Números 20
David Guzik · Citado em PreceptAustin
Números 20
Guzik - The man dies, but the priesthood—and the access and relationship with God it describes—carries on. No one’s relationship with God in Israel was to depend on Aaron, but on the high priest—whomever he was. God has ensured there will always be a high priest for us to come to in Jesus (Hebrews 4:14–16), and we need not depend on any man for our relationship with God. Gleason Archer - Just where did Aaron die? Deuteronomy 10:6 says that it was at Moserah, but Numbers 20:28; 33:38 say it was at the top of Mount Hor. Deuteronomy 10:6 contains a parenthetical statement in the midst of Moses’ reminiscences about events near Mount Sinai, which goes as follows: “Now the sons of Israel set out from Beeroth Bene-jaakan to Moserah. There Aaron died and there he was buried and Eleazar his son ministered as priest in his place” (NASB). But Numbers 20:28 relates how Moses and Eleazar accompanied Aaron to the summit of Mount Hor, where he passed away. This is confirmed by Numbers 33:38: “Then Aaron the priest went up to Mount Hor at the command of the LORD, and died there, in the fortieth year after the sons of Israel had come from the land of Egypt” (NASB). In all probability Moserah was the name of the district in which Mount Hor was located (so P.A. Verhoef in Tenney, Zondervan Pictorial Encyclopedia, 4:279), just as Horeb was the name of the mountain complex in which the mountain known as Sinai was situated. There has been no archaeological investigation in the vicinity of Jebel Madurah that might give us additional information concerning the limits of the Moserah district; but it is fair to assume that the one ancient source that does mention it (namely, the Pentateuch) was well aware of its location, and that it placed it in the vicinity of Mount Hor. Mount Nebo was alleged by Josephus (Antiquities 4.4.7) to be the same as Jebel Neby Harun, a mountain forty-eight hundred feet high, overlooking Petra. But since it was located in the middle of Edom rather than at its border, and since it is somewhat too rugged to ascend without special equipment, and too lofty for its summit to be easily observed from below, it is rather unlikely that this traditional identification is the correct one. Stephen Barabas (in Tenney, Zondervan Pictorial Encyclopedia, 3:201) suggests Jebel Madurah as a more likely site for Aaron’s death, for it lies northeast of Kadesh on the northwest border of Edom; and its summit can be observed by watchers standing at its base, as Numbers 20:27 specifies. But whether or not this is the correct identification, it is quite unwarrantable to assume that the Pentateuch erred in placing Hor in the district of Moserah. (NIEBD) James Smith - Handfuls of Purpose - THE DEATH OF AARON, PREFIGURING THE DEATH OF CHRIST Numbers 20:23–29 On seeing a butterfly just escaping from its chrysalis an anonymous writer has said: “Why lovely insect dost thou stand, And wave thy quivering wing; As half afraid thou wert aloft On fields of air to spring? But now has reach’d thy slender form A sunbeam warm and bright, And instant thou hast upward sprung Towards the source of light.” The Christian never dies, ’tis only a rising up to the source of his life and being, lost in the brightness of His presence. Aaron in his calling and priestly character is a well-known and full-orbed type of Jesus Christ our Great High Priest. It is just what we might expect that he who resembled our Lord so closely in his life and work would also be like Him in the cause and manner of His death. Aaron’s death was like Christ’s, in that— 1. He knew of it beforehand. The Lord revealed to Aaron that he was to be gathered to his people (Nu 20:23, 24). Jesus knew the time and manner of His death long beforehand. Even the prophets had spoken of it. “My time is not yet.” He came not to be ministered unto, but to give His life a ransom. On the mount of glory they spake of His decease (Luke 9:31). 2. It was sudden. Aaron went up Mount Hor for the purpose of dying. No time of sickness is hinted at. It would seem as if he had been cut off suddenly. “The Messiah shall be cut off.” “They marvelled that He was dead already.” The soldiers expected Him to linger on for a while in His dying, but reproach broke His heart (Ps. 69:20). 3. It was because of sin. Aaron was cut off from entering the promised land “because he rebelled against My Word” (Nu 20:24). Sin was imputed to him, and for sin he died. Christ died for sin, but not His own. The Lord laid upon Him the iniquity of us all. He bore our sins in His own body, in His very soul, which was exceedingly sorrowful even unto death, and which He poured out as an offering for sin. 4. He murmured not in prospect of it. It is most significant that through all this trying time Aaron’s voice is never heard. Like the great Antitype he opened not his mouth. He for the joy that was set before Him endured the cross. No murmur ever escaped the lips or ever found conception in the heart of Jesus. Nevertheless, not My will, but Thine be done. 5. He died on a mount. “Take Aaron and his son and bring them up unto Mount Hor” (Nu 20:25). It was to him a solemn climb, leaving all others behind him, to see their faces no more on earth. Jesus set His face like a flint to go up to Jerusalem, although He knew it was to accomplish the decease referred to by Moses and Elijah on the mount of transfiguration. As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up. A handful of corn on the top of Mount Calvary, destined to fill the whole earth (Psa. 72:16). 