Teks -- Numbers 12:1-16 (NET)

Miriam and Aaron Oppose Moses

12:1 Then Miriam and Aaron spoke against Moses because of the Cushite woman he had married (for he had married an Ethiopian woman). 12:2 They said, “Has the Lord only spoken through Moses? Has he not also spoken through us?” And the Lord heard it. 12:3 (Now the man Moses was very humble, more so than any man on the face of the earth.)

The Response of the Lord

12:4 The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went. 12:5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward. 12:6 The Lord said, “Hear now my words: If there is a prophet among you, I the Lord will make myself known to him in a vision; I will speak with him in a dream. 12:7 My servant Moses is not like this; he is faithful in all my house. 12:8 With him I will speak face to face, openly, and not in riddles; and he will see the form of the Lord. Why then were you not afraid to speak against my servant Moses?” 12:9 The anger of the Lord burned against them, and he departed. 12:10 When the cloud departed from above the tent, Miriam became leprous as snow. Then Aaron looked at Miriam, and she was leprous!

The Intercession of Moses

12:11 So Aaron said to Moses, “O my lord, please do not hold this sin against us, in which we have acted foolishly and have sinned! 12:12 Do not let her be like a baby born dead, whose flesh is half-consumed when it comes out of its mother’s womb!” 12:13 Then Moses cried to the Lord, “Heal her now, O God.” 12:14 The Lord said to Moses, “If her father had only spit in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.” 12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. 12:16 After that the people moved from Hazeroth and camped in the wilderness of Paran.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Num 12:1 - Miriam

Miriam seems to be first named, because she was the first mover of the sedition; wherefore she is more eminently punished.

Wesley: Num 12:1 - The Ethiopian

Either, Zipporah, who is here called an Ethiopian, in the Hebrew a Cushite, because she was a Midianite: the word Cush being generally used in scripture, not for Ethiopia properly so called below Egypt, but for Arabia. If she be meant, probably they did not quarrel with him for marrying her, because that was done long since, but for being swayed by her and her relations, by whom they might think he was persuaded to chose seventy rulers, by which co - partnership in government they thought their authority and reputation diminished. And because they durst not accuse God, they charge Moses, his instrument, as the manner of men is. Or, some other woman, whom he married either whilst Zipporah lived, or rather because she was now dead, though that, as many other things, be not recorded. For, as the quarrel seems to be about his marrying a stranger, it is probable it was a fresh occasion about which they contended. And it was lawful for him as well as any other to marry an Ethiopian or Arabian woman, provided she were, a sincere proselyte.

Wesley: Num 12:2 - By us

Are not we prophets as well as he? so Aaron was made, Exo 4:15-16, and so Miriam is called, Exo 15:20. And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself, and make rulers as he pleaseth, without consulting us.

Wesley: Num 12:2 - The Lord heard

Observed their words and carriage to Moses.

Wesley: Num 12:3 - Meek

This is added as the reason why Moses took no notice of their reproach, and why God did so severely plead his cause. Thus was he fitted for the work he was called to, which required all the meekness he had. And this is often more tried by the unkindness of our friends, than by the malice of our enemies. Probably this commendation was added, as some other clauses were, by some succeeding prophet. How was Moses so meek, when we often read of his anger? But this only proves, that the law made nothing perfect.

Wesley: Num 12:4 - Suddenly

To stifle the beginnings of the sedition, that this example might not spread amongst the people.

Wesley: Num 12:4 - Come out

Out of your private dwellings, that you may know my pleasure and your own doom.

Wesley: Num 12:5 - In the door

While they stood without, not being admitted into the tabernacle, as Aaron used to be; a sign of God's displeasure.

Wesley: Num 12:6 - Among you

if you be prophets, yet know there is a difference among prophets, nor do I put equal honour upon all of them.

Wesley: Num 12:7 - In all my house

That is, whom I have set over all my house, my church and people, and therefore over you; and who hath discharged his office faithfully, and not partially as you falsely accuse him.

Wesley: Num 12:8 - Mouth to mouth

That is, distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly.

Wesley: Num 12:8 - Apparently

Plainly and certainly.

Wesley: Num 12:8 - Dark speeches

Not in parables, similitudes, dark resemblances; as by shewing a boiling pot, an almond tree, &c. to Jeremiah, a chariot with wheels, &c. to Ezekiel.

Wesley: Num 12:8 - The similitude

Not the face or essence of God, which no man can see and live, Exo 33:20, but some singular manifestation of his glorious presence, as Exo 33:11, Exo 33:20. Yea the Son of God appeared to him in an human shape, which he took up for a time, that he might give him a foretaste of his future incarnation.

Wesley: Num 12:8 - My servant

Who is so in such an eminent and extraordinary manner.

Wesley: Num 12:9 - He departed

From the door of the tabernacle, in token of his great displeasure, not waiting for their answer. The removal of God's presence from us, is the saddest token of his displeasure. And he never departs, till we by our sin and folly drive him from us.

Wesley: Num 12:10 - From the tabernacle

Not from the whole tabernacle, but from that part, whither it was come, to that part which was directly over the mercy - seat, where it constantly abode.

Wesley: Num 12:10 - Leprous

She, and not Aaron, either because she was chief in the transgression or because God would not have his worship interrupted or dishonoured, which it must have been if Aaron had been leprous.

Wesley: Num 12:10 - White

This kind of leprosy was the most virulent and incurable of all. It is true, when the leprosy began in a particular part, and thence spread itself over all the flesh by degrees, and at last made it all white, that was an evidence of the cure of the leprosy, Lev 13:12-13. But it was otherwise when one was suddenly smitten with this universal whiteness.

Wesley: Num 12:11 - Lay not the sin

Let not the guilt and punishment of this sin rest upon us, upon her in this kind, upon me in any other kind, but pray to God for the pardon and removal of it.

Wesley: Num 12:12 - As one dead

Because part of her flesh was putrefied and dead, and not to be restored but by the mighty power of God.

Wesley: Num 12:12 - Like a still

born child, that hath been for some time dead in the womb, which when it comes forth, is putrefied, and part of it consumed.

Wesley: Num 12:14 - Spit in her face

That is, expressed some eminent token of indignation and contempt, which was this, Job 30:10; Isa 50:6.

Wesley: Num 12:14 - Ashamed

And withdraw herself, from her father's presence, as Jonathan did upon a like occasion, 1Sa 20:34. So though God healed her according to Moses's request, yet he would have her publickly bear the shame of her sin, and be a warning to others to keep them from the same transgression.

Wesley: Num 12:15 - Journeyed not

Which was a testimony of respect to her both from God and from the people, God so ordering it, partly lest she should be overwhelmed by such a publick rebuke from God, and partly lest, she being a prophetess, the gift of prophesy should come into contempt.

Wesley: Num 12:16 - Paran

That is, in another part of the same wilderness.

JFB: Num 12:1 - an Ethiopian woman

Hebrew, "a Cushite woman"--Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham (see on Exo 2:15) and being accounted generally a vile and contemptible race (see on Amo 9:7). The occasion of this seditious outbreak on the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers [Num 11:16]. Their irritating disparagement of his wife (who, in all probability, was Zipporah [Exo 2:21], and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Exo 18:13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition.

JFB: Num 12:2 - Hath the Lord indeed spoken only by Moses? hath he not also spoken by us?

The prophetical name and character was bestowed upon Aaron (Exo 4:15-16) and Miriam (Exo 15:20); and, therefore, they considered the conduct of Moses, in exercising an exclusive authority in this matter, as an encroachment on their rights (Mic 6:4).

JFB: Num 12:3 - the man Moses was very meek

(Exo 14:13; Exo 32:12-13; Num 14:13; Num 21:7; Deu 9:18). This observation might have been made to account for Moses taking no notice of their angry reproaches and for God's interposing so speedily for the vindication of His servant's cause. The circumstance of Moses recording an eulogium on a distinguishing excellence of his own character is not without a parallel among the sacred writers, when forced to it by the insolence and contempt of opponents (2Co 11:5; 2Co 12:11-12). But it is not improbable that, as this verse appears to be a parenthesis, it may have been inserted as a gloss by Ezra or some later prophet. Others, instead of "very meek," suggest "very afflicted," as the proper rendering.

JFB: Num 12:4 - the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam

The divine interposition was made thus openly and immediately, in order to suppress the sedition and prevent its spreading among the people.

JFB: Num 12:5 - the Lord came down in the pillar of the cloud, and stood the door of the tabernacle

Without gaining admission, as was the usual privilege of Aaron, though it was denied to all other men and women. This public exclusion was designed to be a token of the divine displeasure.

JFB: Num 12:6-7 - Hear now my words

A difference of degree is here distinctly expressed in the gifts and authority even of divinely commissioned prophets. Moses, having been set over all God's house, (that is, His church and people), was consequently invested with supremacy over Miriam and Aaron also and privileged beyond all others by direct and clear manifestations of the presence and will of God.

JFB: Num 12:8 - with him will I speak mouth to mouth

Immediately, not by an interpreter, nor by visionary symbols presented to his fancy.

JFB: Num 12:8 - apparently

Plainly and surely.

JFB: Num 12:8 - not in dark speeches

Parables or similitudes.

JFB: Num 12:8 - the similitude of the Lord shall he behold

Not the face or essence of God, who is invisible (Exo 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Exo 33:2; Exo 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The slight change in the punctuation removes all appearance of contradiction to Deu 4:15.

JFB: Num 12:10 - the cloud departed from the tabernacle

That is, from the door to resume its permanent position over the mercy seat.

JFB: Num 12:10 - Miriam became leprous

This malady in its most malignant form (Exo 4:6; 2Ki 5:27) as its color, combined with its sudden appearance, proved, was inflicted as a divine judgment; and she was made the victim, either because of her extreme violence or because the leprosy on Aaron would have interrupted or dishonored the holy service.

JFB: Num 12:11-13

On the humble and penitential submission of Aaron, Moses interceded for both the offenders, especially for Miriam, who was restored; not, however, till she had been made, by her exclusion, a public example [Num 12:14-15].

JFB: Num 12:14 - her father had but spit in her face, should she not be ashamed seven days?

The Jews, in common with all people in the East, seem to have had an intense abhorrence of spitting, and for a parent to express his displeasure by doing so on the person of one of his children, or even on the ground in his presence, separated that child as unclean from society for seven days.

JFB: Num 12:15 - the people journeyed not till Miriam was brought in again

Either not to crush her by a sentence of overwhelming severity or not to expose her, being a prophetess, to popular contempt.

JFB: Num 12:16 - pitched in the wilderness of Paran

The station of encampments seems to have been Rithma (Num 33:19).

Clarke: Num 12:1 - Miriam and Aaron spake against Moses

Miriam and Aaron spake against Moses - It appears that jealousy of the power and influence of Moses was the real cause of their complaint though his having married an Ethiopian woman- האשה הכשית haishshah haccushith - That Woman, the Cushite, probably meaning Zipporah, who was an Arab born in the land of Midian - was the ostensible cause.

Clarke: Num 12:2 - Hath the Lord indeed spoken only by Moses?

Hath the Lord indeed spoken only by Moses? - It is certain that both Aaron and Miriam had received a portion of the prophetic spirit, (see Exo 4:15, and Exo 15:20), and therefore they thought they might have a share in the government; for though there was no kind of gain attached to this government, and no honor but such as came from God, yet the love of power is natural to the human mind; and in many instances men will sacrifice even honor, pleasure, and profit to the lust of power.

Clarke: Num 12:3 - Now the man Moses was very meek

Now the man Moses was very meek - How could Moses, who certainly was as humble and modest as he was meek, write this encomium upon himself? I think the word is not rightly understood; ענו anav , which we translate meek, comes from ענה anah , to act upon, to humble, depress, afflict, and is translated so in many places in the Old Testament; and in this sense it should be understood here: "Now this man Moses was depressed or afflicted more than any man האדמה haadamah , of that land."And why was he so? Because of the great burden he had to bear in the care and government of this people, and because of their ingratitude and rebellion both against God and himself: of this depression and affliction, see the fullest proof in the preceding chapter, Numbers 11 (note). The very power they envied was oppressive to its possessor, and was more than either of their shoulders could sustain.

Clarke: Num 12:4 - And the Lord spake suddenly

And the Lord spake suddenly - The sudden interference of God in this business shows at once the importance of the case and his displeasure.

Clarke: Num 12:6 - If there be a prophet

If there be a prophet - We see here the different ways in which God usually made himself known to the prophets, viz., by visions - emblematic appearances, and by dreams, in which the future was announced by dark speeches, בחידת bechidoth , by enigmas or figurative representations, Num 12:8. But to Moses God had communicated himself in a different way - he spoke to him face to face, apparently, showing him his glory: not in dark or enigmatical speeches; this could not be admitted in the case in which Moses was engaged, for he was to receive laws by Divine inspiration, the precepts and expressions of which must all be ad captum vulgi , within the reach of the meanest capacity. As Moses, therefore, was chosen of God to be the lawgiver, so was he chosen to see these laws duly enforced for the benefit of the people among whom he presided.

Clarke: Num 12:7 - Moses - is faithful

Moses - is faithful - נאמן neeman , a prefect or superintendent. So Samuel is termed, 1Sa 2:35; 1Sa 3:20; David is so called, 1Sa 18:27, Neeman , and son-in-law of the king. Job 12:20, speaks of the Neemanim as a name of dignity. It seems also to have been a title of respect given to ambassadors, Pro 13:17; Pro 25:13. Calmet well observes that the word fidelity is often used for an employ, office, or dignity, and refers to 1Ch 9:22, 1Ch 9:26, 1Ch 9:31; 2Ch 31:12, 2Ch 31:15; 2Ch 34:12, etc. Moses was a faithful, well-tried servant in the house of God, and therefore he uses him as a familiar, and puts confidence in him.

Clarke: Num 12:10 - Miriam became leprous

Miriam became leprous - It is likely Miriam was chief in this mutiny; and it is probable that it was on this ground she is mentioned first, (see Num 12:1), and punished here, while Aaron is spared. Had he been smitten with the leprosy, his sacred character must have greatly suffered, and perhaps the priesthood itself have fallen into contempt. How many priests and preachers who deserved to be exposed to reproach and infamy, have been spared for the sake of the holy character they bore, that the ministry might not be blamed! But the just God will visit their transgressions in some other way, if they do not deeply deplore them and find mercy through Christ. Nothing tends to discredit the work of God so much as the transgressions and miscarriages of those who minister in holy things.

Clarke: Num 12:14 - If her father had but spit in her face

If her father had but spit in her face - This appears to have been done only in cases of great provocation on the part of the child, and strong irritation on the side of the parent. Spitting in the face was a sign of the deepest contempt. See Job 30:10; Isa 50:6; Mar 14:65. In a case where a parent was obliged by the disobedient conduct of his child to treat him in this way, it appears he was banished from the father’ s presence for seven days. If then this was an allowed and judged case in matters of high provocation on the part of a child, should not the punishment be equally severe where the creature has rebelled against the Creator? Therefore Miriam was shut out of the camp for seven days, and thus debarred from coming into the presence of God her father, who is represented as dwelling among the people. To a soul who knows the value and inexpressible blessedness of communion with God, how intolerable must seven days of spiritual darkness be! But how indescribably wretched must their case be who are cast out into outer darkness, where the light of God no more shines, and where his approbation can no more be felt for ever! Reader, God save thee from so great a curse

Several of the fathers suppose there is a great mystery hidden in the quarrel of Miriam and Aaron with Moses and Zipporah. Origen (and after him several others) speaks of it in the following manner: -

"1.    Zipporah, a Cushite espoused by Moses, evidently points out the choice which Jesus Christ has made of the Gentiles for his spouse and Church

2.    The jealousy of Aaron and Miriam against Moses and Zipporah signifies the hatred and envy of the Jews against Christ and the apostles, when they saw that the mysteries of the kingdom of heaven had been opened to the Gentiles, of which they had rendered themselves unworthy

3.    The leprosy with which Miriam was smitten shows the gross ignorance of the Jews, and the ruinous, disordered state of their religion, in which there is neither a head, a temple, nor a sacrifice

4.    Of none but Jesus Christ can it be said that he was the most meek and patient of men; that he saw God face to face; that he had every thing clearly revealed without enigmatical representations; and that he was faithful in all the house of God."This, and much more, Origen states in the sixth and seventh homilies on the book of Numbers, and yet all this he considers as little in comparison of the vast mysteries that lie hidden in these accounts; for the shortness of the time, and the magnitude of the mysteries, only permit him "to pluck a few flowers from those vast fields - not as many as the exuberance of those fields afford, but only such as by their odour he was led to select from the rest." Licebat tamen ex ingentibus campis paucos flosculos legere, et non quantum ager exuberet, sed quantum ordoratui supiciat, carpere .

Clarke: Num 12:16 - The wilderness of Paran

The wilderness of Paran - This could not be the same Paran with that mentioned Deu 1:1, for that was on the borders of the promised land, see the note on Deu 1:1, Deu 1:2; they were long near the borders of Canaan, and might have speedily entered into it, had it not been for their provocations and iniquities. They spent thirty-eight years in a journey which might have been accomplished in a few weeks! How many through their unfaithfulness have been many years in gaining that for which, in the ordinary procedure of Divine grace, a few days had been sufficient! How much ground may a man lose in the Divine life by one act of unfaithfulness or transgression! Israel wandered in the wilderness because Israel despised the pleasant land, and did not give credence to the word of the Lord. They would have a golden calf, and they had nothing but tribulation and woe in return.

