Numbers Chapter 20
The Beginning of the End
A. Contention among the Children of Israel
1. (Numbers 20:1) The Death of Miriam
Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month, and the people abode in Kadesh; and Miriam died there, and was buried there.
The death of Miriam marked a solemn moment in Israel’s wilderness journey. The people once again found themselves in Kadesh, the same place where years earlier they had refused to believe God’s promise to bring them into the land of Canaan. This location carried the memory of rebellion and unbelief, serving as a reminder that disobedience carries lasting consequences. Miriam’s death in Kadesh represents a full circle in Israel’s wanderings, bringing them back to the place where their unbelief began.
Miriam was the first of Moses’ siblings to die in the wilderness. Her death fulfilled God’s word that the older generation, who had refused to enter the Promised Land, would die in the wilderness while the younger generation would inherit the land (Numbers 14:29–34). No one was exempt from this divine decree, not even Moses’ own family. As God declared, only Joshua and Caleb would survive from that unbelieving generation (Numbers 14:30). Miriam’s death reminds us that God’s judgments are impartial and absolute, even toward those who played great roles in His work.
There are many today who think they have a special exception with God, imagining that their case is unique or that their relationship with Him grants them leniency. But the death of Miriam shows that there are no private deals or hidden arrangements with the Almighty. God’s word stands the same for all, and even those closest to His servants are held to His standard.
Miriam’s life was marked by both greatness and failure. As a young woman, she courageously watched over her baby brother Moses as he floated down the Nile, and she was instrumental in his rescue (Exodus 2:4–8). She later led the women of Israel in a great song of praise after God destroyed Pharaoh’s army in the Red Sea (Exodus 15:20–21). Yet her legacy was tarnished by rebellion when she spoke against Moses (Numbers 12), bringing upon herself the judgment of leprosy. Though she was restored, this single act of rebellion left a lasting mark upon her memory. Her story serves as a warning that one moment of pride can overshadow a lifetime of faithful service.
2. (Numbers 20:2–6) Israel Contends with Moses and Aaron Because of Thirst
And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the Lord appeared unto them.
Israel once again faced a real and pressing need—there was no water. However, their response revealed the unchanged condition of their hearts. Instead of turning to God in prayer, they turned upon Moses and Aaron in anger. Unbelief and a bad attitude are inseparable companions, and both were clearly on display in the people’s words. Their faithlessness produced ingratitude, bitterness, and rebellion.
Their complaint, “Would God that we had died when our brethren died before the Lord,” shows the depth of their foolishness. They preferred death to faith, and their words revealed that they had learned nothing from the judgment of their fathers. The younger generation, who should have been wiser for having seen God’s discipline upon their parents, began to repeat the same sins. They doubted God’s ability to provide and His promise to lead them into the Promised Land.
Their accusations against Moses were baseless and cruel. They said, “Why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there?” Forgetting all that God had done for them, they viewed their journey as Moses’ failure rather than God’s plan. This new generation, though standing on the brink of blessing, showed themselves to be no better than the previous one. Their unbelief blinded them to God’s faithfulness.
Their complaint that there were no “figs or vines or pomegranates” shows a stunted vision. They looked for the fruit of Canaan before entering Canaan. They could not see that the wilderness was a place of testing and preparation. Before the abundance comes the obedience; before the land of promise comes the life of faith. Many believers today make the same mistake, wanting the blessings of spiritual maturity without the trials that produce it.
When Moses and Aaron fell on their faces before God at the door of the tabernacle, it revealed their humility and dependence. They knew how serious the people’s rebellion was. They understood that unbelief was not a small matter, but a heart condition that could destroy the nation just as it had destroyed their fathers. Their immediate response was not to argue or defend themselves but to seek the presence and mercy of God. In that place of humility, the glory of the Lord appeared to them, showing that God still met His servants when they came before Him in surrender.
. God’s Command and Moses’ Disobedience
3. (Numbers 20:7–8) God’s Command to Moses: Provide Water for Israel
And the Lord spake unto Moses, saying, 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, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.
When the people cried out for water, God once again showed mercy to His complaining nation. Despite their rebellion, the Lord instructed Moses on how to provide for their need. God told Moses to take the rod, but not to strike with it. The command was specific—he was to speak unto the rock before their eyes. The rod was merely a symbol of divine authority, not a tool to be used this time. The power was to be displayed not by force, but through obedience to God’s word.
