which actually doubted God (Tanhuma B. 4:121–122; Deuteronomy Rabbah 19:13–14); (c) calling Israel “rebels” (Ibn Ezra); (d) notsi’, “shall we draw forth …” (Hananel, Ramban). (Milgrom 1989:448) Ruling out the other choices and focusing on arguments against 1a and 1c, Milgrom (1989:452) opts for 3d: “Moses and Aaron might be interpreted as having put themselves forth as God.” Perhaps a little of all three of these undermined God’s holiness in front of Israel. Occasional disobedience chips away at faith even as a little leaven can permeate a whole lump of dough (1 Cor 5:6). (CBC-Nu) Numbers 20:13 Those were the waters of Meribah, because the sons of Israel contended with the LORD, and He proved Himself holy among them. waters: De 33:8 Ps 95:8 106:32-48 Meribah: Ex 17:7 De 32:51, Meribah-Kadesh He proved Himself holy Isa 5:16 Eze 20:41 36:23 38:16 Numbers 20 Resources - Multiple Sermons and Commentaries COMMEMORATIVE NAME WATERS OF MERIBAH Those were the waters of Meribah - Another place of national sin was memorialized! Merrill (CBC-Nu) calls it "Quarrelsville!" There are two places referred to as Meribah. "One of the sites called Meribah was located near Rephidim in the Desert of Sin (Exodus 17:1). At this location it was also called Massah, which differentiates it from the other Meribah mentioned in Scripture (Deuteronomy 6:16; 9:22; 33:8; Psalm 95:8). The other site named Meribah was located in Kadesh Barnea, and therefore was referred to as Meribah Kadesh (Numbers 27:14; Deuteronomy 32:51; Ezekiel 47:19; 48:28)." (Gotquestions) Meribah (04809)(meribah from riyb = to strive, contend) means place of strife or quarreling. This name is used of two places, both sites of Moses' striking a rock, the first being at the beginning of the 40 years of wandering and at the foot of Mount Horeb (Sinai) (Ex 13:7, Nu 20:13, Nu 20:24) and the second place also called Meribah (Meribah of Kadesh or Meribah-Kadesh - see notes on Nu 20:1-13) in the desert of Zin near Kadesh, (map) near the end of the 40 years of wilderness wandering when Moses disobeyed God and instead of speaking to the rock (Nu 20:8), in anger struck the rock twice. The Septuagint (Lxx) translates the proper name Meribah in Ex 17:7 with the noun loidoreo (not found in NT but related to verb loidoreo) which means railing or abuse. Baker explains that Meribah means "quarreling or contention (from riyb = "to strive, quarrel"). It was the location of a place near Rephidim where there was no drinking water for Israel. The people verbally attacked Moses, and he struck a rock, at the Lord's command, to bring forth water (Ex. 17:7+). The place is also called Massah, "testing." B. Evidently another occasion of "contention" forty years later (see above but C below). C. This location is placed at Kadesh Barnea, not near Rephidim according to most authorities. But it is a clear reference to the incident in the Desert of Zin (Num. 20:13, 24). See B above. (Complete Word Study Dictionary) Gilbrant - Meribah is the name of two locations. The name literally means "strife," "quarrel," "contention" and describes the nature of incidents that occurred at those locations. At the beginning of the forty years of wandering, Moses named a fountain in the desert of Sin "Meribah." The fountain issued from a rock at the foot of Mount Horeb, a rock which God commanded him to smite (Exo. 17:1-7). The people were ready to stone Moses (v. 4), because there was no water in the area. Moses struck the rock, and water came out. Verse 7 states, "And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, 'Is the Lord among us or not?'" Another fountain was created similarly in the desert of Zin near Kadesh. This, however, was near the end of the forty years of wandering. Again the people complained that there was no water, and again God gave orders to Moses and Aaron. He said, "Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water" (Num. 20:8). In the heat of emotion, Moses instead chided the people saying "Hear now, ye rebels; must we fetch you water out of this rock?" (v.10). He then smote the rock twice until the water flowed abundantly. God immediately rebuked the brothers