6. He was stripped. “Moses stripped Aaron of his garments” (Nu 20:28). Christ also was stripped, and even to His shame. “They parted My garments among them, and for My vesture did they cast lots.” This they did that the Scripture might be fulfilled, both in type and prophecy. 7. Two were with him in his death. There were only three on that mount when Aaron died, one that was exalted through his death and one who was not (v. 28). On Mount Calvary, when Jesus died, there were other two with Him, Jesus in the midst, and on either side one. One was also blessed and exalted through His death: “To-day shalt thou be with Me in Paradise.” It may not be lawful to compare the other unbelieving thief to Moses, but, like Moses, he was shut out because of unbelief (Nu 20:12). 8. His work was continued after he was gone. “His garments were put upon Eleazar his son” (Nu 20:28). His son perpetuated the work begun by his father, and this by the commandment of the Lord. Aaron’s mantle fell on Eleazar, as afterwards the mantle of Elijah fell on Elisha, and as further down the course of time the Spirit that possessed the Lord Jesus Christ fell upon His heirs in the upper room that they might continue the priestly work of intercession after His departure. He hath made us kings and priests unto God. Eleazar, the son of Aaron, ministered in his stead (Deut. 10:6). We beseech you in Christ’s stead be ye reconciled to God. This is our priestly work. May the holy anointing be upon us for it. Numbers 20:29 When all the congregation saw that Aaron had died, all the house of Israel wept for Aaron thirty days. Ge 1:10 De 34:8 2Ch 35:24,25 Ac 8:2 Numbers 20 Resources - Multiple Sermons and Commentaries MOURNING FOR AARON When all the congregation saw that Aaron had died, all the house of Israel wept for Aaron thirty days - The usual time of mourning was 7 days (Ge 50:10; 1 Sa 31:13). but 30 days indicates the esteem he had with the people which is interesting considering the times they challenged his authority. The same could be said for Moses who also was mourned for 30 days when he died (Deut 34:8). Irving Jensen - people learned of his death, everyone “wept for Aaron thirty days” (20:29). Theirs was the experience which God’s people centuries later would not have to suffer. Their high priests over the years were “many in number, because that by death they are hindered from continuing” (Heb. 7:23). The Christian would have but one high priest, Christ, who, “because he abideth forever, hath his priesthood unchangeable,” ever living to make intercession (Heb. 7:24, 25). So ends the dark chapter. In it has been recorded the death of a prophetess, the critical sin of Moses and Aaron, the refusal of negotiation, the death of Aaron, and the mourning of the people. The chapter has emphasized the limitations of man—even God’s leaders! Now with a brighter spotlight on the grace and glory of God, Numbers resumes its story of advance. (Ibid) Believer's Study Bible - Aaron experienced the same end as the patriarchs (Gen. 15:15; 25:8) and was mourned, like Moses, for 30 days (v. 29; Deut. 34:8).
Números 20
Guzik - The need was real, but the response of Israel was filled with unbelief and bad attitude—which always go together! When you find a bad attitude, you will also find a lack of simple, secure trust in God. Their contention lead them to outrageous statements, words lacking any trust in God. The older generation of unbelief was almost dead, and now the younger generation started to act like the unbelieving generation. They openly doubted God’s promise that He would lead them into the land of promise. Their contentions lead them to outrageous accusations. The new generation accuses Moses just as the generation of unbelief did! Their contentions lead them to a stunted vision. Of course the wilderness was not a fruitful land. But they would never make it to the land of rich fruit until they came through the wilderness trusting God. Numbers 20:3 The people thus contended with Moses and spoke, saying, "If only we had perished when our brothers perished before the LORD! Ex 16:2,3 Numbers 20 Resources - Multiple Sermons and Commentaries CRISIS OF CONTENTION The people thus contended with Moses - Note that in v2 they had come against both Moses and Aaron, but now they begin to focus on Moses. Same verb (riyb) used in Ex 17:2 where Moses warned them - "Therefore (no water - Ex 17:1) the people quarreled with Moses and said, “Give us water that we may drink.” And Moses said to them, “Why do you quarrel with me? Why do you test the LORD?”" So here again they quarreled and disputed with Moses Contended (07378)(riyb [noun riyb]) means to strive, plead, quarrel (Ge 26:20), contend, conduct a lawsuit, make a charge or legal complaint. NET Note says that this is "a far more serious thing than grumbling—it is directed, intentional, and well-argued." Riyb is the root word in the name Meribah the commemorative name of this tragic event. The Septuagint translates riyb with the verb loidoreo which means to hurl verbal abuse, shout insults, bring reproach and in the imperfect tense it indicates this went on over and over, again and again. And spoke, saying, "If only we had perished when our brothers perished before the LORD - "The Hebrew construction here expresses a strong desire, which is literally “If only we had perished when our brothers perished before the