Numbers 20:15
how our fathers went down to Egypt, where we lived many years. The Egyptians mistreated us and our fathers,
Sermons
Retribution ConsummatedJ. Parker, D. D.Numbers 20:14-21
The Claim of Kinship RejectedD. Young Numbers 20:14-21














I. THE CLAIM.

1. It is the claim of a kinsman, even a brother. The message is not from Moses, but "thy brother Israel," who was also a twin-brother. The long intervening space of years seems to fade away, and with it the hosts of the Israelites and Edomites. Jacob and Esau stand before us, as on the morning of reconciliation, after the wrestling at Peniel (Genesis 33). The descendants had passed through very different experiences, and were now in very different positions; but Moses felt that this common ancestry constituted a claim which he might reasonably plead. So wherever the believer travels, though he cannot put in the claim of grace upon the unbeliever, he may put in the claim of nature. "God hath made of one blood all nations of men," said the Jew Paul to the Gentiles of Athens. The changes of grace transform the ties of nature, but do not destroy them. Believers must always do their best to keep hold of unbelievers by virtue of their common humanity. Israel must remind Edom of brotherhood, not only that Israel may profit by the tie, but may also have the chance of profiting Edom (1 Corinthians 7:12-16).

2. It is the claim of a kinsman in need. We are not told exactly how the request came to be made. God commanded the people to pass through the coasts of Edom (Deuteronomy 2:4), and the presumption is that Moses discovered on approach that the way through Edom would be the most direct and convenient to the land of Canaan. One gets the impression that the people were now allowed to make their way to Canaan with what speed they could, as if to make contrast with the penal delay which God had so long and sternly imposed. If Edom had been willing, Israel might have got to Jordan all the sooner. And so the Church of Christ, in its onward rush, has had to plead with the world, its brother, for toleration and free passage, freedom to speak and act according to conviction. Our chief resort, and always our last one, is to God himself, but there are some ways in which the world can help. Paul counted it part of his advantage, as an apostle, that he could plead for justice, protection: and free course as a Roman before Roman tribunals.

3. It is the claim of a kinsman who had been through very peculiar experiences. The great need of Israel was that it wanted to get home again. The plea is the plea of an exile, who has been in a strange land for a long time, and amid cruel oppressors. Further, the experiences had been peculiar not only in respect of the cruelty of men, but also of the goodness of God. He had sent an angel to deliver and guide. More indication Moses could not give, because it would not have been understood. So peculiar had these experiences been that Edom had heard something of them. The presumption is that all through the past Edom had known something of Israel's history, and Israel something of Edom's. The histories of the Church and the world intermingle. The world cannot but know such experiences of the Church as are perceptible to the eye of sense. "This thing was not done in a corner," said Paul to the incredulous Festus. The course of the Church has been one of sufferings, marvels and mysteries, interpositions and favours of God, which are not to be concealed in any appeals which are to be made to the world. "He hath not dealt so with any nation" (Psalm 147:20). "Blessed is the nation whoso God is the Lord; and the people whom he hath chosen for his own inheritance" (Psalm 33:12).

4. It asks comparatively little, and promises much in return. The request throws great light on Moses' own character, and shows clearly how far he was from reckless ambition. It was an honest request, founded in truth, and Moses made it as one quite reasonable and safe for Edom to grant. The people of God have but little to ask the world for themselves, if it will but let them go through quietly and peaceably. They want none of this world's goods and pleasures, and are ready to assure it that these will remain untouched. There is nothing in the shape of a holy city, a new Jerusalem, among this world's possessions. It is a grand assurance to give, that no one in the world will be the worse for the true Christians who pass through it. Moses might even have said, "Let us through, and a blessing will rest upon you." Wherever the Christian goes, he not simply refrains from evil, but does positive good. "Ye are the salt of the earth; ye are the light of the world."

II. THE REJECTION OF THE CLAIM.

1. It was rejected without giving reasons. There is no answer but that of the "much people" and the drawn sword. This in general has been the method by which the world has met the Church when pleading for toleration, liberty of conscience, liberty to serve God according to his will. The world in its pride will not stoop to understand or calmly consider what the Church may feel it needful to ask. It gets its brute force ready at once, whether in coarser or more refined forms, for those who have different purposes and sympathies (Acts 4:3, 17, 18; Acts 5:18, 40; Acts 7:57, 58; Acts 9:1, 2; Acts 14:5, 19, &c.).

2. Though no reasons were given, yet Edom had them, strong and potent, in its heart. It is not always easy or decent to avow reasons for action; beside which, Edom felt that promptitude in action was required. Moses had sent a message which called up all the past, nut only what he wished called up, but many things he would rather not have brought to mind. The name of Esau's brother was Jacob as well as Israel, and both names were connected with disturbing recollections to the Edomites. "Thou knowest," said Moses. But his way of presenting the facts, and that alone, could not be confidingly accepted by Edom. A great deal of ugly and disquieting news must have filtered through with respect to this great host of fighting men. The great difficulty Moses had in keeping them in order was probably not unknown to surrounding peoples. Thus the Edomites would feel in their hearts that the pledges of Moses were but as broken reeds to rely on. How could he be responsible for the orderliness and honesty of such a host, a host with such a suspicious history? The world has ever had its instinctive fears of the Church. It bears of certain promises and prophecies, and interprets these against its own present security. Herod, trembling for his throne, slays the infants of Bethlehem to make sure of it. The world, loving its own and thinking there is nothing like it, ignorantly supposes that its possessions must stand esteemed by the Church in the same way. Edom, in its suspicious spirit, looked on Israel much as the Jews in Thessalonica on Paul and Silas: "These that have turned the world upside down are come hither also." The Church says, "I am thy friend, O world, thy brother; I will not harm thee;" but the world thinks it well to he on the safe side, and give no chance of harm, if it can prevent it.

