There can be no repetition of the death of Christ, and hence Moses was wrong in smiting the rock twice with _his_ rod—wrong in smiting it at all. He was commanded to take “_the rod_”—Aaron’s rod—the priestly rod, and speak to the rock. The atoning work is done, and now our great High-Priest has passed into the heavens, there to appear in the presence of God for us, and the streams of spiritual refreshment flow to us on the ground of accomplished redemption and in connection with Christ’s priestly ministry, of which Aaron’s budding rod is the exquisite figure.
Hence, then, it was a grave mistake for Moses to smite the rock a second time—a mistake to use his rod in the matter at all. To have smitten with Aaron’s rod would, as we can easily understand, have spoiled its lovely blossom. A word would have sufficed in connection with the rod of priesthood—the rod of grace. Moses failed to see this—failed to glorify God. He spoke unadvisedly with his lips, and as a consequence, he was prohibited going over Jordan. His rod could not take the people over—for what could mere authority do with a murmuring host—and he was not suffered to go over himself, because he failed to sanctify Jehovah in the eyes of the congregation.
But Jehovah took care of His own glory. He sanctified Himself before the people, and notwithstanding their rebellious murmurings, and Moses’ sad mistake and failure, the congregation of the Lord received a gushing stream from the smitten rock.
Nor was this all. It was not merely that grace triumphed in furnishing Israel’s murmuring hosts with drink, but even in reference to Moses himself it shines out most brilliantly, as we may see in Deuteronomy xxxiv. It was grace that brought Moses to the top of Pisgah and showed him the land of Canaan from thence. It was grace that led Jehovah to provide a grave for His servant and bury him therein. It was better to see the land of Canaan in company with God than to enter it in company with Israel. And yet we must not forget that Moses was prevented entering the land because of the unadvised speaking. God in government kept Moses out of Canaan: God in grace brought Moses up to Pisgah. These two facts in the history of Moses illustrate very forcibly the distinction between grace and government—a subject of the deepest interest, and of great practical value. Grace pardons and blesses, but government takes its course. Let us ever remember this. “Whatsoever a man soweth, that shall he also reap.” This principle runs through all the ways of God in government, and nothing can be more solemn; nevertheless, “grace reigns through righteousness, unto eternal life, by Jesus Christ our Lord.” All praise to Him who is at once the fountain and the channel of this grace!
From verses 14-20 of our chapter, we have the correspondence between Moses and the king of Edom. It is instructive and interesting to notice the style of each, and to compare it with the history given in Genesis xxxii, xxxiii. Esau had a serious grudge against Jacob; and albeit, through the direct interposition of God, he was not suffered to touch a hair of his brother’s head, still, on the other hand, Israel must not meddle with Esau’s possessions. Jacob had supplanted Esau, and Israel must not molest Edom. “Command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore. Meddle not with them; for I will not give you of their land—no, not so much as a foot-breadth, because I have given Mount Seir unto Esau for a possession. Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.” (Deut. ii. 4-6.) Thus we see that the same God who would not suffer Esau to touch Jacob, in Genesis xxxiii, now will not suffer Israel to touch Edom, in Numbers xx.
The closing paragraph of Numbers xx. is deeply touching. We shall not quote it, but the reader should refer to it, and compare it carefully with the scene in Exodus iv. 1-17. Moses had deemed Aaron’s companionship indispensable; but he afterwards found him to be a sore thorn in his side, and here he is compelled to strip him of his robes and see him gathered to his fathers. All this is very admonitory, in whatever way we view it, whether as regards Moses or Aaron. We have already referred to this instructive piece of history, and therefore we shall not dwell upon it here; but may the good Lord engrave its solemn lesson deeply upon the tablets of our hearts.