The Smitten Rock

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From the smitten rock in Horeb first flowed the living stream that refreshed Israel in the desert. During all their wanderings, wherever the need existed, they were supplied with water by a miracle of God’s mercy. The water did not, however, continue to flow from Horeb. Wherever in their journeyings they wanted water, there from the clefts of the rock it gushed out beside their encampment.

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It was Christ, by the power of His word, that caused the refreshing stream to flow for Israel. «They drank of that spiritual Rock that followed them: and that Rock was Christ.» 1 Corinthians 10:4. He was the source of all temporal as well as spiritual blessings. Christ, the true Rock, was with them in all their wanderings. «They thirsted not when He led them through the deserts: He caused the waters to flow out of the rock for them; He clave the rock also, and the waters gushed out.» «They ran in the dry places like a river.» Isaiah 48:21; Psalm 105:41.

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The smitten rock was a figure of Christ, and through this symbol the most precious spiritual truths are taught. As the life-giving waters flowed from the smitten rock, so from Christ, «smitten of God,» «wounded for our transgressions,» «bruised for our iniquities» (Isaiah 53:4, 5), the stream of salvation flows for a lost race. As the rock had been once smitten, so Christ was to be «once offered to bear the sins of many.» Hebrews 9:28. Our Saviour was not to be sacrificed a second time; and it is only necessary for those who seek the blessings of His grace to ask in the name of Jesus, pouring forth the heart’s desire in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for Israel. 412

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The flowing of the water from the rock in the desert was celebrated by the Israelites, after their establishment in Canaan, with demonstrations of great rejoicing. In the time of Christ this celebration had become a most impressive ceremony. It took place on the occasion of the Feast of Tabernacles, when the people from all the land were assembled at Jerusalem. On each of the seven days of the feast the priests went out with music and the choir of Levites to draw water in a golden vessel from the spring of Siloam. They were followed by multitudes of the worshipers, as many as could get near the stream drinking of it, while the jubilant strains arose, «With joy shall ye draw water out of the wells of salvation.» Isaiah 12:3. Then the water drawn by the priests was borne to the temple amid the sounding of trumpets and the solemn chant, «Our feet shall stand within thy gates, O Jerusalem.» Psalm 122:2. The water was poured out upon the altar of burnt offering, while songs of praise rang out, the multitudes joining in triumphant chorus with musical instruments and deep-toned trumpets.

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The Saviour made use of this symbolic service to direct the minds of the people to the blessings that He had come to bring them. «In the last day, that great day of the feast,» His voice was heard in tones that rang through the temple courts, «If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.» «This,» said John, «spake He of the Spirit, which they that believe on Him should receive.» John 7:37-39. The refreshing water, welling up in a parched and barren land, causing the desert place to blossom, and flowing out to give life to the perishing, is an emblem of the divine grace which Christ alone can bestow, and which is as the living water, purifying, refreshing, and invigorating the soul. He in whom Christ is abiding has within him a never-failing fountain of grace and strength. Jesus cheers the life and brightens the path of all who truly seek Him. His love, received into the heart, will spring up in good works unto eternal life. And not only does it bless the soul in which it springs, but the living stream will flow out in words and deeds of righteousness, to refresh the thirsting around him.

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The same figure Christ had employed in His conversation with the woman of Samaria at Jacob’s well: «Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.» John 4:14. Christ combines the two types. He is the rock, He is the living water.

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The same beautiful and expressive figures are carried throughout the Bible. Centuries before the advent of Christ, Moses pointed to Him as the rock of Israel’s salvation (Deuteronomy 32:15); the psalmist sang of Him as «my Redeemer,» «the rock of my strength,» «the rock that is higher than I,» «a rock of habitation,» «rock of my heart,» «rock of my refuge.» In David’s song His grace is pictured also as the cool, «still waters,» amid green pastures, beside which the heavenly Shepherd leads His flock. Again, «Thou shalt make them,» he says, «drink of the river of Thy pleasures. For with Thee is the fountain of life.» Psalms 19:14; 62:7; 61:2; 71:3. (margin); 73:26 (margin); 94:22; 23:2; 36:8, 9. And the wise man declares, «The wellspring of wisdom [is] as a flowing brook.» Proverbs 18:4. To Jeremiah, Christ is «the fountain of living waters;» to Zechariah, «a fountain opened . . . for sin and for uncleanness.» Jeremiah 2:13; Zechariah 13:1.

