Exegetical and Hermeneutical Commentary of Numbers 20:22
And the children of Israel, [even] the whole congregation, journeyed from Kadesh, and came unto mount Hor.
22. mount Hor ] The site is unknown: but it is stated to be ‘by the border of the land of Edom’ ( Num 20:23), and ‘on the edge’ of it (Num 33:37). In spite of this, tradition (found as early as Josephus and repeated by Jerome and Eusebius) places it near Petra; and this view is represented in the modern Jebel Nebi Hrn, a mountain near Petra. But Petra lay some distance within the Edomite border, which stretched westward of the Arabah. Jebel Madurah, a mountain N.E. of Kadesh and a short distance south of the Dead Sea, suits the data in the text and is the best conjecture which has yet been made (Trumbull, Kadesh-Barnea, 127 139). If, however, the Israelites moved north-east from Kadesh, they did not move south-east towards the Red Sea (Num 21:4). See on Num 21:10-11.
In Deu 10:6 Aaron is related to have died not at Mt Hor but at Msrh (Num 33:30 f. Msrth), of which nothing is known. It may perhaps have been situated in the neighbourhood of Mt Hor.
Fuente: The Cambridge Bible for Schools and Colleges
22 29. The death of Aaron.
Fuente: The Cambridge Bible for Schools and Colleges
Mount Hor – The modern Jebel Harun, situated on the eastern side of the Arabah, and clause to Petra. This striking mountain, rising on a dark red bare rock, to a height of near 5,000 feet above the Mediterranean, is remarkable far and near for its two summits, on one of which is still shown a small square building, crowned with a dome, called the Tomb of Aaron.
Fuente: Albert Barnes’ Notes on the Bible
Whose inhabitants were then called Horims, Deu 2:12, and Esau the Horite, Gen 36:20.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. the children of Israel . . .came unto mount Hornow Gebel Haroun, the most striking andlofty elevation in the Seir range, called emphatically “themount” [Nu 20:28]. It isconspicuous by its double top.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the children of Israel, [even] the whole congregation, journeyed from Kadesh,…. Not directly, but after they had continued there some time, and had furnished themselves with provisions for their journey, which they bought of the Edomites, see Jud 11:17, “the whole congregation” is observed to Journey from hence, not one of them being lost by the king of Edom’s coming out against them; these went out complete and perfect, safe and sound:
and came unto Mount Hor; which, according to Bunting f, was forty eight miles from Kadesh; this had not its name from the Horim or Horites, nor they from that, their name being written with a different letter, but from Harar, a mountain, for the word itself signifies a mountain; wherefore it may be rendered, “a mountain of the mountain”, which Jarchi interprets a mountain on the top of a mountain. Josephus g says, that here stood a city, formerly called Arce, since Petra, surrounded with an high mountain, where Aaron went and died; and Pliny says h of Petra, that it is encompassed with inaccessible mountains.
f Travels of the Patriarchs, &c. p. 83. g Antiqu. l. 4. c. 4. sect. 7. h Nat. Hist. l. 6. c. 28.