Calvin: Num 12:1 - And Miriam and Aaron spoke against Moses

1.And Miriam and Aaron spoke against Moses This relation is especially worthy of observation for many reasons. If Aaron and Miriam had always quietly and cordially supported the honor of their brother, and had not been carried away by perverse and ungodly jealousy, their harmony, however holy it was, would have been perverted by the injustice of many, and alleged against them as a deceitful and insidious conspiracy. It came to pass, then, in the wonderful providence of God, that his own brother and sister set on foot a contention with respect to the supremacy, and endeavored to degrade Moses from the position in which God had placed him: for thus all suspicion of family favor was removed, and it was clearly shown that Moses, being opposed by his own belongings, was sustained by the power of God alone. At the same time it may be perceived how natural is ambition to the minds of almost all men, and also how blind and furious is the lust of dominion. Aaron and Miriam contend with their own brother for the supremacy; and yet they had received the most abundant proofs, that lie, whom they desire to overthrow, had been elevated by the hand of God, and was thus maintained in his position. For Moses had arrogated nothing to himself; and, therefore, it was not allowable that man should attempt to undermine the dignity of that high office, which God had conferred upon him. Besides, God had ennobled their own house and name in the person of Moses, and out of favor to him they had also been endued with peculiar gifts of their own. For by what right had Miriam obtained the gift of prophecy, except for the fuller ratification of her brother’s power? But the arrogance and ingratitude of Aaron was still more disgraceful. He had been by his brother associated with himself: Moses had allowed the high-priesthood to be transferred to him and his descendants, and rims had placed his own in subjection to them. What, then, was there for Aaron to begrudge his brother; when so exalted a dignity was vested in his own sons, whilst all the race of Moses was degraded? Still he was so blinded as to deem the honor of his brother a reproach to himself; at any rate, he could not endure to be second to him in dignity, although he was his superior in right of the priesthood. By this example, then, we are taught how anxiously we should beware of so baneful a plague (as ambition). The wicked brother ³⁸ in the tragic Poet says: —

“For, if injustice must at all be done,
‘Tis best to do it for dominion;”

that, under this pretext, he might through treachery and murder proceed against his own blood with impunity. Now, although we all hold this sentiment in detestation, still it plainly shows that, when the lust for rule takes possession of men’s hearts, not only do they abandon the love of justice, but that humanity becomes altogether extinct in them, since brothers thus contend with each other, and rage, as it were, against their own bowels. Indeed it is astonishing that, when this vice has been so often and so severely condemned in the opinion of all ages, the human race has not been ever freed from it; nay, that the Church of God has always been infested by this disease, than which none is worse: for ambition has been, and still is, the mother of all errors, of all disturbances and sects. Since Aaron and his sister were infected by it, how easily may it overspread the multitude! But I now proceed to examine the words.

Miriam is here put before Aaron, not by way of honorable distinction, but because she stirred up the strife, and persuaded her brother to take her side; for the ambition of the female sex is wonderful; and often have women, more high-spirited than men, been the instigators not merely of squabbles, but of mighty wars, so that great cities and countries have been shaken by their violent conduct. Still. however, this does not diminish the guilt of Aaron, who, at the instance of his foolish sister, engaged in an unjust and wicked contest with his brother, and even declared himself an enemy to God’s grace. Further, because they were unable to allege any grounds, upon which Moses in himself was not far their superior, they seek to bring disgrace upon him on account of his wife; as if in half of himself he was inferior to them, because he had married a woman who was not of their own race, but a foreigner. They, therefore, cast ignominious aspersions upon him in the person of his wife, as if it were not at all becoming that he should be accounted the prince and head of the people, since his wife, and the companion of his bed, was a Gentile woman. I do not by any means agree with those who think that she was any other than Zipporah, ³⁹ since we hear nothing of the death of Zipporah, nay, she had been brought back by Jethro, her father, only a little while before the delivery of the Law; whilst it is too absurd to charge the holy Prophet with the reproach of polygamy. Besides, as an octogenarian, he would have been but little suited for a second marriage. Again, how would such a marriage have been practicable in the desert? It is, therefore, sufficiently clear that they refer to Zipporah, who is called an Ethiopian woman, because the Scripture comprehends the Midianites under this name: although I have no doubt but that they maliciously selected this name, for the purpose of awakening greater odium against Moses. I designedly forbear from adducing the frivolous glosses in which some indulge. ⁴⁰ Moses, however, acknowledges that it ⁴¹ was not accorded to him to have a wife of the holy race of Abraham.

Calvin: Num 12:2 - And they said, Hath the Lord indeed spoken only by Moses?

2.And they said, Hath the Lord indeed spoken only by Moses? They pride themselves on their gift of prophecy, which ought rather to have schooled them to humility. But such is the natural depravity of men, not only to abuse the gifts of God unto contempt of their brethren, but so to magnify them by their ungodly and sacrilegious boasting, as to obscure the glory of their Author. Miriam and Aaron had received the spirit of prophecy, in order that the grace of God might shine forth in them; but from thence they raise up clouds to throw darkness upon the light, which was far brighter in Moses. They boast themselves to be prophets; why, then, do they not consider that there was no ground for glorying in this, inasmuch as that, which had been gratuitously bestowed upon them by God, was not their own? Again, why do they not correctly estimate their own insignificance in comparison with the excellency of Moses, so as, by willingly yielding to him, to show that they set at its proper value what God had respectively conferred upon them? Lest, then, the knowledge of those graces which God has intrusted to us, should puff us up with pride and presumption, let us remember that the more each of us has received, the greater obligations are we under to God and our brethren; and let us also reflect how much is wanting, in us, and how much, too, God has conferred on others, so as to prefer to ourselves those whom God has designed to honor.

Calvin: Num 12:3 - Now the man Moses was very meek

3.Now the man Moses was very meek This parenthesis is inserted, in order that we might perceive that God was not moved by any complaint of Moses, to be so greatly wroth with Aaron and Miriam. It is said that “the Lord heard,” that is to say, to undertake the cause in His character of Judge: and it is now added, that He spontaneously summoned the criminals to His tribunal, though no accuser requested that justice should be done him. For this is the, tendency of the eulogium of his meekness, as if Moses had said that he submitted in silence to the wrong, because, in his meekness, he imposed patience on himself. Moreover, he, does not praise his own Virtue for the sake of boasting, but in order to exhort us by his example, and, if it should be our lot to be treated with indignity, quietly and calmly to wait for the judgment of God. For whence does it come that, when any one has injured us, our indignation carries away our feelings in all directions, and our pain boils up without measure, except because we do not think that our ills are regarded by God until we have made loud and boisterous complaints? This passage, then, teaches us that although the good and gentle refrain from reproaches and accusations, God nevertheless keeps watch for them, and, whilst they are silent, the wickedness of the ungodly cries out to, and is heard by, God. Again, the silence of long-suffering itself is more effectual before God than any cries, however loud. But if God does not immediately proceed to execute vengeance, we must bear in mind what is written elsewhere, that the blood of Abel cried out after his death, that the murder which Cain had committed might not be unpunished. (Gen 4:10.)

Calvin: Num 12:4 - Come out ye three unto the tabernacle

4.Come out ye three unto the tabernacle God calls Aaron and Miriam to the tabernacle, that the very sanctity of the place may cast down their haughtiness; for forgetfulness of God had overspread their minds, when they began to be so insolent before men. They are, therefore, brought back to the presence of God, from which all their senses had turned away, in order that they at length might learn to revere Moses, whose cause is upheld by God. God commands them to “hear His words,” because they would never have dared to murmur against Moses if they had reflected on the account they would have to give. God, therefore, claims their attention, that they may learn to recollect themselves, and to awaken from the senselessness of their presumption. Moreover, they are separated from Moses, that they may confess their inferiority, and be ashamed of their temerity in daring to compare themselves with him.

Calvin: Num 12:6 - If there be a prophet among you

6.If there be a prophet among you He makes mention of two methods by which the will of God was wont to be revealed to the prophets, viz., visions and dreams. He does not, however, here use the word חזון chazon, ⁴² which signifies a prophecy as well as a vision, but מראה , marah, expressive of some visible appearance, which confirms and ratifies the truth of His word (oraculi) to the eyes and all the senses. Thus has God often appeared to His servants, so that His majesty might be inscribed upon His addresses to them. Before the giving of the Law such visions were frequently vouchsafed to the Patriarchs; whilst sometimes they were instructed by dreams. Thus Joel, when he promises that under the kingdom of Christ there shall be a complete fullness of all revelations, also enumerates these two forms of them,

“Your sons (he says) and your daughters shall prophesy: your old men shall dream dreams, your young men shall see visions.”
(Joe 2:28.)

But we know that the prophets described the kingdom of Christ under the likeness of their own times: when, therefore, God sets forth these two ordinary modes of revelation, he withdraws Moses from the condition of others, as if to exalt him by a special privilege. Now, since Aaron and Miriam were not superior to others, they were thus reminded that they were far behind Moses in rank. With this view he is said to be “faithful in all God’s house;” in quoting which passage in order to prove his inferiority to Christ, the Apostle says he was a servant, and a member of the Church, whereas Christ was its Lord and builder, or creator. (Heb 3:2.) But the difference between them is more clearly specified immediately afterwards, viz., that God speaks to him “mouth to mouth,” by which expression, as I have said elsewhere, ⁴³ more intimate and familiar communication is denoted. Still God does not thus deprive the prophets of anything which is requisite for the discharge of their office; but merely establishes Moses as the chief of them all. It is true, indeed, that the Patriarchs are so ranked, as Abraham was called a prophet by the mouth of God, (Gen 20:7;) and the Prophet thus names him together with Isaac and Jacob in Psa 105:15; but still God at the same time includes the whole dispensation, which He afterwards chose to employ under the Law; and so prefers Moses to all who were hereafter to arise.

Further, the word vision is used in a different sense from that which it had just above; for God, distinguishing Moses from others, says that He speaks with him in vision, ⁴⁴ which it would be absurd to explain as meaning an ordinary or common vision. It therefore here signifies actual sight, ⁴⁵ which He contrasts with “dark speeches (aenigmata) and similitude,” which word is equivalent to a representation (figura,) if the negative be referred to both. For there are some who take similitude for a lively and express image; as if God should assert that He reveals His face to Moses; and therefore read the clause adversatively, as I have given it in the margin. But the former reading is the most natural.

I have elsewhere treated of dreams and visions. It will then be sufficient to give the sum in one word, namely, that they were seals for the confirmation of prophecies; so that the Prophets, as if sent from heaven, might with full confidence declare themselves to be God’s lawful interpreters. For visions had their own peculiar marks, to distinguish them from phantoms and false imaginations; and dreams also were accompanied by their signs, in order to remove all doubt of their authenticity. The prophets, therefore, were fully conscious of their vocation, so that nothing was wanting to the assurance of faith. Meanwhile, the false prophets dressed themselves up in these masks to deceive. Thus Jeremiah, in refutation of their ungodly pretences, says,

“The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat, saith the Lord?” (Jer 23:28.)

Calvin: Num 12:9 - And the anger of the Lord was kindled against them

9.And the anger of the Lord was kindled against them The expostulation is succeeded by punishment. God’s departure was a sign of immediate condemnation; because there was no need of any further questioning, as concerning some matter of obscurity. After God, then, had convicted them of their sin, and had inveighed in a severe and stern reprehension against the ingratitude of Miriam and Aaron, He first pronounced their sentence, and then suddenly withdrew. What follows, that “the cloud departed,” is added in explanation; for God, who fills all things, never moves from His place; but His name is applied metaphorically to the cloud, which was the symbol of His absence or presence.

The nature of the punishment which was inflicted upon Miriam was very appropriate to the offence. The foolish woman, puffed up with pride, had coveted more than was lawful; and her ignominy was the just reward of her arrogance, according to the declaration of Christ, “Every one that exalteth himself shall be abased.” (Luk 18:14.) Let us understand, then, that in proportion as the proud are led away by their ambition to long for unlawful honors, they bring upon themselves nothing but disgrace; and although they may gloriously triumph for a season, still, it cannot be but that their glory will at length be turned into disgrace. For inasmuch as all who exalt themselves wage war with God, He must needs encounter them with the awful power of His hand, in order to restrain their madness. Now, whosoever are moved by envy to enter into contention with His servants, endeavor, as hr as in them lies, to overthrow His glory by obscuring the gifts of the Spirit. No wonder, then, that God should avenge the insult offered to Himself, and should repay them with the infamy they deserve; as it is written,

“Them that honor me I will honor, and they that despise me shall be lightly esteemed.” (1Sa 2:30.)

Miriam desired to be equal with her brother, whom God had exalted above all others; what she attains is, that she should not occupy the extremist corner of the people, but be cut off from companionship with mankind. A similar instance occurred in the case of king Uzziah, who, not contented with the royal dignity, when he had unlawfully attempted to make an incense-offering, was also smitten with leprosy, so as to be no longer suffered to continue in association even with the common people. (2Ch 26:16.)

Here, however, the question arises, why, when Aaron participated in the guilt, he was exempted from the punishment? If no reason existed, still we should have to adore the judgment of God; for it is not our business to complain, when He has mercy upon whom He will have mercy, nevertheless, it appears probable that God’s wrath was more exceedingly kindled against Miriam, because she had applied the torch to the ungodly contention, and had inflamed her brother’s mind, as we see at the beginning of the chapter. It was just, then, that the blame should rest on her, since she had been the origin of the evil. I imagine, however, that in sparing Aaron, He had regard to the priesthood, inasmuch as, in his person, it would have been subjected almost to eternal disgrace. Since, therefore, Aaron was an image of God’s only-begotten Son and our only Mediator, and this great dignity had recently had its commencement in him, it was of exceeding importance that he should be exempted from such infamy, lest any diminution of the reverence due to religion should arise.

Calvin: Num 12:11 - And Aaron said unto Moses, Alas! my lord

11.And Aaron said unto Moses, Alas! my lord Although Aaron was aware that, through God’s indulgence, his own punishment was remitted, still he does not cease to consider what he had deserved. For we ought not to wait until God smites ourselves, but since in chastising others He invites us to repentance, although He may spare ourselves, we should profit betimes by their punishments. The disfigurement, therefore, of his sister, alarmed and terrified Aaron, so that, examining his own condition, he acknowledged himself to be deserving of a similar judgment. His humble prayer manifests that those high aspirations were subdued, which had carried him away into unholy jealousy. Moses, who was younger than himself, and whose superiority he just before could not endure, tie now calls his lord, and confesses himself to be subject to his authority and power. Thus the dread of punishment was the best medicine to cure his disease of ambition. In beseeching Moses not to impute his sin to him, he does not usurp for mortal man a right which God by Isaiah claims for Himself alone; ⁴⁶ but inasmuch as Moses had been injured, he asks his pardon, lest by his accusation he should be brought before the divine tribunal. Where he confesses his own and his sister’s foolishness, he does not extenuate the grossness of his crime, as most people do, when they generally seek to cover their transgressions under the plea of error or thoughtlessness; but it is precisely as if he had said that they were senseless, and out of their minds, as we gather from the next clause, in which he plainly acknowledges their criminality.

By the comparison which he introduces, it is evident that the leprosy of Miriam was of no ordinary kind, for nothing can be more disgusting than the dead body of any abortive foetus, corrupt with purulence and decay.

Calvin: Num 12:13 - And Moses cried unto the Lord

13.And Moses cried unto the Lord The event now proves, what was recently asserted, that Moses was of a meek and gentle disposition beyond all other men; for he is not only ready at once to forgive, but also intercedes with God for them. And thus the presumption of Miriam is best reproved; for the only hope of safety that remains to her is in the dignity of Moses, which of late she could not endure.

From the reply of God, it is manifest that the punishment which she alone had received was intended for the instruction of all. The pride and temerity of Miriam were sufficiently chastised, but God wished it to be a lesson for all, that every one should confine himself to his own bounds. Meanwhile, let us learn from this passage to pay due honor to the judgments of God, so that they may suffice us as the rule of supreme equity. For if such power over their children is accorded to earthly parents, as that they may put them to shame at their will, how much more reverence is due to our heavenly Father, when he brands us with any mark of disgrace? This was the reason why Miriam was shut out for seven days, not only that she might mourn apart by herself, but also that her chastisement might be profitable to all. It is likewise addressed to us, that we may learn to blush whensoever God is angry with our sins, and thus that shame may produce in us a dislike of sin. This special example afterwards passed into a law, as we have already seen, (Deu 24:9); ⁴⁷ for when God commands lepers to be separated, He recalls to the recollection of the people what He had appointed with respect to Miriam, lest, if internal impurity be cherished, its infection may spread beyond ourselves.

