The Rock Smitten
‘’ And Moses cried unto the Lord, saying, What shall 1 do unto this people, they be almost ready to stone me.
*’ And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel, and thy rod wherewith thou smotest the river, take in thine hand and go;
“Behold I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it that the people may drink. And Moses did so in the sight of the elders of Israel.”
How pleasing is the promise in Hosea xiv. 5: “I will be as the dew unto Israel, he shall grow as the lily.”
Dew is something precious in the natural world, and a blessing to vegetationf; it even contains a salutary power for the invigoration of the human frame, and especially for weak eyes. It is a pleasing figure, which the Lord here makes use of, in promising to be himself as a salutary dew to his people. How it will refresh them, how they will be beautified by it! For how sumptuously is nature adorned, when the rising sun reflects itself in the dew — when every thing presents the appearance of being spangled with pearls and diah4 monds! Thus beautifully does the Lord also occasionally adorn his church.
This flourishing- state is described in the words — “grow as the lily.” If we consider a lily in its full expansion, it presents certainly an admirable and splendid appearance. But in order to witness this, we must not approach it in the winter season; llie lily then looks deplorable; it has become invisible, and withdraws itself entirely into the earth, so that its place is scarcely to be found.
In order, therefore, that Israel may grow as the lily, it requires the dews of heaven to cause him to spring up and flourish.
We have already considered the want of water which the Israelites experienced at Rephidim. It was urgent and great; nothing could supply its place; and that which they wanted they must necessarily have. The supply of this want is recorded in our text, and the mode of aflPording it.
The Israelites acted correctly in applying to Moses, the mediator of the old covenant, by whose hand, according to the divine dispensation, they always received their aid, even as we do by Jesus Christ, the mediator of the new covenant. But they applied to him in an -improper manner, with murmurs and n)enaces, and sinned in such a way that God swore in his wrath they should not enter into his rest.
However, the Lord sent aid, and that in the following manner. At Rephidim- there was a rock called Horeb, which signifies dry. This dry rock God pointed out to Moses, as the medium by which the want of water was to be supplied. It required no little faith to believe that such an effect could be produced by such a means, of which neither the name nor the nature of the instrument gave any hope. There were, however, two things by which his faith might be strengthened: first, the Lord’s standing upon it — “I will stand before thee there upon the rock in Horeb;” by which the Lord placed himself in connection with this rock, from whence indeed wonders might be expected, of which it was otherwise incapable.
The other means of encouragement was the rod with which he had divided the sea, and which he was to take in his hand. This rod was a very suitable thing to remind him of the power of God, to which nothing is impossible. In other respects he was compelled to take his reason captive under the obedience of faith, to hope, with Abraham, where nothing was to be hoped for, and to trust in him, who can command that which is not, into existence.
How shall water flow from a dry and solid rock? Some of the elders were obliged to accompany Moses, to be witnesses of that which was about to take place: he then smote the rock with his rod, and an abundance of water gushed out. “He opened the rock,” it is said in Psalm cv. 41, “and the waters gushed out; they ran in the dry places like a river.”
Thus Israel’s thirst was miraculously quenched. Travellers assert that this valley is very dry. The traces of the miracle of which we are speaking are still in existence: in the midst of the valley is an immense mass of red granite; its height and breadth are twelve, and its whole circumference fifty feet. Towards Mount Horeb it is broad; but in other respects of a round appearance. Twenty-four openings are visible in it, each a foot deep and an inch broad: twelve of these openings are towards Mount Horeb, and the rest on the opposite side. Moss is still seen on them, as a sign that water formerly flowed out of them. The water was doubtless the cause that pleasant gardens and fruit trees are found in this valley to the present day, as we have already observed.
The Apostle Paul speaks of this event in a very remarkable manner, in 1 Cor. x. 4, where he says, — “They did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ.” They drank, however, manifestly, natural and elementary water, even as they had a natural and bodily thirst; yet Paul calls it a spiritual drink. The rock, as is evident to this day, was a natural rock — an immense mass of red granite. But Paul calls it a spiritual rock; and when he adds, “which followed them” it might be inferred that the rock was not fixed in one place, but had moved along with the host; yet we see from the Psalms, that it was not the rock itself, but the water which flowed out of it which accompanied them everywhere where they would otherwise have had no water.