Fuente: John Gill’s Exposition of the Entire Bible
Death of Aaron at Mount Hor. – The Israelites left Kadesh, and passed along the road just mentioned to Mount Hor. This mountain, which was situated, according to Num 33:37, on the border of the land of Edom, is placed by Josephus (Ant. iv. 4, 7) in the neighbourhood of Petra; so also by Eusebius and Jerome: “Or mons, in quo mortuus est Aaron, juxta civitatem Petram .” According to modern travellers, it is Mount Harun, on the north-western side of Wady Musa (Petra), which is described by Robinson (vol. ii. p. 508) as “a cone irregularly truncated, having three ragged points or peaks, of which that upon the north-east is the highest, and has upon it the Muhammedan Wely, or tomb of Aaron,” from which the mountain has received its name “ Harun, ” i.e., Aaron (vid., Burckhardt, Syr. pp. 715, 716; v. Schubert, Reise, ii. pp. 419ff.; Ritter, Erdkunde, xiv. pp. 1127ff.). There can be no doubt as to the general correctness of this tradition;
(Note: There is no force whatever in the arguments by which Knobel has endeavoured to prove that it is incorrect. The first objection, viz., that the Hebrews reached Mount Hor from Kadesh in a single march, has no foundation in the biblical text, and cannot be inferred from the circumstance that there is no place of encampment mentioned between Kadesh and Mount Hor; for, on the one hand, we may clearly see, not only from Num 21:10, but even from Exo 17:1, as compared with Num 33:41. and Num 33:12., that only those places of encampment are mentioned in the historical account where events occurred that were worthy of narrating; and, on the other hand, it is evident from Num 10:33, that the Israelites sometimes continued marching for several days before they formed an encampment again. The second objection – viz., that if Hor was near Petra, it is impossible to see how the advance of the Hebrews from Kadesh to Hor could be regarded by the king of Arad, who lived more than thirty hours’ journey to the north, as coming (Num 33:40), not to mention “coming by the way of the spies” (Num 21:1), and how this king could come into conflict with the Hebrews when posted at Petra – rests upon the erroneous assumption, that the attack of the king of Arad did not take place till after the death of Aaron, because it is not mentioned till afterwards. Lastly, the third objection – viz., that a march from Kadesh in a south-westerly direction to Wady Musa, and then northwards past Zalmona to Phunon (Num 33:41), is much too adventurous – is overthrown by Num 21:4, where the Israelites are said to have gone from Mount Hor by the way of the Red Sea. (See the notes on Num 21:10.))
for even if the Mohammedan tradition concerning Aaron’s grave is not well accredited, the situation of this mountain is in perfect harmony with the statement in Num 20:23 and Num 33:37, viz., that the Israelites had then reached the border of the land of Edom. The place where the people encamped is called Mosera in Deu 10:6, and Moseroth in the list of stations in Num 33:30, and is at all events to be sought for in the Arabah, in the neighbourhood of Mount Hor, though it is altogether unknown to us. The camp of 600,000 men, with their wives, children, and flocks, would certainly require a space miles wide, and might therefore easily stretch from the mouths of the Wady el Weibeh and Wady Ghuweir, in the Arabah, to the neighbourhood of Mount Harun. The place of encampment is called after this mountain, Hor, both here and in Num 33:37., because it was there that Aaron died and was buried. The Lord foretold his death to Moses, and directed him to take off Aaron’s priestly robes, and put them upon Eleazar his son, as Aaron was not to enter the promised land, because they (Aaron and Moses) had opposed the command of Jehovah at the water of strife (see at Num 20:12). “Gathered to his people,” like the patriarchs (Gen 25:8, Gen 25:17; Gen 35:29; Gen 49:33).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Edomites Refuse a Passage to Israel; The Death of Aaron. | B. C. 1452. |
22 And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor. 23 And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, 24 Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. 25 Take Aaron and Eleazar his son, and bring them up unto mount Hor: 26 And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. 27 And Moses did as the LORD commanded: and they went up into mount Hor in the sight of all the congregation. 28 And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. 29 And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.
The chapter began with the funeral of Miriam, and it ends with the funeral of her brother Aaron. When death comes into a family, it often strikes double. Israel had not improved the former affliction they were under, by the death of the prophetess, and therefore, soon after, God took away their priest, to try if they would lay that to heart. This happened at the very next stage, when they removed to Mount Hor, fetching a compass round the Edomites’ country, leaving it on their left hand. Wherever we go, death attends us, and the graves are ready for us.
I. God bids Aaron die, v. 24. God takes Moses and Aaron aside, and tells them, Aaron shall be gathered to his people. These two dear brothers are told that they must part. Aaron the elder must die first, but Moses is not likely to be long after him; so that it is but for a while, a little while, that they are parted. 1. There is something of displeasure in these orders. Aaron must not enter Canaan, because he had failed in his duty at the waters of strife. The mention of this, no doubt, went to the heart of Moses, who knew himself, perhaps, at that time, to be the guiltier of the two. 2. There is much of mercy in them. Aaron, though he dies for his transgression, is not put to death as a malefactor, by a plague, or fire from heaven, but dies with ease and in honour. He is not cut off from his people, as the expression usually is concerning those that die by the hand of divine justice, but he is gathered to his people, as one that died in the arms of divine grace. 3. There is much of type and significancy in them. Aaron must not enter Canaan, to show that the Levitical priesthood could make nothing perfect: that must be done by the bringing in of a better hope. Those priests could not continue by reason of sin and death, but the priesthood of Christ, being undefiled, is unchangeable, and to this, which abides for ever, Aaron must resign all his honour, Heb. vii. 23-25.
