서론
無題
简体中文
英語原文
At this chapter begins the history of the fortieth year (which was the last year) of the Israelites' wandering in the wilderness. And since the beginning of their second year, when they were sentenced to perform their quarantine in the desert, there to wear away the tedious revolution of forty years, there is little recorded concerning them till this last year, which brought them to the borders of Canaan, and the history of this year is almost as large as the history of the first year. This chapter gives an account of, I. The death of Miriam, Nu 20:1. II. The fetching of water out of the rock, in which observe, 1. The distress Israel was in, for want of water, Nu 20:2. 2. Their discontent and murmuring in that distress, Nu 20:3-5. 3. God's pity and power engaged for their supply with water out of the rock, Nu 20:6-9. 4. The infirmity of Moses and Aaron upon this occasion, Nu 20:10,11. 5. God's displeasure against them, Nu 20:12,13. III. The negotiation with the Edomites. Israel's request (Nu 20:14-17), and the repulse the Edomites gave them, Nu 20:18-21. IV. The death of Aaron the high priest upon Mount Hor, the instalment of Eleazar in his room, and the people's mourning for him, Nu 20:22, etc.
1-13
The Death of Miriam; The Water of Meribah; Moses and Aaron Reproved (1453 BC)
简体中文
米利暗之死；米利巴的水；摩西与亚伦受责（主前1453年）
¹ 正月间，以色列全会众到了寻的旷野，百姓就住在加低斯；米利暗死在那里，就葬在那里。
² 会众没有水喝，就聚集攻击摩西、攻击亚伦。
³ 百姓与摩西争闹，说："巴不得我们的弟兄在耶和华面前死的时候，我们也死了！"
⁴ 你们为何将耶和华的会众领到这旷野，使我们和牲畜都死在这里呢？
⁵ 你们为何逼着我们出埃及，领我们到这坏地方呢？这地方不好撒种，也没有无花果树、葡萄树、石榴树，又没有水喝。"
⁶ 摩西、亚伦离开会众，到会幕门口，俯伏于地；耶和华的荣光向他们显现。
⁷ 耶和华对摩西说：
⁸ "你拿着杖，招聚会众，你和你的哥哥亚伦，在他们眼前吩咐磐石出水；磐石就必流出水来，使你和会众并他们的牲畜都有水喝。"
⁹ 摩西就照耶和华所吩咐的，从耶和华面前取了杖去。
¹⁰ 摩西、亚伦招聚会众到磐石前。摩西说："你们这些背叛的人听我说：我们岂能为你们使这磐石流出水来吗？"
¹¹ 摩西举手，用杖击打磐石两下，就有许多水流出来；会众和他们的牲畜都喝了。
¹² 耶和华对摩西、亚伦说："因为你们不信我，不在以色列人眼前尊我为圣，所以你们必不得领这会众进我所赐给他们的地去。"
¹³ 这水名叫米利巴水，是因以色列人与耶和华争闹，耶和华在他们中间显为圣。
经过三十八年枯燥的行军——更确切说是枯燥的停驻——在旷野中朝红海方向折返之后，以色列的军旅如今终于再次面向迦南，已经离他们当初因神公义的判决而被判开始漂流之处不远了。到此为止，他们一直被引领着如同在迷宫或迷阵中兜转，那时正在被定罪的叛民身上执行刑罚；如今他们又被引回正路：他们住在加低斯（民20:1），但这不是靠近迦南边境的加低斯巴尼亚，而是以东边界上的另一个加低斯，离应许之地更远，却是从他们被赶回的红海通往迦南的途中。如今，
I. 米利暗——摩西和亚伦的姐姐（看样子比他们二人都年长）——在此死了。她若就是当年被派去看守放在蒲草箱里的摩西的那位姐姐（出2:4），就必如此。米利暗死在那里（民20:1）。她是女先知，曾为以色列成就许多益处（弥6:4）。当摩西和亚伦拿杖在他们前头行，为他们行奇事时，米利暗拿手鼓在他们前头称颂神为他所行的奇事（出15:20），在其中为他们作了实在的事奉；然而她曾一度发怨言（民12:1），所以不得进迦南。
II. 此处又有一个米利巴。从前我们见过以此命名的地方，在他们经过旷野行程的开端，被如此称呼，是因以色列人的争闹（出17:7）。如今在他们行程的末了，又有一个地方因同样的缘故得同样的名：这水名叫米利巴水（民20:13）。从前在那里所行的，此处又重演了。
1. 会众没有水喝（民20:2）。从利非订磐石出来的水曾在需要之时随着他们；但很可能有一段时间他们所在的地区，是按寻常方式得供应的，而当寻常的护理供应他们时，神迹便理当停止。可是在这个地方恰好没有水，或不够全会众所用。请留意：我们住在一个有缺乏的世界，无论身在何处，都必遇见这样或那样的不便。能有充足的水，乃是大怜悯；我们若尝过缺乏之苦，便必承认它的宝贵。
2. 于是他们发怨言、背叛（民20:2），聚集起来，攻击摩西和亚伦。他们与之争闹（民20:3），所说的与他们父辈从前所说的一样荒谬、一样兽性。(1.) 他们宁愿作为罪犯死在神公义的手下，也不愿一时被神的怜悯所轻忽：巴不得我们的弟兄在耶和华面前死的时候，我们也死了！他们非但没有因神免了他们而向他感恩——这本是他们当行的——反而轻看暂缓执行之恩，又对此发怨言，仿佛神将他们的性命从火中抢出来、当作掠物赐给他们，是在大亏待他们。然而他们不必巴不得与弟兄同死，他们眼下所行的，正是使他们不久也要像弟兄那样死的捷径。想望耶和华日子的人有祸了（摩5:18）。(2.) 他们因被领出埃及、被带过这旷野而恼怒（民20:4,5）。他们因他们明知是耶和华所作的事与摩西争闹；他们将那本是赐给任何百姓的最大恩惠，说成是一种伤害。他们宁要奴役，不要自由；宁要为奴之家，不要应许之地；虽然眼前的缺乏只是水，但如今他们既已决意找茬，就连没有葡萄树和无花果树，也要被视为加在他们身上难以忍受的重担。他们的罪更重，是因为[1.] 他们父辈的不满和不信使他们受苦了那么久。他们如今在旷野担当他们父辈的淫行已近四十年（民14:33）；然而他们竟敢走同样的路，并且正如指控伯沙撒的话——他虽知道这一切，心却不谦卑（但5:22）。[2.] 他们已长久而不断地经历神向他们所施的良善，以及摩西、亚伦的柔和与忠信。[3.] 米利暗刚刚去世；他们既已失去一位领袖，本当更加敬重所留下的；然而他们仿佛决意要激怒神撇弃他们、使他们如同没有牧人的羊一般，竟向他们变本加厉地发作：非但没有因摩西、亚伦丧妹而与他们一同悲伤，反倒在他们的忧愁上加增痛苦。