God’s instructions were clear and deliberate. Earlier, at Mount Horeb, Moses was told to strike the rock once, and water came forth (Exodus 17:6). That event symbolized Christ smitten once for our redemption. This time, however, Moses was to speak to the rock, a picture of prayer and intercession, not sacrifice. The rock had already been struck, and now fellowship with God’s provision would come through speaking to it—an act of faith, not of force. This distinction is critical because it foreshadowed the finished work of Christ. The Rock of Ages was smitten once for all; there is no need to strike Him again. Now we come to Him by faith, not by works, and receive living water freely (John 4:10, 14).
God’s grace was still extended toward Israel even though they did not deserve it. The Lord did not rebuke them here, but instead made provision for their need, showing His longsuffering nature. Yet, as the following verses show, this moment would also become the setting for Moses’ greatest failure.
4. (Numbers 20:9–11) Moses’ Contention with the People—and with the Lord
And Moses took the rod from before the Lord, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.
Moses began well. He obeyed the first part of God’s command, taking the rod and assembling the congregation. However, what followed revealed a departure from obedience to presumption. His words, “Hear now, ye rebels; must we fetch you water out of this rock?” reveal a heart overwhelmed by anger and frustration. God had not told him to rebuke the people, yet he did so, and he did it harshly. His heart, once tender before God and interceding for the people, had now grown weary and embittered toward them.
Previously, when Israel murmured, Moses would fall on his face and cry to the Lord for help (Numbers 16:4). When the people found the waters bitter at Marah, Moses cried out to the Lord, not against the people (Exodus 15:23–25). Even at Rephidim, when Israel questioned God’s presence, Moses struck the rock as instructed but never displayed bitterness (Exodus 17:1–7). Yet here, Moses’ spirit broke. Psalm 106:32–33 records the divine commentary: “They angered him also at the waters of strife, so that it went ill with Moses for their sakes: because they provoked his spirit, so that he spake unadvisedly with his lips.” His reaction was understandable from a human standpoint, but inexcusable before God. Anger led to presumption, and presumption led to disobedience.
Moses went further in error by saying, “Must we fetch you water out of this rock?” He spoke as if he and God were partners, dividing the miracle between them. This subtle pride revealed that he had taken the people’s rebellion personally and had momentarily forgotten that he was only a servant. In frustration, Moses struck the rock twice with the rod instead of speaking to it. The repetition of the blow shows the intensity of his anger. The act was not only an outburst of emotion but a direct violation of God’s word.
Even so, water came out abundantly. This display of mercy demonstrates that God’s faithfulness does not depend on man’s perfection. The people’s thirst was quenched, not because Moses did right, but because God remained gracious. It is a sober reminder that success or outward results are not proof of divine approval. God may bless His people despite the failings of His servant, but that does not mean He overlooks sin. As one commentator notes, “God’s love for His people is so great that He will even use a failing instrument to meet their need.”
Moses’ actions illustrate a powerful truth: what works is not always what is right. A ministry can appear successful, miracles may happen, and needs may be met, yet the servant may be far from God’s will. Disobedience, even when wrapped in good intentions, is still disobedience. Moses would soon learn that his moment of anger and pride would cost him dearly.
5. (Numbers 20:12–13) God’s Rebuke and Correction of Moses
And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. This is the water of Meribah; because the children of Israel strove with the Lord, and he was sanctified in them.
After the water flowed abundantly from the rock, God immediately addressed Moses and Aaron with solemn rebuke. What might have appeared to the people as a successful act of leadership was in fact a grave act of disobedience before God. Moses had misrepresented the Lord before the nation, and though water came forth, it came at the cost of his personal privilege to lead Israel into the land of promise.
a. “Because ye believed me not.”
The root of Moses’ sin was unbelief. Though it manifested in anger and presumption, the heart of it was a failure to trust God completely. When God told Moses to speak to the rock, He expected Moses to believe that simple obedience would be enough. Instead, Moses relied upon an act of force rather than faith. He trusted the method that had worked before, not the command that God had presently given. Unbelief does not always appear as open rebellion; sometimes it appears as self-reliant action in place of humble obedience.
Unbelief can take many forms. Israel’s unbelief in Numbers 14 was expressed through cowardice and fear when they refused to enter the Promised Land. Moses’ unbelief, however, appeared through presumption and impatience. He did not trust God to deal with His people in His own way and timing but felt compelled to take that role upon himself. In doing so, he stepped beyond the bounds of his calling. Every act of unbelief, no matter how small, is an insult to God’s sufficiency and wisdom.
b. “To sanctify me in the eyes of the children of Israel.”