Calvin: Num 12:16 - And afterward the people departed from Hazeroth

Num 12:16.And afterward the people departed from Hazeroth At first sight Moses appears to be at variance with himself: for he here states that he sent the spies at God’s command, whereas in Deu 1:22, he relates that he made this concession at the request of the people; ⁴⁸ but the two statements are easily reconciled. It is, indeed, unquestionable that God had regard to the infirmity and distrust of the people; for the spies are not sent to see in what direction the land was to be attacked, with which design two were afterwards sent by Joshua, but God had here no other object than to encourage them, when they else were cowardly and inert, to throw off their inactivity, and eagerly to advance. The necessity of such a remedy was evidently shown, when they all demanded this of Moses. The second narrative, therefore, is fuller, and in it Moses goes back further than he had done in the first, viz., that it arose from the timidity and pusillanimity of the people that he did not at onto hasten whither God invited him; for, if they had straightway obeyed, they would have won the land of their enemies without any delay; but they requested that a respite might be given them. It is, then, by no means inconsistent that Moses did, at the request of the people, what God at the same time enjoined, because tie saw that they were otherwise hesitating, and but little disposed to advance, and needed this stimulus. For, if the spies had honestly per.-formed their duty, the people would have been led forward as if they had seen the land themselves, which would have been the readiest means for putting an end to all delays.

First, however, the place is described, from whence the spies were sent, viz., at no great distance from mount Sinai, although they had encamped twice, so that it was their third station. It has already been stated in chapter 10, that the cloud rested in the wilderness of Paran, which some understand to have been said by anticipation, (πρόληψιν,) as if Moses had said that, from the time when the people left Mount Sinai, they had not made any permanent halt, until they came to that wilderness, and there pitched their tents. But this opinion is by no means consistent; for it is clear that they stayed some time in Taberah; and many days were spent at the graves of lust, (Kibroth-hattaavah;) for there they were gorged for a month with the flesh of the birds, and then the pestilence attacked them, which cut off many of them, for whose burial it was necessary to provide. Now, their next halt was for more then seven days. It, therefore, appears probable to me that by the word Paran, a different place is not expressed; but that it is merely meant that, though they advanced, they still remained in some part of that wilderness. For, since the wilderness of Paran was in one direction contiguous to Mount Sinai, that name is sometimes given to it; for Moses certainly confounds them elsewhere, as also does the Prophet Habakkuk. (Deu 33:3; Hab 3:3.)

Defender: Num 12:1 - the Ethiopian woman

Presumably this woman was Zipporah (Exo 2:21; Exo 4:25), the daughter of Jethro, since there is no other indication that Moses had more than one wife. However, she is also called a Midianite (Exo 2:16). This leaves her identity somewhat uncertain. Ethiopia is Cush in Hebrew. The Cushites originally settled on the eastern shores of Arabia before moving across the Red Sea to Ethiopia, and were gradually replaced by the Midianites. Thus, the Cushites and Midianites probably experienced considerable intermingling and intermarriage in the process. Hab 3:7 indicates that Cushan and Midian were sometimes considered equivalent."

Defender: Num 12:10 - white as snow

There may be an ironic note in this judgment, with Miriam's sudden "whiteness" contrasting with the dark-skinned woman she had criticized. More likely, however, her complaint was that Moses had married outside the nation of Israel, and she was trying to use this as an excuse to usurp Moses' place of leadership."

Defender: Num 12:14 - spit in her face

This is not a command for a father to do this, but simply a recognition that this was a common practice in the Middle East as an expression of sharp rebuke and contempt for the actions of a grossly disobedient child."

TSK: Num 12:1 - Miriam // Ethiopian // married

Miriam : Mat 10:36, Mat 12:48; Joh 7:5, Joh 15:20; Gal 4:16

Ethiopian : or, Cushite, Exo 2:16, Exo 2:21

married : Heb. taken, Gen 24:3, Gen 24:37, Gen 26:34, Gen 26:35, Gen 27:46, Gen 28:6-9, Gen 34:14, Gen 34:15, Gen 41:45; Exo 34:16; Lev 21:14

TSK: Num 12:2 - Hath the Lord // hath he not // And the

Hath the Lord : Num 16:3; Exo 4:30, Exo 5:1, Exo 7:10, Exo 15:20, Exo 15:21; Mic 6:4

hath he not : Num 11:29; Pro 13:10; Rom 12:3, Rom 12:10; Phi 2:3, Phi 2:14; 1Pe 5:5

And the : Num 11:1; Gen 29:33; 2Sa 11:27; 2Ki 19:4; Psa 94:7-9; Isa 37:4; Eze 35:12, Eze 35:13

TSK: Num 12:3 - very // above

very : Psa 147:6, Psa 149:4; Mat 5:5, Mat 11:29, Mat 21:5; 2Co 10:1; 1Th 2:7; Jam 3:13; 1Pe 3:4

above : Num 11:10-15, Num 20:10-12; Psa 106:32, Psa 106:33; 2Co 11:5, 2Co 12:11; Jam 3:2, Jam 3:3

TSK: Num 12:4 - the Lord // Come out

the Lord : Psa 76:9

Come out : Num 16:16-21

TSK: Num 12:5

Num 11:25; Exo 34:5, Exo 40:38; Psa 99:7

TSK: Num 12:6 - a prophet // in a vision // a dream

a prophet : Gen 20:7; Exo 7:1; Psa 105:15; Mat 23:31, Mat 23:34, Mat 23:37; Luk 20:6; Eph 4:11; Rev 11:3, Rev 11:10

in a vision : Gen 15:1, Gen 46:2; Job 4:13, Job 33:15; Psa 89:19; Eze 1:1; Dan 8:2; Dan 10:8, Dan 10:16, Dan 10:17; Luk 1:11, Luk 1:22; Act 10:11, Act 10:17, Act 22:17, Act 22:18

a dream : Gen 31:10, Gen 31:11; 1Ki 3:5; Jer 23:28; Dan 7:1; Mat 1:20, Mat 2:12, Mat 2:13, Mat 2:19

TSK: Num 12:7 - My servant // faithful

My servant : Deu 18:18; Psa 105:26; Mat 11:9, Mat 11:11; Act 3:22, Act 3:23, Act 7:31

faithful : 1Co 4:2; 1Ti 3:15; Heb 3:2-6; 1Pe 2:4, 1Pe 2:5

TSK: Num 12:8 - mouth // dark speeches // similitude // were ye

mouth : Num 14:14; Exo 33:11; Deu 34:10; 1Ti 6:16

dark speeches : Psa 49:4; Eze 17:2, Eze 20:49; Mat 13:35; Joh 15:15; 1Co 13:12

similitude : Exo 24:10, Exo 24:11, Exo 33:19, Exo 33:23, Exo 34:5-7; Deu 4:15; Isa 40:18, Isa 46:5; Joh 1:18; Joh 14:7-10, Joh 15:24; 2Co 3:18, 2Co 4:4-6; Col 1:15; Heb 1:3

were ye : Exo 34:30; Luk 10:16; 1Th 4:8; 2Pe 2:10; Jud 1:8

TSK: Num 12:9

Num 11:1; Hos 5:15

TSK: Num 12:10 - the cloud // behold // leprous

the cloud : Exo 33:7-10; Eze 10:4, Eze 10:5, Eze 10:18, Eze 10:19; Hos 9:12; Mat 25:41

behold : Deu 24:9

leprous : Lev 13:2, 3-46; 2Ki 5:27, 2Ki 15:5; 2Ch 26:19-21

TSK: Num 12:11 - I beseech thee // lay not

I beseech thee : Exo 12:32; 1Sa 2:30, 1Sa 12:19, 1Sa 15:24, 1Sa 15:25; 1Ki 13:6; Jer 42:2; Act 8:24; Rev 3:9

lay not : 2Sa 19:19, 2Sa 24:10; 2Ch 16:9; Psa 38:1-5; Pro 30:32

TSK: Num 12:12 - as one dead // of whom

as one dead : Psa 88:4, Psa 88:5; Eph 2:1-5; Col 2:13; 1Ti 5:6

of whom : Job 3:16; Psa 58:8; 1Co 15:8

TSK: Num 12:13

Num 14:2, Num 14:13-20, Num 16:41, Num 16:46-50; Exo 32:10-14; 1Sa 12:23, 1Sa 15:11; Mat 5:44, Mat 5:45; Luk 6:28, Luk 23:34; Act 7:60; Rom 12:21; Jam 5:15

TSK: Num 12:14 - spit // let her be

spit : Deu 25:9; Job 30:10; Isa 50:6; Mat 26:67; Heb 12:9

let her be : Num 5:2, Num 5:3; Lev 13:45, Lev 13:46, Lev 14:8; 2Ch 26:20, 2Ch 26:21

TSK: Num 12:15 - shut out // and the // till Miriam

shut out : Deu 24:8, Deu 24:9

and the : Gen 9:21-23; Exo 20:12

till Miriam : Lam 3:32; Mic 6:4, Mic 7:8, Mic 7:9; Hab 3:2

TSK: Num 12:16 - afterward // Hazeroth // the wilderness

afterward : Num 11:35, Num 33:18

Hazeroth : The exact situation of this place is unknown. Dr. Shaw computes it to be three days’ journey, i.e., thirty miles from Sinai. From this passage, it appears that the wilderness of Paran commenced immediately upon their leaving this station. Calmet observes, that there is a town called Hazor in Arabia Petrea, in all probability the same as Hazerim, the ancient habitation of the Hivites (Deu 2:23); and likewise, according to all appearances, the Hazeroth, where the Hebrews encamped.

the wilderness : Num 10:12, Num 13:3, Num 13:26; Gen 21:21; 1Sa 25:1; Hab 3:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Num 12:1 - Miriam // Aaron // The Ethiopian woman

Miriam and

Aaron to murmur against their brother, partly to exercise and discover his admirable meekness and patience for the instruction of after-ages; and partly, that by this shaking Mose’ s authority might take the deeper root, and the people might be deterred from all sedition and rebellion against him by this example. Miriam seems to be first named, because she was the chief instigator or first mover of the sedition; wherefore she also is more eminently punished.

The Ethiopian woman was either 1. Zipporah, who is here called an Ethiopian , in the Hebrew a Cushite, because she was a Midianite; the word Cush being generally used in Scripture, not for Ethiopia properly so called below Egypt, but for Arabia, as some late learned men have evidently proved from 2Ki 19:9 2Ch 21:16 Eze 29:10 30:8,9 Hab 3:7 , and other places. If she be meant, as it is commonly conceived, I suppose they did not quarrel with him for marrying her, because that was done long since, but for indulging her too much, and being swayed by her and her relations, by whom they might think he was persuaded to make this innovation, and to choose seventy rulers, as he had been formerly, Ex 18 ; by which copartnership in government they thought their authority and reputation much diminished, especially when no notice was taken nor use made of them in the choice, but all was done by the direction of Moses, and for his assistance in the government. And because they durst not accuse God, who was the chief Agent in it, they charge Moses, his instrument, as the manner of men is. Or,

2. Some other woman, though not named in Scripture, whom he married either whilst Zipporah lived, or rather because she was now dead, though that, as really other things, be not recorded. For as the quarrel seems to be about his marrying a stranger, so it is probable it was a late and fresh occasion about which they contended, and not a thing done forty years ago. And it was lawful for him as well as any other to marry an Ethiopian or Arabian woman, provided she were, as doubtless this woman was, a sincere proselyte, which were by the law of God admitted to the same privileges with the Israelites, Exo 12:48 ; so there might be many reasons why Moses might choose to marry such a person rather than an Israelite, or why God so ordered it by his providence, either because she was a person of eminent worth and virtue, or because God intended that the government should not be continued in the hands of Moses’ s children, and therefore would have some political blemish to be upon the family, as being strangers by one parent. And this they here urge as a blemish to Moses also.

Poole: Num 12:2

Are not we prophets as well as he? so Aaron was made, Exo 4:15,16 , and so Miriam is called, Exo 15:20 . See also Mic 6:4 . And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself, and make rulers as he pleaseth, without consulting us in the case? The Lord heard it, i. e. observed their words and carriage to Moses.

Poole: Num 12:3 - Quest // Answ

This is added as the reason why Moses took no notice of their reproach, but was one that heard it not, and why God did so speedily and severely plead Moses’ s cause, because he did not avenge himself.

Quest. 1. Did it become Moses thus to commend himself?

Answ 1. The holy penmen of Scripture are not to be measured or censured by other profane writers, because they are guided by special instinct in every thing they write; and as they ofttimes publish their own and their near relations’ greatest faults, where it may be useful to the honour of God, and the edification of the church in after-ages; so it is not strange if for the same reasons sometimes they commend themselves, especially when they are forced to it by the insolence and contempt of their adversaries, which was Moses’ s case here, in which case St. Paul also commends himself, 2Co 11:5 , &c. 2Co 12:11,12 ; which they might the better do, because all their writings and carriage made it evident to all men that they did not this out of vain-glory, and that they were exalted above the affectation of men’ s praises, and the dread of men’ s reproaches.

2. This might be added, as some other clauses were, by some succeeding prophet, which was no disparagement to the authority of the Holy Scriptures, seeing it is all written by one hand, though divers pens be used by it.

Quest. 2: How was Moses so meek, when we oft times read of his anger, as Exo 11:8 16:20 32:19 Lev 10:16 Num 16:15 20:10,11 , compared with Psa 106:32,33 ?

Answ 1. The meekest men upon earth are provoked sometimes, yea, oftener than Moses was.

2. True meekness doth not exclude all anger, but only such as is unjust, or immoderate, or implacable. Moses was and ought to be angry where God was offended and dishonoured, as he was in almost all the places alleged.

Poole: Num 12:4 - Suddenly // Come out

Suddenly partly to show his great respect unto Moses, and unto the grace of meekness; and partly to stifle the beginnings of the sedition, that this example might not spread amongst the people, who had too much of that leaven among them.

Come out to wit, out of your private dwellings, and from amongst the people, both that you may not infect them by such scandalous words, and partly that you may know my pleasure and your own doom.

Poole: Num 12:5 - In the door of the tabernacle

In the door of the tabernacle where they stood without, not being admitted into the tabernacle, as Aaron used to be; which is noted as a sign of God’ s displeasure.

Poole: Num 12:6

If you be prophets, as you pretend, yet know there is a difference among prophets, nor do I put equal authority and honour upon all of them. By a vision God represents things to the mind of a prophet when he is awake, as Gen 15:1 46:2 Dan 8:18 10:8 . By a dream God manifests his mind to them when asleep, as Gen 20:3 28:12 .

Poole: Num 12:7

i.e. Whom I have set over all my house, i.e. my church and people, and therefore over you, and who hath discharged his office faithfully, and not partially and selfseekingly, as you falsely accuse him.

Poole: Num 12:8 - Mouth to mouth // Apparently // The similitude of the Lord // My servant

Mouth to mouth i.e. distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly. This is called speaking face to face, 2Jo 1:12 3Jo 1:14 .

Apparently plainly and certainly. Not in dark speeches ; not in parables, similitudes, riddles, dark resemblances; as by showing a boiling pot, an almond tree , &c. to Jeremiah, a chariot with wheels, &c. to Ezekiel.

The similitude of the Lord not the face or essence of God, which no man can see and live, Exo 33:20 ; it being invisible, Col 1:15 , and never seen by man, Joh 1:18 ; but some singular manifestation of his glorious presence, as Exo 33:11,20 , &c.; Exo 34:5 , &c.; Deu 34:10 . Yea, the Son of God appeared to him in a human shape, which he took up for a time, that he might give him a foretaste of his future incarnation.

My servant who is so in such an eminent and extraordinary manner.

Poole: Num 12:9

From the door of the tabernacle, in token of his great displeasure, not waiting for their answer, and judging them unworthy of any further discourse.

Poole: Num 12:10 - From off the tabernacle // Miriam became leprous // White as snow

From off the tabernacle not from the whole tabernacle, for then they must have removed, but from that part of the tabernacle whither it was come, to that part which was directly over the mercy-seat, where it constantly abode.

Miriam became leprous she, and not Aaron, either because she was first or chief in the transgression, or because God would not have his worship either interrupted or dishonoured, which it must have been if Aaron had been leprous.

White as snow: this kind of leprosy was the most virulent and incurable of all. See Exo 4:6 2Ki 5:27 . It is true, when the leprosy began in a particular part, and thence spread itself over all the flesh by degrees, and at last made it all white, that was an evidence. of the cure of the leprosy, Lev 13:12,13 ; but it was otherwise when one was suddenly and extraordinarily smitten with this universal whiteness, which showed the great corruption of the whole mass of blood, as it was here.

Poole: Num 12:11

Let not the guilt and punishment of this sin rest upon us, upon her in this kind, upon me in any other kind, but pray to God for the pardon and removal of it.

Poole: Num 12:12 - As one dead // When he cometh out of his mother’ s womb

As one dead either naturally, because part of her flesh was putrefied and dead, and not to be restored but by the mighty power of God; or morally, because she was cut off from all converse with others, Lev 13:46 .

When he cometh out of his mother’ s womb like an untimely birth, without due shape and proportion, or like a still-born child that hath been for some time dead in the womb, which when it comes forth is white and putrefied, and part of it consumed.

Poole: Num 12:14 - Spit in her face // Should she not be ashamed // Seven days

Spit in her face i.e. expressed some eminent token of indignation and contempt, which this was, Job 30:10 Isa 1:6 .

Should she not be ashamed and withdraw herself from her father’ s presence? as Jonathan did upon a like occasion, 1Sa 20:34 . So though God healed her according to Moses’ s request, yet he would have her publicly bear the shame of her sin, and be a warning to others to keep them firm the same transgression.

