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CHAPTER XVII.
MERIBAH.
The people, miraculously fed, are therefore called to exhibit more confidence in God than hitherto, because much is required of him to whom much is given. They have now to plunge deeper into the wilderness; and after two stages which Exodus omits (Numbers 33:12-13), and just as they approach the mount of God, they find themselves without water. Even the Son of Man Himself was led into the wilderness next after the descent of the Spirit, and the avowal by the voice of God; nor is any true Christian to marvel if his seasons of special privilege are succeeded by special demands upon his firmness.
One finds himself conjecturing, very often, what nobler history, what grander analogies between type and antitype, what more gracious and lavish interpositions might have instructed us, if only the type had been less woefully imperfect--if Israel had been trustful as Moses was, and the crude material had not marred the design.
It would be more practical and edifying to reflect how often we ourselves, like Israel, might have learned and exemplified deep things of the grace of God, when all we really exhibited was the well-worn lesson of human frailty and divine forbearance.
In the story of our Lord, it has been observed that before the Pharisees directly assailed Himself, they found fault with His disciples who fasted not, or accosted them concerning Him Who ate with sinners. And so here the people really tempted God, but openly "strove with Moses," and with Aaron too, for the verb is a plural one: "Give ye water" (Exodus 17:2).
But as Aaron is merely an agent and spokesman, the chief value of this tacit allusion to him, besides proving his fidelity, is to refute the notion that he sinks into comparative obscurity only after the sin of the golden calf. Already his position is one to be indicated rather than expressed; and Moses said, "Why do ye quarrel with me? wherefore do ye try the Lord?"
But the frenzy rose higher: it was he, and not a higher One, who had brought them out of Egypt; the upshot of it would only be "to kill us, and our children, and our cattle, with thirst."
Look closely at this expression, and a curious significance discloses itself. Was it mere covetousness, the spirit of the Jew Shylock lamenting in one breath his daughter and his ducats, which introduced the cattle along with the children into this complaint of dying men? Shylock himself, when death actually looked him in the face, readily sacrificed his fortune. Nor is it credible that a large number of people, really believing that a horrible death was imminent, would have spent any complaints upon their property. The language is exactly that of angry exaggeration. They have come through straits quite as desperate, and they know it well. It is not the fear of death, but the painful delay of rescue, the discomfort and misery of their condition in the meanwhile, the contrast between their sufferings and their own conception of the rights of the favourites of heaven, which is audible in this complaint. And thus their "Trial" and "Quarrel" are admirably epitomised in the phrase "Is Jehovah among us or not?" a phrase which has often since been in the heart, if not upon the lips, of men who had supposed the life divine to be one long holiday, the pilgrimage an excursion, when without are fightings and within fears, when they have great sorrow and heaviness in their hearts.
Because God is not a Judge, but a Father, the murmurs of Israel do not prevent Him from showing mercy. Accordingly, when Moses prays, he is bidden to go on before the people, bringing certain of their elders along with him for witnesses of the marvel that was to follow. Such is the Divine method. As soon as unbelief and discontent estranged the Jews of the New Testament from Christ, He would not vulgarise His miracles, nor do many mighty works among the unbelieving. After His resurrection He appeared not unto all the people, but unto witnesses chosen before. And as the Jews were chosen to bear witness to Him among the nations, so were these elders now to bear witness among the Jews, who might without their testimony have fallen into some such rationalising theory as that of Tacitus, who says that Moses discovered a fountain by examining a spot where wild asses lay.
With these witnesses, he is bidden to go to a rock in Horeb (so nearly had these murmurers approached the scene of the most awful of all manifestations of Him whose presence they debated), and there God was to stand before them upon the rock, making His universal presence a localised consciousness in their experience.
A true religion is progressive: every stage of it leans on the past and sustains the future; and so Moses must bring with him "the rod, wherewith thou smotest the river." The dullest can see the fitness of this allusion. Among all the wonders which the shepherd’s wand had wrought, the mastery over the Nile, the plague which inflicted an unwonted thirst upon the inhabitants of that well-watered field of Zoan, was most to the purpose now. To kill and to make alive are the functions of the same Being, and He Who spoiled the Egyptian river will now refresh His heritage that is weary. At the touch of the prophetic wand the waters poured forth which thenceforth supplied them through all their desert wanderings.
Reserving the symbolic meaning of this event for a future study, we have to remember meanwhile the warning which the apostle here discovered. All the people drank of the rock, yet with many of them God was not pleased. Privilege is one thing--acceptance is quite another; and it shall be more tolerable at last for Sodom and Gomorrah than for nations, churches and men, who were content to resemble soil that drinketh in the rain that cometh upon it oft, and yet to remain unfruitful. Already the conduct of Israel was such that the place was named from human worthlessness rather than Divine beneficence. Too often, it is the more conspicuous part of the story of the relations of God and man.
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