II. Aaron submits, and dies in the method and manner appointed, and, for aught that appears, with as much cheerfulness as if he had been going to bed.
1. He puts on his holy garments to take his leave of them, and goes up with his brother and son to the top of Mount Hor, and probably some of the elders of Israel with him, v. 27. They went up in the sight of all the congregation, who, it is likely, were told on what errand they went up; by this solemn procession Aaron lets Israel know that he is neither afraid nor ashamed to die, but, when the bridegroom comes, can trim his lamp and go forth to meet him. His going up the hill to die signified that the death of saints (and Aaron is called the saint of the Lord) is their ascension; they rather go up than go down to death.
2. Moses, whose hands had first clothed Aaron with his priestly garments, now strips him of them; for, in reverence to the priesthood, it was not fit that he should die in them. Note, Death will strip us; naked we came into the world, and naked we must go out. We shall see little reason to be proud of our clothes, our ornaments, or marks of honour, if we consider how soon death will strip us of our glory, divest us of all our offices and honours, and take the crown off from our head.
3. Moses immediately puts the priestly garments upon Eleazar his son, clothes him with his father’s robe, and strengthens him with his girdle, Isa. xxii. 21. Now, (1.) This was a great comfort to Moses, by whose hand the law of the priesthood was given to see that it should be kept up in a succession, and that a lamp was ordained for the anointed, which should not be extinguished by death itself. This was a happy earnest and indication to the church of the care God would take that as one generation of ministers and Christians (spiritual priests) passes away another generation should come up instead of it. (2.) It was a great satisfaction to Aaron to see his son, who was dear to him, thus preferred, and his office, which was dearer, thus preserved and secured, and especially to see in this a figure of Christ’s everlasting priesthood, in which alone his would be perpetuated. Now, Lord, might Aaron say, let thy servant depart in peace, for my eyes have seen thy salvation. (3.) It was a great kindness to the people. The installing of Eleazar before Aaron was dead would prevent those who bore ill-will to Aaron’s family from attempting to set up another upon his death, in competition with his son. What could they do when the matter was already settled? It would likewise encourage those among them that feared God, and be a token for good to them, that he would not leave them, nor suffer his faithfulness to fail.
4. Aaron died there. Quickly after he was stripped of his priestly garments, he laid himself down and died contentedly; for a good man would desire, if it were the will of God, not to outlive his usefulness. Why should we covet to continue any longer in this world than while we may do God and our generation some service in it?
5. Moses and Eleazar, with those that attended them, buried Aaron where he died, as appears by Deut. x. 6, and then came down from the mount. And now, when they came down, and had left Aaron behind, it might be proper for them to think that he had rather gone up to the better world and had left them behind.
6. All the congregation mourned for Aaron thirty days, v. 29. Though the loss was well made up in Eleazar, who, being in the prime of life, was fitter from public service that Aaron would have been if he had lived, yet it was a debt owing to their deceased high priest to mourn for him. While he lived, they were murmuring at him upon all occasions, but now that he was dead they mourned for him. Thus many are taught to lament the loss of those mercies which they would not learn to be thankful for the enjoyment of. Many good men have had more honour done to their memories than ever they had to their persons, witness those that were persecuted while they lived, but when they were dead had their sepulchres garnished.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 22-29:
Israel turned southward from Kadesh, to make a circuit around the land of Edom. They crossed the plateau of Paran to the Arabah, opposite to Mount Hor. They then turned eastward and camped at God’s command at the foot of Mount Hor. There God informed Moses and Aaron that it was time for Aaron to die. The reason for his death at this point: his “rebellion” against the Lord at Meribah.