LORD” This sounds like deja vu but is some 40 years later than Nu 14:2 when "All the sons of Israel grumbled against Moses and Aaron; and the whole congregation said to them, “Would that we had died in the land of Egypt! Or would that we had died in this wilderness!" Rod Mattoon - The same old problem of ungratefulness and unbelief characterizes this group. They "chide" or strive and debate with Moses. They are so discouraged that they wished they were dead. Moses shows us that leaders can be cheered on one day and jeered on another. Folks who seek high positions see the glory of the position, but not the groans and gripes that go with it. They are blaming Moses when they should be blaming themselves. If they had followed him 38 years earlier, they would not be in this position in the first place NET Note on If only we had perished - The particle לוּ (lu) indicates the optative nuance of the line—the wishing or longing for death. It is certainly an absurdity to want to have died, but God took them at their word and they died in the wilderness. The rebellious people are implying that it would have been better to die of the plague through the intervention of the LORD than to die of thirst, for which they imply the LORD is also responsible. With this statement they show their impatience and lack of faith that the LORD would provide should they humbly ask. (UBS Handbook) Numbers 20:4 "Why then have you brought the LORD'S assembly into this wilderness, for us and our beasts to die here? why: Nu 11:5 Ex 5:21 17:3 Ps 106:21 Ac 7:35,39,40 for us: Nu 16:13,14,41 Ex 14:11,12 16:3 Numbers 20 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 21:4-5 Then they set out from Mount Hor by the way of the Red Sea, to go around the land of Edom; and the people became impatient because of the journey. 5 The people spoke against God and Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this miserable food.” MOSES ACCUSED OF DESERT DEATH MARCH! Why then have you brought the LORD'S assembly into this wilderness, for us and our beasts to die here - While it is phrased as a question it is clearly rhetorical and reproachful! From Numbers 21:4-5 Passage, this complaint is a "preview of coming attractions" so to speak. NET Note says why then is literally "any why" which they feel "seems to be recording another thing that the people said in their complaint against Moses."
Números 20
Guzik - Moses, after doing what God had told him to do, then did something God had not told him to do: He lectured the nation.. Worse, he lectured the nation with an attitude of heart he had not shown before—one of anger and contempt for the people of God, with a bitter heart. Before, Moses fell on his face before God when the people rebelled (Numbers 16:4). At Meribah, when the people contended with Moses because there was no water, Moses cried out to the LORD, not against the people (Exodus 15:22–25). When the people did need to be boldly confronted, Moses did it; but without the edge of anger, contempt, and bitterness we see here (as in Exodus 17:1–7). There are a hundred explanations for Moses’ frustration here (Psalm 106:32–33 describes how the people provoked Moses here), but not a single excuse.. Worse yet, Moses not only took the rebellion of the people against the LORD too personally, he also overmagnified his own partnership with God: Must we bring water for you out of this rock? Moses spoke as if he and God would do the job, as if they divided the work fifty-fifty; as if God couldn’t bring water unless he was around to speak to the rock. His lapse into contempt for the people led him into a lapse of subtle pride. NET Note on you rebels - The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned. The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory—“must we do this?” Rebels (same word "rebelled" in Nu 20:24+) (04784)(mara) means to be contentious, rebellious, and openly defiant to an authority by not obeying commands. Most of the uses of marah refer to rebellion by Israel or Judah against Jehovah (exceptions = Dt 21:18, 20, Job 17:2, Job 23:2, Pr 17:11). There is repeated focus on Israel's rebellion in the wilderness after being set free from slavery in Egypt (Nu 20:10, 24; 27:14; Deut 1:26, 43; 9:7, 23), summed up by the statement "You have been rebellious against the LORD from the day I knew you." (Deut 9:24) Marah is used with similar descriptive words - stubborn (Dt 21:18, 20, Jer 5:23, Ps 78:8), to grieve (Isa 63:10, Ps 78:40), to refuse (Isa 1:20, Neh 9:17), to transgress (Lam 3:42), to sin (Ps 78:17), to test (Ps 78:56), to rebel (marad in Neh 9:26), to reject or profane (Ezek 20:13). Mara in the Pentateuch - Ex 23:21; Nu 20:10; Nu 20:24; Nu 27:14; Dt. 1:26; Dt. 1:43; Dt. 9:7; Dt. 9:23; Dt. 9:24 = :"You have been rebellious against the LORD from the day I knew you." ; Dt. 21:18; Dt. 21:20; Dt. 31:27; Shall we bring forth water for you out of this rock? - Good News Translation - "Do we have to get water out of this rock for you?” The question is rhetorical and shows Moses is getting annoyed with the people because of their persistent protestations against authority! He knows that this is a reflection of their unbelief. Merrill - He adopted “the fatal pronoun” we (Milgrom 1989:165), forgetting that he was only God’s instrument, not the performer of the miracle. Alexander Maclaren on Moses use of “WE” (THUS CLAIMING SOME OF THE CREDIT) “He who claims power to himself, denies it to God.” This reminds me of Paul's exhortations in 1 Corinthians 1 Cor 1:31 so that, just as it is written, “LET HIM WHO BOASTS, BOAST IN THE LORD.” 1 Cor 10:31 Whether, then, you eat or drink or whatever you do, do all to the glory of God. Rod Mattoon - We have seen Moses angry before. Exodus 2—The murder of the Egyptian. Exodus 11:8—After pronouncing the plague on the firstborn, he left Pharaoh in anger. Exodus 32—At the golden calf incident, he breaks the tablets from God. Why is Moses angry now? 1. He has been provoked by the griping of the people. 