3. 摩西、亚伦没有向他们回话，却退到会幕门口，要在此时知道神的心意（民20:6）。他们在那里俯伏于地，正如从前在类似场合所行，为要平息神的怒气，并从他寻求指引。这里没有记他们说了什么；他们知道神听见了百姓的怨言，便在他面前谦卑伏地，用说不出来的叹息代求。他们在那里躺卧，等候命令：主啊，请说，仆人敬听。
4. 神显现，决断此事；他没有在公义的审判席上，按叛民所当得的定他们的罪；不，他不再回转灭以法莲（何11:9），不长久责备（参 创8:21）。他乃是显现，(1.) 在他荣耀的宝座上，要止息他们不义的怨言（民20:6）：耶和华的荣光显现，要以敬畏之心平息百姓的喧嚷。请留意：以信心看见耶和华的荣耀，必有效地遏止我们的情欲与脾气，必如嚼环勒住我们的口。(2.) 在他施恩的宝座上，要满足他们正当的愿望。他们理当有水喝，因此，虽他们求水的方式不合规矩、混乱失序，神却没有以此为借口而不给他们，反而立即下令为他们备办（民20:8）。摩西当奉神的名第二次吩咐磐石为他们出水，借此显明神在百姓最大窘迫、在第二因全然失效之时，仍一如既往地能以美物供应他的百姓。全能者能从磐石中出水，已经出过，还能再出，因为他的膀臂没有缩短。为免人以为前一块磐石本身有什么特别之处、有什么大自然藏在其中的隐秘泉源，神在此命他开另一块磐石，并不像那时指示他该用哪一块，而是任他选用所愿的，或他所碰到的第一块——在全能者面前，全都一样。[1.] 神命他拿着杖，就是他用以召来埃及之灾、分开红海的那根著名的杖，使他手中拿着它时，他和百姓都可被提醒神从前为他们所行的大事，从而受到鼓励，如今也信靠他。看来这杖存在帐幕中（民20:9），因为这是神的杖，是他能力的杖——福音也如此被称（诗110:2），或许是暗指此杖。[2.] 神命他招聚会众，不仅长老，连百姓也要来，作为所行之事的见证人，使他们亲眼看见，就因自己的不信知愧。神的奇事之工毫无虚假，所以不避光，也不避众多见证人的察看与查究。[3.] 神命他对磐石说话，磐石必照所命而行，借此使百姓羞愧——他们已多次被对他们说话，却不听从不顺服。他们的心比这磐石更硬，不如它柔嫩，不如它顺服，不如它听从。[4.] 神应许磐石必出水（民20:8），它也果真如此行（民20:11）：有许多水流出来。这不仅是神大能的实例——他能如此从磐石中使你得蜜，从坚石中使你得油——也是他怜悯与恩典的实例，因为他竟肯为这样悖逆的百姓如此行。这是新的一代（老一代大多数此时已凋残），然而他们与前人一样败坏；发怨言刻在他们血脉之中，然而神恩典的传承却没有被割断，在这事上，神的忍耐与神的大能一样光辉灿烂。他是神，不是人，在宽容赦免之事上如此；他不仅在此赐给他们与牲畜同喝的饮料（民20:8），更在其中使他们喝那属灵的饮料，预表属灵的福气，因为那磐石就是基督。
5. 摩西和亚伦在处理这事上有所不当，甚至到神在怒中立即告诉他们，他们将不能享有领以色列进迦南之尊荣的地步（民20:10-12）。
(1.) 这是一段奇特的史实，却极有教训。[1.] 神确实大大不悦，且是公义的，因为他从不无故发怒。他们虽是他的仆人，已蒙怜悯得以忠心，虽是他所喜悦的，是他所大大尊荣的，然而因他们在此时所想、所说、所作的某事，他便使他们蒙羞受辱，像其他不信的以色列人一样，死于迦南的门口。无疑此罪配得此刑。[2.] 然而在这次处理中究竟何事如此惹神发怒，却未可确定。罪是复杂的。第一，他们没有严格遵从命令，在某些事上偏离了所托：神命他们对磐石说话，他们却对百姓说话，并击打磐石——此时并未命他们如此行，但他们以为说话不够。当我们因不信圣道的能力，而在纯属良心之事上诉诸属世的权势时，我们就像摩西在此一样，击打了那本该只对之说话的磐石。*第二，*他们将这件奇事之工的荣耀过多地归于自己：我们岂能为你们……？仿佛这事是借他们某种能力或功德而成的。因此所指控他们的（民20:12）是：他们没有尊神为圣，即没有将这神迹中当归于他名的荣耀归给他。*第三，*不信乃是大罪（民20:12）：你们不信我；甚至被称为违背神的命令（民27:14）。命令本是要使磐石出水，但他们因怀疑这命令能否生效，便违背了这命令。他们的话带着疑惑：*我们岂能……？*很可能他们还在其他方面显出自己心中对于这样悖逆的一代究竟会不会有水流出来并无把握。也许他们之所以疑惑——尽管神已应许——是因为耶和华的荣光没有像当年在利非订磐石上那样（出17:6），在此次的磐石上向他们显现。他们不愿在没有记号的情况下只凭神的话而行。莱特富特博士（Dr. Lightfoot）对他们之不信的看法是：他们怀疑如今四十届满之后，是否还能进迦南；是否因百姓的怨言，他们要被判处再受一段时日的劳苦，因为如今为他们预备的是一块新的磐石，他们把这看作他们要再耽延一段的征兆。若是如此，他们自己被关在迦南门外，而百姓却在所定的时辰进入，便是公义的。第四，他们所说所行，都是在怒气与激情中作的；这是对此罪的描述（诗106:33）：他们惹动了他的灵，以致他用嘴急躁发言。他是在怒中称他们为背叛的人。他们诚然如此；神曾如此称他们；摩西日后以正当责备的方式（申9:24）如此称呼他们，也并无不当；但此时这话出自被激怒的心灵，是急躁之言：与拉加、你这蠢货相去无几。他连击磐石两下（看样子，在第一次击打之后丝毫没有等候水涌出），表明他正在怒中。同一件事，若以柔和之心说出、行出，或许无可指责；若在怒中说出、行出，就当受严责；参 雅1:20。*第五，*使其余一切都更重、更惹神不悦的，乃这事乃是在公众面前——在以色列人眼前——作的，而他们本当作以色列人信心、盼望与柔和的榜样。我们发现摩西曾因有罪的不信而被定罪（民11:22,23），那是在他与神之间私下的事，所以只是受了责备。但这次是公开的；它在以色列人面前羞辱了神，仿佛他吝惜他的恩惠，又使百姓对神的盼望受挫，因此这次受了严厉的刑罚，更因犯罪者地位的尊高与显赫而加重。
(2.) 从全部事上我们可以学到：[1.] 最优秀的人在他们最杰出的恩典上也有失败之处。摩西为人极其谦和，然而在此却因怒气而犯罪；所以自以为站得稳的，须要谨慎，免得跌倒。[2.] 神判断罪不像人判断；我们或许以为摩西所说所行并无大错，但神却认为有理由严加惩处。他知道人灵的光景，知道他们的性情如何，知道他们在特定场合处于何种心境，知道言语行为出于何种心思与意念；我们确知，正因如此，他的判断是按照真理的，即使与我们的判断不合。[3.] 神不仅留意且不悦他百姓的罪，而且越是亲近他的人，其罪越令他厌恶（摩3:2）。看来诗人在此正是指着摩西、亚伦的这罪而言（诗99:8）：*你是一位赦免他们的神，却也对他们的作为施行报应。*正如许多人在今生被宽容，在来世受刑罚，照样也有许多人在今生受刑罚，在来世得救。[4.] 当我们心里发热时，就当谨慎，免得用舌头犯罪。然而[5.] 这也是摩西真诚、且在其记述上不徇私情的凭据——他亲自把这事记下来，并不为自己的软弱遮掩；由此可见，无论他所写的还是他所行的，他都是求神的荣耀，过于求自己的荣耀。
末了，这地方因此被称为米利巴（民20:13）。它又称为加低斯的米利巴（申32:51），以与另一个米利巴分别。这是争闹之水；为要永远记念百姓的罪、摩西的罪，却也记念神的怜悯——他仍供应他们水，并仍然承认、尊重摩西。如此他在他们中间显为圣，正如他被称为以色列的圣者——当他的怜悯胜过审判之时，他便如此被称（何11:9）。摩西、亚伦没有在以色列人眼前按所当行的尊神为圣（民20:12），但神在他们中间显为圣；因为他绝不因任何人而在自己的尊荣上有亏损。他若不能借我们得荣耀，便要在我们身上得荣耀。
英語原文