Moses, Aaron, and Eleazar climbed Mount Hor, in the view of all the congregation. At a secluded spot on the mountain, Moses stripped the holy garments of the high priest from Aaron, and clothed Eleazar with them. God then took Aaron’s life on the mountain top. No details are-given of this solemn event. It may be assumed that God buried Aaron on the mountain, just as He later did Moses. Otherwise, if Moses and Eleazar had buried him, they would have been ceremonially unclean.
Moses and Eleazar descended to Israel’s camp from the top of Mount Hor. Eleazar’s investment with the high priest’s garment declared his succession to that office. Israel remained at the foot of Mount Hor for a thirty-day period of mourning for Aaron.
Thus ended the colorful ministry of Israel’s first high priest, and brought to a close an era in Israel’s history.
Fuente: Garner-Howes Baptist Commentary
D. DEATH OF AARON vv. 2229
TEXT
Num. 20:22. And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor. 23. And the Lord spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, 24. Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. 25. Take Aaron and Eleazar his son, and bring them up unto mount Hor: 26. And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. 27. And Moses did as the Lord commanded: and they went up into mount Hor in the sight of all the congregation. 28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. 29. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.
PARAPHRASE
Num. 20:22. And they traveled from Kadesh, and the children of Israel, the entire congregation, came to Mount Hor 23. And the Lord said to Moses and Aaron at Mount Hor, near the border of the land of Edom, 24. Aaron shall be gathered unto his people: he shall not enter into the land I have given the children of Israel, because you rebelled against my word at the water of Meribah. 25. Take Aaron and Eleazar his son and bring them up to Mount Hor. 26. Strip Aaron of his garments, and put them on Eleazar his son: and Aaron shall be gathered unto his people, and he shall die there. 27. And Moses did as the Lord commanded; and they went up to Mount Hor in the sight of all the congregation. 28. And Moses stripped Aaron of his garments and put them on Eleazar his son; and Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain. 29. And when all the congregation saw that Aaron was dead, all the children of Israel mourned for thirty days.
COMMENTARY
About one days journey northeast of Kadesh is a tall, easily recognizable peak often thought to be this Mount Hor. Positive identification has not been made, although Jebal Harun is near Petra, well inside the borders of Edom, The essential portion of the country lies north of this point, and it is through this area the Israelites were not permitted to march. Here God chooses to call Aaron to the peak of the mountain on top of a mountain, to be the scene of his death. The second of the famous children of Amram and Jochebed is soon to die in the fortieth year of the wandering.
The death of Aaron, like that of Moses, comes before the Israelites enter the land of Promise; and it is for the same reason: the disobedience at Meribah. They have shared the crime, and they share the punishment. Although the death of Moses is delayed, it still deprived him of what must have been the strongest yearning of his lifeentrance into the new Land. Aarons life was plagued by some rather glaring sins, such as the construction of the golden calf (Exo. 32:1 ff.); his self-exaltation and sedition against Moses, along with Miriams harsh criticisms (Num. 12:1-11); and this last, the presumptuous wrong at Meribah. Any of these might have excluded him from Canaan, but God quite apparently considers the final offense to be the worst.
God gave special instructions to be carried out in conjunction with Aarons death and his successor. The death would come on top of Hor, and the priestly robes, stripped from his body, should be placed upon Eleazar his third son, as Gods next man chosen for the office of the high priest. The first sons of Aaron, Nadab and Abihu, were victims of their own disobedience, and died in offering strange fire before the Lord (Lev. 10:1-2). Besides Eleazar, there was a younger son, Ithamar. Together they had served with Aaron after the death of their brothers (Num. 3:4); but only one could occupy the high priesthood, and Eleazar is chosen.
Among all the beautiful Hebrew expressions, none is more expressive than the phrase, given at death, he was gathered unto his people. Far more than merely euphemistic, the thought had been used of the patriarchs (Gen. 25:8; Gen. 25:17; Gen. 35:29; Gen. 49:33, and elsewhere), and suggests a continuity of fellowship beyond the grave, and more than an elementary concept of the pleasantness of reunion with those we have known and loved in this life. It is one of the clearest assertions of this doctrine in the Old Testament.
