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8. Take the rod. It is unquestionable that the faith of Moses had now begun to waver; but we gather from his prompt obedience that it had not altogether failed; for he wastes no time in discussion, but comes straight to the rock in order that he may perform God’s command. His faith, then, was only so smothered, that its hidden rigor at once directed him to his duty. Thus is it that the saints sometimes, whilst they totter like children, still advance toward their mark.

By the sight of “the rod,” God would recall both to Moses and the people so many miracles, which were well fitted to awaken confidence for the future; just as if He were uplifting the standard of His power. The command to speak to the rock is not unattended with a severe reproach, as if He had said, that in the lifeless elements there was more reason and intelligence than in men themselves. And assuredly it was a thing much to be ashamed of, that the rock, as if it could hear and was endued with sense, should obey God’s voice, whilst the people, to whom the Law had been given, remained in deafness and stupidity.

10. And Moses and Aaron gathered the congregation together. There is no doubt but that Moses was perplexed between hope and doubt, so that, although he committed the event to God, he was still to a certain extent oppressed with anxiety; for he would never have been so ready and prompt in obeying, and especially in such an unusually arduous matter, if he had been without faith. Aaron and himself had recently hidden themselves in alarm; it was, therefore, a task of no slight difficulty straightway to call the people, from whom they had fled, and voluntarily to encounter their madness. Thus far, then, we see nothing but a readiness to obey, conjoined with magnanimity, which is deserving of no common praise; but inasmuch as the unbelief of Moses is condemned by the heavenly Judge, in whose hands is the sovereign power, and at whose word we all stand or fall, we must acquiesce in His sentence. We scarcely perceive anything reprehensible in this matter, yet, since God declares that the fall of Moses displeased Him, we must abide by His decision rather than our own. And hence, too, let us learn that our works, on the surface of which nothing but virtue is apparent, are often abounding in secret defects, which escape the eyes of men, but are manifest to God alone.

If it be asked in what respect Moses transgressed, the origin of his transgression was unbelief; for it is not allowable, when this species of sin is expressly referred to in the answer of God, to imagine that it was anything else. But it is doubtful in what point he was incredulous; unless it be, that in asking whether he could fetch water out of the rock, he seems to reject as if it were impossible and absurd what God had promised to do. And, in fact, he was so entirely taken up by considerations of their contumacy, that he did not acknowledge the grace of God. He inquires whether he shall fetch water out of the rock? whereas he ought to have recollected that this had already been permitted to him by God. It became him, then, confidently to assert that God had again promised the same thing, rather than to speak with hesitation.

Others think that he sinned, because he was not contented with a single blow, but smote the rock twice. And this perhaps did arise from distrust. But the origin of the fault was that he did not simply embrace God’s promise, and strenuously discharge the duty assigned to him as an evidence of his faith. Although, therefore, his smiting the rock twice might have been a token of his want of confidence, still it was only an aggravation of the evil, and not its origin or cause. Thus, then, we must always come back to this, that Moses did not give God the glory, because he rather considered what the people had deserved, than estimated the power of God according to His word. And this, too, has previous reprimand denotes, when, in accusing the Israelites of rebellion, he shows, indeed, that he was inflamed with holy zeal; yet, at the same time, he does not bestir himself with suitable confidence in order to their conviction; nay, in a manner he confesses that the power of God fails beneath their wickedness. Thus it is said in Psalm 106:32, 33,

“That it went in with Moses for their sakes, because they provoked his spirit, so that he spoke with his mouth:” ¹⁰⁹¹⁰⁹     A. V., “He spoke unadvisedly.”

for the Prophet does not there excuse Moses; but shows that in consequence of the wickedness of the people, he was carried away by inconsiderate fervor, so as to deny that what God had promised should take place. Hence let us learn that, when we are angered by the sins of others, we should beware lest a temptation of an opposite kind should take possession of our minds.