Seven days the time appointed for cleansing the unclean. See Num 6:9 31:19 .

Poole: Num 12:15

Which was a testimony of respect to her both from God and from the people, God so ordering it, partly lest she should be overwhelmed by such a public rebuke from God, and partly lest, she being a prophetess, together with her person, the gift of prophecy should come into contempt.

Poole: Num 12:16 - Hazeroth // In the wilderness of Paran

Hazeroth where they abode , as is said, Num 11:35 , for Miriam’ s sake.

In the wilderness of Paran i.e. in another part of the same wilderness, as may be gathered from Num 10:12 : see also Deu 33:2 . It is possible they might have removed out of one part of that wilderness into another wilderness, and then returned again into another part of it, as we know the Israelites had many strange windings and turnings in their wilderness travels. And this part was more especially called Rithmah , Num 33:18 , and Kadesh-barnea , Num 13:26 Deu 1:19 , which were two noted places in that part, both which seem to be comprehended within their camp, or near adjoining to it.

Haydock: Num 12:1 - Ethiopian

Ethiopian. Sephora, the wife of Moses, was of Madian, which bordered upon the land of Chus, or Ethiopia; and therefore she is called an Ethiopian: where note, that the Ethiopia here spoken of, is not that of Africa, but that of Arabia, (Challoner) on the east side of the Red Sea, Exodus ii. 15. Jealousy instigated Aaron and his sister on this occasion. (Calmet) ---

Perhaps Sephora had claimed some pre-eminence on account of her husband's gorly, in being a mediator between God and his people, and therefore they pretend to the same honour, ver. 2. (Haydock) ---

The Hebrew insinuates, that they laid hold on the pretext of Moses having married, or received again, a woman of a different nation contrary to the law which he had promulgated, "for it adds, he had married or retaken an Ethiopian woman." Others believe that he had put her away, and that Aaron and Mary stood up in her defence. "Mary and Aaron murmured against Moses, on account of the wife whom he had taken, who was a perfect beauty, because he had separated himself from his beautiful wife." (Onkelos) ---

Some are of opinion, that this woman was Tarbis, the daughter of the king of Ethiopia, whom Moses espoused after he had terminated the wars between him and the Egyptians, before he retired to Madian. But this account of Josephus, (Antiquities ii. 5,) and the explication of Onkelos, and of the Rabbins, seem to be destitute of any solid foundation. (Calmet)

Haydock: Num 12:3 - Exceeding meek

Exceeding meek. Moses being the meekest of men, would not contend for himself; therefore God inspired him to write here in his own defence: and the Holy Spirit, whose dictate he wrote, obliged him to declare the truth, though it was so much to his own praise. (Challoner) ---

So he mentions his defects without reserve. (Calmet) ---

There are occasions when a person may be not only authorized, but in a manner forced to declare what may be to his own praise. Moses was in such a situation. The peace of the whole nation was in danger, when false insinuations were thrown out against the lawgiver and king, by his own nearest relations, and by them who were next in authority to himself. Aaron, the high priest, countenanced at least the remarks of his sister, who seems to have been the most to blame, as she alone is punished with the leprosy. (Haydock) ---

Some have suspected that this verse has been inserted by a later inspired writer. (Conrnelius a Lapide) ---

But whether it was or not, there is no reason to infer with Thomas Paine, that Moses was either "a vain and arrogant coxcomb, and unworthy of credit, or that the books (attributed to him) are without authority." For if he did not write this verse, it does not follow that he wrote none of the Pentateuch; and if Paine scruples not to write of himself: "the man does not exist, that can say....I have in any case returned evil for evil:" and is not praising himself as a very meek man, when at the same time he is writing to cause all the mischief he can both in church and state, and thus during the heat of revolutionary madness, to involve thousands in ruin? (Watson) (Haydock)

Haydock: Num 12:5 - Come

Come to the door of the tabernacle, where Moses also was standing.

Haydock: Num 12:6 - Vision

Vision. Other prophets were inspired in a more mysterious manner: Moses, though he saw not the majesty of God in any corporeal figure, was instructed by him in the most secret things with the utmost perspicuity, (Calmet) as if a man were explaining his sentiments to his most intimate friend, Exodus xxxiii. 19. (Haydock)

Haydock: Num 12:7 - Faithful

Faithful: Hebrew Neeman, steward or master of the palace. Such was Samuel, 1 Kings iii. 20; David, (Calmet) 1 Kings xxii. 14; Naaman, the general of Syria, 2 Kings v.; and Bacchides, 1 Machabees vii. (Haydock) ---

Ambassadors had this title, (Proverbs xiii. 17,) and fidelity often denotes an office, 1 Paralipomenon ix. 22. Job (xii. 20,) speaks of the Namonim. (Calmet) ---

But none among the Israelites was more justly entitled to this honour than Moses. He announced the word of God without any mixture of falsehood, and did not arrogate to himself more than his due, as Aaron seems to have done, ver. 2. (Haydock)

Haydock: Num 12:10 - Departed // Leprosy

Departed from the door to its former place, (Calmet) as if in abhorrence of Mary's leprosy, (Hiscuni) and still more of the sin, which had brought upon her that punishment. (Calmet) ---

Perhaps the cloud was raised higher in the air than usual, but did not proceed forward; (Menochius) otherwise the Israelites would have decamped. They remained at Haseroth till Mary was returned into the camp, ver. 15. (Haydock) ---

Leprosy, of an incurable kind, like that of Gieze, 4 Kings v. 27. It covers the whole skin with a white scurf, Leviticus xiii. 10. Aaron is spared, either because he had sided with his sister only out of complaisance, without any formal malice against his brother; or because God, in consideration for his priestly character, would not render him contemptible in the eyes of the all people, intending to punish him in a more secret manner: for was are not always to judge of the grievousness of a fault, by its present punishment. Perhaps Aaron obtained pardon by his speedy repentance, ver. 11. (Calmet)

Haydock: Num 12:12 - Dead

Dead; consumed by leprosy, or incapable of performing the duties of life. (Menochius) ---

Hebrew, " an abortive, whose flesh is half consumed before he comes forth from his mother's womb." Septuagint, "he eateth half her flesh." "Permit not her to be separated from us, I beseech you, for she is our sister: pray, I beg, that her flesh may be healed," Chaldean.

Haydock: Num 12:14 - Answered him

Answered him. The force of this reply must be very obvious. If a father had been so irritated by his daughter, as to shew his indignation in the strongest manner, (see Job xxx. 10.; Mark xiv. 65,) she would surely keep out of sight for a time: and can she complain, if I, who have been more injured in the person of my minister, exclude her from society seven days, after having covered her with the leprosy as with spittle. (Calmet) ---

The excommunication, in the Christian Church, bears some resemblance with this exclusion. Mary did not undergo all the legal purifications, (Leviticus xxxiv.) as the miraculous cure dispensed her from them. (Menochius) ---

Origen (hom. vi. 7,) and other Fathers, explain the mystery of this historical event. Moses, taking to wife the Ethiopian, represents Christ calling the Gentiles, which excites the murmurs of the synagogue. Mary shews the deformity of the latter religion at the present day, without head or sacrifice. The encomiums bestowed upon the Jewish legislator, belong in a still stricter sense to Jesus Christ, the mildest of men, fully acquainted with all the secrets of God, and the most faithful in all his house. (St. Jerome, ep. ad Fab. mansion xiv.)

Gill: Num 12:1 - And Miriam and Aaron spoke against Moses // because of the Ethiopian woman, whom he had married, for he had married an Ethiopian woman

And Miriam and Aaron spoke against Moses,.... Miriam is first mentioned, because she was first in the transgression, and so was only punished; Aaron was drawn into the sin by her, and he acknowledged his fault, and was forgiven: it must be a great trial to Moses, not only to be spoken against by the people, as he often was, but by his near relations, and these gracious persons, and concerned with him in leading and guiding the people through the wilderness, Mic 6:4,

because of the Ethiopian woman, whom he had married, for he had married an Ethiopian woman; not a queen of Ethiopia, as the Targum of Jonathan; nor Tharbis, a daughter of a king of Ethiopia, whom Josephus ^h says he married, when he was sent upon an expedition against the Ethiopians, while he was in Pharaoh's court; nor the widow of an Ethiopian king whom he married after his death, when he fled from Pharaoh into Ethiopia, and was made a king there, as say some Jewish writers ⁱ: for there is no reason to believe he was married before he went to Midian; nor was this some Ethiopian woman he had married since, and but lately, Zipporah being dead or divorced, as some have fancied; but it was Zipporah herself, as Aben Ezra, Ben Melech, and so the Jerusalem Targum, which represents her not as truly an Ethiopian, but so called, because she was like to one; indeed she was really one; not a native of Ethiopia, the country of the Abyssines, but she was a Cushite, a native of Arabia Chusea, in which country Midian was, from whence she came; hence the tents, of Cushan, and the curtains of Midian, are spoken of together, Hab 3:7. Now it was not on account of Moses's marriage with her that they spoke against him, for that was an affair transacted in Midian some years ago, which at first sight may seem to be the case; nor because he now had divorced her, as Jarchi, which perhaps would have given them no uneasiness; and for the same reason, not because he abstained from conversation with her, that he might give up himself to the service of God in his house, and perform it in a more holy and faithful manner, which is the common sentiment of the Jewish writers: but rather, as it is thought by others, because of a suspicion they had entertained, that she had interested herself in the affair of the choice of the seventy elders, and had prevailed upon Moses to put in such and such persons into the list she had a mind to serve; at least this seems to be the case, for the displeasure was against Moses himself; they were angry with him, because he transacted that affair without them, and chose whom he pleased, without consulting them; and therefore, though they cared not to ascribe it entirely to him, and his neglect of them, they imputed it to his wife, as if she had over persuaded him, or her brother through her means, to take such a step as he did.

Gill: Num 12:2 - And they said, hath the Lord, indeed spoken only by Moses // hath he not spoken also by us // and the Lord heard it

And they said, hath the Lord, indeed spoken only by Moses?.... They own he had spoken by him; this was so notorious that it could not be denied:

hath he not spoken also by us? are we not prophets as well as he? the Lord spake to Aaron while he was in Egypt, and had made him a good spokesman in his name, and bore this testimony of him, that he could speak well, and Miriam is expressly called a prophetess, Exo 4:14 Exo 15:20; and this being the case, they stomached it that they should have no concern in the choice and appointment of the seventy elders:

and the Lord heard it; for perhaps this was said secretly between themselves; but God, that sees, and hears, and knows all things, took notice of what was spoken by them, and resented it; for it was ultimately against himself, who had ordered Moses to do what he did.

Gill: Num 12:3 - Now the man Moses was very meek // above all the men which were upon the face of the earth

Now the man Moses was very meek,.... So that they might say anything against him, and he not be affronted, nor resent any injury; and this therefore is introduced as a reason why the Lord undertook the cause, and vindicated him, resenting the obloquies of Miriam and Aaron against him; because he knew he was so exceeding meek, that he himself would pass it by without taking notice of it, though he might hear it: hence the Targum of Jonathan"and he cared not for their words;''they gave him no concern or uneasiness, so meek, mild, and gentle was he: and this is to be considered; not as a self-commendation of Moses, but as a testimony of his character by God himself, by whom he was inspired in writing it; though it is possible this might be added by another hand, Joshua or Ezra, under the same direction and inspiration of the Spirit of God; who chose that such a character of Moses should stand here, in opposition to the calumnies cast upon him, and as giving a reason why not he himself, but the Lord, appeared in his vindication, he being so meek and lowly, as is said of his antitype, and by himself, Mat 11:29,

above all the men which were upon the face of the earth; being seldom angry, and when he was, it was generally, if not always, when the honour of God was concerned, and not on account of his own person and character; though it must not be said of him that he was perfect in this respect, or free from passion, or from blame at any time on account of it, but, when compared with others, he was the meekest man that ever lived; whereby he became the fittest person to have to do with such a peevish, perverse, and rebellious people as the Israelites were, whom no other man could well have bore with.

Gill: Num 12:4 - And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam // come out ye three unto the tabernacle of the congregation // and they three came out

And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam,.... As one greatly provoked, and highly displeased, and which was shown at once; and in order to prevent the complaint getting among the people, and spreading, which might have been of bad consequence, as they were pretty much disposed to murmur and mutiny; as also to show that it was not through any solicitation of Moses that the Lord took this matter in hand, time not being allowed to him to make any application to him; for, as soon as ever Miriam and Aaron had uttered their speech against him, the Lord spake to them:

come out ye three unto the tabernacle of the congregation; everyone out of his tent, as Aben Ezra; though it is not improbable that they were all together in the tent of Moses, whither Aaron and Miriam were come to contend with him; the words seem to be spoken quick, and in haste, as being angry:

and they three came out: of the place where they were, to the tabernacle of the congregation, that so the people might not hear what was said unto them, and what was the occasion of it.

Gill: Num 12:5 - The Lord came down in the pillar of the cloud // and stood in the door of the tabernacle // and called Aaron and Miriam // and they both came forth

The Lord came down in the pillar of the cloud,.... Which was over the most holy place of the tabernacle, and which was a symbol of the presence of the Lord; and who is said to come down, because that was above the tabernacle; whereas he came, as is next expressed:

and stood in the door of the tabernacle; where he set up his tribunal, and called them to his bar, courts of judicature being usually held in the gate; not suffering them to go into the tabernacle as they were wont to do, being delinquents:

and called Aaron and Miriam; to come nearer to him, and hear what he had to say to them; Moses keeping at a greater distance, it not being so proper that he should be within hearing of those commendations which were about to be given of him:

and they both came forth; Aaron and Miriam, and stood before the Lord.

Gill: Num 12:6 - And he said, hear now my words // if there be a prophet among you // I the Lord will make myself known to him // in a vision // and will speak unto him in a dream

And he said, hear now my words,.... The Targum of Jonathan reads, "I beseech you"; and Jarchi says, this particle always so signifies; but it is not so agreeable to the language of the divine Being:

if there be a prophet among you; not as making a doubt of it, but rather allowing that there was, and that there were others besides Moses, as even they themselves, Aaron and Miriam, and the seventy elders, and perhaps others; or at least there had been, and would be again, as there were in later times:

I the Lord will make myself known to him; that is, declare my mind and will concerning things present, or things to come:

in a vision; when awake, either by day or by night, representing objects to the bodily sight; as the almond tree rod, and the boiling pot, to Jeremiah, Jer 1:11; the visions of the chariots, Eze 23:24, and dry bones, Eze 37:1, to Ezekiel, and such as were shown to Amos, Amo 7:1, or to the mind by night, as if really discerned by the senses; as the visions of the man riding on a red horse, Zec 1:8, and of the four horns, Zec 1:18, and four carpenters, Zec 1:20, with several others shown to Zechariah:

and will speak unto him in a dream; as he had done to Jacob, Gen 31:11, and as he did afterwards to Daniel, Dan 7:1, and many others.

Gill: Num 12:7 - My servant Moses is not so // who is faithful in all mine house

My servant Moses is not so,.... Or such a prophet; he is not so used; it was not in such a manner the Lord spake to him; not in visions and dreams, as he had to Abraham and Jacob, and did to others in later times:

who is faithful in all mine house; in the house of Israel, or among that people which were the Lord's family, where Moses was a servant and steward, and did all things according to the will of the Lord, the master of the family; he faithfully delivered to them all the laws, statutes, and ordinances, which he appointed to be observed by them: unless this is to be understood of the tabernacle, which was the house of God, in which he dwelt, and which was made, and all things in it, exactly according to the pattern given by the Lord to Moses: see Heb 3:2.

Gill: Num 12:8 - With him will I speak mouth to mouth // even apparently, and not in dark speeches // and the similitude of the Lord shall he behold // wherefore then were ye not afraid to speak against my servant Moses

With him will I speak mouth to mouth,.... And face to face, as he had done, Exo 33:11; in a free, friendly, and familiar manner, as one friend speaks to another, without injecting any fear or dread, and consternation of mind, which was sometimes the case of the prophets; or without a middle person, a mediator, as Aben Ezra, not by means of an angel, as in some cases, but the Lord himself spake to him:

even apparently, and not in dark speeches; the word "apparently", or "vision", being opposed to "dark speeches", shows that this is not to be understood of the appearance or vision of an object presented to the sight, or to the mind, which is denied of Moses, though usual with other prophets; but of the vision, or plain sense and meaning of words, which are so plainly expressed, that the sense is easily seen and understood; it was not under figures and allegories, and parables and dark representations of things, that the law of the decalogue, and other laws, statutes, and ordinances, and the proclamation the Lord made of himself, as the Lord gracious, merciful, &c. were delivered unto Moses, but in plain words and clear expressions; not in such enigmatical, parabolical, and allegorical terms as many of the visions and prophecies of Jeremiah, Ezekiel, Daniel, Amos, and Zechariah, were exhibited to them; See Gill on Num 12:6,

and the similitude of the Lord shall he behold: as he had at the burning bush, and at Mount Sinai, with the elders of Israel, and when the Lord proclaimed his name before him; at which several times it is highly probable he beheld the Lord, even the Lord Christ, in an human form, as a presage of his future incarnation, and as he might also after this: the Targum of Jonathan is,"the similitude which is after my Shechinah (or divine Majesty) he saw;''that is, his back parts, as Jarchi, and other Jewish writers, interpret it; but Bishop Patrick thinks the word not should be repeated from the preceding clause, and that the sense is, that he did not behold him in similitudes, nor did the Lord speak to him by them, as to other prophets, see Hos 12:10,

wherefore then were ye not afraid to speak against my servant Moses? or against my servant, against Moses; against any servant of mine, but especially against Moses, so faithful in my house, so much approved of and honoured by me, and so superior to all other prophets.