Gods instructions were carefully followed. With the people watching, the two men carry out their roles.
Mourning was always a symbolic rite among the Hebrews, and might last for an extended period of timenot usually less than a week if the deceased were of any prominence. The entire nation mourned for Aaron for thirty days, indicating that he was a man of no little respect.
QUESTIONS AND RESEARCH ITEMS
363.
Identify Mount Hor. Distinguish this from the other mountain of the same name.
364.
Why was Aaron not permitted to enter the land of Canaan?
365.
Which of his sins was responsible for this exclusion? Why?
366.
Why was Aarons firstborn son not selected to succeed his father to the high priesthood?
367.
Detail the instructions God gave to be carried out at the death of Aaron.
368.
Show the symbolism and the deeper meanings of the term, to be gathered unto ones people.
369.
How long had the Israelites mourned for these people: Jacob? Joseph? Miriam? Aaron?
370.
What actions were involved in this mourning?
Fuente: College Press Bible Study Textbook Series
(22) And the children of Israel . . . Better, And they journeyed from Kadesh; and the children of Israel, even the whole congregation, came unto Mount Hor. The insertion of the words the whole congregation, as in Num. 20:1, probably denotes that the people were broken up and dispersed during a considerable portion of their wilderness life, and that it was only on particular occasions that they were gathered together.
And came unto Mount Hor.It cannot be inferred from this statement that Mount Hor, near Petra, the modern Hrn (see Stanleys Sinai and Palestine, p. 86), was only one days journey from Kadesh. It is evident from Num. 10:33 that the places of encampment may have been distant from each other several days journey. The name Hor is thought by some to be another form of the Hebrew har, a mountain. The same name is given in Num. 34:7 to a mountain which is supposed by some to be a branch of Lebanon. (See Note in loc.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
JOURNEY TO MOUNT HOR DEATH OF AARON, Num 20:22-29.
22. Mount Hor Hor, the mountain This is remarkable as the only case in which the name comes first. Hor is an old form of har, mountain. So that the meaning of the name is, “the mountain of mountains.” Vulgate, mons altissimus, a very high mountain. It is on the western side of Mount Seir, and is the highest and most conspicuous of this whole sandstone range, being 4,800 feet above the Mediterranean, and 1,700 above Petra, close beneath its eastern side. To an observer on the highlands west of the Arabah, or great valley west of Edom, Mount Hor seems to stand alone among the cliffs of Seir, in the form of an irregularly truncated cone, having three ragged points or peaks. On the highest peak,
that on the north-east, is the traditional tomb of Aaron. “This,” says Stanley, “is one of the very few spots connected with the wanderings of the Israelites which admit of no doubt.”
Fuente: Whedon’s Commentary on the Old and New Testaments
3). The Death of Aaron ( Num 20:22-29 ).
This advance forward was evidence of a new beginning. This was confirmed by the fact that as a result of his sins over the Cushite wife of Moses (Num 12:11) and at Meribah (Num 20:12) Aaron was to die and be replaced by his son who would introduce the new era (Num 35:25; Num 35:28). Note that apart from the final verse the incident is not described in terms of being a sad occasion, although it was for Aaron for he had failed to achieve the final goal, but simply as a solemn moving forward of God’s purposes. However, God would still achieve His final goal, but He would do it without Aaron. We must beware of ever thinking that we are indispensable, with the result that we grow careless. For God can soon strip us down.
Analysis.
a Aaron to die and not to enter the land (Num 20:22-24).
b Aaron to be stripped of his garments on Mount Hor and Eliezer, his son, appointed (Num 20:25-26).
c Moses obeys Yahweh’s command and ascends with them into Mount Hor in the sight of the people (Num 20:27)
b Aaron is stripped of his garments and Eliezer, his son, appointed (Num 20:28).
a Aaron seen to be dead and mourned for (Num 20:29)
Aaron Was to Die and Not Enter The Land ( Num 20:22-29 ).