The Death of Miriam; The Water of Meribah; Moses and Aaron Reproved (1453 BC)
¹ 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.
² And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.
³ And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD!
⁴ And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there?
⁵ 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.
⁶ 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.
⁷ And the LORD spake unto Moses, saying,
⁸ 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.
⁹ And Moses took the rod from before the LORD, as he commanded him.
¹⁰ 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?
¹¹ 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.
¹² 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.
¹³ This is the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.
After thirty-eight years' tedious marches, or rather tedious rests, in the wilderness, backward towards the Red Sea, the armies of Israel now at length set their faces towards Canaan again, and had come not far off from the place where they were when, by the righteous sentence of divine Justice, they were made to begin their wanderings. Hitherto they had been led about as in a maze or labyrinth, while execution was doing upon the rebels that were sentenced; but they were now brought into the right way again: they abode in Kadesh (Nu 20:1), not Kadesh-barnea, which was near the borders of Canaan, but another Kadesh on the confines of Edom, further off from the land of promise, yet in the way to it from the Red Sea, to which they had been hurried back. Now,
I. Here dies Miriam, the sister of Moses and Aaron, and as it should seem older than either of them. She must have been so if she was that sister that was set to watch Moses when he was put into the ark of bulrushes, Ex 2:4. Miriam died there, Nu 20:1. She was a prophetess, and had been an instrument of much good to Israel, Mic 6:4. When Moses and Aaron with their rod went before them, to work wonders for them, Miriam with her timbrel went before them in praising God for these wondrous works (Ex 15:20), and therein did them real service; yet she had once been a murmurer (Nu 12:1), and must not enter Canaan.
II. Here there is another Meribah. one place we met with before of that name, in the beginning of their march through the wilderness, which was so called because of the chiding of the children of Israel, Ex 17:7. And now we have another place, at the latter end of their march, which bears the same name for the same reason: This is the water of Meribah, Nu 20:13. What was there done was here re-acted.
1. There was no water for the congregation, Nu 20:2. The water out of the rock of Rephidim had followed them while there was need of it; but it is probable that for some time they had been in a country where they were supplied in an ordinary way, and when common providence supplied them it was fit that the miracle should cease. But in this place it fell out that there was no water, or not sufficient for the congregation. Note, We live in a wanting world, and, wherever we are, must expect to meet with some inconvenience or other. It is a great mercy to have plenty of water, a mercy which if we found the want of we should own the worth of.