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Isaiah describes Him as the «rock of ages,» and «the shadow of a great rock in a weary land.» Isaiah 26:4. (margin); 32:2. And he records the precious promise, bringing vividly to mind the living stream that flowed for Israel: «When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.» «I will pour water upon him that is thirsty, and floods upon the dry ground;» «in the wilderness shall waters break out, and streams in the desert.» The invitation is given, «Ho, every one that thirsteth, come ye to the waters.» Isaiah 41:17; 44:3; 35:6; 55:1. And in the closing pages of the Sacred Word this invitation is echoed. The river of the water of life, «clear as crystal,» proceeds from the throne of God and the Lamb; and the gracious call is ringing down through the ages, «Whosoever will, let him take the water of life freely.» Revelation 22:17.

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Just before the Hebrew host reached Kadesh, the living stream ceased that for so many years had gushed out beside their encampment. It was the Lord’s purpose again to test His people. He would prove whether they would trust His providence or imitate the unbelief of their fathers.

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They were now in sight of the hills of Canaan. A few days’ 414 march would bring them to the borders of the Promised Land. They were but a little distance from Edom, which belonged to the descendants of Esau, and through which lay the appointed route to Canaan. The direction had been given to Moses, «Turn you northward. And 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. . . . 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.» Deuteronomy 2:3-6. These directions should have been sufficient to explain why their supply of water had been cut off; they were about to pass through a well-watered, fertile country, in a direct course to the land of Canaan. God had promised them an unmolested passage through Edom, and an opportunity to purchase food, and also water sufficient to supply the host. The cessation of the miraculous flow of water should therefore have been a cause of rejoicing, a token that the wilderness wandering was ended. Had they not been blinded by their unbelief, they would have understood this. But that which should have been an evidence of the fulfillment of God’s promise was made the occasion of doubt and murmuring. The people seemed to have given up all hope that God would bring them into possession of Canaan, and they clamored for the blessings of the wilderness.

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Before God permitted them to enter Canaan, they must show that they believed His promise. The water ceased before they had reached Edom. Here was an opportunity for them, for a little time, to walk by faith instead of sight. But the first trial developed the same turbulent, unthankful spirit that had been manifested by their fathers. No sooner was the cry for water heard in the encampment than they forgot the hand that had for so many years supplied their wants, and instead of turning to God for help, they murmured against Him, in their desperation exclaiming, «Would God that we had died when our brethren died before the Lord!» (Numbers 20:1-13); that is, they wished they had been of the number who were destroyed in the rebellion of Korah.

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Their cries were directed against Moses and Aaron: «Why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? 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.»

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The leaders went to the door of the tabernacle and fell upon their faces. Again «the glory of the Lord appeared,» and Moses was directed, «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.»

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The two brothers went on before the multitude, Moses with the rod of God in his hand. They were now aged men. Long had they borne with the rebellion and obstinacy of Israel; but now, at last, even the patience of Moses gave way. «Hear now, ye rebels,» he cried; «must we fetch you water out of this rock?» and instead of speaking to the rock, as God had commanded him, he smote it twice with the rod.