Num 20:22
‘And they journeyed from Kadesh: and the children of Israel, even the whole congregation, came to mount Hor.’
They journeyed from the place where Yahweh had been revealed as holy in their eyes, and skirting round Edom came to Mount Hor, whose whereabouts is unknown. Edom was in mountainous country. Mount Hor was ‘on the way of Atharim’ (Num 21:1). We do not have enough information to know which route round Edom Israel took, but this may suggest the western border in view of the forthcoming clash with the Canaanites (assuming the order to be chronological, which it may not be. It may be more in theological order. But see Num 33:40 which also supports the chronological order).
Num 20:23
‘And Yahweh spoke to Moses and Aaron in mount Hor, by the border of the land of Edom, saying,’
This would be the last time that Yahweh spoke to ‘Moses and Aaron’. Soon Aaron would be no more. We are simply told that Mount Hor was by the border of the land of Edom. Elsewhere we learn that it was near Moserah (Deu 10:6), but that is also unidentifiable. This is not surprising. Different names would be given to places by different peoples, and this was not settled land. But both were clearly identifiable at the time of writing. Moserah (chastisement) was not necessarily the same place as Moseroth (plural of Moserah – strong chastisement) (Num 33:30-31). See commentary on Deu 10:6. Indeed it would seem that Moses (or the people) liked to give duplicate names (as with Meribah) in order to back up Yahweh’s repeated lessons. The giving of the name would bring to mind what had happened preciously. It was a wise teaching technique.
Num 20:24
“ Aaron shall be gathered to his people; for he shall not enter into the land which I have given to the children of Israel, because you (ye) rebelled against my word at the waters of Meribah.’
The time had come for the death of Aaron as chastisement (moserah) for his failures. After the failure of Moses and Aaron at ‘the waters of Meribah’ there had to be a new beginning, although even now it was not yet time for Moses to be replaced. But it was now time for Aaron’s replacement to take over. It was the next step in the new beginning.
However, it should be noted that neither Moses nor Aaron were ‘struck down’. Both died with dignity. God did not overlook their years of faithful service. Being ‘gathered to his fathers’ indicated proper burial, and that he was not dying under God’s judgment. He was joining the faithful who had gone before (Gen 25:8; Gen 25:17; Gen 35:29; Gen 49:33).
Yet in all this it was made clear that what was happening was within the will of Yahweh. It was not to be seen as a disaster but as Yahweh’s next step forward.
Aaron Was To Be Stripped of His Garments on Mount Hor and Eliezer, His Son, Appointed ( Num 20:25-26 ).
It is apparent from what is described that Aaron had ascended the mountain in his High Priestly regalia. For this was a solemn ceremonial in which one High Priest was replaced by another.
Num 20:25-26
“ Take Aaron and Eleazar his son, and bring them up to mount Hor, and strip Aaron of his garments, and put them on Eleazar his son. And Aaron shall be gathered to his people, and shall die there.”
Moses was therefore commanded to take Aaron and Eleazar up into Mount Hor, where Aaron was to be stripped of his High Priestly garments which were then to put on his son Eleazar who was to be the new High Priest. Such a lofty place was seen as bringing men nearer to God, but had the advantage of not being too public. Aaron was to be allowed to be replaced in quiet and private dignity. And it was to be the place where he would die and be buried. It was a reminder that the High Priesthood did not pass at the will of man but at the will of Yahweh.
Num 20:27
‘And Moses did as Yahweh commanded: and they went up to mount Hor in the sight of all the congregation.’
So in accordance with Yahweh’s commandment (a constant stress throughout the Pentateuch) Moses took Aaron and Eleazar into the mountain.
Yet to some extent the people were being made aware that some change was taking place for they were aware of their entry into the mountain. It was not something done in secret. However, they were used to the fact that when Moses took men into a mountain they would have a special revelation of God (Exo 24:1-2; Exo 24:9-11) and that it was not a place for them to be, and they waited patiently for their return.
Num 20:28
‘And Moses stripped Aaron of his garments, and put them on Eleazar his son; and Aaron died there on the top of the mount, and Moses and Eleazar came down from the mount.’