2. Hereupon they murmured, mutinied (Nu 20:2), gathered themselves together, and took up arms against Moses and Aaron. They chid with them (Nu 20:3), spoke the same absurd and brutish language that their fathers had done before them. (1.) They wished they had died as malefactors by the hands of divine justice, rather than thus seem for a while neglected by the divine mercy: Would God that we had died when our brethren died before the Lord! Instead of giving God thanks, as they ought to have done, for sparing them, they not only despise the mercy of their reprieve, but quarrel with it, as if God had done them a great deal of wrong in giving them their lives for a prey, and snatching them as brands out of the burning. But they need not wish that they had died with their brethren, they are here taking the ready way to die like their brethren in a little while. Woe unto those that desire the day of the Lord, Am 5:18. (2.) They were angry that they were brought out of Egypt, and led through this wilderness, Nu 20:4,5. They quarrelled with Moses for that which they knew was the Lord's doing; they represented that as an injury which was the greatest favour that ever was done to any people. They prefer slavery before liberty, the house of bondage before the land of promise; and though, the present want was of water only, yet, now that they are disposed to find fault, it shall be looked upon as an insufferable hardship put upon them that they have not vines and figs. It was an aggravation of their crime, [1.] that they had smarted so long for the discontents and distrusts of their fathers. They had borne their whoredoms now almost forty years in the wilderness (Nu 14:33); and yet they ventured in the same steps, and, as is charged upon Belshazzar, humbled not their hearts, though they knew all this, Da 5:22. [2.] That they had had such long and constant experience of God's goodness to them, and of the tenderness and faithfulness of Moses and Aaron. [3.] That Miriam was now lately dead; and, having lost one of their leaders, they ought to have been more respectful to those that were left; but, as if they were resolved to provoke God to leave them as sheep without any shepherd, they grow outrageous against them: instead of condoling with Moses and Aaron for the death of their sister, they add affliction to their grief.
3. Moses and Aaron made them no reply, but retired to the door of the tabernacle to know God's mind in this case, Nu 20:6. There they fell on their faces, as formerly on the like occasion, to deprecate the wrath of God and to entreat direction from him. Here is no mention of any thing they said; they knew that God heard the murmurings of the people, and before him they humbly prostrate themselves, making intercessions with groanings that cannot be uttered. There they lay waiting for orders Speak, Lord, for thy servants hear.
4. God appeared, to determine the matter; not on his tribunal of justice, to sentence the rebels according to their deserts; no, he will not return to destroy Ephraim (Ho 11:9), will not always chide; see Ge 8:21. But he appeared, (1.) On his throne of glory, to silence their unjust murmuring (Nu 20:6): The glory of the Lord appeared, to still the tumult of the people, by striking an awe upon them. Note, A believing sight of the glory of the Lord would be an effectual check to our lusts and passions, and would keep our mouths as with a bridle. (2.) On his throne of grace, to satisfy their just desires. It was requisite that they should have water, and therefore, thought the manner of their petitioning for it was irregular and disorderly, yet God did not take that advantage against them to deny it to them, but gave immediate orders for their supply, Nu 20:8. Moses must a second time in God's name command water out of a rock for them, to show that God is as able as ever to supply his people with good things, even in their greatest straits an in the utmost failure of second causes. Almighty power can bring water out of a rock, has done it, and can again, for his arm is not shortened. Lest it should be thought that there was some thing peculiar in the former rock itself, some secret spring which nature hid before in it, God here bids him broach another, and does not, as then, direct him which he must apply to, but lets him make use of which he pleased, or the first he came to; all alike to Omnipotence. [1.] God bids him take the rod, that famous rod with which he summoned the plagues of Egypt, and divided the sea, that, having that in his hand, both he and the people might be reminded of the great things God had formerly done for them, and might be encouraged to trust in him now. This rod, it seems, was kept in the tabernacle (Nu 20:9), for it was the rod of God, the rod of his strength, as the gospel is called (Ps 110:2), perhaps in allusion to it. [2.] God bids him gather the assembly, not the elders only, but the people, to be witnesses of what was done, that by their own eyes they might be convinced and made ashamed of their unbelief. There is no fallacy in God's works of wonder, and therefore they shun not the light, nor the inspection and enquiry of many witnesses. [3.] He bids him speak to the rock, which would do as it was bidden, to shame the people who had been so often spoken to, and would not hear nor obey. Their hearts were harder than this rock, not so tender, not so yielding, not so obedient. [4.] He promises that the rock should give forth water (Nu 20:8), and it did so (Nu 20:11): The water came out abundantly. This is an instance, not only of the power of God, that he could thus fetch honey out of the rock, and oil out of the flinty rock, but of his mercy and grace, that he would do it for such a provoking people. This was a new generation (most of the old stock were by this time worn off), yet they were as bad as those that went before them; murmuring ran in the blood, yet the entail of the divine favour was not cut off, but in this instance of it the divine patience shines as brightly as the divine power. He is God and not man, in sparing and pardoning; nay, he not only here gave them the drink which they drank of in common with their beasts (Nu 20:8), but in it he made them to drink spiritual drink, which typified spiritual blessings, for that rock was Christ.
5. Moses and Aaron acted improperly in the management of this matter, so much so that God in displeasure told them immediately that they should not have the honour of bringing Israel into Canaan, Nu 20:10-12.