God performed here a great miracle, in which he glorified his power and goodness towards such an unthankful race. But the observation of the Apostle directs us to a mystery which is concealed here: it was certainly a natural rock, but it typified Christ as the spiritual rock; and when the Apostle says, “that rock was Christ,” it is as if he had said, that rock signified Christ. It was a natural element of which the Israelites drank; yet Paul calls it spiritual, because it was a representation of the blessings and merits of Jesus
Christ. It is not to be supposed that the people generally saw any thing more than a natural rock and natural water; for, thirty-nine years afterwards, Moses said, “Unto this day, the Lord has not given thee the hearing ear, the seeing eye,- and the understanding heart.” Therefore, how could they comprehend the mystery contained in the rock?
Christ was certainly then, as previously, the rock on which every thing is founded, and from which life proceeds; although at that time he was only recognized as such, in a confused manner, according to Old Testament obscurity. Moses also testified of Christ. Let us therefore consider him under the figure now held up to our view, as a smitten rock, from which streams of water proceed, communicating life and refreshment in the midst of a barren waste.
Even in ancient times, a rock was considered as an emblem of deity. “• He is a rock,” says Moses, Deut. xxxii. 4. It is also an image of durability and immutability, attributes which belong to the being of God; on which account it is said, “The mountains may depart, and the hills be removed;” but not the rocks. How immoveable are they! whether elevating themselves in the midst of the sea, and enduring all the fury of its raging billows, and even occasionally covered by them, yet they stand firm and never tremble, whilst the sea must sink down and collect itself again at their feet. If it were not such a liquid element, it would be only the more forcibly shattered, the greater the violence with which it burst upon them. This is all imagery which may easily be applied to the divine Being and his attributes, and in particular to Christ. Rocks are suitable for security and habitation; as also for building- upon, and for affording a cooling shade. And how all this is met with, spiritually, in perfection in Christ! Does any one need and desire security against the wrath of God,, and the equally dreadful curse of the law, which he has merited by his sins — security against the subtle attacks of Satan, or his fiery darts — security against the artful temptations of that dangerous foe, our own heart — security against those nameless and innumerable perils which menace us on every hand — this rock presents it in the most perfect manner. Hence David calls God his rock and his fortress. “Let not your hearts be troubled,” says Christ, “you believe in God, believe also in me;” but learn thoroughly to know your insecurity out of Christ, that you may seek your security in this rock.
Rocks serve also, with the caves which are often met with in them, as dwelling-places, not only for wild beasts, but also, as it is said in Solomon’s Song, for doves and bees. Did not David frequently take shelter in the caves of rocks when fleeing from Saul? But Paul seeks to be found in Christ: he invites and enjoins us to abide in him; and there alone can we be safe from the ambuscades of our spiritual enemies. They that thus dwell in the secret places of the Most High, and abide under his shadow, are able to say of the Lord, “He is my refuge and my fortress, my God, in Yiim will I trust,” (Psalm xci. 2); and if we are desirous of knowing the privileges enjoyed by those who have thus made the Lord their dwelling-place, and the Most High their habitation, we have only to peruse the remainder of that beautiful Psalm, which places them before us in such a striking manner.
What is more suitable also for a foundation, even of the largest palaces, than a rock? But other foundation can no man lay, than that which is laid, which is Jesus Christ. A common foundation only imparts its stability to the edifice which is duly erected upon it; but the rock, Christ, imparts to the soul that is built upon it, whose former edifice had fallen to ruins, by that true faith through which it is united to him in the spirit of Jesus Christ — not only durability, but also much besides. This foundation is called wisdom, because it makes wise; and righteousness, because it renders righteous; and sanctification, because it imparts holiness; and redemption, because it delivers from all evil, and bestows all that is good. Even as a building rests with its whole weight on its foundation, so the believing soul, with all its necessities, and with all its hope and confidence, rests upon Christ. How soon every thing falls away which is not founded upon Jesus! “Be ye rooted and built up in him,” says Paul. Let every one take heed what he builds, and whether he is founded upon Christ in truth and reality. If this is the case, there is no danger; every thing will go on prosperously under the Lord’s guidance.
Rocks afford a cool and refreshing shade, which is so agreeable in the oppressive heat. There is a furnace of affliction, a fire of temptation, and a seared conscience; but the name of the Lord is like a cooling shade.