And there in the mountain Moses took off from Aaron his High Priestly garments and put them on his son. Provision would undoubtedly have been made for this to happen with all decency. Indeed the likelihood is that both were wearing a similar priestly undergarment and that it was only the top garments that were exchanged. But the change signified to both that Eleazar was now taking Aaron’s place as High Priest of the whole of Israel. A new epoch was beginning (Num 35:25; Num 35:28). And there Aaron died after a long and useful life and there he joined his fathers.
Num 35:25; Num 35:28; Num 35:32 make clear that the death of the High Priest in some way counters the defilement of the land by the innocent shedding of blood. The High Priest represented the whole people. Thus his death may have been seen as having an atoning significance for innocent failure. Through it the land may have been seen as being cleansed from the shedding of innocent blood through the necessary death of a representative. It may suggest that in the High Priest Israel as it were died and was reborn. But this idea is not specifically stated, is never suggested and does not appear elsewhere. So it may rather be that it was seen as a carrying out of the principle of a life for a life. That was why until a death of his representative had take place the slayer had to remain in the city of refuge. Until there had been a balancing death the man in the city of refuge could not be free. This seems to be the main principle in mind (see 35; Exo 21:12-14; Deu 19:2-13). Compare how when a slaying was discovered where the killer was unknown, an animal’s slaughter had to take place (Deu 21:4). And then there was no suggestion of sacrifice, it was not offered sacrificially, although legal forgiveness did ensue (Deu 21:8-9). What was, however, certain was that the High Priest’s death was seen as the end of an epoch.
In the same way the death of our Great High Priest, our Lord Jesus Christ, brings legal forgiveness for the sin of all who are His (compare Gal 3:10-13). As our representative He died where we should have died. He was both dying priest and dying sacrifice (see Heb 1:3; Heb 2:17-18; Heb 4:14-16; Heb 5:5-10; Heb 6:20; Heb 7:26-28; Heb 8:6; Heb 9:11-12; Heb 9:15; Heb 9:24; Heb 10:12-14; Heb 10:21; Heb 12:24, where the High Priesthood is again and again seen as finding perfect fulfilment in Him).
Num 20:29
‘And when all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel.’
When Moses and Eleazar descended from the mountain the people would recognise from the way that Eleazar was dressed that Aaron was dead. And their hearts were moved and they wept. And for Israel there was thirty days of weeping, which would seem to have been standard on the passing of a great chieftain (Deu 34:8). In Israelite terms thirty days was a complete period (3 x 10). In Egypt it was seventy days (Gen 50:3) but that may simply have been because of the exalted position of Joseph, and therefore of his father.
While mourning was a requirement at all such occasions we can be sure that in this case much of it was genuine. At such a time they would remember the great debt that they owed him, and old enmities would be forgotten.
But the most important thing of all was that the High Priesthood continued on unbroken. God’s purposes did not come to a halt. It was simply that there was a different Aaronide in the clothing. Yahweh went on for ever.
Fuente: Commentary Series on the Bible by Peter Pett
the death of aaron
v. 22. And the children of Israel, even the whole congregation, journeyed from Kadesh and came unto Mount Hor, v. 23. And the Lord spake unto Moses and Aaron in Mount Hor, v. 24. Aaron shall be gathered unto his people, v. 25. Take Aaron and Eleazar, his son, and bring them up unto Mount Hor; v. 26. and strip Aaron of his garments, v. 27. And Moses did as the Lord commanded; and they went up into Mount Hor in the sight of all the congregation.
v. 28. And Moses stripped Aaron of his garments, and put them upon Eleazar, his son; and Aaron died there in the top of the mount. And Moses and Eleazar came down from the mount, v. 29. And when all the congregation saw that Aaron was dead,
Fuente: The Popular Commentary on the Bible by Kretzmann
Num 20:22. The children of Israelcame unto mount Hor A mountain, or chain of mountains, on the east border of the land of Edom, ch. Num 33:37 which, probably, had its name from Hori, the first possessor of it, Gen 36:30 and is called, Deu 10:6. Mosera. Dr. Shaw thinks it is very probable, that mount Hor was the chain of mountains which are now called Accaba by the Arabs, and were the easternmost range, as we may take them to be, of Ptolemy’s Black Mountains. Here, from the badness of the road, and the very rugged passes that are to be surmounted, the Mahometan pilgrims lose a number of camels, and are no less fatigued than the Israelites were formerly in getting over them. Travels, p. 323.