2. He was blamed by the people for something that was not his fault. 3. He was drained emotionally. Miriam has died. 4. He may have not liked God's answer or solution. He may have wanted the Lord to execute vengeance upon the people. Moses is not only angry, he is arrogant. Notice that he says, "Must WE fetch you water out of this rock?" Moses is taking credit for glory that belongs to God. Believer's Study Bible - We are not explicitly told all the details of Moses' and Aaron's sin. It is clear that Moses did strike rather than speak to the rock (v. 11), and that God charged them ("you" is plural in v. 12) with not believing or hallowing (treating as holy) Him. Their disobedience may have consisted in not trusting that speaking to the rock would be sufficient; or they may have taken credit themselves for the miracle (v. 10), thus robbing God of His glory. The earlier occasion of grumbling about water was also called "Meribah" as well as "Massah" (cf. Ps. 95:8; 106:32, 33; 114:8). Paul the apostle understood the Rock as representing Christ (1 Cor. 10:1-6). Irving Jensen - But within the hearts of Moses and Aaron the weight of impatience and unbelief, even rebellion, had been pressing harder and harder, and now the breaking point had come. First was the quick temper of unkindness in how Moses addressed the people, “Hear now, ye rebels” (Nu 20:10). Then came glorification of self by emphasizing the “we” and not saying a word about Jehovah: “Shall we bring you forth water out of this rock?” Finally follows the outright act of disobedience of God’s instructions. God had said, “Speak ye unto the rock” (20:8); Moses instead smote the rock twice with his rod (Nu 20:11).
Números 20
Guzik - despite Moses’ lapse into sinful attitude and action, God still provided abundantly for the people. This teaches us that God’s love for His people is so great, he will use very imperfect instruments, and that the fact God uses someone is no evidence—to themselves or to the people—that they themselves are really right with God or ministering according to God’s heart.. God would deal with Moses, but the people needed water—and so it was provided. Moses might have come away thinking he did right, and the people probably thought so as well—because what Moses did seemed to work. But what works is not the best measure of what is right before God. Rod Mattoon - God's discipline of Moses shows us that He is concerned about the way we perform His will as well as His will itself. The rock was picture of the Lord Jesus Christ. 1 Corinthians 10:4—And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. Striking the rock was a picture of the suffering of Christ at Calvary. His death provided living water for us. Speaking to the rock was a type of the "exalted Christ" who provides for our needs. He does not need to be smitten again. Hebrews 9:28—So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. and the congregation and their beasts drank - As Paul said in the NT they "all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ." (1 Cor 10:4) God still miraculously provided water. He is faithful (sse Faithfulness) even when we’re not. 2 Ti 2:13+ If we are faithless, He remains faithful; for He cannot deny Himself. Steven
Números 20
Guzik - Moses’ sinful attitude and action was rooted in unbelief. He didn’t really believe God when the LORD told him to speak to the rock and not to strike it. Steven
Números 20
Guzik - God’s correction of Moses was hard; he would not lead Israel into the Promised Land. That which he dreamed of and felt called to even as a child in the palaces of Egypt—to deliver God’s people—would not be completed. Another person would finish the job.. This is only painful because of Moses’ faithful heart; an unfaithful man is not pained at the idea that he cannot complete what God had called him to.. We might have thought, Israel might have thought, and Moses might have thought he was exempt from the decree that all the generation that was of age when the Exodus began would perish in the wilderness—after all, Moses was Moses! But Moses, great as leader as he was, was still a man subject to God and God’s law. This may seem an excessively harsh punishment for Moses. It seems that with only one slip-up, he now had to die short of the Promised Land. But Moses was being judged by a stricter standard because of his leadership position with the nation, and because he had a uniquely close relationship with God.. It is right for teachers and leaders to be judged by a stricter standard (James 3:1); though it is unrighteous to hold teachers and leaders to a perfect standard. It is true the people’s conduct was worse than Moses’ but it is irrelevant.. Worst of all, Moses defaced a beautiful picture of Jesus’ redemptive work through the rock which provided water in the wilderness. The New Testament makes it clear this water-providing, life-giving rock was a picture of Jesus (1 Corinthians 10:4). Jesus, being struck