Moses’ failure was not merely a private matter—it was a public desecration of God’s holiness. His behavior made God appear as though He were harsh, unpredictable, and temperamental, like the false gods of the surrounding nations. Moses’ outburst painted a false picture of the Lord’s nature. God is long-suffering, merciful, and righteous; yet Moses’ anger suggested otherwise. When God’s representatives act out of fleshly emotion rather than divine reverence, they dishonor His name before those they lead.
To sanctify God means to set Him apart as holy—to honor His character and demonstrate His faithfulness before others. In this moment, Moses failed to uphold that holiness, and thus God had to sanctify Himself by judging His servant publicly. The lesson is clear: those who lead God’s people must mirror His nature, not their frustration.
c. “Therefore ye shall not bring this congregation into the land.”
The consequence was severe: Moses and Aaron would not enter the Promised Land. What Moses had longed for since his days in Egypt—to deliver God’s people fully into the inheritance promised to Abraham—would not be fulfilled by his own hand. The work he began would be completed by another, Joshua, a man of faith and obedience.
This discipline was painful precisely because Moses was a faithful man. The unfaithful feel little sorrow at being set aside, but those who love God grieve deeply when they are disqualified from finishing His work. Moses was not an unfaithful leader; he was a faithful servant who stumbled in a critical moment. Yet God is no respecter of persons. The decree that no man of that generation would enter the land included even Moses himself. Greatness before men does not grant exemption from the law of God.
d. “Ye shall not bring this assembly into the land which I have given them.”
To some, this may seem an overly harsh judgment. After all, Moses had faithfully served the Lord for decades, enduring countless trials and rebellions. Yet those who are closest to God bear the greater responsibility to represent Him rightly. The higher the calling, the stricter the standard. Scripture affirms this principle in James 3:1: “My brethren, be not many masters, knowing that we shall receive the greater condemnation.” God’s justice demands consistency. It would have been unjust for Him to overlook Moses’ failure simply because of his past faithfulness.
Moreover, Moses’ act struck at the heart of one of Scripture’s most profound symbols. Paul later reveals that “they drank of that spiritual Rock that followed them: and that Rock was Christ” (1 Corinthians 10:4). The rock was a type of the Lord Jesus Christ, who was smitten once for the sins of mankind. Hebrews 10:10–12 declares, “By the which will we are sanctified through the offering of the body of Jesus Christ once for all… But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God.” Christ’s atonement was perfect and complete; it required no repetition. By striking the rock twice, Moses destroyed the imagery of the sufficiency of Christ’s sacrifice. The correct act was to speak to the rock, just as believers today speak words of faith and confession to receive the benefits of Christ’s finished work (Romans 10:8–10).
Thus, Moses’ sin was more than disobedience—it was a distortion of divine revelation. He marred a prophetic picture of the Gospel itself. What God intended to display through obedience, Moses obscured through anger.
e. “And he was sanctified in them.”
Though Moses failed to sanctify God before the people, God sanctified Himself through judgment. The Lord will not allow His holiness to be misrepresented without consequence. Whether through obedience or correction, God will always preserve His glory. His name will be hallowed—either through the faithful acts of His servants or through their discipline. In this case, the people saw the seriousness of misrepresenting God, and the holiness of the Lord was made manifest even through chastisement.
The place was called Meribah, meaning “strife” or “contention,” because the people contended with the Lord, and God’s holiness was revealed through their rebellion and Moses’ failure. The scene at Meribah stands as a solemn reminder that God’s servants must never act in the energy of the flesh, and that disobedience, even when performed in zeal, has lasting consequences.
B. On the Way to the Promised Land — Again
1. (Numbers 20:14–17) Messengers to the King of Edom
And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us: how our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers: and when we cried unto the Lord, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border: Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king’s high way, we will not turn to the right hand nor to the left, until we have passed thy borders.
At this stage, the people of Israel were back at Kadesh, the same place where the previous generation had refused to enter the land because of unbelief. The time of wandering was nearing its end, and the nation now prepared for their second and final approach to Canaan. Moses, the aged leader, sought peaceful passage through the land of Edom as the next step toward the Promised Land. This marked the fifth major stage of Israel’s journey since leaving Egypt.
From Egypt to Mount Sinai (Exodus 12:31–18:27).
The sojourn at Mount Sinai (Exodus 19:1–Numbers 10:10).
The first approach to Canaan and the refusal at Kadesh (Numbers 10:11–14:45).
The 38 years of wilderness wandering (Numbers 15:1–20:13).
The second and final approach to the Promised Land (Numbers 20:14–Joshua 2:24).