Fuente: Commentary on the Holy Bible by Thomas Coke
From Kadesh to Mount Hor was but a short stage.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Kadesh. See notes on Num 20:1, and Compare Num 33:37.
Hor. Compare Num 33:37.
Fuente: Companion Bible Notes, Appendices and Graphics
Kadesh: Num 20:1, Num 20:14, Num 20:16, Num 13:26, Num 33:36, Num 33:37, Eze 47:19, Eze 48:28
mount Hor: Mount Hor was situated in Arabia Petrea, on the confines of Edom. It is described by Burckhardt, as being situated on the western side of a valley called Wady Mousa; in which are found the ruins of the ancient Petra, and which is two long days’ journey north-east of Accaba – on the northern point of the Elanitic gulf of the Red sea in the Djebel Shera, or mount Seir, and on the east side of the Araba, the valley which forms the continuation of that of the Jordan. On the summit of the mountain is the tomb of Haroun, or Aaron, which is held in great veneration by the Arabs; which agrees with the testimonies of Josephus, Eusebius, and Jerome, all persons well acquainted with these countries, who agree in proving that the sepulchre of Aaron, in mount Hor, was near Petra. When visited by Mr. Legh, it was attended by a crippled Arab hermit, about 80 years of age, who conducted them into a small white building, crowned by a cupola, that contains the tomb of Aaron. The monument is of stone, about three feet high; and round the chamber where it stood were suspended beads, etc., the votive offerings of the devotees. Num 21:4, Num 33:37, Num 33:38, Num 34:7
Reciprocal: Deu 1:46 – General Deu 11:29 – General Jdg 11:18 – went
Fuente: The Treasury of Scripture Knowledge
Num 20:22-29. The Death of Aaron (P).Mt. Hor, the scene of Aarons death, has been identified by some with Jebel Maduran, an isolated hill not far from the S. end of the Dead Sea, which must have been near to the NW. frontier of Edom. If the identification is correct, P must have believed that Israel crossed, instead of compassing, Edom. Others identify it with Jebel Haroun, near Petra. According to Deu 10:6, Aarons death took place at Moserah (the Moseroth of Num 33:30). The date of it is definitely assigned in Num 33:38 to the fortieth year after the Exodus.
Fuente: Peake’s Commentary on the Bible
The death of Aaron and the succession of Eleazar 20:22-29
Mount Hor seems to have stood on the western border of Edom (Num 20:23). [Note: Yohanan Aharoni and Michael Avi-Yonah, The Macmillan Bible Atlas, pp. 41-42.]
Aaron died on the first day of the fifth month in Israel’s fortieth year (Num 33:37-38). He was 123 years old (Num 33:39). Before Aaron died, Moses formally removed his brother’s high priestly vestments and clothed Eleazar, Aaron’s son, with them. Israel now had a new high priest. Similarly before Moses died, God installed Joshua as Israel’s new leader (cf. Deu 34:9).
God has not revealed how Aaron died. His disobedience to God at Meribah near Kadesh led to a premature death (Num 20:12). Aaron appears to have been a man of weak will whom the people rather easily influenced to compromise his obedience to God’s word. Nevertheless he was an extremely important individual because of his ministry, his office, and his role as founder of the Aaronic priesthood. His great responsibilities before God were second only to his privileges under God.
"So ends the dark chapter. In it has been recorded the death of a prophetess, the critical sin of Moses and Aaron, the refusal of negotiation, the death of Aaron, and the mourning of the people. The chapter has emphasized the limitations of man-even God’s leaders! Now with a brighter spotlight on the grace and glory of God, Numbers resumes its story of advance." [Note: Jensen, p. 87.]