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Matthew Henry’s Complete Commentary
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Matthew Henry |
N U M B E R S
CHAP. XX.
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,
II. The fetching of water out of the rock, in which observe,
1. The distress Israel was in, for want of water,
2. Their discontent and murmuring in that distress,
3. God’s pity and power engaged for their supply with water out of the
rock,
4. The infirmity of Moses and Aaron upon this occasion,
5. God’s displeasure against them,
III. The negotiation with the Edomites. Israel’s request
(ver. 14-17),
and the repulse the Edomites gave them,
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,
&c.
| The Death of Miriam; The Water of Meribah; Moses and Aaron Reproved. | B. C. 1453. |
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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
(v. 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,
Miriam died there,
v. 1.
She was a prophetess, and had been an instrument of much good to
Israel,
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
(Exod. xv. 20),
and therein did them real service; yet she had once been a murmurer
(ch. xii. 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,
Exod. xvii. 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,
v. 13.
What was there done was here re-acted.
1. There was no water for the congregation,
v. 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
(v. 2),
gathered themselves together, and took up arms against Moses
and Aaron. They chid with them
(v. 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,
Amos v. 18.
(2.) They were angry that they were brought out of Egypt, and led
through this wilderness,
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
(ch. xiv. 33);
and yet they ventured in the same steps, and, as is charged upon
Belshazzar, humbled not their hearts, though they knew all this,
Dan. v. 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,
v. 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
(Hosea xi. 9),
will not always chide; see
But he appeared,
(1.) On his throne of glory, to silence their unjust murmuring
(v. 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,
v. 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
(v. 9),
for it was the rod of God, the rod of his strength, as
the gospel is called
(Ps. cx. 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
(v. 8),
and it did so
(v. 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
(v. 8, 11),
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,
(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
(v. 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
(v. 12):
You believed me not; nay, it is called rebelling against
God’s commandment,
ch. xxvii. 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,
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. cvi. 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
(Deut. ix. 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
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,
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,
It should seem, the Psalmist refers to this sin of Moses and Aaron
(Ps. xcix. 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,
v. 13.
It is called Meribah-Kadesh
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,
Moses and Aaron did not sanctify God as they ought in the eyes of
Israel
(v. 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.
| Ambassadors Sent to Edom. | B. C. 1452. |
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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,
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
(v. 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,
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,
Nothing could be offered more fair and neighbourly.
II. The ambassadors returned with a denial,
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
(v. 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
though the Edomites had shown such an abhorrence of them, to teach us
in such cases not to meditate revenge.
| The Edomites Refuse a Passage to Israel; The Death of Aaron. | B. C. 1452. |
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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,
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,
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,
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. xxii. 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
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,
v. 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.
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