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The water gushed forth in abundance to satisfy the host. But a great wrong had been done. Moses had spoken from irritated feeling; his words were an expression of human passion rather than of holy indignation because God had been dishonored. «Hear now, ye rebels,» he said. This accusation was true, but even truth is not to be spoken in passion or impatience. When God had bidden Moses to charge upon Israel their rebellion, the words had been painful to him, and hard for them to bear, yet God had sustained him in delivering the message. But when he took it upon himself to accuse them, he grieved the Spirit of God and wrought only harm to the people. His lack of patience and self-control was evident. Thus the people were given occasion to question whether his past course had been under the direction of God, and to excuse their own sins. Moses, as well as they, had offended God. His course, they said, had from the first been open to criticism and censure. They had now found the pretext which they desired for rejecting all the reproofs that God had sent them through His servant.

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Moses manifested distrust of God. «Shall we bring water?» he questioned, as if the Lord would not do what He promised. «Ye believed Me not,» the Lord declared to the two brothers, «to sanctify Me in the eyes of the children of Israel.» At the time when the water failed, their own faith in the fulfillment of God’s promise had been shaken by the murmuring and rebellion of the people. The first generation had been condemned to perish in the wilderness because of their unbelief, yet the same spirit appeared in their children. Would these also fail of receiving the promise? Wearied and disheartened, Moses and Aaron had made no effort to stem the current of popular feeling. Had they themselves manifested unwavering faith in God, they might have set the matter before the people in such a light as would have enabled them to bear this test. By prompt, decisive exercise of the authority vested in them as magistrates, they might have quelled the murmuring. It was their duty to put forth every effort in their power to bring about a better state of things before asking God to do the work for them. Had the murmuring at Kadesh been promptly checked, what a train of evil might have been prevented!

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By his rash act Moses took away the force of the lesson that God purposed to teach. The rock, being a symbol of Christ, had been once smitten, as Christ was to be once offered. The second time it was needful only to speak to the rock, as we have only to ask for blessings in the name of Jesus. By the second smiting of the rock the significance of this beautiful figure of Christ was destroyed.

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More than this, Moses and Aaron had assumed power that belongs only to God. The necessity for divine interposition made the occasion one of great solemnity, and the leaders of Israel should have improved it to impress the people with reverence for God and to strengthen their faith in His power and goodness. When they angrily cried, «Must we fetch you water out of this rock?» they put themselves in God’s place, as though the power lay with themselves, men possessing human frailties and passions. Wearied with the continual murmuring and rebellion of the people, Moses had lost sight of his Almighty Helper, and without the divine strength he had been left to mar his record by an exhibition of human weakness. The man who might have stood pure, firm, and unselfish to the close of his work had been overcome at last. God had been dishonored before the congregation of Israel, when He should have been magnified and exalted.

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God did not on this occasion pronounce judgments upon those whose wicked course had so provoked Moses and Aaron. All the reproof fell upon the leaders. Those who stood as God’s representatives had not honored Him. Moses and Aaron had felt themselves aggrieved, losing sight of the fact that the murmuring of the people was not against them but against God. It was by looking to themselves, appealing to their own sympathies, that they unconsciously fell into sin, and failed to set before the people their great guilt before God.

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Bitter and deeply humiliating was the judgment immediately pronounced. «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.» With rebellious Israel they must die before the crossing of the Jordan. Had Moses and Aaron been cherishing self-esteem or indulging a passionate spirit in the face of divine warning and reproof, their guilt would have been far greater. But they were not chargeable with willful or deliberate sin; they had been overcome by a sudden temptation, and their contrition was immediate and heartfelt. The Lord accepted their repentance, though because of the harm their sin might do among the people, He could not remit its punishment.

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Moses did not conceal his sentence, but told the people that since he had failed to ascribe glory to God, he could not lead them into the Promised Land. He bade them mark the severe punishment visited upon him, and then consider how God must regard their murmurings in charging upon a mere man the judgments which they had by their sins brought upon themselves. He told them how he had pleaded with God for a remission of the sentence, and had been refused. «The Lord was wroth with me for your sakes,» he said, «and would not hear me.» Deuteronomy 3:26.