3. The refusal of Edom emphasizes the peculiar destiny of Israel. Moses said that Israel wanted nothing of all Edom's treasures. Its treasures were elsewhere, and it pressed onward to possess them. Nevertheless, the treasures of Edom would not have been without temptation, and Edom, unconsciously, spares Israel a trial of its steadfastness. The true people of God have reason to be thankful even for the intolerance of the world. The delays and toils of circuitous roads, where mountains and hills are not yet brought low, nor the crooked made straight, and the rough ways smooth, may have more advantages than in the midst of present discomforts we dream of. The temporal prosperity of its members has not been the boon to the Church that many think. The great boon is to have God continually impressing on our minds that this is not our home. "I gave our brethren a solemn caution not to love the world, neither the things of the world. This will be their grand danger. As they are industrious and frugal, they must needs increase in goods. This appears already in London, Bristol, and most other trading towns. Those who are in business have increased in substance seven-fold, some of them twenty, yea, a hundred-fold. What need then have these of the strongest warnings, lest they be entangled therein and perish!" ('Wesley's Journal,' 3:139). - Y.

Edom refused to give Israel passage through his border.
Who pleads? Israel. To whom is the plea addressed? To a brother. How did the word "brother " come into the narrative? It came historically. We have here Jacob and Esau. Edom is the name by which Esau was known. Wherever we find the term Edom, our minds may instantly associate with it the history of Esau, and an action of Divine sovereignty in relation to that history. Jacob supplanted Esau, ran away in the night-time, met his brother at some distance of time afterwards, the brothers fell upon one another's necks, kissed each other, and seemed to sink the infinite outrage in grateful and perpetual oblivion. Nothing of the kind. Life cannot be managed thus; things do not lie between man and man only. Herein is the difference between crime and sin. So Jacob and Esau come face to face throughout the ages. The supplanter cannot sponge out his miserable cunning and selfish deceit and unpardonable fraud. Jacob the individual dies, Esau the individual dies: but Jacob and Esau, as representing a great controversy, can never die: to the end of the chapter Edom will encounter Israel with deep and lasting animosity. So Esau had his turn. We pitied the hairy man as he was driven away portionless, without a blessing, his great heart full of sin no doubt, quivering with agony, for which there was no adequate expression in words; but in so far as he has been wronged he will see satisfaction and himself be satisfied. The supplanted family had a land when the supplanter's descendants had only a wilderness. This is the law of Providence. Events are not measured within the compasses of the little day. The cunning man or the strong man, the oppressor or the wrong-doer, may have his victory to-day, and may smile upon it, and regard it with complacency, and receive the incense of adulation from persons who only see between sunrise and sundown. But the heavens are against him; he has to encounter the eternities, long time after his victory shall wither, and in his descendants his humiliation shall be consummated.

(J. Parker, D. D.)

People
Aaron, Egyptians, Eleazar, Israelites, Miriam, Moses
Places
Edom, Egypt, Kadesh-barnea, King's Highway, Meribah, Mount Hor, Zin
Topics
Afflicted, Badly, Cruel, Dealt, Dwell, Dwelt, Egypt, Egyptians, Entreated, Evil, Fathers, Harshly, Ill, Mistreated, Stayed, Treated, Vexed
Outline
1. The children of Israel come to Zin, where Miriam dies.
2. They murmur for want of water
7. Moses smiting the rock, brings forth water at Meribah
14. Moses at Kadesh desires passage through Edom, which is denied him
22. At Mount Hor Aaron resigns his place to Eleazar, and dies

Dictionary of Bible Themes
Numbers 20:15-16

     8610   prayer, asking God

Library
August 17. "Speak Ye unto the Rock" (Num. xx. 8).
"Speak ye unto the Rock" (Num. xx. 8). The Holy Ghost is very sensitive, as love always is. You can conquer a wild beast by blows and chains, but you cannot conquer a woman's heart that way, or win the love of a sensitive nature; that must be wooed by the delicate touches of trust and affection. So the Holy Ghost has to be taken by a faith as delicate and sensitive as the gentle heart with whom it is coming in touch. One thought of unbelief, one expression of impatient distrust or fear, will instantly
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Waters of Meribah
'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,
Alexander Maclaren—Expositions of Holy Scripture

Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the
John Lightfoot—From the Talmud and Hebraica

The Baptist's Inquiry and Jesus' Discourse Suggested Thereby.
(Galilee.) ^A Matt. XI. 2-30; ^C Luke VII. 18-35. ^c 18 And the disciples of John told him of all these things. ^a 2 Now when John had heard in the prison the works of Christ, he sent by his disciples ^c 19 And John calling unto him two of his disciples sent them unto the Lord [John had been cast into prison about December, a.d. 27, and it was now after the Passover, possibly in May or June, a.d. 28. Herod Antipas had cast John into prison because John had reproved him for taking his brother's wife.
J. W. McGarvey—The Four-Fold Gospel

Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought.
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time
Alfred Edersheim—Sketches of Jewish Social Life

Peræa to Bethany. Raising of Lazarus.
^D John XI. 1-46. ^d 1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. [For Bethany and the sisters, see p. 478.] 2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair [John xii. 3 ], whose brother Lazarus was sick. [The anointing had not yet taken place, as John himself shows. For a similar anticipation see Matt. x. 4. There are five prominent Marys in the New Testament: those of Nazareth, Magdala and Bethany; the
J. W. McGarvey—The Four-Fold Gospel

The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible
Dwight L. Moody—The Way to God and How to Find It

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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