once, provided life for all who would drink of Him (John 7:37). But was unnecessary—and unrighteous—that Jesus would be struck again, much less again twice, because the Son of God needed only to suffer once (Hebrews 10:10–12). Jesus can now be come to with words of faith (Romans 10:8–10), as Moses should have only used words of faith to bring life-giving water to the nation of Israel. Moses “ruined” this picture of the work of Jesus God intended. At the end of it all, God was seen as holy among the children of Israel. Moses did not hallow God in this incident, but God hallowed Himself through the correction of Moses. God will get His glory, God will be hallowed—but will it come through our obedience or our correction? Related Resource: Vince Sawyer - The Fall of a Great Leader as Illustrated in the Life of Moses Calvary Baptist Theological Journal 5.1 (Spring, 1989) John Beck Why Did Moses Strike Out? Westminster Theological Journal 65 (2003): 135-41 Martin Emmrich The Case Against Moses Reopened JETS 46/1 (March 2003) 53–62 Dennis
Números 20
Guzik - This refusal made the journey of the children of Israel much more discouraging and dangerous (Numbers 21:4–5+) In Dt 23:7 Israel was still commanded to treat the Edomite as a brother. God here showed Israel how to leave the judgment of those who hurt you up to the LORD (Ro 12:17-21(, and how to love those who have acted as enemies against you (Mt 5:44+, Ro 12:14+)—even if they were brothers. Irving Jensen comments on Moses' leadership in face of 2 rejections by Edom for right of passage - This would have been a blow to the spirits of any leader, for were not the Israelites now to expect divine favor on their journey to Canaan? And was not Moses’ offer to Edom a very considerate one? No marching through their fields and vineyards, no drinking of their water without paying for it, no detours along the way (20:17–19). Though the negotiations failed, Moses, so recently rebuked by Jehovah in severe judgment, showed the leadership he had formerly displayed, so that when Edom refused to give passage Israel merely “turned away from him” (20:21), that is, looked for another way. (Ibid)
Números 20
Guzik - Here a definite marker, indicating the end of the 38 years Israel had been “sentenced” to in the wilderness. There is very little record of what happened during these years; they are compressed into only five and one-half chapters, while the single year at Mount Sinai is given almost 50 chapters. This was to demonstrate these years accomplished nothing, except the death of the generation of unbelief. These were just years of surviving in the desert. THOUGHT - Are you still in the desert? Or are you journeying toward the promised land or more to the point, the promised life in Christ, the abundant life (Jn 10:10b) of “milk and honey?” Are you redeeming the time, the time of your life (Eph 5:16+), remembering that opportunity (kairos) only "knocks once" (Ps 90:12) and that eternity will last forever? NET Note on Mount Hor - The traditional location for this is near Petra (Josephus, Ant. 4.4.7). There is serious doubt about this location since it is well inside Edomite territory, and since it is very inaccessible for the transfer of the office. Another view places it not too far from Kadesh Barnea, about 15 miles (25 km) northeast at Jebel Madurah, on the northwest edge of Edom and so a suitable point of departure for approaching Canaan from the south (see J. L. Mihelec, IDB 2:644; and J. de Vaulx, Les Nombres [SB], 231). Others suggest it was at the foot of Mount Hor and not actually up in the mountains (see Deut 10:6). Kadesh (06946) see notes above on Qadesh 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 indeed a movement in them, but it has no definite aim, it leads no where; they just end up in the same place all the time. Only after a long time (if God has mercy on them) do they find themselves once more in a position to start afresh, and with not one step further forward in all of those years. Even so it is with individuals who will not go resolutely on when they are called. They are spent and wasted in movement back and forth which is not progress. After many years perhaps—perhaps after a whole lifetime—of wandering in dry places they find themselves once more at the very point to which they had come before, and not one step closer.” (Winterbotham ) Guzik - Aaron’s life shows us, among other things, that the office is more important than the man himself. Aaron the man was not always worthy of respect, but Aaron the high priest always was worthy of honor. Numbers 20:23 Then the LORD spoke to Moses and Aaron at Mount Hor by the border of the land of Edom, saying, Numbers 20 Resources - Multiple Sermons and Commentaries MOUNT HOR BORDERING EDOM Merrill (CBC-Nu) compares Moses and Aaron - Aaron’s death merits only a low-key report, though it parallels the story of Moses’s subsequent death: Both occurred on a mountain (Nu 20:22–28; Deut 34:1–4) neither was allowed to enter the land (Nu 20:24; Deut 34:4) mourning lasted for 30 days (Nu 20:29; Deut 34:8) a transfer of leadership was effected (Nu 20:28; Deut 34:9). (CBC-Nu) Then the LORD spoke to Moses and Aaron at Mount Hor by the border of the land of Edom, saying - Yahweh speaks to both leaders in preparation for Aaron's departure to the next world. Related Resources: American Tract Society Hor Easton's Bible Dictionary Hor Fausset Bible Dictionary Hor Holman Bible Dictionary Hor Hastings' Dictionary of the