Gill: Num 12:9 - And the anger of the Lord was kindled against them // and he departed

And the anger of the Lord was kindled against them,.... Which might be visible by some outward token, as by lightning from the cloud, or, however, what follows was sufficient to show it:

and he departed; from the door of the tabernacle of the congregation, where he had stood in the pillar of cloud for some time; but as soon as he had given his testimony of Moses, and expressed his displeasure at Aaron and Miriam, he went away directly from them; not staying to hear what they had to say for themselves, which was a plain indication of his anger against them.

Gill: Num 12:10 - And the cloud departed from off the tabernacle // and, behold, Miriam became leprous, white as snow // and Aaron looked upon Miriam, and, behold, she was leprous

And the cloud departed from off the tabernacle,.... Not from off the door of the tabernacle, as Aben Ezra, for that is implied in the last clause of Num 12:9, but from off that part of the tabernacle, the most holy place, where it had used to abide; but now it went up higher in the air, or removed at some distance from thence, which was a further indication of the sore displeasure of God; that as he would not stay with Aaron and Miriam at the door of the tabernacle, so neither would he suffer the cloud to continue over it, as it was wont to do, so long as they were there:

and, behold, Miriam became leprous, white as snow; was smote immediately with a leprosy by the Lord, as the hand of Moses was in a miraculous way, Exo 4:6; and as Gehazi was, who was smitten of God in like manner, 2Ki 5:27; in an ordinary and gradual leprosy, when it was all white, the man was clean, Lev 13:13; but in an extraordinary one, and which was immediately from God, and at once, in this case it was a sign it was incurable. Miriam only, and not Aaron, was smitten with a leprosy; though Chaskuni says, that some of their Rabbins were of opinion, that Aaron was; but this does not appear, nor is it likely that he should be thus defiled and dishonoured, being the priest of the Lord, and since he was not so deep in the transgression as Miriam, and was drawn into it by her, and also repented of it:

and Aaron looked upon Miriam, and, behold, she was leprous; he not only cast his eye upon her, as it were accidentally, and saw what was her case; but, as the priest of the Lord, looked upon her, as it was the business of his office to do, and perceived she was leprous, and was obliged to pronounce her so; and perhaps she was the first, after the law of the leprosy, that he was called to look upon, and pronounced her unclean, which must be a great mortification to him.

Gill: Num 12:11 - And Aaron said unto Moses, alas, my lord // I beseech thee, lay not the sin upon us // wherein we have done foolishly, and wherein we have sinned

And Aaron said unto Moses, alas, my lord!.... The word for "alas" is generally interpreted by the Jewish writers as a note of beseeching and entreating, as it is here by the Targums of Onkelos and Jonathan,"I beseech thee, my lord,''or "upon me, my lord" ^k, be all the blame; such was his tenderness to his sister, and the compassion he had on her; and such reverence and respect did he show to Moses his brother, though younger than he, because of his superior dignity as a prophet, and chief magistrate, and prime minister, and servant of the Lord, calling him "my lord":

I beseech thee, lay not the sin upon us; the punishment of it, bear not hard upon us, or suffer us to be punished in a rigorous manner, without interceding to the Lord for us, for the abatement of removal of it; such a powerful and prevailing interest he knew he had with God, that by his prayers their punishment would be mitigated, or not laid, or, if laid, removed:

wherein we have done foolishly, and wherein we have sinned; he owns they had sinned, but suggests, and so he would have it understood, that it was not through malice, and purposely and presumptuously, but through and ignorance, inadvertency and weakness, and hoped it would be forgiven.

Gill: Num 12:12 - Let her not be as one dead // of whom the flesh is half consumed, when he cometh out of his mother's womb

Let her not be as one dead,.... As she was in a ceremonial sense, being to be shut up and excluded from the society of people, and as defiling by touching as a dead carcase; and, in a natural sense, her flesh, by the disease upon her, was become as dead flesh, putrid and rotten, and unless miraculously cured it would issue in her death:

of whom the flesh is half consumed, when he cometh out of his mother's womb; like an abortive, or one stillborn, that has been dead some time in its mother's womb; and therefore when brought forth its flesh is almost wasted away, or at least half consumed: and in such a plight and condition was Miriam already, or quickly would be, through the force of her disease.

Gill: Num 12:13 - And Moses cried unto the Lord // saying, heal her now, O God, I beseech thee

And Moses cried unto the Lord,.... With a loud voice, and with great earnestness and importunity, being heartily affected with the miserable condition Miriam was in:

saying, heal her now, O God, I beseech thee; in the original text it is, "O God now, heal her now"; for the same particle is used at the close as at the beginning of the petition; and the repetition of it shows his earnestness and importunity that she might be healed directly, immediately, without any delay; and Moses uses the word "El", which signifies the strong and mighty God, as expressive of his faith in the power of God, that he was able to heal her; and at the same time suggests that none but he could do it; and so Aben Ezra interprets it,"thou that hast power in thine hand, now heal her;''this prayer is a proof of his being of a meek, humble, and forgiving spirit.

Gill: Num 12:14 - And the Lord said unto Moses // if her father had but spit in her face // should she not be ashamed seven days // let her be shut out from the camp seven days // and after that let her be received again

And the Lord said unto Moses,.... By a voice out of the cloud, though at a distance; unless it was by a secret impulse upon his spirit, darting such words into his mind as if he heard an audible voice:

if her father had but spit in her face; or, "in spitting spitted" ^l; spit much, and continued spitting till he had covered her face with spittle; which, as it would have been a token of anger and displeasure in him, an earthly father, who is meant, and of shame and disgrace to her; so there is some likeness in spittle to leprosy, both being white, and in such a case to the abundance of it, her thee being covered with leprosy; and which came as it were from the mouth of the Lord, by his order and appointment, immediately, as spittle from a man, and like that, in a way of detestation and contempt, and to make abhorred and despised:

should she not be ashamed seven days? hide herself, and never appear in the family, and especially in her father's presence, because of the shame she was put unto, for the space of seven days; how much more ashamed then should she be, now her heavenly Father did spit in her face, and covered it with a white leprosy and for as long a time at least, or indeed longer? fourteen days, say the Targum of Jonathan, and Jarchi, but no more than seven are required, when more might have justly been, for her separation and shutting up from company and conversation:

let her be shut out from the camp seven days; for so long the leper was to be shut up at the trial of his leprosy, and so long he was to be out of his tent at the cleansing of him, Lev 13:5,

and after that let her be received again; into the camp and into society with her relations and friends.

Gill: Num 12:15 - And Miriam was shut out of the camp seven days // and the people journeyed not till Miriam was brought in again

And Miriam was shut out of the camp seven days,.... And so in later times lepers dwelt alone, and in a separate house, as long as the leprosy was upon them, see 2Ch 26:21; Miriam no doubt was healed at once, but, as a punishment for her sin, she was obliged to keep out of the camp of Israel for such a space of time:

and the people journeyed not till Miriam was brought in again; partly out of respect unto her, she being a prophetess, and one that went before them, and led them with Moses and Aaron, Mic 6:4; and partly for want of the cloud to direct them, which had departed at a distance from them.

Gill: Num 12:16 - And afterwards the people removed from Hazeroth // and pitched in the wilderness of Paran

And afterwards the people removed from Hazeroth,.... After seven days, where they had been so long at least; the cloud being returned to the tabernacle, and having been taken up, which was the signal for motion, the camps of Israel, in their order, removed and marched forward:

and pitched in the wilderness of Paran; at a place in it called Rithmah, Num 33:18; which, according to Bunting ^m, was eight miles from Hazeroth, near to which was another place called Kadesh, or else this was another name of Rithmah, see Num 13:3; and now the Israelites were very near the land of promise, and from hence they sent spies to make their observations on it, and bring a report of it; and had it not been for their ill conduct in that affair, in all probability would have been quickly in it, but on that account were kept out thirty eight years longer: it was on the twenty eighth or twenty ninth of the month Sivan the Israelites came to this place, according to the Jewish writers ⁿ, which month answers part of our May and part of June.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Num 12:1

¹ sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the Lord’s response (vv. 4-10), the intercession of Moses (vv. 11-16). For further information, see J. S. Kselman, “A Note on Numbers 12:6-8,” VT 26 (1976): 500-504.

² tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.

sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the Lord only speak through Moses?”), and the reason the text gives (the Cushite woman).

³ tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.

⁴ tn Heb “taken.”

NET Notes: Num 12:2

¹ tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.

² tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.

³ tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.

sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.

⁴ sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.

NET Notes: Num 12:3

¹ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63.

sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock).

NET Notes: Num 12:6

¹ tn Heb “he.”

² tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

³ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

NET Notes: Num 12:7

¹ sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience.

² tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”

NET Notes: Num 12:8

¹ tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.

² tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.

³ tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the Lord.” This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.

NET Notes: Num 12:10

¹ tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.

² tn There is no verb “became” in this line. The second half of the line is introduced with the particle הִנֵה (hinneh, “look, behold”) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.

³ sn The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL], 95-96).

⁴ tn Heb “turned to.”

NET Notes: Num 12:11

¹ tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.

NET Notes: Num 12:12

¹ tc The words “its mother” and “its flesh” are among the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the text originally had here “our mother” and “our flesh,” but the ancient scribes changed these pronouns from the first person to the third person. Apparently they were concerned that the image of Moses’ mother giving birth to a baby with physical defects of the sort described here was somehow inappropriate, given the stature and importance of Moses.

NET Notes: Num 12:13

¹ tc Some scholars emend אֵל (’el, “God”) to עַל(’al, “no”). The effect of this change may be seen in the NAB: “‘Please, not this! Pray, heal her!’”

NET Notes: Num 12:14

¹ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

NET Notes: Num 12:15

¹ tn The clause has the Niphal infinitive construct after a temporal preposition.

Geneva Bible: Num 12:1

And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married ^{( a )} an Ethiopian woman.

^{( a )} Zipporah, Moses' wife, was a Midianite, and because Midian bordered on Ethiopia, it is sometimes referred to in the scriptures by this name.

Geneva Bible: Num 12:3

(Now the man Moses [was] very ^{( b )} meek, above all the men which [were] upon the face of the earth.)

^{( b )} And so endured their grudging, although he knew of them.

Geneva Bible: Num 12:6

And he said, Hear now my words: If there be a prophet among you, [I] the LORD will make myself known unto him in a ^{( c )} vision, [and] will speak unto him in a dream.

^{( c )} These were the two ordinary means.

Geneva Bible: Num 12:7

My servant Moses [is] not so, who [is] faithful ^{( d )} in all mine house.

^{( d )} In all Israel which was his Church.

Geneva Bible: Num 12:8

With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he ^{( e )} behold: wherefore then were ye not afraid to speak against my servant Moses?

^{( e )} As far as any man was able to comprehend, which he calls his back parts, (Exo 33:23).

Geneva Bible: Num 12:10

And the cloud departed from off the ^{( f )} tabernacle; and, behold, Miriam [became] leprous, [white] as snow: and Aaron looked upon Miriam, and, behold, [she was] leprous.

^{( f )} From the door of the tabernacle.

Geneva Bible: Num 12:12

Let her not be as one ^{( g )} dead, of whom the flesh is half consumed when he cometh out of his mother's womb.

^{( g )} As a child that is stillborn, as if it is only the skin.

Geneva Bible: Num 12:14

And the LORD said unto Moses, If her father had but ^{( h )} spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in [again].

^{( h )} In his displeasure.

Geneva Bible: Num 12:16

And afterward the people removed from Hazeroth, and pitched in the wilderness of ^{( a )} Paran.

^{( a )} That is, in Rithmah, which was in Paran, (Num 33:18).

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Num 12:1-9

The patience of Moses was tried in his own family, as well as by the people. The pretence was, that he had married a foreign wife; but probably their pride was hurt, and their envy stirred up, by his superior authority. Opposition from our near relations, and from religious friends, is most painful. But this is to be looked for, and it will be well if in such circumstances we can preserve the gentleness and meekness of Moses. Moses was thus fitted to the work he was called to. God not only cleared Moses, but praised him. Moses had the spirit of prophecy in a way which set him far above all other prophets; yet he that is least in the kingdom of heaven, is greater than he; and our Lord Jesus infinitely excels him, Heb 3:1. Let Miriam and Aaron consider whom it was they insulted. We have reason to be afraid of saying or doing any thing against the servants of God. And those are presumptuous indeed who are not afraid to speak evil of dignities, 2Pe 2:10. The removal of God's presence is the surest and saddest token of God's displeasure. Woe to us, if he depart! he never departs, till by sin and folly we drive him from us.

MHCC: Num 12:10-16

The cloud departed, and Miriam became leprous. When God goes, evil comes: expect no good when God departs. Her foul tongue, as Bishop Hall says, was justly punished with a foul face. Aaron, as priest, was judge of the leprosy. He could not pronounce her leprous without trembling, knowing himself to be equally guilty. But if she was thus punished for speaking against Moses, what will become of those who sin against Christ? Aaron, who joined his sister in speaking against Moses, is forced for himself and his sister, to beseech him, and to speak highly of him whom he had so lately blamed. Those who trample upon the saints and servants of God, will one day be glad to make court to them. It is well when rebukes produce confession of sin and repentance. Such offenders, though corrected and disgraced, shall be pardoned. Moses made it appear, that he forgave the injury done him. To this pattern of Moses, and that of our Saviour, who said, " Father, forgive them," we must conform. A reason is given for Miriam's being put out of the camp for seven days; because thus she ought to accept the punishment of her sin. When under the tokens of God's displeasure for sin, it becomes us to take shame to ourselves. This hindered the people's progress in their march forward towards Canaan. Many things oppose us, but nothing so hinders us in the way to heaven, as sin.

Matthew Henry: Num 12:1-3

Here is, I. The unbecoming passion of Aaron and Miriam: they spoke against Moses, Num 12:1. If Moses, that received so much honour from God, yet received so many slights and affronts from men, shall any of us think such trials either strange or hard, and be either provoked or discouraged by them? But who would have thought that disturbance should be created to Moses, 1. From those that were themselves serious and good; nay, that were eminent in religion, Miriam a prophetess, Aaron the high priest, both of them joint-commissioners with Moses for the deliverance of Israel? Mic 6:4, I sent before thee Moses, Aaron, and Miriam. 2. From those that were his nearest relations, his own brother and sister, who shone so much by rays borrowed from him? Thus the spouse complains (Son 1:6), My mother's children were angry with me; and quarrels among relations are in a special manner grievous. A brother offended is harder to be won than a strong city. Yet this helps to confirm the call of Moses, and shows that his advancement was purely by the divine favour, and not by any compact or collusion with his kindred, who themselves grudged his advancement. Neither did many of our Saviour's kindred believe on him, Joh 7:5. It should seem that Miriam began the quarrel, and Aaron, not having been employed or consulted in the choice of the seventy elders, was for the present somewhat disgusted, and so was the sooner drawn in to take his sister's part. It would grieve one to see the hand of Aaron in so many trespasses, but it shows that the law made men priests who had infirmity. Satan prevailed first with Eve, and by her with Adam; see what need we have to take heed of being drawn into quarrels by our relations, for we know not how great a matter a little fire may kindle. Aaron ought to have remembered how Moses stood his friend when God was angry with him for making the golden calf (Deu 9:20), and not to have rendered him evil for good. Two things they quarrelled with Moses about: - (1.) About his marriage: some think a late marriage with a Cushite or Arabian; others because of Zipporah, whom on this occasion they called, in scorn, an Ethiopian woman, and who, they insinuated, had too great an influence upon Moses in the choice of these seventy elders. Perhaps there was some private falling out between Zipporah and Miriam, which occasioned some hot words, and one peevish reflection introduced another, till Moses and Aaron came to be interested. (2.) About his government; not the mismanagement of it, but the monopolizing of it (Num 12:2): " Hath the Lord spoken only by Moses? Must he alone have the choice of the persons on whom the spirit of prophecy shall come? Hath he not spoken also by us? Might not we have had a hand in that affair, and preferred our friends, as well as Moses his?"They could not deny that God had spoken by Moses, but it was plain he had sometimes spoken also by them; and that which they intended was to make themselves equal with him, though God had so many ways distinguished him. Note, Striving to be greatest is a sin which easily besets disciples themselves, and it is exceedingly sinful. Even those that are well preferred are seldom pleased if others be better preferred. Those that excel are commonly envied.

II. The wonderful patience of Moses under this provocation. The Lord heard it (Num 12:2), but Moses himself took no notice of it, for (Num 12:3) he was very meek. He had a great deal of reason to resent the affront; it was ill-natured and ill-timed, when the people were disposed to mutiny, and had lately given him a great deal of vexation with their murmurings, which would be in danger of breaking out again when thus headed and countenanced by Aaron and Miriam; but he, as a deaf man, heard not. When God's honour was concerned, as in the case of the golden calf, no man more zealous than Moses; but, when his own honour was touched, no man more meek: as bold as a lion in the cause of God, but as mild as a lamb in his own cause. God's people are the meek of the earth (Zep 2:3), but some are more remarkable than others for this grace, as Moses, who was thus fitted for the work he was called to, which required all the meekness he had and sometimes more. And sometimes the unkindness of our friends is a greater trial of our meekness than the malice of our enemies. Christ himself records his own meekness (Mat 11:29, I am meek and lowly in heart ), and the copy of meekness which Christ has set was without a blot, but that of Moses was not.