(1.) This is a strange passage of story, yet very instructive. [1.] It is certain that God was greatly offended, and justly, for he is never angry without cause. Though they were his servants, and had obtained mercy to be faithful, though they were his favourites, and such as he had highly honoured, yet for something they thought, or said, or did, upon this occasion, he put them under the disgrace and mortification of dying, as other unbelieving Israelites did, short of Canaan. And no doubt the crime deserved the punishment. [2.] Yet it is uncertain what it was in this management that was so provoking to God. The fault was complicated. First, They did not punctually observe their orders, but in some things varied from their commission; God bade them speak to the rock, and they spoke to the people, and smote the rock, which at this time they were not ordered to do, but they thought speaking would not do. When, in distrust of the power of the word, we have recourse to the secular power in matters of pure conscience, we do, as Moses here, smite the rock to which we should only speak, Secondly, They assumed too much of the glory of this work of wonder to themselves: Must we fetch water? as if it were done by some power or worthiness of theirs. Therefore it is charged upon them (Nu 20:12) that they did not sanctify God, that is, they did not give him that glory of this miracle which was due unto his name. Thirdly, Unbelief was the great transgression (Nu 20:12): You believed me not; nay, it is called rebelling against God's commandment, Nu 27:14. The command was to bring water out of the rock, but they rebelled against this command, by distrusting it, and doubting whether it would take effect or no. They speak doubtfully: Must we fetch water? And probably they did in some other ways discover an uncertainty in their own minds whether water would come or no for such a rebellious generation as this was. And perhaps they the rather questioned it, though God had promised it, because the glory of the Lord did not appear before them upon this rock, as it had done upon the rock in Rephidim, Ex 17:6. They would not take God's word without a sign. Dr. Lightfoot's notion of their unbelief is that they doubted whether now at last, when the forty years had expired, they should enter Canaan, and whether they must not for the murmurings of the people be condemned to another period of toil, because a new rock was now opened for their supply, which they took for an indication of their longer stay. And, if so, justly were they kept out of Canaan themselves, while the people entered at the time appointed. Fourthly, They said and did all in heat and passion; this is the account given of the sin (Ps 106:33): They provoked his spirit, so that he spoke unadvisedly with his lips. It was in his passion that he called them rebels. It is true they were so; God had called them so; and Moses afterwards, in the way of a just reproof (De 9:24), calls them so without offence; but now it came from a provoked spirit, and was spoken unadvisedly: it was too much like Raca, and Thou fool. His smiting the rock twice (it should seem, not waiting at all for the eruption of the water upon the first stroke) shows that he was in a heat. The same thing said and done with meekness may be justifiable which when said and done in anger may be highly culpable; see Jam 1:20. Fifthly, That which aggravated all the rest, and made it the more provoking, was that it was public, before the eyes of the children of Israel, to whom they should have been examples of faith, and hope, and meekness. We find Moses guilty of sinful distrust, Nu 11:22,23. That was private between God and him, and therefore was only checked. But his was public; it dishonoured God before Israel, as if he grudged them his favours, and discouraged the people's hope in God, and therefore this was severely punished, and the more because of the dignity and eminency of those that offended.
(2.) From the whole we may learn, [1.] That the best of men have their failings, even in those graces that they are most eminent for. The man Moses was very meek, and yet here he sinned in passion; wherefore let him that thinks he stands take heed lest he fall. [2.] That God judges not as man judges concerning sins; we might think that there was not much amiss in what Moses said and did, yet God saw cause to animadvert severely upon it. He knows the frame of men's spirits, what temper they are of, and what temper they are in upon particular occasions, and from what thoughts and intents words and actions do proceed; and we are sure that therefore his judgment is according to truth, when it agrees not with ours. [3.] that God not only takes notice of, and is displeased with, the sins of his people, but that the nearer any are to him the more offensive are their sins, Am 3:2. It should seem, the Psalmist refers to this sin of Moses and Aaron (Ps 99:8): Thou wast a God that forgavest them, though thou tookest vengeance on their inventions. As many are spared in this life and punished in the other, so many are punished in this life and saved in the other. [4.] That, when our heart is hot within us, we are concerned to take heed that we offend not with our tongue. Yet, [5.] It is an evidence of the sincerity of Moses, and his impartiality in writing, that he himself left this upon record concerning himself, and drew not a veil over his own infirmity, by which it appeared that in what he wrote, as well as what he did, he sought God's glory more than his own.
Lastly, The place is hereupon called Meribah, Nu 20:13. It is called Meribah-Kadesh (De 32:51), to distinguish it from the other Meribah. It is the water of strife; to perpetuate the remembrance of the people's sin, and Moses's, and yet of God's mercy, who supplied them with water, and owned and honoured Moses notwithstanding. Thus he was sanctified in the, as the Holy One of Israel, so he is called when his mercy rejoices against judgment, Ho 11:9. Moses and Aaron did not sanctify God as they ought in the eyes of Israel (Nu 20:12), but God was sanctified in them; for he will not be a loser in his honour by any man. If he be not glorified by us, he will be glorified upon us.
14-21
Ambassadors Sent to Edom (1452 BC)
简体中文
派遣使者往以东（主前 1452 年）
¹⁴ 摩西从加低斯差遣使者去见以东王，说："你的弟兄以色列这样说：你所遭遇的一切艰难，你都知道—— ¹⁵ 我们的列祖下到埃及，我们在埃及住了多日；埃及人苦待我们，也苦待我们的列祖； ¹⁶ 我们哀求耶和华的时候，他听了我们的声音，差遣使者，把我们从埃及领出来。你看，我们如今在加低斯，就是你边境尽头的城。 ¹⁷ 求你容我们从你的地经过。我们不偏走田间，也不偏走葡萄园，也不喝井里的水；我们只走王的大道，不偏左右，直到过了你的境界。" ¹⁸ 以东对他说："你不可从我这里经过；免得我带刀出去攻击你。" ¹⁹ 以色列人对他说："我们要走大道；若我和我的牲畜喝了你的水，我必照价付给；我不过步行过去，并不作别的事。" ²⁰ 以东说："你不可经过。"以东就带领许多人，用强硬的手出来攻击他。 ²¹ 这样，以东不肯容以色列人从他的境界经过；以色列人便转离他而去。