This rock stood in the barren wilderness. From whence could help be less expected, than from such a rock; and yet it afforded it abundantly. Christ is also compared to a root which shoots forth out of a dry ground. He appeared in the midst of a spiritual desert, which was intended, through him, to attain a very different aspect, even fruitfulness and life. Ail salvation was to proceed from him, and it flowed in rich streams to all who hungered and thirsted after it; so that the wilderness and solitary place were glad, and the desert rejoiced and blossomed as’ the rose. There is salvation in no other; neither is there any other name given amongst men whereby we can be saved.
But in order that the rock might yield water, and by this means afford refreshment, deliverance from death, and life to the languishing Israelites, it was necessary that it should be smitten by Moses. And was not Christ wounded for our transgressions, and bruised for our iniquities? The chastisement was inflicted upon him that we might have peace. Was he not smitten by those who sat in Moses’ seat, in the presence, not merely of the elders, but of the whole Sanhedrim, with no more leniency than if he had been an insensible rock, and the vilest of sinners, and yet all according to the divine counsel?
The Lord stood upon the rock, and thus indicated the one which he meant. Christ is appointed of God to be our High-priest and Mediator: he is made of God unto us. It was his good pleasure, that in Christ, all fulness should dwell, and that no man should come to the Father but by him. To him is given all power in heaven and on earth. We are referred to him entirely, with all our concerns, and to him alone. Hence it is said, ‘* Believe on him, and ye shall be saved.” The Lord stood upon the rock, and “God was in Christ reconciling the world unto himself.”
In consequence of the smiting of the rock, such an abundance of water guslied out, that man and beast quenched their thirst, and the barren desert was changed into a pleasant garden — a figure of the glorious fruits of the atoning sufferings and death of Jesus Christ. Pure and purifying water flowed in streams; and the blood of Jesus Christ purifies us from all sin. By it that peace is imparted which passeth knowledge. The distress which had risen to its height, without any human means even of alleviating it, much less of removing it, is a striking figure, not only of our misery and wretchedness, and the state of utter helplessness into which sin had plunged us, but also an image of what is really felt in repentance, and in subsequent temptations by individuals, in a manner no less oppressive, than the want of water was felt by the Israelites in this barren desert, who saw nothing but destruction before them, and thus were in the extremity of distress, and driven to the borders of despair. But however great the extremity was — how entirely was it removed by a single blow at the rock! How did the languishing multitudes drink in the flowing stream! What a lamentation was probably afterwards heard in the camp at their murmuring, their unbelief, and their rebellious inquiry, “is the Lord with us or not?” What songs of praise then resounded! What ardent resolutions were then taken to trust in future, even in the most distressing circumstances, entirely in the Lord; never to give up courage again, patiently to submit to all his guidance, and much more of the same kind. This was, at least, their duty, and at the same time would prove their felicity. How sweet must the water have tasted to them, mingled with the tears of their gratitude and their repentance!
Such is also the case when living water from Christ, the fountam, is gratuitously given to a troubled and distressed soul, and when the promise is fulfilled in its experience, “With joy shall ye draw water out of the wells of salvation.” This causes peace in the conscience, and joy in the heart; this produces the lovely fruits of the Spirit, and opens the” mouth to the praise of God. Then is realized what was spoken by the prophet Hosea, “I will be as the dew unto Israel, and he shall grow as the lily. His branches shall spread, and his beauty shall be as the olive-tree, and his perfume as Lebanon. I am like a green fir-tree, from me is thy fruit found.” All who have been delivered from similar distresses, who have received the assurance of the forgiveness of sins and divine grace, and enjoy his consolations — give thanks and praise like David. It will be manifested in them, into what II paradise the streaming rock transmutes the barren Rephidim.
This rock was the only source from which water flowed; but it yielded it in sufficient abundance. Water now no longer streams from it, and the parched wanderer sees only with regret the twenty-four fissures, as so many mementos of its former abundant spring, now dried up. This can be by no means applied to Christ, who is the same to-day as yesterday. No; whoever is athirst, let him come; and whoever will, let him take of the water of life freely. “Ho, every one that thirsteth, come ye to the waters 1” It streams from so many apertures, and so abundantly, to quench thy thirst, to cleanse and renovate thee. And what will be thy feelings when thou art told to’draw? The streams poured themselves out through the desert, and they flow down to us. The rock followed them.
Oh therefore, harden not your hearts as at Massa and Meribah, when God swore in his wrath they should not enter into his rest, but listen to-day to his gracious voice! Know the gift of God, and who it is of whom we speak, and ask of him, and he will give you water to drink, so that you shall thir.st no more, and which shall be in you a well of water springing up into everlasting life.