Matthew Henry: Num 12:4-9

Moses did not resent the injury done him, nor complain of it to God, nor make any appeal to him; but God resented it. He hears all we say in our passion, and is a swift witness of our hasty speeches, which is a reason why we should resolutely bridle our tongues, that we speak not ill of others, and why we should patiently stop our ears, and not take notice of it, if others speak ill of us. I heard not, for thou wilt hear, Psa 38:13-15. The more silent we are in our own cause the more is God engaged to plead it. The accused innocent needs to say little if he knows the judge himself will be his advocate.

I. The cause is called, and the parties are summoned forthwith to attend at the door of the tabernacle, Num 12:4, Num 12:5. Moses had often shown himself jealous for God's honour, and now God showed himself jealous for his reputation; for those that honour God he will honour, nor will he ever be behind-hand with any that appear for him. Judges of old sat in the gate of the city to try causes, and so on this occasion the shechinah in the cloud of glory stood at the door of the tabernacle, and Aaron and Miriam, as delinquents, were called to the bar.

II. Aaron and Miriam were made to know that great as they were they must not pretend to be equal to Moses, nor set up as rivals with him, v. 6-8. Were they prophets of the Lord? Of Moses it might be truly said, He more. 1. It was true that God put a great deal of honour upon the prophets. However men mocked them and misused them, they were the favourites and intimates of heaven. God made himself known to them, either by dreams when they were asleep or by visions when they were awake, and by them made himself known to others. And those are happy, those are great, truly great, truly happy, to whom God makes himself known, Now he does it not by dreams and visions, as of old, but by the Spirit of wisdom and revelation, who makes known those things to babes which prophets and kings desired to see and might not. Hence in the last days, the days of the Messiah, the sons and daughters are said to prophesy (Joe 2:28), because they shall be better acquainted with the mysteries of the kingdom of grace than even the prophets themselves were; see Heb 1:1, Heb 1:2. 2. Yet the honour put upon Moses was far greater (Num 12:7): My servant Moses is not so, he excels them all. To recompense Moses for his meekly and patiently bearing the affronts which Miriam and Aaron gave him, God not only cleared him, but praised him; and took that occasion to give him an encomium which remains upon record to his immortal honour; and thus shall those that are reviled and persecuted for righteousness' sake have a great reward in heaven, Christ will confess them before his Father and the holy angels. (1.) Moses was a man of great integrity and tried fidelity. He is faithful in all my house. This is put first in his character, because grace excels gifts, love excels knowledge, and sincerity in the service of God puts a greater honour upon a man and recommends him to the divine favour more than learning, abstruse speculations, and an ability to speak with tongues. This is that part of Moses's character which the apostle quotes when he would show that Christ was greater than Moses, making it out that he was so in this chief instance of his greatness; for Moses was faithful only as a servant, but Christ as a son, Heb 3:2, Heb 3:5, Heb 3:6. God entrusted Moses to deliver his mind in all things to Israel; Israel entrusted him to treat for them with God; and he was faithful to both. He said and did every thing in the management of that great affair as became an honest good man, that aimed at nothing else but the honour of God and the welfare of Israel. (2.) Moses was therefore honoured with clearer discoveries of God's mind, and a more intimate communion with God, than any other prophet whatsoever. He shall, [1.] Hear more from God than any other prophet, more clearly and distinctly: With him will I speak mouth to mouth, or face to face (Exo 30:11), as a man speaks to his friend, whom he discourses with freely and familiarly, and without any confusion or consternation, such as sometimes other prophets were under; as Ezekiel, and John himself, when God spoke to them. By other prophets God sent to his people reproofs, and predictions of good or evil, which were properly enough delivered in dark speeches, figures, types, and parables; but by Moses he gave laws to his people, and the institution of holy ordinances, which could by no means be delivered by dark speeches, but must be expressed in the plainest and most intelligible manner. [2.] He shall see more of God than any other prophet: The similitude of the Lord shall behold, as he hath seen it in Horeb, when God proclaimed his name before him. Yet he saw only the similitude of the Lord, angels and glorified saints always behold the face of our Father. Moses had the spirit of prophecy in a way peculiar to himself, and which set him far above all other prophets; yet he that is least in the kingdom of heaven is greater than he, much more does our Lord Jesus infinitely excel him, Heb 3:1, etc.

Now let Miriam and Aaron consider who it was that they insulted: Were you not afraid to speak against my servant Moses? Against my servant, against Moses? so it runs in the original. "How dare you abuse any servant of mine, especially such a servant as Moses, who is a friend, a confidant, and steward of the house?"How durst they speak to the grief and reproach of one whom God had so much to say in commendation of? Might they not expect that God would resent it, and take it as an affront to himself? Note, We have reason to be afraid of saying or doing any thing against the servants of God; it is at our peril if we do, for God will plead their cause, and reckon that what touches them touches the apple of his eye. It is a dangerous thing to offend Christ's little ones, Mat 18:6. Those are presumptuous indeed that are not afraid to speak evil of dignities, 2Pe 2:10.

III. God, having thus shown them their fault and folly, next shows them his displeasure (Num 12:9): The anger of the Lord was kindled against them, of which perhaps some sensible indications were given in the change of the colour of the cloud, or some flashes of lightning from it. But indeed it was indication enough of his displeasure that he departed, and would not so much as hear their excuse, for he needed not, understanding their thoughts afar off; and thus he would show that he was displeased. Note, The removal of God's presence from us is the surest and saddest token of God's displeasure against us. Woe unto us if he depart; and he never departs till we by our sin and folly drive him from us.

Matthew Henry: Num 12:10-16

Here is, I. God's judgment upon Miriam (Num 12:10): The cloud departed from off that part of the tabernacle, in token of God's displeasure, and presently Miriam became leprous; when God goes, evil comes; expect no good when God departs. The leprosy was a disease often inflicted by the immediate hand of God as the punishment of some particular sin, as on Gehazi for lying, on Uzziah for invading the priest's office, and here on Miriam for scolding and making mischief among relations. The plague of the leprosy, it is likely, appeared in her face, so that it appeared to all that saw her that she was struck with it, with the worst of it, she was leprous as snow; not only so white, but so soft, the solid flesh losing its consistency, as that which putrefies does. Her foul tongue (says bishop Hall) is justly punished with a foul face, and her folly in pretending to be a rival with Moses is made manifest to all men, for every one sees his face to be glorious, and hers to be leprous. While Moses needs a veil to hide his glory, Miriam needs one to hide her shame. Note, Those distempers which any way deform us ought to be construed as a rebuke to our pride, and improved for the cure of it, and under such humbling providences we ought to be very humble. It is a sign that the heart is hard indeed if the flesh be mortified, and yet the lusts of the flesh remain unmortified. It should seem that this plague upon Miriam was designed for an exposition of the law concerning the leprosy (Lev. 13), for it is referred to upon the rehearsal of that law, Deu 24:8, Deu 24:9. Miriam was struck with a leprosy, but not Aaron, because she was first in the transgression, and God would put a difference between those that mislead and those that are misled. Aaron's office, though it saved him not from God's displeasure, yet helped to secure him from this token of his displeasure, which would not only have suspended him for the present from officiating, when (there being no priests but himself and his two sons) he could ill be spared, but it would have rendered him and his office mean, and would have been a lasting blot upon his family. Aaron as priest was to be the judge of the leprosy, and his performing that part of his office upon this occasion, when he looked upon Miriam, and behold she was leprous, was a sufficient mortification to him. He was struck through her side, and could not pronounce her leprous without blushing and trembling, knowing himself to be equally obnoxious. This judgment upon Miriam is improvable by us as a warning to take heed of putting any affront upon our Lord Jesus. If she was thus chastised for speaking against Moses, what will become of those that sin against Christ?

II. Aaron's submission hereupon (Num 12:11, Num 12:12); he humbles himself to Moses, confesses his fault, and begs pardon. He that but just now joined with his sister in speaking against Moses is here forced for himself and his sister to make a penitent address to him, and in the highest degree to magnify him (as if he had the power of God to forgive and heal) whom he had so lately vilified. Note, Those that trample upon the saints and servants of God will one day be glad to make court to them; at furthest, in the other world, as the foolish virgins to the wise for a little oil, and the rich man to Lazarus for a little water; and perhaps in this world, as Job's friend to him for his prayers, and here Aaron to Moses. Rev 3:9. In his submission, 1. He confesses his own and his sister's sin, Num 12:11. He speaks respectfully to Moses, of whom he had spoken slightly, calls him his lord, and now turns the reproach upon himself, speaks as one ashamed of what he had said: We have sinned, we have done foolishly. Those sin, and do foolishly, who revile and speak evil of any, especially of good people or of those in authority. Repentance is the unsaying of that which we have said amiss, and it had better be unsaid than that we be undone by it. 2. He begs Moses's pardon: Lay not this sin upon us. Aaron was to bring his gift to the altar, but, knowing that his brother had something against him, he of all men was concerned to reconcile himself to his brother, that he might be qualified to offer his gift. Some think that this speedy submission which God saw him ready to make was that which prevented his being struck with a leprosy as his sister was. 3. He recommends the deplorable condition of his sister to Moses's compassionate consideration (Num 12:12): Let her not be as one dead, that is, "Let her not continue so separated from conversation, defiling all she touches, and even to putrefy above ground as one dead."He eloquently describes the misery of her case, to move his pity.

III. The intercession made for Miriam (Num 12:13): He cried unto the Lord with a loud voice, because the cloud, the symbol of his presence, was removed and stood at some distance, and to express his fervency in this request, Heal her now, O Lord, I beseech thee. By this he made it to appear that he did heartily forgive her the injury she had one him, that he had not accused her to God, nor called for justice against her; so far from this that, when God in tenderness to his honour had chastised her insolence, he was the first that moved for reversing the judgment. By this example we are taught to pray for those that despitefully use us; and not to take pleasure in the most righteous punishment inflicted either by God or man on those that have been injurious to us. Jeroboam's withered hand was restored at the special instance and request of the prophet against whom it had been stretched out, 1Ki 13:6. So Miriam here was healed by the prayer of Moses, whom she had abused, and Abimelech by the prayer of Abraham, Gen 20:17. Moses might have stood off, and have said, "She is served well enough, let her govern her tongue better next time;"but, not content with being able to say that he had not prayed for the inflicting of the judgment, he prays earnestly for the removal of it. This pattern of Moses, and that of our Saviour, Father, forgive them, we must study to conform to.

IV. The accommodating of this matter so as that mercy and justice might meet together. 1. Mercy takes place so far as that Miriam shall be healed; Moses forgives her, and God will. See 2Co 2:10. But, 2. Justice takes place so far as that Miriam shall be humbled (Num 12:14): Let her be shut out from the camp seven days, that she herself might be made more sensible of her fault and penitent for it, and that her punishment might be the more public, and all Israel might take notice of it and take warning by it not to mutiny. If Miriam the prophetess be put under such marks of humiliation for one hasty word spoken against Moses, what may we expect for our murmurings? If this be done in a green tree, what shall be done in the dry? See how people debase and diminish themselves by sin, stain their glory, and lay their honour in the dust. When Miriam praised God, we find her at the head of the congregation and one of the brightest ornaments of it, Exo 15:20. Now that she quarrelled with God we find her expelled as the filth and off-scouring of it. A reason is given for her being put out of the camp for seven days, because thus she ought to accept of the punishment of her iniquity. If her father, her earthly father, had but spit in her face, and so signified his displeasure against her, would she not be so troubled and concerned at it, and so sorry that she had deserved it, as to shut herself up for some time in her room, and not come into his presence, or show her face in the family, being ashamed of her own folly and unhappiness? If such reverence as this be owing to the fathers of our flesh, when they correct us, much more ought we to humble ourselves under the mighty hand of the Father of spirits, Heb 12:9. Note, When we are under the tokens of God's displeasure for sin, it becomes us to take shame to ourselves, and to lie down in that shame, owning that to us belongs confusion of face. If by our own fault and folly we expose ourselves to the reproach and contempt of men, the just censures of the church, or the rebukes of the divine Providence, we must confess that our Father justly spits in our face, and be ashamed.

V. The hindrance that this gave to the people's progress: The people journeyed not till Miriam was brought in again, Num 12:15. God did not remove the cloud, and therefore they did not remove their camp. This was intended, 1. As a rebuke to the people, who were conscious to themselves of having sinned after the similitude of Miriam's transgression, in speaking against Moses: thus far therefore they shall share in her punishment, that it shall retard their march forward towards Canaan. Many things oppose us, but nothing hinders us in the way to heaven as sin does. 2. As a mark of respect to Miriam. If the camp had removed during the days of her suspension, her trouble and shame had been the greater; therefore, in compassion to her, they shall stay till her excommunication be taken off, and she taken in again, it is probable with the usual ceremonies of the cleansing of lepers. Note, Those that are under censure and rebuke for sin ought to be treated with a great deal of tenderness, and not be over-loaded, no, not with the shame they have deserved, not counted as enemies (2Th 3:15), but forgiven and comforted, 2Co 2:7. Sinners must be cast out with grief, and penitents taken in with joy. When Miriam was absolved and re-admitted, the people went forward into the wilderness of Paran, which joined up to the south border of Canaan, and thither their next remove would have been if they had not put a bar in their own way.

Keil-Delitzsch: Num 12:1-3

All the rebellions of the people hitherto had arisen from dissatisfaction with the privations of the desert march, and had been directed against Jehovah rather than against Moses. And if, in the case of the last one, at Kibroth-hattaavah, even Moses was about to lose heart under the heavy burden of his office; the faithful covenant God had given the whole nation a practical proof, in the manner in which He provided him support in the seventy elders, that He had not only laid the burden of the whole nation upon His servant Moses, but had also communicated to him the power of His Spirit, which was requisite to enable him to carry this burden. Thus not only was his heart filled with new courage when about to despair, but his official position in relation to all the Israelites was greatly exalted. This elevation of Moses excited envy on the part of his brother and sister, whom God had also richly endowed and placed so high, that Miriam was distinguished as a prophetess above all the women of Israel, whilst Aaron had been raised by his investiture with the high-priesthood into the spiritual head of the whole nation. But the pride of the natural heart was not satisfied with this. They would dispute with their brother Moses the pre-eminence of his special calling and his exclusive position, which they might possibly regard themselves as entitled to contest with him not only as his brother and sister, but also as the nearest supporters of his vocation. Miriam was the instigator of the open rebellion, as we may see both from the fact that her name stands before that of Aaron, and also from the use of the feminine תּדבּר in Num 12:1. Aaron followed her, being no more able to resist the suggestions of his sister, than he had formerly been to resist the desire of the people for a golden idol (Ex 32). Miriam found an occasion for the manifestation of her discontent in the Cushite wife whom Moses had taken. This wife cannot have been Zipporah the Midianite: for even though Miriam might possibly have called her a Cushite, whether because the Cushite tribes dwelt in Arabia, or in a contemptuous sense as a Moor or Hamite, the author would certainly not have confirmed this at all events inaccurate, if not contemptuous epithet, by adding, " for he had taken a Cushite wife; "to say nothing of the improbability of Miriam having made the marriage which her brother had contracted when he was a fugitive in a foreign land, long before he was called by God, the occasion of reproach so many years afterwards. It would be quite different if, a short time before, probably after the death of Zipporah, he had contracted a second marriage with a Cushite woman, who either sprang from the Cushites dwelling in Arabia, or from the foreigners who had come out of Egypt along with the Israelites. This marriage would not have been wrong in itself, as God had merely forbidden the Israelites to marry the daughters of Canaan (Exo 34:16), even if Moses had not contracted it "with the deliberate intention of setting forth through this marriage with a Hamite woman the fellowship between Israel and the heathen, so far as it could exist under the law; and thus practically exemplifying in his own person that equality between the foreigners and Israel which the law demanded in various ways"( Baumgarten ), or of"prefiguring by this example the future union of Israel with the most remote of the heathen,"as O. v. Gerlach and many of the fathers suppose. In the taunt of the brother and sister, however, we meet with that carnal exaggeration of the Israelitish nationality which forms so all-pervading a characteristic of this nation, and is the more reprehensible the more it rests upon the ground of nature rather than upon the spiritual calling of Israel ( Kurtz ).