此处记载的是以色列向以东人所提出的请求。从以色列现今安营之地往迦南最近的路，须经过以东的境地。如今，
I. 摩西差遣使者去与以东王商议，求容他们经过其地，并指示他们当说的话（民 20:14-17）。1. 他们当向东人申明亲族之谊：你的弟兄以色列这样说。两族都是亚伯拉罕和以撒这两位共同先祖的后裔；他们各自的国父以扫和雅各原是双生兄弟；因此，看在亲族的份上，他们可以合理地期望从他们得着这样的恩待；以东人也无需担心他们的弟兄以色列对他们怀有任何恶念，或要趁机加害。2. 他们当简述以色列的历史与现状，他们认定以东人对此并不陌生。其中包含双重恳求：（1）以色列曾受埃及人欺压，因此理当得着亲属的怜悯与扶助：埃及人苦待了我们和我们的列祖；但我们盼望我们的弟兄以东人不至如此扰害。（2）以色列曾蒙耶和华奇妙拯救，因此理当得着他们的大力看顾与恩待（民 20:16）：我们哀求耶和华的时候，他差遣了使者，就是他面前的使者，圣约的使者，永恒的道，他把我们从埃及领出来，又引领我们到此。因此，以东人若与这样一个在天上有如此大关系、又蒙天特别眷爱的人民结好，乃为他们的益处；若他们要加害这些人，便自取危险。以神所认属的人为自己的民，向神所喜悦的人行善，乃我们的智慧与本分。你这蒙耶和华赐福的，请进来。3. 他们当谦卑地恳求经过其地的通行准许。虽然神自己在云柱火柱中作以色列的向导，他们若跟随云柱，原可对全世人证明他们经过任何人的地土都是合理的，然而神仍要他们如此尊重以东人，为要表明不可假宗教之名侵犯任何人的财产。治权的根基在于护理，不在于恩典。因此当基督要经过撒玛利亚的一座村庄——他的到来很可能会冒犯他们——时，他就打发使者在他前面去请求许可（路 9:52）。那要得恩惠的人，不可不屑于祈求。4. 他们当为以色列人此次行军的善行作出保证，保证他们必循着王的大道而行，必不侵犯任何人的产业，或地土或水源，甚至连一口井也不用而不付代价，并且必尽速前行，尽力步行而去（民 20:17、19）。再没有比这更公平、更具睦邻之谊的提议了。
II. 使者们带回拒绝的答复（民 20:18）。以东，即以东王，作为他国家的护卫者，说：你不可从我这里经过；当使者们再行敦促时，他又重复此拒绝（民 20:20），并威胁说他们若胆敢进入其地，必自担风险；他召集他的常备军出来抵挡他们。这样，以东不肯容以色列经过。其原因在于：1. 他们对以色列人的嫉妒与猜疑；他们恐怕这些人会得着应许之地。诚然，若这一支浩大的军队是在任何别的纪律与指挥之下，而非在公义的神亲自指挥之下——他绝不容他们行恶，也不容他们受屈——那么这种猜疑或许有其理由；但这样一族人，有如此公义的律例典章，他们能惧怕什么呢？2. 这也因以扫对以色列所怀的旧恨。以东人即便不怕受其损害，也不愿向他们表示多少恩情。以扫因祝福的缘故恨雅各，如今那祝福即将被继承，旧恨便又复燃。神要借此显明以东人的恶性，使他们蒙羞，并试验以色列人的善性，使他们得荣：以色列人转离他而去，并未趁机与他相争。当注意：纵使最合理的请求被不讲理的人所拒绝，纵使蒙神所喜悦的人受人侮辱，我们也不以为奇。我如聋子不听。在以东人向以色列行此羞辱之后，神特别警告他们不可厌恶以东人（申 23:7），虽然以东人对他们如此厌恶，为要借此教导我们在这种情形下不可图谋报复。
英語原文
Ambassadors Sent to Edom (1452 BC)
¹⁴ 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:
¹⁵ How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers:
¹⁶ 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:
¹⁷ 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.
¹⁸ And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword.
¹⁹ 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.
²⁰ And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand.
²¹ Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.
We have here the application made by Israel to the Edomites. The nearest way to Canaan from the place where Israel now lay encamped was through the country of Edom. Now,
I. Moses sends ambassadors to treat with the king of Edom for leave to pass through his country, and gives them instructions what to say, Nu 20:14-17. 1. They are to claim kindred with the Edomites: Thus saith thy brother Israel. Both nations descended from Abraham and Isaac, their common ancestors; Esau and Jacob, the two fathers of their respective nations, were twin-brothers; and therefore, for relation-sake, they might reasonably expect this kindness from them; nor needed the Edomites to fear that their brother Israel had any ill design upon them, or would take any advantages against them. 2. They are to give a short account of the history and present state of Israel, which, they take it for granted, the Edomites were no strangers to. And in this there was a double plea:—(1.) Israel had been abused by the Egyptians, and therefore ought to be pitied and succoured by their relations: "The Egyptians vexed us and our fathers, but we may hope our brethren the Edomites will not be so vexatious." (2.) Israel had been wonderfully saved by the Lord, and therefore ought to be countenanced and favoured (Nu 20:16): "We cried unto the Lord, and he sent an angel, the angel of his presence, the angel of the covenant, the eternal Word, who had brought us forth out of Egypt, and led us hither." It was therefore the interest of the Edomites to ingratiate themselves with a people that had so great an interest in heaven and were so much its favourites, and it was at their peril if they offered them any injury. It is our wisdom and duty to be kind to those whom God is pleased to own, and to take his people for our people. Come in, thou blessed of the Lord. 3. They are humbly to beg a passport through their country. Though God himself, in the pillar of cloud and fire, was Israel's guide, in following which they might have justified their passing through any man's ground against all the world, yet God would have this respect paid to the Edomites, to show that no man's property ought to be invaded under colour of religion. Dominion is founded in providence, not in grace. Thus when Christ was to pass through a village of the Samaritans, to whom his coming was likely to be offensive, he sent messengers before his face to ask leave, Lu 9:52. Those that would receive kindness must not disdain to request it. 4. They are to give security for the good behaviour of the Israelites in this march, that they would keep in the king's high road, that they would commit no trespass upon any man's property, either in ground or water, that they would not so much as make use of a well without paying for it, and that they would make all convenient speed, as fast as they could well go on their feet, Nu 20:17,19. Nothing could be offered more fair and neighbourly.
II. The ambassadors returned with a denial, Nu 20:18. Edom, that is, the king of Edom, as protector of his country, said, Thou shalt not pass by me; and, when the ambassadors urged it further, he repeated the denial (Nu 20:20) and threatened, if they offered to enter his country, it should be at their peril; he raised his trained bands to oppose them. Thus Edom refused to give Israel passage. This was owing, 1. To their jealousy of the Israelites; they feared they should receive promises. And truly, had this numerous army been under any other discipline and command than that of the righteous God himself, who would no more suffer them to do wrong than to take wrong, there might have been cause for this jealousy; but what could they fear from a nation that had statutes and judgments so righteous? 2. It was owing to the old enmity which Esau bore to Israel. If they had no reason to fear damage by them, yet they were not willing to show so much kindness to them. Esau hated Jacob because of the blessing, and now the hatred revived, when the blessing was ready to be inherited. God would hereby discover the ill-nature of the Edomites to their shame, and try the good-nature of the Israelites to their honour: they turned away from him, and did not take this occasion to quarrel with him. Note, We must not think it strange if the most reasonable requests be denied by unreasonable men, and if those be affronted by men whom God favours. I as a deaf man heard not. After this indignity which the Edomites offered to Israel God gave them a particular caution not to abhor an Edomite (De 23:7), though the Edomites had shown such an abhorrence of them, to teach us in such cases not to meditate revenge.