Bible Hor Smith Bible Dictionary Hor International Standard Bible Encyclopedia Hor, Mount Kitto Biblical Cyclopedia Hor McClintock and Strong's Bible Encyclopedia Hor The Jewish Encyclopedia Hor Wikipedia Mount Hor Numbers 20:24 "Aaron will be gathered to his people; for he shall not enter the land which I have given to the sons of Israel, because you rebelled against My command at the waters of Meribah. gathered: Nu 27:13 31:2 Ge 15:15 25:8,17 35:29 49:29,33 De 32:50 Jud 2:10 2Ch 34:28 because ye: Nu 20:11,12 command: Nu 4:27 De 32:50 Numbers 20 Resources - Multiple Sermons and Commentaries AARON TO BE GATHERED TO HIS PEOPLE Aaron will be gathered to his people - This is a euphemistic way (a "poetic expression") to say he is going to die, but otherwise the meaning is uncertain. NLT says “The time has come for Aaron to join his ancestors in death.” Aaron was 123 years old (Nu 33:38–39). Phrase gathered to his people - 7x in 7v - Ge 25:8 = Abraham; Ge 25:17 = Ishmael; Ge 35:29 = Isaac; Ge 49:33 = Jacob; Nu 20:24; Num. 20:26; Deut. 32:50 = Moses More complete listing - (to his) Gen. 25:8; Gen. 25:17; Gen. 35:29; Gen. 49:33; Num. 20:24; Num. 20:26; Deut. 32:50 (to your) Num. 27:13; Num. 31:2; Deut. 32:50; 2 Ki. 22:20; 2 Chr. 34:28 (to their) Jdg 2:10 2 Kings 22:20 “Therefore, behold, I will gather you (KING JOSIAH) to your fathers, and you will be gathered to your grave in peace, and your eyes will not see all the evil which I will bring on this place.”’” So they brought back word to the king. NET Note on gathered to his people - This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression. For - Yahweh explains what death at this point meant He shall not enter the land which I have given to the sons of Israel - Aaron will not enter the promised land. because - Explains why the penalty of prohibition to enter the promised land. You rebelled against My command (literally "My mouth") at the waters of Meribah - You is plural (second person plural) so is saying "you both" (Moses and Aaron), the two of you rebelled. Is this the penalty for "high handed" or defiant sin? (read Nu 15:30-31 and notes) Certainly seems like that is possible. The waters of Meribah were a source of life for the people of Israel, but they were also a source of death for their leaders on account of their disobedience. -- UBS Handbook Rebelled (same word in Nu 20:24+) (04784) see note above on mara Note on Gathered to his people - G A Lee in ISBE (Revised) has this note on gather - Of the significant or unusual uses of the term, perhaps most interesting is its use in contexts of death. Most frequent in these contexts is the expression “to be gathered [Heb neʾĕsap̱, lit “to be added”] to one’s people.” This expression is used of Abraham (Gen. 25:8), Ishmael (25:17), Isaac (35:29), Jacob (49:29, 33), Moses (Nu. 27:13; 31:2; Dt. 32:50), and Aaron (Nu. 20:24; Dt. 32:50); perhaps it was intentionally restricted to this select group. A similar expression, “to be gathered to one’s fathers,” occurs only in Jdgs. 2:10 and 2 Ki. 22:20 (par 2 Chr. 34:28); the former passage concerns all of Joshua’s generation, who “served the Lord” (v 7), and the latter passage is about Josiah (note that this passage adds the phrase “be gathered to your grave in peace”; for the significance of this and other apparent references to burial see below). The qal of ʾāsap̱ is used in apparently abbreviated forms of these expressions (Jgs. 18:25; 1 S. 15:6; Job 34:14; Ps. 26:9; 104:29; cf. Nu. 20:26, where the niphal of ʾāsap̱ occurs alone, with apparently the same meaning as the fuller expression; cf. also Isa. 57:1). The meaning of these expressions is debated. Archeologists have found family graves with evidence of secondary burial and have concluded that these expressions refer to such group interment (see Kenyon, p. 263). This idea finds biblical support in several passages that mention the “gathering” (Heb ʾsp̱) of bodies or bones (Jer. 8:1f.; 25:33; Ezk. 29:5). Some, e.g., Meyers, add that the expression “to be gathered to one’s people” reflects not only a family burial but also a belief in the afterlife—in SHEOL the whole family of Israel is assembled (see also BURIAL IV). Tromp (p. 168) holds that this sense of reunion in Sheol developed from the practice of family burials, and that this development occurred before the biblical texts were written. For Heidel and others the expression refers only to the afterlife; it cannot refer to burial because other terms for burial occur in the context (cf., e.g., Gen. 25:8f.; 2 K. 22:20) or the burial is clearly a later event (cf. Gen. 49:33 and Ge 50:3–13). That the expression is used of those who were not buried in an ancestral grave, e.g., Abraham, Moses, and Aaron, seems a telling point (on these points see Alfrink; but cf. J. Skinner, comm. on Genesis [ICC, 1910], p. 352 ) (Here is Skinner's note on Ge 25:8 = "gathered to his kindred (see on Ge 17:14)] Originally, this and similar phrases (Ge 15:15; 47:30; Dt. 31:16 etc.) denoted burial in the family sepulchre; but the popular conception of Sheôl as a vast aggregate of graves in the under world enabled the language to be applied to men who (like Abraham) were buried far from their ancestors.