Num 12:2-3

Miriam and Aaron said, " Hath Jehovah then spoken only by Moses, and not also by us? "Are not we - the high priest Aaron, who brings the rights of the congregation before Jehovah in the Urim and Thummim (Exo 28:30), and the prophetess Miriam (Exo 15:20) - also organs and mediators of divine revelation? "They are proud of the prophetic gift, which ought rather to have fostered modesty in them. But such is the depravity of human nature, that they not only abuse the gifts of God towards the brother whom they despise, but by an ungodly and sacrilegious glorification extol the gifts themselves in such a manner as to hide the Author of the gifts"( Calvin ). - "And Jehovah heard." This is stated for the purpose of preparing the way for the judicial interposition of God. When God hears what is wrong, He must proceed to stop it by punishment. Moses might also have heard what they said, but " the man Moses was very meek ( πραΰ́ς , lxx, mitis , Vulg.; not 'plagued,' geplagt , as Luther renders it), more than all men upon the earth ."No one approached Moses in meekness, because no one was raised so high by God as he was. The higher the position which a man occupies among his fellow-men, the harder is it for the natural man to bear attacks upon himself with meekness, especially if they are directed against his official rank and honour. This remark as to the character of Moses serves to bring out to view the position of the person attacked, and points out the reason why Moses not only abstained from all self-defence, but did not even cry to God for vengeance on account of the injury that had been done to him. Because he was the meekest of all men, he could calmly leave this attack upon himself to the all-wise and righteous Judge, who had both called and qualified him for his office. "For this is the idea of the eulogium of his meekness. It is as if Moses had said that he had swallowed the injury in silence, inasmuch as he had imposed a law of patience upon himself because of his meekness"( Calvin ).

The self-praise on the part of Moses, which many have discovered in this description of his character, and on account of which some even of the earlier expositors regarded this verse as a later gloss, whilst more recent critics have used it as an argument against the Mosaic authorship of the Pentateuch, is not an expression of vain self-display, or a glorification of his own gifts and excellences, which he prided himself upon possessing above all others. It is simply a statement, which was indispensable to a full and correct interpretation of all the circumstances, and which was made quite objectively, with reference to the character which Moses had not given to himself but had acquired through the grace of God, and which he never falsified from the very time of his calling until the day of his death, either at the rebellion of the people at Kibroth-hattaavah (ch. 11), or at the water of strife (at Kadesh (ch. 20). His despondency under the heavy burden of his office in the former case (ch. 11) speaks rather for than against the meekness of his character; and the sin at Kadesh (ch. 20) consisted simply in the fact, that he suffered himself to be brought to doubt either the omnipotence of God, or the possibility of divine help, in account of the unbelief of the people.

(Note: There is not a word in Num 20:10 or Psa 106:32 to the effect, that "his dissatisfaction broke out into evident passion"( Kurtz ). And it is quite a mistake to observe, that in the case before us there was nothing at all to provoke Moses to appeal to his meekness, since it was not his meekness that Miriam had disputed, but only his prophetic call. If such grounds as these are interpolated into the words of Moses, and it is to be held that an attack upon the prophetic calling does not involve such an attack upon the person as might have excited anger, it is certainly impossible to maintain the Mosaic authorship of this statement as to the character of Moses; for the vanity of wishing to procure the recognition of his meekness by praising it, cannot certainly be imputed to Moses the man of God.)

No doubt it was only such a man as Moses who could speak of himself in such a way, - a man who had so entirely sacrificed his own personality to the office assigned him by the Lord, that he was ready at any moment to stake his life for the cause and glory of the Lord (cf. Num 11:15, and Exo 32:32), and of whom Calmet observes with as much truth as force, "As he praises himself here without pride, so he will blame himself elsewhere with humility,"-a man or God whose character is not to be measured by the standard of ordinary men (cf. Hengstenberg, Dissertations , vol. ii. pp. 141ff.).

Keil-Delitzsch: Num 12:4-10

Jehovah summoned the opponents of His servant to come at once before His judgment-seat. He commanded Moses, Aaron, and Miriam suddenly to come out of the camp (see at Num 11:30) to the tabernacle. Then He Himself came down in a pillar of cloud to the door of the tabernacle, i.e., to the entrance to the court, not to the dwelling itself, and called Aaron and Miriam out, i.e., commanded them to come out of the court,

(Note: The discrepancy discovered by Knobel , in the fact that, according to the so-called Elohist, no one but Moses, Aaron, and the sons of Aaron were allowed to enter the sanctuary, whereas, according to the Jehovist, others did so, - e.g., Miriam here, and Joshua in Exo 33:11, - rests entirely upon a groundless fancy, arising from a misinterpretation, as there is not a word about entering the sanctuary, i.e., the dwelling itself, either in the verse before us or in Exo 33:11.)

and said to them (Num 12:6.): " If there is a prophet of Jehovah to you (i.e., if you have one), I make Myself known to him in a vision; I speak to him in a dream ( בּו , lit., "in him,"inasmuch as a revelation in a dream fell within the inner sphere of the soul-life). Not so My servant Moses: he is approved in My whole house; mouth to mouth I speak to him, and as an appearance, and that not in enigmas; and he sees the form of Jehovah. Why are ye not afraid to speak against My servant, against Moses? " נביאכם = לכם נביא , the suffix used with the noun instead of the separate pronoun in the dative, as in Gen 39:21; Lev 15:3, etc. The noun Jehovah is in all probability to be taken as a genitive, in connection with the word נביאכם (" a prophet to you "), as it is in the lxx and Vulg., and not to be construed with the words which follow (" I Jehovah will make Myself known "). The position of Jehovah at the head of the clause without a preceding אנכי (I) would be much more remarkable than the separation of the dependent noun from the governing noun by the suffix, which occurs in other cases also (e.g., Lev 6:3; Lev 26:42, etc.); moreover, it would be by no means suited to the sense, as no such emphasis is laid upon the fact that it was Jehovah who made Himself known, as to require or even justify such a construction. The " whole house of Jehovah "(Num 12:7) is not "primarily His dwelling, the holy tent"( Baumgarten ), - for, in that case, the word "whole"would be quite superfluous, - but the whole house of Israel, or the covenant nation regarded as a kingdom, to the administration and government of which Moses had been called: as a matter of fact, therefore, the whole economy of the Old Testament, having its central point in the holy tent, which Jehovah had caused to be built as the dwelling-place of His name. It did not terminate, however, in the service of the sanctuary, as we may see from the fact that god did not make the priests who were entrusted with the duties of the sanctuary the organs of His saving revelation, but raised up and called prophets after Moses for that purpose. Compare the expression in Heb 3:6, "Whose house we are." נאמן with בּ does not mean to be, or become, entrusted with anything ( Baumgarten , Knobel ), but simply to be lasting, firm, constant, in a local or temporal sense (Deu 28:59; 1Sa 2:35; 2Sa 7:16, etc.); in a historical sense, to prove or attest one's self (Gen 42:20); and in an ethical sense, to be found proof, trustworthy, true (Psa 78:8; 1Sa 3:20; 1Sa 22:14 : see Delitzsch on Heb 3:2). In the participle, therefore, it signifies proved, faithful, πιστός (lxx). " Mouth to mouth "answers to the "face to face"in Exo 33:11 (cf. Deu 34:10), i.e., without any mediation or reserve, but with the same closeness and freedom with which friends converse together (Exo 33:11). This is still further strengthened and elucidated by the words in apposition, " in the form of seeing (appearance), and not in riddles, "i.e., visibly, and not in a dark, hidden, enigmatical way. מראה is an accusative defining the mode, and signifies here not vision, as in Num 12:6, but adspectus , view, sight; for it forms an antithesis to בּמּראה in Num 12:6. " The form ( Eng . similitude) of Jehovah "was not the essential nature of God, His unveiled glory, - for this no mortal man can see (vid., Exo 33:18.), - but a form which manifested the invisible God to the eye of man in a clearly discernible mode, and which was essentially different, not only from the visionary sight of God in the form of a man (Eze 1:26; Dan 7:9 and Dan 7:13), but also from the appearances of God in the outward world of the senses, in the person and form of the angel of Jehovah, and stood in the same relation to these two forms of revelation, so far as directness and clearness were concerned, as the sight of a person in a dream to that of the actual figure of the person himself. God talked with Moses without figure, in the clear distinctness of a spiritual communication, whereas to the prophets He only revealed Himself through the medium of ecstasy or dream.

Through this utterance on the part of Jehovah, Moses is placed above all the prophets, in relation to God and also to the whole nation. The divine revelation to the prophets is thereby restricted to the two forms of inward intuition (vision and dream). It follows from this, that it had always a visionary character, though it might vary in intensity; and therefore that it had always more or less obscurity about it, because the clearness of self-consciousness and the distinct perception of an external world, both receded before the inward intuition, in a dream as well as in a vision. The prophets were consequently simply organs, through whom Jehovah made known His counsel and will at certain times, and in relation to special circumstances and features in the development of His kingdom. It was not so with Moses. Jehovah had placed him over all His house, had called him to be the founder and organizer of the kingdom established in Israel through his mediatorial service, and had found him faithful in His service. With this servant ( θεράπων , lxx) of His, He spake mouth to mouth, without a figure or figurative cloak, with the distinctness of a human interchange of thought; so that at any time he could inquire of God and wait for the divine reply. Hence Moses was not a prophet of Jehovah, like many others, not even merely the first and highest prophet, primus inter pares , but stood above all the prophets, as the founder of the theocracy, and mediator of the Old Covenant. Upon this unparalleled relation of Moses to God and the theocracy, so clearly expressed in the verses before us, the Rabbins have justly founded their view as to the higher grade of inspiration in the Thorah . This view is fully confirmed through the history of the Old Testament kingdom of God, and the relation in which the writings of the prophets stand to those of Moses. The prophets subsequent to Moses simply continued to build upon the foundation which Moses laid. And if Moses stood in this unparalleled relation to the Lord, Miriam and Aaron sinned grievously against him, when speaking as they did. Num 12:9. After this address, "the wrath of Jehovah burned against them, and He went." As a judge, withdrawing from the judgment-seat when he has pronounced his sentence, so Jehovah went, by the cloud in which He had come down withdrawing from the tabernacle, and ascending up on high. And at the same moment, Miriam, the instigator of the rebellion against her brother Moses, was covered with leprosy, and became white as snow.

Keil-Delitzsch: Num 12:11-12

When Aaron saw his sister smitten in this way, he said to Moses, " Alas! my lord, I beseech thee, lay not this sin upon us, for we have done foolishly; "i.e., let us not bear its punishment. " Let her (Miriam ) not be as the dead thing, on whose coming out of its mother's womb half its flesh is consumed; "i.e., like a still-born child, which comes into the world half decomposed. His reason for making this comparison was, that leprosy produces decomposition in the living body.

Keil-Delitzsch: Num 12:13

Moses, with his mildness, took compassion upon his sister, upon whom this punishment had fallen, and cried to the Lord, " O God, I beseech Thee, heal her. "The connection of the particle נא with אל is certainly unusual, but yet it is analogous to the construction with such exclamations as אוי (Jer 4:31; Jer 45:3) and הנּה (Gen 12:11; Gen 16:2, etc.); since אל in the vocative is to be regarded as equivalent to an exclamation; whereas the alteration into אל , as proposed by J. D. Michaelis and Knobel , does not even give a fitting sense, apart altogether from the fact, that the repetition of נא after the verb, with נא אל before it, would be altogether unexampled.

Keil-Delitzsch: Num 12:14-15

Jehovah hearkened to His servant's prayer, though not without inflicting deep humiliation upon Miriam. " If her father had but spit in her face, would she not be ashamed seven days? "i.e., keep herself hidden from Me out of pure shame. She was to be shut outside the camp, to be excluded from the congregation as a leprous person for seven days, and then to be received in again. Thus restoration and purification from her leprosy were promised to her after the endurance of seven days' punishment. Leprosy was the just punishment for her sin. In her haughty exaggeration of the worth of her own prophetic gift, she had placed herself on a par with Moses, the divinely appointed head of the whole nation, and exalted herself above the congregation of the Lord. For this she was afflicted with a disease which shut her out of the number of the members of the people of God, and thus actually excluded from the camp; so that she could only be received back again after she had been healed, and by a formal purification. The latter followed as a matter of course, from Lev 13 and 14, and did not need to be specially referred to here.

Num 12:15-16

The people did not proceed any farther till the restoration of Miriam. After this they departed from Hazeroth, and encamped in the desert of Paran , namely at Kadesh, on the southern boundary of Canaan. This is evident from ch. 13, more especially v. 26, as compared with Deu 1:19., where it is stated not merely that the spies, who were sent out from this place of encampment to Canaan, returned to the congregation at Kadesh, but that they set out from Kadesh-barnea for Canaan, because there the Israelites had come to the mountains of the Amorites, which God had promised them for an inheritance.

With regard to the situation of Kadesh , it has already been observed at Gen 14:7, that it is probably to be sought for in the neighbourhood of the fountain of Ain Kades , which was discovered by Rowland , to the south of Bir Seba and Khalasa , on the heights of Jebel Helal , i.e., at the north-west corner of the mountain land of Azazimeh , which is more closely described at Num 10:12, where the western slopes of this highland region sink gently down into the undulating surface of the desert, which stretches thence to El Arish , with a breadth of about six hours' journey, and keeps the way open between Arabia Petraea and the south of Palestine. "In the northern third of this western slope, the mountains recede so as to leave a free space for a plain of about an hour's journey in breadth, which comes towards the east, and to which access is obtained through one or more of the larger wadys that are to be seen here (such as Retemat, Kusaimeh, el Ain, Muweileh)."At the north-eastern background of this plain, which forms almost a rectangular figure of nine miles by five, or ten by six, stretching from west to east, large enough to receive the camp of a wandering people, and about twelve miles to the E.S.E. of Muweileh, there rises, like a large solitary mass, at the edge of the mountains which run on towards the north, a bare rock, at the foot of which there is a copious spring, falling in ornamental cascades into the bed of a brook, which is lost in the sand about 300 or 400 yards to the west. This place still bears the ancient name of Kudēṡ . There can be no doubt as to the identity of this Kudēṡ and the biblical Kadesh. The situation agrees with all the statements in the Bible concerning Kadesh: for example, that Israel had then reached the border of the promised land; also that the spies who were sent out from Kadesh returned thither by coming from Hebron to the wilderness of Paran (Num 13:26); and lastly, according to the assertions of the Bedouins, as quoted by Rowland , this Kudes was ten or eleven days' journey from Sinai (in perfect harmony with Deu 1:2), and was connected by passable wadys with Mount Hor. The Israelites proceeded, no doubt, through the wady Retemat , i.e., Rithmah (see at Num 33:18), into the plain of Kadesh. (On the town of Kadesh, see at Num 20:16.)

(Note: See Kurtz , History of the Old Covenant, vol. iii. p. 225, where the current notion, that Kadesh was situated on the western border of the Arabah, below the Dead Sea, by either Ain Hasb or Ain el Weibeh, is successfully refuted.)

Constable: Num 11:1--20:29

1. The cycle of rebellion, atonement, and death chs. 11-20

The end of chapter 10 is the high point of the Book of Numbers spiritually. The beginning of chapter 11 records the beginning of the spiritual decline of Israel that resulted in God's judging the nation. He postponed the fulfillment of His promise to bring her into the Promised Land.

"Chapters 11-20 present a dismal record of their acts of ingratitude and of God's consequent judgments on his ungrateful people. Within these chapters are innumerable instances of his continuing grace. The reader of these texts goes astray if he or she focuses solely on God's wrath or on the constant provocations to his anger by his meandering people. The more impressive feature in this text is God's continuing mercy against continuing, obdurate rebellion. . . .

"These ten chapters now balance and contrast with the ten chapters that present the record of Israel's preparation."⁸⁸

Constable: Num 12:1-16

The rebellion of Miriam and Aaron ch. 12

Perhaps it was God's exaltation of Moses by bestowing the gift of prophecy on the elders that provoked the envy of Miriam and Aaron. God reminded the people of Moses' special endowment with the Spirit when He blessed the elders with the Spirit.

12:1-3 Miriam was the outspoken leader in this incident. The priority of her name over Aaron's and the feminine gender of the verb in the Hebrew text translated "spoke" indicate this (v. 1).

The Cushite woman Moses had married was probably not Zipporah (Exod. 2:21). Zipporah was from Midian that was in Arabia. At this time Cush was a name for Upper Egypt (Ethiopia).

". . . the Septuagint and the Vulgate translate Cushite' in Numbers 12:1 as Ethiopian,' the word used by the Greeks and Romans to refer to the region south of Egypt inhabited by people with black skin."¹⁰³

It seems unlikely that Miriam would have objected at this time to Moses' marrying Zipporah. He had married her years before this incident. The repetition of the phrase "for he had married a Cushite woman" (v. 1) seems to imply a recent marriage. This would explain Miriam's objection at this time better. We may assume, therefore, that Zipporah had died and that Moses had remarried. There is no reason to believe that Moses was married to two women at the same time, though this is possible. Marriage to a Cushite was within the will of God. God had only forbidden the Israelites from marrying Canaanites (Exod. 34:16).

Evidently Miriam and Aaron felt their leading roles in Israel as prophetess (Exod. 15:20) and high priest were losing distinctiveness as God gave 70 elders the privilege of mediating His word. Perhaps Miriam saw in Moses' new wife a threat to her role as the leading female in Israel.

The statement of Moses' humility (v. 3) was not a boastful claim by the writer but an inspired statement of fact. We need not conclude that another writer added it later since it is essential to the argument of this passage. That another writer added it later is a distinct possibility, however.¹⁰⁴

12:4-9 God's common method of communicating with His prophets was by giving them visions and dreams (v. 6).¹⁰⁵ Moses was a specially privileged prophet, however, with whom God spoke directly without any special mediation or reserve. He spoke with Moses as friends converse (v. 8; cf. Exod. 33:11).¹⁰⁶

12:10-15 The Lord punished Miriam for her dissatisfaction with her divinely appointed role in the nation. He punished her with leprosy, the disease that specially symbolized sin (Lev. 13-14).¹⁰⁷ All the Israelites probably identified her self-assertion as sin. Perhaps God did not smite Aaron because his involvement was not as great.