22-29
The Edomites Refuse a Passage to Israel; The Death of Aaron (1452 BC)
简体中文
以东人拒绝以色列人借道；亚伦之死（公元前1452年）
²² 以色列全会众从加低斯起行，到了何珥山。 ²³ 耶和华在以东地界的何珥山上，对摩西、亚伦说， ²⁴ 亚伦要归到他列祖那里，他必不得入我所赐给以色列人的地，因为在米利巴水你们违背了我的命。 ²⁵ 你带亚伦和他的儿子以利亚撒上何珥山， ²⁶ 把亚伦的衣服脱下，给他的儿子以利亚撒穿上，亚伦必归到他列祖那里，在那里死。 ²⁷ 摩西就照耶和华所吩咐的行；三人当着全会众的面上了何珥山。 ²⁸ 摩西把亚伦的衣服脱下，给他的儿子以利亚撒穿上；亚伦就死在山顶那里。于是摩西和以利亚撒下了山。 ²⁹ 全会众见亚伦已经死了，便为亚伦哀哭了三十天，以色列全家皆是如此。
本章以米利暗的葬礼开始，又以她兄弟亚伦的葬礼结束。死亡一旦临到一个家庭，常常接连击打两下。以色列人未因女先知之死所受的苦难而受教，所以不久之后神又取去他们的祭司，看他们是否将这事放在心上。这事就发生在他们起行往何珥山去的下一站，他们绕行以东地的外围，把它留在左边。我们无论往何处去，死亡总随行在后，坟墓也为我们预备妥当。
I. 神吩咐亚伦去死（民20:24）。神把摩西、亚伦领到一边，告诉他们：亚伦要归到他列祖那里。这两位亲爱的兄弟被告知他们必须分别。作兄长的亚伦必先死，但摩西也未必久留其后；所以他们不过是暂时、片刻的分别。1. 这吩咐中有几分不悦。亚伦必不得进迦南，因他在纷争之水那里失了本分。无疑这话刺透了摩西的心——他或许知道自己在那事上更罪重。2. 这其中也大有怜悯。亚伦虽因过犯而死，却不像罪犯被瘟疫或天火所灭，而是安然离世、得着尊荣而死。他不像通常论到死于神公义之手者那样从民中被剪除，而是归到他列祖那里，如同死在神圣恩怀中的人。3. 这其中也大有预表与含义。亚伦不得进迦南，正要表明利未祭司职任不能使什么完全——那必须等到引进更美的指望。那些祭司因罪与死不能长久，但基督的祭司职任既无罪污，便不更改；亚伦必须把一切的尊荣让与这永存的祭司职任（来7:23-25）。
II. 亚伦顺服，按所定的方式与样式而死；从外表看，他之离世正如安然就寝一般。
1. 他穿上圣衣向之告别，与他的兄弟和儿子一同上到何珥山顶（或许还有几位以色列的长老同行）（民20:27）。他们当着全会众的面上去——会众大概已被告知他们上去所为何事；亚伦借这庄重的行列向以色列宣告：他对于死既不畏缩也不以为耻，新郎来时，他可以整理灯，出去迎接。他上山去死，正表明圣徒之死（亚伦被称为耶和华的圣者）乃是上升；他们与其说是下去死，不如说是上去。
2. 那曾亲手为亚伦穿上祭司衣服的摩西，如今为他脱下；因为出于对祭司职的敬畏，他不该穿着它而死。须知，死必把我们剥个精光；我们赤身入世，也必赤身而去。我们若想到死亡何等迅速就要剥去我们的荣耀，褫夺我们一切的职衔与尊荣，从我们头上摘下冠冕，我们就少有理由为我们的衣饰、妆饰或荣衔自夸。
3. 摩西随即将祭司衣服给以利亚撒穿上，给他穿上他父亲的袍子，用带子坚固他（赛22:21）。如今：(1.) 这对摩西是极大的安慰——他借其手所颁的祭司律法，能看见它在继承中被持守，看见为受膏者所预备的灯，并不因死亡而熄灭。这对教会是快乐的凭据与记号，表明神必顾念：一代传道人与基督徒（属灵的祭司）过去，必有另一代兴起接续。(2.) 这对亚伦是极大的满足——看见他所亲爱的儿子如此被高升，他所更亲爱的职任如此被保存稳固，尤其看见这其中所预表的基督永远祭司之职——唯有在其中他自己的职任才能存续。"主啊，如今让仆人安然去世吧；因为我的眼睛已经看见你的救恩。"(3.) 这对百姓也是极大的恩惠。在亚伦未死以先就把以利亚撒设立起来，便可防止那些对亚伦家怀恶意的，在亚伦死后另立他人，与其子争位。事既已定，他们还能作什么？这也必鼓励百姓中敬畏神的人，成为他们得恩的记号——他必不离开他们，也不使他的信实废弃。
4. *亚伦就死在那里。*他被脱去祭司衣服之后不久，就躺下安然去世；因为一个敬虔的人若合乎神的旨意，他不愿活得过于自己的用处。我们若还能在世上服事神、服事我们这一代，为何还要恋栈苟延呢？
5. 摩西和以利亚撒以及随行的人，就在亚伦死处将他埋葬了——这是申10:6所显明的——然后下了山。如今他们下来，把亚伦留在身后，他们或许应当这样想：其实是他上到了那更美的世界，把他们留在了身后。
6. 全会众为亚伦哀哭了三十天（民20:29）。虽然损失已由以利亚撒很好地弥补了——他正值壮年，比亚伦若仍活着更适于公众服事——但他们欠已故的大祭司一份哀哭的债。他活着时，百姓动辄向他发怨言；他死了，他们却为他哀哭。这样，许多人因失去了恩惠才学会为它们哀痛，而这些恩惠他们享受时却不肯学习感恩。许多敬虔人死后所得的尊荣，远超过生前所得；那些活着时受逼迫、死后坟墓却被人修饰的，便是见证。
英語原文
The Edomites Refuse a Passage to Israel; The Death of Aaron (1452 BC)
²² And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor.