—Isaac and Ishmael] ). See related discussion of gathered to his people in Numbers 31 Ivan Steeds - AARON: LED ASTRAY Aaron had many great qualities but he had his failings too. He lacked strength of character, allowing himself to be easily led. By the people, he was led into idolatry. In Moses’ absence, Israel sought a god other than the Lord, ‘in their hearts’ turning back again to Egypt, Acts 7:39–40. Clearly, they had carried this rival god out of Egypt in their hearts and now pressured Aaron to give it a physical form. Surely, if Aaron was aware, as he later claimed, that the people were bent on ‘mischief’, it was his duty to resist their demands, even at the risk of his life. Alas, we find him labouring, not to help ‘make’ a sanctuary to serve as a focal point for the worship of the true God, Exod. 25:8, but to ‘make’ a calf to be worshipped as a false god; not to build an altar where sacrifice would be offered to the Lord, but an altar where sacrifice would be offered to an idol, Acts 7:41. Moses had nothing to say to Aaron about his pathetic attempt to excuse himself and to shift all of the blame onto the people. But if Moses had not spoken to God on his behalf, Aaron would have died there and then at the hand of the Lord—as 3,000 guilty Israelites soon would die at the hand of the Levites, Deut. 9:20. By Miriam, he was led into envy. That the leprosy was inflicted on Miriam alone implies strongly that she was the instigator. Again Aaron is carried along, associating himself with Miriam’s insubordination against Moses. This time Aaron was drawn by envy into conflict with the sovereign rights of God! Thinking that we sit in judgement on the poor spiritual condition of others, we too usually expose only our own. By Moses, he was led into unbelief and rebellion. Aaron was allied to Moses when Moses struck the rock. They committed two great sins: (i) they ‘believed’ not God, presumably doubting that words addressed to a rock would suffice to bring out water, and (ii) they ‘rebelled’ against God’s word, Num. 20:12, 24. These very sins had cost the former generation of Israel entry into the promised land; Num. 14:9, 11; Neh. 9:17. Together with Moses, Aaron was guilty of the same offences—and paid the same price! Lord, give me the courage to stand up always for what is right. (Day by Day with Bible Characters) John Bennett - AARON SHALL DIE THERE What a poignant scene is before us today! Think of what it meant to Aaron. How solemn to take that last journey up Mount Hor, knowing that he would never descend. His death was a direct result of the governmental dealings of God. It is good to remember, however, that God called him home from a mountain. Despite the ups and downs of Aaron’s life, he finished on the mountaintop. Many saints have been conscious that the time of their departure was at hand, 2 Tim. 4:6. As a result, they looked at all around them in a different light. How this should solemnize us and motivate us today. Think of what it meant to Moses. Aaron was his older brother. They had been through much together. No doubt there had been tears and smiles, mutual fellowship and support. All that would now end. Moses would strip his brother of his priestly clothes, v. 26. The clothes would be taken from a living man, not from a corpse. No one would die with the priestly garments on, reminding us of the fact that our Lord’s high priestly ministry cannot be touched by death. Moses had once dressed Aaron in these clothes, now he must strip them off. Our Lord Jesus will never be stripped of the dignity of His priestly office! ‘Their priesthood ran through several hands, for mortal was their race; Thy never-changing priesthood stands eternal as Thy days’, ISAAC WATTS. Think of what it meant to Eleazar. He would both lose and gain. He lost a father—he gained an office. The garments are all that Aaron had to bequeath. He had no inheritance or property. Yet, what a rich legacy! Who can conceive the emotions of Eleazar as he feels the weight of the priestly garments rest on him! Both privilege and responsibility rest on his shoulders. And he was of such a stature that no alteration was needed. If the Lord does not come each one of us must pass this way. May we end our journey on the mountaintop. May we have something of lasting value to bequeath to the next generation. Or, if we are ‘Eleazers’, let us rise to the challenge of new responsibilities. (Day by Day) Numbers 20:25 "Take Aaron and his son Eleazar and bring them up to Mount Hor; Nu 33:38,39 Numbers 20 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 33:38-39+ Then Aaron the priest went up to Mount Hor at the command of the LORD, and died there in the fortieth year after the sons of Israel had come from the land of Egypt, on the first day in the fifth month. 39 Aaron was one hundred twenty-three years old when he died on Mount Hor. ASCEND TO MOUNT HOR Take Aaron and his son Eleazar and bring them up to Mount Hor - Eleazar was Aaron's oldest (living) son who was in charge of the tabernacle transport (Nu 3:32; Nu 4:16), and was given the gruesome job of sifting through the ashes to gather the censers used by the rebels who had been burned by God. UBS Handbook on Mount Hor - This site of Aaron’s death is highlighted in the text through repetition (verses 22, 23, 25, 27, 28) and by the somewhat unusual, alliterative Hebrew construction for Mount Hor (hor hahar, which is literally “Hor, the mountain”). Numbers 20:26 and strip Aaron of his garments and put them on his son Eleazar. So Aaron will be gathered to his people, and will die there." Ex 29:29-30 Isa 22:21,22 Heb 7:11,23,24 Numbers 20 Resources - Multiple Sermons and Commentaries PERPETUATING THE PRIESTHOOD We've all heard the saying "The clothes make the man," but here the saying is "The clothes make the priest." and strip Aaron of his garments and put them on his son Eleazar - This does not suggest they left him naked but simply devoid of his priestly garments. The priestly garments were unique and clear symbolized here the transfer of priesthood from Aaron to Eleazar. Read Ex 28:1-39+, especially Ex 28:2+ “You shall make holy garments for Aaron your brother, for glory and for beauty." Aaron was "decommissioned", Eleazar was "commissioned." Exodus 29:29-30+ “The holy garments of Aaron shall be for his sons after him, that in them they may be anointed and ordained. 