The message Moses sent was diplomatic and humble. He appealed to the Edomite king on the basis of kinship, saying, “Thus saith thy brother Israel.” This was no empty phrase. The Edomites were direct descendants of Esau, while Israel descended from Jacob (Genesis 25:19–34). The two nations were, in fact, family. By appealing to this brotherly relationship, Moses showed respect and sought to establish peace. He reminded Edom of Israel’s past sufferings and God’s deliverance, not as a boast, but as context for their journey.
Moses’ request was simple: “Let us pass, I pray thee, through thy country.” He offered assurances that Israel would not harm the land nor consume its resources. They would not eat of Edom’s crops or drink from its wells but would stay strictly upon “the king’s highway,” a well-established trade route. This showed integrity and self-sufficiency. Israel trusted that God would supply their needs; they sought only a right of passage, not charity.
Spiritually, this episode illustrates how God’s people, though chosen and guided by Him, must still navigate the realities of living among the nations of the world. The church, like Israel, is often called to peace and restraint, seeking cooperation rather than conflict, even with those who are kin by flesh but divided in faith. Israel’s posture here was patient and submissive, reflective of divine order rather than carnal ambition.
2. (Numbers 20:18–21) The Edomites Refuse Passage to the Israelites
And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword. And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet. And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.
Edom’s response was both defiant and unnecessary. The refusal was not based on any real threat or loss. Allowing Israel passage would have cost the Edomites nothing, and it would have been an act of goodwill that honored their shared ancestry. Instead, they answered Moses’ peaceful appeal with hostility, threatening violence: “Thou shalt not pass by me, lest I come out against thee with the sword.” This reveals the deep-seated enmity that had long existed between the descendants of Esau and Jacob—a rivalry that began in the womb and continued for generations.
Israel, showing remarkable restraint, tried again to reason with Edom. They promised to stay on the highway and even offered to pay for any water consumed by their livestock. The response was still a firm refusal, and Edom mobilized their army in opposition. Here Israel faced a test of patience and faith. They could have fought and likely won, for God was with them. Yet they chose peace over war. Instead of retaliating, “Israel turned away from him.” This was not weakness, but obedience. The nation was learning the difficult lesson of waiting upon God rather than forcing their own way.
Though Edom’s act of hostility was unjust, there is no record of God bringing immediate punishment upon them. In Deuteronomy 23:7, the Lord specifically commanded Israel, “Thou shalt not abhor an Edomite; for he is thy brother.” God’s justice would deal with Edom in due time, but for now, Israel was to leave judgment in His hands. This moment became a lesson in grace and self-restraint—trusting that the Lord would vindicate His people without their resorting to vengeance.
The denial of passage made the journey more discouraging and difficult (Numbers 21:4–5), yet even this was within God’s sovereign plan. He used this disappointment to shape Israel’s character and to remind them that not every obstacle is to be overcome by force. There are times when turning away is the most godly path, showing faith in God’s justice rather than man’s strength. The people of God must sometimes bear rejection from those who should have shown love, remembering that the Lord sees, remembers, and will one day make all things right.
3. (Numbers 20:22–29) The Death of Aaron
And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto Mount Hor. And the Lord spake unto Moses and Aaron in Mount Hor, by the coast of the land of Edom, saying, Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. Take Aaron and Eleazar his son, and bring them up unto Mount Hor: and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. And Moses did as the Lord commanded: and they went up into Mount Hor in the sight of all the congregation. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.
The death of Aaron marks one of the most solemn moments in the wilderness narrative. The people had left Kadesh and journeyed to Mount Hor, by the border of Edom, where God declared that Aaron’s earthly ministry had come to an end. This event, like Miriam’s death earlier in the chapter, served as both a fulfillment of divine judgment and a turning point in Israel’s history — the transition from the old generation to the new.
a. Then the children of Israel, the whole congregation, journeyed from Kadesh and came to Mount Hor:
This journey marks a clear chronological boundary — the end of the thirty-eight years of wandering that followed Israel’s unbelief at Kadesh. Numbers 33:38 confirms that Aaron died on Mount Hor in the fortieth year after Israel came out of Egypt. The silence of Scripture concerning those decades is striking. While nearly fifty chapters are dedicated to the single year Israel spent at Mount Sinai, the thirty-eight years of wandering are compressed into barely six chapters. Those years accomplished nothing except the passing of the generation of unbelief.
During that long span, there was motion without progress — much activity, but no advancement. The people existed, but they did not grow; they moved, but they did not move forward. This pattern mirrors the life of many believers who, though redeemed, spend years in spiritual stagnation, circling the same ground instead of advancing by faith. God allowed Israel to wander until the unbelieving generation perished, teaching that rebellion and hesitation in faith lead only to wasted years and barren living.