²³ And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying,
²⁴ 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.
²⁵ Take Aaron and Eleazar his son, and bring them up unto mount Hor:
²⁶ 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.
²⁷ And Moses did as the LORD commanded: and they went up into mount Hor in the sight of all the congregation.
²⁸ 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.
²⁹ And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.
The chapter began with the funeral of Miriam, and it ends with the funeral of her brother Aaron. When death comes into a family, it often strikes double. Israel had not improved the former affliction they were under, by the death of the prophetess, and therefore, soon after, God took away their priest, to try if they would lay that to heart. This happened at the very next stage, when they removed to Mount Hor, fetching a compass round the Edomites' country, leaving it on their left hand. Wherever we go, death attends us, and the graves are ready for us.
I. God bids Aaron die, Nu 20:24. God takes Moses and Aaron aside, and tells them, Aaron shall be gathered to his people. These two dear brothers are told that they must part. Aaron the elder must die first, but Moses is not likely to be long after him; so that it is but for a while, a little while, that they are parted. 1. There is something of displeasure in these orders. Aaron must not enter Canaan, because he had failed in his duty at the waters of strife. The mention of this, no doubt, went to the heart of Moses, who knew himself, perhaps, at that time, to be the guiltier of the two. 2. There is much of mercy in them. Aaron, though he dies for his transgression, is not put to death as a malefactor, by a plague, or fire from heaven, but dies with ease and in honour. He is not cut off from his people, as the expression usually is concerning those that die by the hand of divine justice, but he is gathered to his people, as one that died in the arms of divine grace. 3. There is much of type and significancy in them. Aaron must not enter Canaan, to show that the Levitical priesthood could make nothing perfect: that must be done by the bringing in of a better hope. Those priests could not continue by reason of sin and death, but the priesthood of Christ, being undefiled, is unchangeable, and to this, which abides for ever, Aaron must resign all his honour, Heb 7:23-25.
II. Aaron submits, and dies in the method and manner appointed, and, for aught that appears, with as much cheerfulness as if he had been going to bed.
1. He puts on his holy garments to take his leave of them, and goes up with his brother and son to the top of Mount Hor, and probably some of the elders of Israel with him, Nu 20:27. They went up in the sight of all the congregation, who, it is likely, were told on what errand they went up; by this solemn procession Aaron lets Israel know that he is neither afraid nor ashamed to die, but, when the bridegroom comes, can trim his lamp and go forth to meet him. His going up the hill to die signified that the death of saints (and Aaron is called the saint of the Lord) is their ascension; they rather go up than go down to death.
2. Moses, whose hands had first clothed Aaron with his priestly garments, now strips him of them; for, in reverence to the priesthood, it was not fit that he should die in them. Note, Death will strip us; naked we came into the world, and naked we must go out. We shall see little reason to be proud of our clothes, our ornaments, or marks of honour, if we consider how soon death will strip us of our glory, divest us of all our offices and honours, and take the crown off from our head.
3. Moses immediately puts the priestly garments upon Eleazar his son, clothes him with his father's robe, and strengthens him with his girdle, Isa 22:21. Now, (1.) This was a great comfort to Moses, by whose hand the law of the priesthood was given to see that it should be kept up in a succession, and that a lamp was ordained for the anointed, which should not be extinguished by death itself. This was a happy earnest and indication to the church of the care God would take that as one generation of ministers and Christians (spiritual priests) passes away another generation should come up instead of it. (2.) It was a great satisfaction to Aaron to see his son, who was dear to him, thus preferred, and his office, which was dearer, thus preserved and secured, and especially to see in this a figure of Christ's everlasting priesthood, in which alone his would be perpetuated. Now, Lord, might Aaron say, let thy servant depart in peace, for my eyes have seen thy salvation. (3.) It was a great kindness to the people. The installing of Eleazar before Aaron was dead would prevent those who bore ill-will to Aaron's family from attempting to set up another upon his death, in competition with his son. What could they do when the matter was already settled? It would likewise encourage those among them that feared God, and be a token for good to them, that he would not leave them, nor suffer his faithfulness to fail.
4. Aaron died there. Quickly after he was stripped of his priestly garments, he laid himself down and died contentedly; for a good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world than while we may do God and our generation some service in it?
5. Moses and Eleazar, with those that attended them, buried Aaron where he died, as appears by De 10:6, and then came down from the mount. And now, when they came down, and had left Aaron behind, it might be proper for them to think that he had rather gone up to the better world and had left them behind.
6. All the congregation mourned for Aaron thirty days, Nu 20:29. Though the loss was well made up in Eleazar, who, being in the prime of life, was fitter from public service that Aaron would have been if he had lived, yet it was a debt owing to their deceased high priest to mourn for him. While he lived, they were murmuring at him upon all occasions, but now that he was dead they mourned for him. Thus many are taught to lament the loss of those mercies which they would not learn to be thankful for the enjoyment of. Many good men have had more honour done to their memories than ever they had to their persons, witness those that were persecuted while they lived, but when they were dead had their sepulchres garnished.
民数记第二十章
从本章开始，是以色列人在旷野漂流的第四十年（也就是最后一年）的历史。自他们第二年因被判罚在荒野执行隔离、在那里熬过四十年的漫长轮转以来，直到这最末一年他们来到迦南边境为止，期间记载甚少；而这一年的事迹，篇幅几乎与第一年相当。本章所记为：
I. 米利暗的去世，民 20:1。
II. 从磐石中取水。在此当注意：
以色列因缺水而陷入的困境，民 20:2。
他们在困境中所发的怨言与不满，民 20:3-5。
神因怜悯以大能从磐石中为他们供应水，民 20:6-9。
摩西与亚伦在此事上所显出的软弱，民 20:10,11。
神对他们的不悦，民 20:12,13。
III. 与以东人的交涉。以色列的请求（民 20:14-17），以及以东人给予他们的拒绝，民 20:18-21。
IV. 大祭司亚伦在何珥山去世，以利亚撒接续其职，以及百姓为他哀哭，民 20:22 等。