30 “For seven days the one of his sons who is priest in his stead shall put them on when he enters the tent of meeting to minister in the holy place. Merrill comments that "This may be compared with Moses laying his hands on Joshua as his successor (27:20), or even more with the transfer from Elijah to Elisha, which was symbolized by a transfer of a garment (1 Kgs 19:19; 2 Kgs 2:13). This ceremony was something that “the whole community watched,” not necessarily because they could see what was happening on the mountain, but because they had watched Aaron leave robed as the priest and saw Eleazar return enrobed—without Aaron. (CBC-Nu) “God buries His workmen but His work goes on.” -- John Wesley So Aaron will be gathered to his people, and will die there - See uses of phrase gathered to his people above. NET Note on will be gathered - Heb “will be gathered”; this is a truncated form of the usual expression “gathered to his ancestors,” found in v. 24. The phrase “to his ancestors” is supplied in the translation here. Numbers 20:27 So Moses did just as the LORD had commanded, and they went up to Mount Hor in the sight of all the congregation. Numbers 20 Resources - Multiple Sermons and Commentaries MOSES, AARON AND ELEAZAR ASCEND MT HOR So Moses did just as the LORD had commanded - Unlike the instructions in striking the rock, Moses is back to his general deportment of an obedient servant of whom there was no one more humble. THOUGHT - In spite of his failure, it is time to get ready to go onward. Moses doesn't quit. He begins again. Much of the victorious Christian life is constant new beginnings. Though failure comes, the victorious Christian learns from his mistakes and gets right back up into the battle. Have you messed up? If that is the case, get right with God, get right with others, and get going forward again. (Rod Mattoon) Brian Bell adds a good word for all of us who to one degree or another have had a "faith failure" - What’s most amazing to me is after Moses was forbidden to go in to the Promise Land, he didn’t rebel like the other Israelites, he didn’t pout, he didn’t become a chronic complainer like so many; instead he led, instructed, & prepared the next generation, w/o hope of sharing their success. His renewed faith helped him complete his divinely assigned leadership task. Maybe your life hasn’t been exactly as you would have written the script. So what! Hallow your God; give honor to Him & His name; complete your God given task even if your husband or wife isn’t on board; even if you’re handicapped by money, even if your disadvantaged by debt, even if your deprived of your health, or disenfranchised & don’t feel worthy. Like our brother Moses, Complete your God given task!!! Failure is not the final word when God is so gracious! :) and they went up to Mount Hor in the sight (Lit "eyes") of all the congregation - It was elevated but still their forms were visible to the people below. Compare similarities with the death of Moses in Deut 32:48–52; Dt 34:1–12. I like Warren Wiersbe's application - Moses has experienced two family funerals, two confrontations with critics in the camp, and a personal failure at Kadesh; yet he picks up his rod and goes right back to work. Victorious Christian service, like the victorious Christian life, is a series of new beginnings. No matter what mistakes we’ve made, it’s always too soon to quit. (Be Counted) Numbers 20:28 After Moses had stripped Aaron of his garments and put them on his son Eleazar, Aaron died there on the mountain top. Then Moses and Eleazar came down from the mountain. Moses: Nu 20:26 33:38-49 Ex 29:29,30 put them: Nu 27:16-23 De 31:7,8 34:9 1Ch 22:11,12,17 28:5-9 Ac 20:25-29 2Pe 1:15 died there: Nu 33:38,39 De 10:6 32:49,50 34:5 Heb 7:23-25 Numbers 20 Resources - Multiple Sermons and Commentaries AARON DIES ON MOUNTAIN MOSES AND ELEAZAR DESCEND After Moses had stripped Aaron of his garments and put them on his son Eleazar, Aaron died there on the mountain top. This event is described again in Numbers 33 Numbers 33:36-38 They journeyed from Ezion-geber and camped in the wilderness of Zin, that is, Kadesh. 37 They journeyed from Kadesh and camped at Mount Hor, at the edge of the land of Edom. 38 Then Aaron the priest went up to Mount Hor at the command of the LORD, and died there in the fortieth year after the sons of Israel had come from the land of Egypt, on the first day in the fifth month. Then Moses and Eleazar came down from the mountain - The people clearly understood what had happened - (1) the priesthood had been transferred (Eleazar had the holy garments on) and (2) Aaron had died. The writer of Hebrews comments that The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing, 24 but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. 25 Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them. (Heb 7:23-25+)