for not believing and for not professing Him in the sight of the people. As a result, God did not permit either to enter the Promised Land. As if to distinguish it from the other site, the latter Meribah is almost always indicated by the addition of "waters of" (see Pss. 81:7; 106:32). An additional distinction of "the waters of Meribah at Kadesh" also is used (Num. 27:14; Deut. 32:51; Ezek. 47:19). Only once is this latter location referred to simply as "Meribah," in Ps. 95:8. (Complete Biblical Library Hebrew-English Dictionary) because - Explains the name Meribah. the sons of Israel contended (see above on riyb) with the LORD, and He proved Himself holy among them - How did He prove Himself holy among them? They would undoubtedly be aware of Moses' punishment and thus in judging Moses righteously this would show the people that He was holy and was to be treated as holy! There is an interesting wordplay here for holy is qadash and the word for Kadesh is Qadesh. Timothy Ashley (NICOT-Nu) says, “As the people had refused to rely on Yahweh in their first sojourn at Kadesh and were condemned to die outside the land of promise (Nu 14:11, 22–35), so here in the second sojourn there (many years later), the leaders (MOSES AND AARON) make the same mistake and are sentenced to the same fate.” (NICOT-Nu)
Números 20
Cole - Charles Simeon (ibid. 2:112) pointed out that Moses represents the Law, which can only condemn us, not save us. One violation of God’s holy Law is enough to render us guilty of breaking the whole thing (James 2:10). One violation was enough to keep Moses out of the Promised Land. As Paul said (Rom. 3:20), “By the works of the Law no flesh will be justified in His sight.” To enter the land, we need the new Joshua—Jesus, the Savior, who fulfilled the Law perfectly (Meyer, ibid. p. 177). As Paul stated (Rom. 10:4), “For Christ is the end of the law for righteousness to everyone who believes.” Put your trust in Him! If you’ve never read the life of George Muller, I strongly urge you to do so. I first read George Muller of Bristol (A. T. Pierson, [Revell]) during the summer of 1970, and it changed my life. Muller was a man “who prayed earnestly that he might live a life and do a work which should be convincing proof that God hears prayer and that it is safe to trust Him at all times” (ibid., pp. 15-16). For over 60 years, without making any needs known to supporters, he trusted God through prayer alone to provide for thousands of orphans. At Muller’s funeral service, a man related how a friend had said to Muller, “When God calls you home, it will be like a ship going into harbor, full sail.” Muller replied, “Oh no! It is poor George Muller who needs daily to pray, ‘Hold Thou me up in my goings, that my footsteps slip not.’” Pierson adds (p. 289) that the lives of men in Scripture who fell later in life were “a perpetual warning, leading [Muller] to pray that he might never thus depart from the Lord in his old age.” Muller finished well! Finishing well in life depends on running well now, no matter where you’re at. To enter the race, put your trust in Jesus Christ as your Savior and Lord. Then, each day meet with Him in His Word and in prayer. As Muller often advised (ibid., pp. 314-315), “The first business of every morning should be to secure happiness in God.” Then, when you encounter problems, use them to drive you into the Lord’s presence. Deal with your besetting sin, so that it doesn’t trip you up. Develop the habit of obedience in what may seem to be relatively small things. Give God the glory for everything He uses you to accomplish for Him. Trust in Him at all times and treat Him as holy. One day you will hear, “Well done, good and faithful servant!” You finished well! Question - What is the significance of Meribah in the Bible? Answer: Meribah was a site that the Israelites passed through in their desert wanderings. Being a place of testing for the Israelites, it also had a major impact in the lives of Moses and Aaron. Apparently, based on the biblical text, there are two sites named Meribah (W. A. Elwell and B. J. Beitzel, “Meribah,” Baker Encyclopedia of the Bible, volume 