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On every occasion of difficulty or trial the Israelites had been ready to charge Moses with having led them from Egypt, as though God had had no agency in the matter. Throughout their journeyings, as they had complained of the difficulties in the way, and murmured against their leaders, Moses had told them, «Your murmurings are against God. It is not I, but God, who has wrought in your deliverance.» But his hasty words before the rock, «shall we bring water?» were a virtual admission of their charge, and would thus confirm them in their unbelief and justify their murmurings. The Lord would remove this impression forever from their minds, by forbidding Moses to enter the Promised Land. Here was unmistakable evidence that their leader was not Moses, but the mighty Angel of whom the Lord had said, «Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of Him, and obey His voice: . . . for My name is in Him.» Exodus 23:20, 21. 420

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«The Lord was wroth with me for your sakes,» said Moses. The eyes of all Israel were upon Moses, and his sin cast a reflection upon God, who had chosen him as the leader of His people. The transgression was known to the whole congregation; and had it been passed by lightly, the impression would have been given that unbelief and impatience under great provocation might be excused in those in responsible positions. But when it was declared that because of that one sin Moses and Aaron were not to enter Canaan, the people knew that God is no respecter of persons, and that He will surely punish the transgressor.

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The history of Israel was to be placed on record for the instruction and warning of coming generations. Men of all future time must see the God of heaven as an impartial ruler, in no case justifying sin. But few realize the exceeding sinfulness of sin. Men flatter themselves that God is too good to punish the transgressor. But in the light of Bible history it is evident that God’s goodness and His love engage Him to deal with sin as an evil fatal to the peace and happiness of the universe.

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Not even the integrity and faithfulness of Moses could avert the retribution of his fault. God had forgiven the people greater transgressions, but He could not deal with sin in the leaders as in those who were led. He had honored Moses above every other man upon the earth. He had revealed to him His glory, and through him He had communicated His statutes to Israel. The fact that Moses had enjoyed so great light and knowledge made his sin more grievous. Past faithfulness will not atone for one wrong act. The greater the light and privileges granted to man, the greater is his responsibility, the more aggravated his failure, and the heavier his punishment.

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Moses was not guilty of a great crime, as men would view the matter; his sin was one of common occurrence. The psalmist says that «he spake unadvisedly with his lips.» Psalm 106:33. To human judgment this may seem a light thing; but if God dealt so severely with this sin in His most faithful and honored servant, He will not excuse it in others. The spirit of self-exaltation, the disposition to censure our brethren, is displeasing to God. Those who indulge in these evils cast doubt upon the work of God, and give the skeptical an excuse for their unbelief. The more important one’s position, and the greater his influence, the greater is the necessity that he should cultivate patience and humility.

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If the children of God, especially those who stand in positions of responsibility, can be led to take to themselves the glory that is due to God, Satan exults. He has gained a victory. It was thus that he fell. Thus he is most successful in tempting others to ruin. It is to place us on our guard against his devices that God has given in His word so many lessons teaching the danger of self-exaltation. There is not an impulse of our nature, not a faculty of the mind or an inclination of the heart, but needs to be, moment by moment, under the control of the Spirit of God. There is not a blessing which God bestows upon man, nor a trial which He permits to befall him, but Satan both can and will seize upon it to tempt, to harass and destroy the soul, if we give him the least advantage. Therefore however great one’s spiritual light, however much he may enjoy of the divine favor and blessing, he should ever walk humbly before the Lord, pleading in faith that God will direct every thought and control every impulse.

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All who profess godliness are under the most sacred obligation to guard the spirit, and to exercise self-control under the greatest provocation. The burdens placed upon Moses were very great; few men will ever be so severely tried as he was; yet this was not allowed to excuse his sin. God has made ample provision for His people; and if they rely upon His strength, they will never become the sport of circumstances. The strongest temptation cannot excuse sin. However great the pressure brought to bear upon the soul, transgression is our own act. It is not in the power of earth or hell to compel anyone to do evil. Satan attacks us at our weak points, but we need not be overcome. However severe or unexpected the assault, God has provided help for us, and in His strength we may conquer.