Numbers 12:6

. The character of Moses, Num 12:3. Moses, Aaron, and Miriam are suddenly called to the tabernacle, Num 12:4. The Lord appears in the pillar of the cloud, and converses with them, Num 12:5. Declares his purpose to communicate his will to Moses only, Num 12:6-8. His anger is kindled against Miriam, and she is smitten with the leprosy, Num 12:9, Num 12:10. Aaron deplores his transgression, and entreats for Miriam, Num 12:11, Num 12:12. Moses intercedes for her, Num 12:13. The Lord requires that she be shut out of the camp for seven days, Num 12:14. The people rest till she is restored, Num 12:15, and afterwards leave Hazeroth, and pitch in the wilderness of Paran, Num 12:16. Verse 1 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. Verse 2 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. Verse 3 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. Verse 4 And the Lord spake suddenly - The sudden interference of God in this business shows at once the importance of the case and his displeasure. Verse 6 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. Verse 7 Moses - is faithful - נאמן neeman, a prefect or superintendent. So Samuel is termed, 1Sam 2:35; 1Sam 3:20; David is so called, 1Sam 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 1Chr 9:22, 1Chr 9:26, 1Chr 9:31; 2Chr 31:12, 2Chr 31:15; 2Chr 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. Verse 10 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. Verse 14 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. Verse 16 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. Introduction Twelve men, one out of every tribe, are sent to examine the nature and state of the land of Canaan, Num 13:1-3. Their names,

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. 5 And 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. 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 vision, and will speak unto him in a dream. 7 My servant Moses is not so, who is faithful in all mine house. 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? 9 And the anger of the Lord was kindled against them; and he departed. 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, Ps. xxxviii. 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, v. 4, 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 ( Joel ii. 28 ), because they shall be better acquainted with the mysteries of the kingdom of grace than even the prophets themselves were; see Heb. i. 1, 2 . 2. Yet the honour put upon Moses was far greater ( v. 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. iii. 2 , 5 , 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 ( Exod. xxx. 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. iii. 1 , &c. 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, Matt. xviii. 6 . Those are presumptuous indeed that are not afraid to speak evil of dignities, 2 Pet. ii. 10 . III. God, having thus shown them their fault and folly, next shows them his displeasure ( v. 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.

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