As Winterbotham observed in the Pulpit Commentary:
“Because Israel had rebelled, their life has run to waste ever since, and only now, after such a lapse of time, and after so much suffering, did Israel find itself in a position to recommence the march that was suspended at Kadesh. So it is with the churches which have reached a certain point, then rebelled against the voice of God. Their history runs to waste; they exist, but hardly live. There is movement in them, but it leads nowhere… So it is also with individuals who will not go resolutely on when they are called.”
This passage reminds every believer that God’s call must be followed with faith and obedience. Delayed obedience leads to delay in blessing, and movement without direction is not the same as progress in the Spirit.
b. Aaron died there on the top of the mountain:
Aaron’s death is a monumental moment in Israel’s story. As the first high priest of the nation, Aaron was greatly used by God, yet he was not exempt from the decree that his generation would perish in the wilderness. His death illustrates that even the most honored servants of God must bow before His justice. The lawgiver (Moses), the prophetess (Miriam), and the high priest (Aaron) all fell short of bringing the people into Canaan.
This is deeply symbolic. Miriam, representing the prophets, could not lead Israel into the land. Aaron, representing the priesthood, could not lead them either. Nor could Moses, representing the law. Only Joshua — whose name means “Jehovah is salvation” and who prefigures Jesus Christ — could lead them into the Promised Land. Thus, salvation and inheritance come not through law, priest, or prophet, but through Jesus alone (Hebrews 4:8, John 14:6).
Aaron’s death also signifies the end of an era and the continuation of divine purpose. The man died, but the priesthood continued, foreshadowing the everlasting priesthood of Christ, who “ever liveth to make intercession” for His people (Hebrews 7:25).
c. Aaron died there on the top of the mountain:
Aaron was a complex man — great in calling, yet deeply human in his weaknesses. He was chosen by God to stand beside Moses as his spokesman before Pharaoh (Exodus 4:27–31). He was the one through whom the priesthood was established (Leviticus 8), and he often interceded for the people alongside Moses (Numbers 16–17). Yet his record is also marred by serious failures: he helped fashion the golden calf at Sinai (Exodus 32) and once joined Miriam in challenging Moses’ authority (Numbers 12).
Aaron’s life teaches that God’s calling is greater than the man who bears it. His position as high priest carried honor, even when his personal conduct faltered. The office was sacred because it represented access to God — not because of the man who held it. Similarly, every spiritual leader must remember that their authority derives not from their own merit but from God’s appointment. As with Aaron, the person may fail, but the office continues under God’s sovereign hand.
d. Moses stripped Aaron of his garments and put them on Eleazar his son:
God’s command for Aaron’s death was not abrupt or cruel, but orderly and merciful. Aaron was to ascend Mount Hor with Moses and Eleazar, and there the transition of priesthood would take place before the eyes of the congregation. By this, God ensured a peaceful succession. The high priest’s sacred garments were removed from Aaron and placed upon Eleazar, symbolizing the continuation of ministry and the enduring access of Israel to God.
Aaron’s death atop Mount Hor, clothed in holiness to the end, was a picture of divine order — not chaos or tragedy. The priesthood did not die with him, because God had already prepared the next high priest. This moment teaches that the work of God never depends upon one man; His purpose always continues.
The removal of Aaron’s priestly garments reminds believers of the eternal priesthood of Christ. Earthly priests die, but “we have a great High Priest that is passed into the heavens, Jesus the Son of God” (Hebrews 4:14). Our faith does not rest upon human mediators but upon the everlasting One, who never ceases to intercede on our behalf. The man may die, but the ministry of redemption continues in the One who “ever liveth” (Hebrews 7:24–25).
e. And all the house of Israel mourned for Aaron thirty days:
The people’s mourning demonstrates that Aaron was loved and honored despite his flaws. His ministry had touched the nation deeply, and his passing was felt by all. Israel’s thirty days of mourning show that God’s people are not forbidden to grieve, but they are to grieve with understanding and hope. Aaron’s death was not an end but a transition. He was “gathered unto his people” — a Hebrew expression that signifies conscious fellowship in the afterlife with the righteous who had gone before (Genesis 25:8; 35:29).
Aaron’s story ends in peace. He died on the mountaintop, having served his purpose, clothed in garments of holiness, and succeeded by his son. His life — marked by calling, failure, restoration, and faith — reflects the mercy and discipline of God toward His servants.