2, Baker, 1988, p. 1,442). One of the sites called Meribah was located near Rephidim in the Desert of Sin (Exodus 17:1). At this location it was also called Massah, which differentiates it from the other Meribah mentioned in Scripture (Deuteronomy 6:16; 9:22; 33:8; Psalm 95:8). The other site named Meribah was located in Kadesh Barnea, and therefore was referred to as Meribah Kadesh (Numbers 27:14; Deuteronomy 32:51; Ezekiel 47:19; 48:28). Central to both locations is a miracle of water coming from a rock. At Meribah/Massah, the Israelites were extremely thirsty and quarreled with Moses about the lack of water (Exodus 17:2). Because of their thirst, they grumbled against Moses and asked, “Why did you bring us up out of Egypt to make us and our children and livestock die of thirst?” (Exodus 17:3). Moses brought this problem to the Lord, and the Lord enabled Moses to strike the rock so that the Israelites would have water and know that God was with them (Exodus 17:4–7). Because of their grumbling and testing of God, Moses called the place Meribah, which means “testing,” and Massah, which means “quarrelling” (John Hannah, “Exodus,” Bible Knowledge Commentary: Old Testament, John Walvoord and Roy Zuck, ed., Victor, 1983, p. 135). Not only did the Israelites demonstrate doubt in God’s provision, but they also tested Him because of their complaints and distrust. Toward the end of the Israelites’ forty years of wandering, a similar situation occurred at Meribah Kadesh. Complaining about a lack of water for their livestock and themselves, the “people gathered in opposition to Moses and Aaron. They quarreled with Moses and said, ‘If only we had died when our brothers fell dead before the Lord! Why did you bring the Lord’s community into this wilderness, that we and our livestock should die here? Why did you bring us up out of Egypt to this terrible place? It has no grain or figs, grapevines or pomegranates. And there is no water to drink!’” (Numbers 20:2–5). Appealing to the Lord at the tent of meeting, Aaron and Moses were told by God to speak to the rock, which would bring forth water (Numbers 20:6–7). Instead of demonstrating God’s glory and provision in speaking to the rock as the Lord had instructed, Moses struck the rock and claimed he and Aaron would bring forth water for the Israelites (Numbers 20:10–11). The Lord still kept His promise in providing water but told Aaron and Moses that they would not enter the Promised Land because of their failure to obey Him (Numbers 20:12). It is clear from the rest of Scripture that God tested the Israelites, including Aaron and Moses, at Meribah Kadesh to gauge their obedience and faithfulness (Psalm 81:7; 106:32). Another place Meribah is directly mentioned in the Bible is in the book of Ezekiel. In the future allotment of the land of Israel in the millennial kingdom, Meribah Kadesh will serve as a border for the section allotted to the tribe of Gad (Ezekiel 47:19; 48:28). As Meribah served to remind the Israelites following Moses of their lack of trust in the Lord, so also will it in the millennial reign of Christ. Being a place of strife and testing, Meribah is worthy of remembrance. As Psalm 95:8 warns, “Do not harden your hearts as you did at Meribah, as you did that day at Massah in the wilderness” (cf. Hebrews 3:4). The Israelites’ disbelief at Kadesh Barnea resulted in their inability to enter the Promised Land for another generation, and Aaron’s and Moses’ disobedience at Meribah Kadesh kept them from entering the Promised Land as well. Disobedience and unbelief have enduring consequences that can affect the rest of one’s life.GotQuestions.org Baker Encyclopedia of the Bible - Meribah, Massah and Meribah Meribah - 1. Noun meaning “strife,” named for a place at Horeb, near Rephidim (Wadi Feiran), where Israel contended with Moses for water near the beginning of the wilderness wanderings (Ex 17:7). This is the place probably alluded to in Deuteronomy 33:8 and Psalm 95:8, and is alternately called Massah. 