"In the present narrative, the sign of Moses' leadership was Miriam's leprosy, which was white as snow' (Nu 12:10). Similarly, one of the first signs given to vindicate God's election of Moses as leader of his people was the sign of leprosy, white as snow' (Ex 4:6). In the initial narratives dealing with the work of Moses, Moses himself doubted his calling and consequently became a leper. Here, however, it is Miriam who doubts and thus becomes a leper. We should also note that the other sign given to vindicate the role of Moses in the earlier narrative was the serpent that came from Moses' rod (Ex 4:3). So also here, when Moses' authority is further questioned by the people at the end of their time in the wilderness (Nu 21:5), God responds by sending serpents against them (21:6)."¹⁰⁸

Moses interceded for Miriam at Aaron's pleading. Ironically Aaron had wanted to be like Moses, but instead of being able to intercede directly with God as Moses did, Aaron had to appeal to Moses who interceded with God.¹⁰⁹ God again showed mercy. He removed her leprosy but punished her with exclusion from the camp for seven days (Lev. 14:8). Spitting in the face (v. 14) was an act of contempt for one who had done something despicable (cf. Deut. 25:9; Job 17:6; 30:10). The people suffered too as a result of Miriam and Aaron's rebellion. God halted their progress toward the Promised Land again (v. 15; cf. 11:20).

"Aaron, on seeing the judgment of leprosy come upon his sister, beseeches Moses for mercy. There is surely in his prayer an implicit recognition of the different kind of authority that Moses had. Indeed, he is acknowledging that Moses possessed a power in intercession with God that he himself could not exercise, hence his appeal to his brother."¹¹⁰

"The purpose of this chapter, then, is to vindicate Moses' divinely given leadership and to brush aside any further suggestion that, because of the establishment of other forms of authority, the type of leadership epitomized in Moses was no longer valid."¹¹¹

12:16 From Hazeroth Israel moved on to the wilderness of Paran and Kadesh on the border of Canaan.

These three failures to be content with God's provisions and plans at Taberah, Kibroth-hattaavah, and Hazeroth prepared the Israelites for an even more serious failure at Kadesh.

Guzik: Num 12:1-16 - The Dissension of Aaron and Miriam

Numbers 12 - The Dissension of Aaron and Miriam

A. Miriam and Aaron bring an accusation against Moses.

1. (1) Miriam and Aaron criticize Moses' wife and marriage.

Then Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had married; for he had married an Ethiopian woman.

a. Then Miriam and Aaron spoke against Moses: On the one hand, it seems strange that his sister and brother - his own family - would be the source of such criticism. We might think that they would be Moses' greatest support. Yet it is not unusual for a prophet to be without honor among his own people (Matthew 13:57).

i. Miriam takes the lead here; "The feminine singular verb that initiates the chapter (lit., 'and she spoke,' v.1) and the placement of her name before that of Aaron indicate that Mirian is the principal in the attack against Moses." (Allen)

b. Because of the Ethiopian woman whom he had married: This was the reason for their criticism. This is a problem passage for some, because Exodus 3:16-22 indicates Moses' wife (named Zipporah) was the daughter of a man from Midian.

i. Some think perhaps Zipporah had died, and this was a second wife Moses took after her death. Remember that Moses had a remarkably long life, and was more than 81 at this time - it is entirely possible he outlived several wives.

ii. Others think Moses took a second wife in addition to Zipporah; this is possible, but doesn't seem likely.

iii. Still others suggest that Jethro, Zipporah's father, was actually from Ethiopia and had moved to Midian, making Zipporah a Ethiopian by birth but living in Midian.

iv. It may also be possible that Ethiopian here was a derogatory term used to criticize Zipporah because of a dark complexion.

c. For he had married an Ethiopian woman: Interestingly, they criticized Moses and his wife over something she had no control over - her appearance, either because she was an Ethiopian (meaning a Negro) or had a dark complexion as an Ethiopian. Much criticism comes to pastor's wives and others in ministry over things they really have no control over.

i. However, it seems that the complaint over Moses' wife was not the real issue, which was addressed in the next verse.

2. (2) A challenge to Moses' spiritual authority.

So they said, "Has the LORD indeed spoken only through Moses? Has He not spoken through us also?" And the LORD heard it.

a. Has the LORD indeed spoken only through Moses? This attack attempted to put Moses down, making him seem proud. After all, it should matter nothing to Aaron and Miriam if indeed the LORD had spoken only through Moses. Their real charge was that Moses "goes about acting as if he is the only one the LORD speaks through," accusing Moses of pride.

i. Did the LORD indeed only speak through Moses? No and yes. Of course, the LORD had spoken through many in the Book of Exodus already: The LORD spoke the people through Aaron in Exodus 4:30; He spoke to Aaron in Exodus 12:1; Miriam herself spoke words inspired by God in Exodus 15:21. But in the sense of there being one leader for Israel, there was only one. Moses, under God's hand, had the authority and the accountability to lead the people.

b. Has He not spoken through us also? This question was meant to lift Miriam and Aaron up. "After all, God speaks to us also. Shouldn't we get some of the credit around here?" Of course, God had spoken to Miriam and Aaron in the past - but He had not given them the authority to lead the nation.

i. Can God give one man the authority to lead His people? Of course He can. The Old and New Testaments are filled with this kind of leadership (Moses, Joshua, David, Daniel, James, Peter, Paul, Timothy, Titus; and of course Jesus, whose leadership style we are commanded to imitate).

ii. "Every now and then we hear some simpleton or other talking against a 'one-man ministry,' when it has been a one-man ministry from the commencement of the world to the present day; and whenever you try to have any other form of ministry, and doing it thoroughly and heartily and independently and bravely in the sight of God, you very soon run upon quicksands." (Spurgeon, A Cheery Word In Troublous Times)

c. And the LORD heard it: Of course God heard it. God always does, and He hears according to truth, not according to mere appearance. Miriam and Aaron - as is often the case - were accusing Moses of the very same sin motivating them to make the accusation (pride).

3. (3) The humble heart of Moses.

(Now the man Moses was very humble, more than all men who were on the face of the earth.)

a. Now the man Moses was very humble: Moses had no problem with pride. Quite the contrary - his accusers were the ones with a pride problem.

i. If this genuinely humble man Moses was accused of pride and a dictatorial manner, it should show us that the accusation can be made and is made against others who do not deserve it. Just because a man is accused of pride or arrogance doesn't mean he is guilty of it.

b. More than all men who were on the face of the earth: Yet if Moses was so humble, and if Moses wrote the first five books of the Bible, we wonder how a humble man could possibly call himself the most humble man on the face of the earth. In all likelihood, someone added this comment after the death of Moses - perhaps Joshua, who would have known Moses well.

i. It is important to see Moses didn't start out as the most humble man on earth; he grew up proud and confident in his abilities. It was only time, desert time, lowly time, that made him a humble - and greatly usable - man.

c. Moses was very humble: Other commentators suggest that humble is better understood as "low" or "miserable," and this describes a low point in Moses' life.

i. "I think the word is not rightly understood; anav, which we translate meek, comes from anah, to act upon, to humble, depress, afflict, and is translated so in many places in the Old Testament; and in this sense it should be understood here: 'Now this man Moses was depressed or afflicted more than any man of that land.'" (Clarke)

B. God answers the accusation of Miriam and Aaron against Moses.

1. (4-5) God's dramatic appearance to Miriam and Aaron.

Suddenly the LORD said to Moses, Aaron, and Miriam, "Come out, you three, to the tabernacle of meeting!" So the three came out. Then the LORD came down in the pillar of cloud and stood in the door of the tabernacle, and called Aaron and Miriam. And they both went forward.

a. Suddenly: There was no long delay. Many of God's judgments are long in coming, at least from a human perspective - but on occasion, He does bring His justice suddenly.

b. Come out, you three, to the tabernacle of meeting! God called - seemingly, in an audible voice - for all three to come before the tabernacle of meeting. Perhaps Miriam and Aaron thought that God would use this situation to correct Moses, whom they thought was proud and dictatorial.

c. Then the LORD came down in the pillar of cloud: God took a personal, powerful interest in this important matter. He wanted to make His will plainly known.

2. (6-9) God's vindication of Moses.

Then He said, "Hear now My words: If there is a prophet among you, I, the LORD, make Myself known to him in a vision; I speak to him in a dream. Not so with My servant Moses; He is faithful in all My house. I speak with him face to face, Even plainly, and not in dark sayings; And he sees the form of the LORD. Why then were you not afraid To speak against My servant Moses?" So the anger of the LORD was aroused against them, and He departed.

a. I speak with him face to face: The basis of the complaint of Miriam and Aaron was essentially, "What's so special about Moses?" Here, God explained exactly what was so special about him. Most prophets receive revelation through a dream or in a vision; God spoke with Moses face to face.

i. What did it mean that God spoke with Moses face to face? Didn't the LORD say in Exodus 33:20, You cannot see My face; for no man shall see Me, and live? How then could God speak with Moses face to face? Face to face is a figure of speech, telling of great and unhindered intimacy; Moses' face was not literally beholding the literal face of God, but he did enjoy direct, intimate, conversation with the LORD.

ii. This is also demonstrated by the phrase, and he sees the form of the LORD. This is what Moses had actually seen of God with his physical eyes - only the "form" of the LORD, nothing specific, because he could not see the LORD and live.

iii. "The word 'form' is used of visual representations, pictures, or images, of earthly and heavenly beings (Ex. 20:4). Job saw someone's form, but could not identify the person from it (Jb. 4:16)." (Wenham)

b. My servant Moses; he is faithful in all My house. I speak with him face to face, even plainly, and not in dark sayings: Moses enjoyed remarkable communion with God, and it is worth considering why.

i. Because God needed a man this intimate with Him, to be a vessel of revelation and a proper leader for the nation through this remarkable time of the Exodus; this communion was a gift of the sovereign God to Moses.

ii. Because Moses was a humble man; only the humble - those who are genuinely others centered - can be responsible with such communion with God.

iii. Because Moses, according to God, is faithful in all My house: His walk of righteousness and purity, demonstrated over forty years in obscure service of God in the smallest things, revealed the faithful heart God saw in Moses.

c. Why then were you not afraid to speak against My servant Moses? As much as Miriam and Aaron did not want to recognize it, Moses did have a unique calling and equipping before the LORD. They did not speak against Moses as the President of Israel as much as they spoke against Moses the Servant of God.

i. It was not that Moses was beyond criticism. Moses was not to be simply obeyed and praised, and never confronted or asked the tough questions. In fact, another relative of Moses, his father-in-law Jethro, did confront Moses and ask him the tough questions and he was greatly used of God in doing so (Exodus 18:12-24).

ii. Miriam and Aaron should have been afraid to speak against Moses because their criticism was petty and over something which was beyond control: The wife of Moses.

iii. Miriam and Aaron should have been afraid to speak against Moses because their criticism was simply not true; Moses was not a proud man, but the most humble man on earth.

iv. Miriam and Aaron should have been afraid to speak against Moses because their criticism was prompted by their own self-interest; they were jealous of all the attention Moses was receiving and wanted some of it for themselves.

v. Leaders in the house of God must make themselves accountable, and open to criticism and questioning - but need not make themselves quiet targets for those whose criticism is petty, false, and self-motivated.

d. So the anger of the LORD was aroused against them, and He departed: After making His anger evident, the remarkable presence of God departed. This left an extremely uncomfortable pause for Miriam and Aaron.

C. God's punishment for Miriam and Aaron.

1. (10) Miriam is made a leper.

And when the cloud departed from above the tabernacle, suddenly Miriam became leprous, as white as snow. Then Aaron turned toward Miriam, and there she was, a leper.

a. Suddenly Miriam became leprous, as white as snow: Leprosy was a disease of bodily decay and corruption; it was considered to be a "walking death" - and Miriam had a seriously advanced case of leprosy instantly. At this moment, God caused her body to reflect her heart.

b. Then Aaron turned toward Miriam, and there she was, a leper: It seems that Miriam did not immediately know this; the sense seems to be that Aaron noticed it first as he turned and looked.

2. (11-12) Aaron's contrition.

So Aaron said to Moses, "Oh, my lord! Please do not lay this sin on us, in which we have done foolishly and in which we have sinned. Please do not let her be as one dead, whose flesh is half consumed when he comes out of his mother's womb!"

a. Oh, my lord! Please do not lay this sin on us, in which we have done foolishly and in which we have sinned: Aaron seems a man easily swayed; swayed by a crowed wanting an idol, swayed by his sister (who seemed to be instigator, because she is named first and was first struck with leprosy), and now swayed quickly back to a humble submission before Moses.

b. Oh my lord! Please do not lay this sin on us: Now Aaron called Moses his master, attributed to Moses the power to strike Miriam with leprosy, and confessed his previous criticism as foolish and sinful.

i. Sadly, we can't seem to separate Aaron's immediate and dramatic change of heart from the threat that he might be the next victim of God's judgment. His confession seems full of self-interest.

2. (13) Moses prays for Miriam.

So Moses cried out to the LORD, saying, "Please heal her, O God, I pray!"

a. So Moses cried out to the LORD: This was the first word spoken by Moses in this chapter. He had not spoken the entire time he was accused, leaving it up to God to answer his critics.

i. When a leader perceives accusations are petty, false, or self-motivated, the right thing to do is to ignore them, leave them up to God, and keep busy with what the LORD has called the leader to do - even as Jesus was oppressed and He was afflicted, yet He opened not His mouth. (Isaiah 53:7)

b. Please heal her, O God, I pray! When Moses spoke, it was in prayer for his accusers. Moses certainly was a man faithful in the LORD's house.

3. (14-16) The restoration of Miriam.

Then the LORD said to Moses, "If her father had but spit in her face, would she not be shamed seven days? Let her be shut out of the camp seven days, and afterward she may be received again." So Miriam was shut out of the camp seven days, and the people did not journey till Miriam was brought in again. And afterward the people moved from Hazeroth and camped in the Wilderness of Paran.

a. Let her be shut out of the camp seven days, and afterward she may be received again: God did in fact heal Miriam. If she were still a leper, she would not have been allowed to remain in the camp of Israel. Yet, God allowed her to live with the outward display of her inward heart for seven days - and allowed the whole nation to know it.

b. So Miriam was shut out of the camp seven days: This was appropriate, because Miriam had done something even more shameful than spitting in her father's face; she tried to bring down a leader of God's people with petty, false, and self-interested criticism.

© 2004 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Numbers (Pendahuluan Kitab)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Garis Besar)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Pendahuluan Kitab)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 12 (Pendahuluan Pasal)

Overview

Num 12:1, God rebukes the sedition of Miriam and Aaron; Num 12:11, Miriam’s leprosy is healed at the prayer of Moses; Num 12:14, God commands her to be shut out of the host; Num 12:16, The people encamp in the wilderness of Paran.

Poole: Numbers (Pendahuluan Kitab)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 12 (Pendahuluan Pasal)

CHAPTER 12

Miriam and Aaron murmur against Moses, Num 12:1-3 . God commandeth him, Aaron, and Miriam to come to the tabernacle, which they did, Num 12:4,5 . God rebuketh Aaron and Miriam, Num 12:6-9 . Miriam becometh leprous, Num 12:10 . Aaron humbling himself before Moses, Num 12:11,12 ; he intercedeth for him, Num 12:13 . Miriam remains without the camp seven days, Num 12:14,15 .

God permitted

MHCC: Numbers (Pendahuluan Kitab)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 12 (Pendahuluan Pasal)

(Num 12:1-9) God rebukes the murmuring of Aaron and Miriam.

(Num 12:10-16) Miriam struck with leprosy, and healed at the prayer of Moses.

Matthew Henry: Numbers (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 12 (Pendahuluan Pasal)

In the foregoing chapter we had the vexation which the people gave to Moses; in this we have his patience tried by his own relations. I. Miriam and Aaron, his own brother and sister, affronted him (Num 12:1-3). II. God called them to an account for it (Num 12:4-9). III. Miriam was smitten with a leprosy for it (Num 12:10). IV. Aaron submits, and Moses meekly intercedes for Miriam (Num 12:11-13). V. She is healed, but put to shame for seven days (Num 12:14-16). And this is recorded to show that the best persons and families have both their follies and their crosses.

Constable: Numbers (Pendahuluan Kitab)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Garis Besar)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Pendahuluan Kitab)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Pendahuluan Kitab)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 12 (Pendahuluan Pasal)

INTRODUCTION TO NUMBERS 12

In this chapter we have an account of Aaron and Miriam speaking against Moses, and for what reason, whose amiable character is given, Num 12:1; and of the Lord's calling them to him, and rebuking them for it, giving an excellent testimony to Moses, and then departing in anger, Num 12:4; and of Miriam's being smitten with leprosy, and Aaron's entreating Moses on his and her account, who prayed to the Lord to heal her, Num 12:10; and of her being ordered to be shut out of the camp seven days, during which time the Israelites stayed at Hazeroth, and then removed to the wilderness of Paran, Num 12:14.