2. Another place, near Kadesh-barnea in the wilderness of Zin, where Israel also quarreled with Moses for water, and God again provided it from a rock (Nu 20:13, 24; Nu 27:14); alternately called Meribath-kadesh in Deuteronomy 32:51. This episode took place toward the close of the desert wanderings. The waters of Meribah were waters of contention. Here God’s anger was provoked against Moses and Aaron because they did not listen to him and sanctify him before Israel. Instead of speaking to the rock as God commanded, Moses, angered at Israel’s hardness of heart, struck the rock twice with his rod. The psalmist records that here God tested Israel (Ps 81:7), and Israel’s subsequent rebellion prodded Moses to sin (Ps 106:32). Meribath-kadesh is mentioned as a place on Israel’s southern border (Ez 47:19; 48:28). Massah and Meribah. Two Hebrew words meaning, respectively, “to put to the test” and “to find fault, quarrel.” According to Exodus 17:7, after Moses got water from the rock at Rephidim, he called the place by these two names to memorialize the Israelites’ “testing” of God’s faithful provision. Massah is mentioned four times (Dt 6:16; 9:22; 33:8; Ps 95:8) as the site of the rebellious rejection of God by the Israelites. In contrast, Numbers 20:13, 24; 27:14; and Deuteronomy 32:51 place Meribah near Kadesh in the wilderness of Zin where Moses struck the rock twice to produce water. Psalm 81:7 and Deuteronomy 33:8 suggest that God was testing the Israelites in these instances. Numbers 20:14 From Kadesh Moses then sent messengers to the king of Edom: "Thus your brother Israel has said, 'You know all the hardship that has befallen us; Moses: Jdg 11:16,17 brother: Ge 32:3,4 De 2:4-25 Dt 23:7 Ob 1:10-12 Mal 1:2 befallen: Heb. found us, Ex 18:8 Numbers 20 Resources - Multiple Sermons and Commentaries Click to enlarge to see Edom A "TEXT" TO THE KING OF EDOM Exodus 20:14-21 describes the King of Edom's rejection of Moses' request. Irving Jensen - This is the first record in Numbers of a plan of march at the end of the forty years of journeyings. The easiest route to Canaan for two million people was not due north from Kadesh through the treacherous hills and mountains of Canaan, a route where they would be exposed to the waiting armies of defenders. Rather, as a topographical map of Palestine indicates, the line of march crossed the low plains of the Arabah which lie south of the Dead Sea, then proceeded northward along the east side of the Dead Sea on the plateau level, and finally reached the plains of the Jordan opposite Jericho, where preparation would be made for the final thrust into Canaan proper. Merrill - Earlier the Israelites had failed to enter Canaan from the south (Nu 14:40–45); now they would try from the east, across the Jordan. The route from their base at Kadesh to the Jordan River would take them through the eastern Arabah, which was Edomite territory. (CBC-Nu) From Kadesh Moses then sent messengers to the king of Edom - Israel is preparing to leave the desert are of the Sinai peninsula for the home stretch to Moab and then the promised land. This would have been the easiest route in their journey to Moab. Note that even though Moses now knows he cannot enter the promised land, he does not become bitter but presses on toward the goal for which God had called him. Moses is a good model of loyalty and faithfulness even in the face of adverse consequences. I don't see any grumbling or complaining from Moses saying "But it's not fair. Look how much it has cost me to bring these rebels this far!" Truly "the man Moses was very humble, more than any man who was on the face of the earth." (Nu 12:3+) A humble man accepts the consequences of his sin. Kadesh (06946) see notes above on Qadesh Thus your brother Israel (read Ge 25:19-34) has said, 'You know all the hardship that has befallen us - Israel or Jacob as he was know in Genesis had a twin brother named Esau who sold him his birthright. Thus Moses' allusion to your (Esau or Edom's) brother Israel (Jacob). Esau's descendants came to inhabit the territory known as Edom. If you enlarge the map you can see that it would have been a shorter distance to come to the King's Highway by going from Kadesh directly through Edom. (map; another map showing all major highways through ancient Israel).