Numbers 11:31–12:16

God, having performed his promise to Moses by giving him assessors in the government, thereby proving the power he has over the spirits of men by his Spirit, he here performs his promise to the people by giving them flesh, proving thereby his power over the inferior creatures and his dominion in the kingdom of nature. Observe, 1. How the people were gratified with flesh in abundance: A wind (a south-east wind, as appears, Psa 78:26) brought quails, Num 11:31. It is uncertain what sort of animals they were; the psalmist calls them feathered fowl, or fowl of wing. The learned bishop Patrick inclines to agree with some modern writers, who think they were locusts, a delicious sort of food well known in those parts, the rather because they were brought with a wind, lay in heaps, and were dried in the sun for use. Whatever they were, they answered the intention, they served for a month's feast for Israel, such an indulgent Father was God to his froward family. Locusts, that had been a plague to fruitful Egypt, feeding upon the fruits, were a blessing to a barren wilderness, being themselves fed upon. 2. How greedy they were of this flesh that God sent them. They flew upon the spoil with an unsatiable appetite, not regarding what Moses had told them from God, that they would surfeit upon it, Num 11:32. Two days and a night they were at it, gathering flesh, till every master of a family had brought home ten homers (that is, ten ass-loads) at least. David longed for the water of the well of Bethlehem, but would not drink it when he had it, because it was obtained by venturing; much more reason these Israelites had to refuse this flesh, which was obtained by murmuring, and which, they might easily perceive, by what Moses said, was given them in anger; but those that are under the power of a carnal mind will have their lusts fulfilled, though it be to the certain damage and ruin of their precious souls. 3. How dearly they paid for their feasts, when it came into the reckoning: The Lord smote them with a very great plague (Num 11:33), some bodily disease, which probably was the effect of their surfeit, and was the death of many of them, and those, it is likely, the ringleaders in the mutiny. Note, God often grants the desires of his own people in love. He gave them their request, but sent leanness into their soul, Psa 106:15. By all that was said to them they were not estranged from their lusts, and therefore, while the meat was in their mouths, the wrath of God came upon them, Psa 78:30, Psa 78:31. What we inordinately desire, if we obtain it (we have reason to fear), will be some way or other a grief and cross to us. God satiated them first, and then plagued them, (1.) To save the reputation of his own power, that it might not be said, "He would not have cut them off had he been able to supply them." And, (2.) To show us the meaning of the prosperity of sinners; it is their preparation for ruin, they are fed as an ox for the slaughter. Lastly, The remembrance of this is preserved in the name given to the place, Num 11:34. Moses called it Kibroth-hattaavah, the graves of lusters or of lust. And well it had been if these graves of Israel's lusters had proved the graves of Israel's lust: the warning was designed to be so, but it had not its due effect, for it follows (Psa 78:32), For all this, they sinned still.

And while the flesh was yet between their teeth. Moses does not specify any particular day; but only that God did not wait till satiety had produced disgust, but inflicted the punishment in the midst of their greediness. We may, however, conjecture from what precedes, that time was given them to gorge themselves. From whence their insatiable voracity may be gathered, which prevailed for so many continuous days, and could not be appeased by any quantity of food. God, therefore, allowed them time abundantly sufficient for them to gorge themselves, unless their gluttony was prodigious: and yet punished their intemperance, while the meat was yet in their mouths. They were, then, suddenly surprised in the midst of their guttling; and hence it is said in the Psalm, (Psalm 78:30,) "they were not yet estranged from their lust;" just as any glutton might choke himself, by devouring more than his throat could hold. Nor is that at variance with their repletion, of which mention was lately made; for, however the belly may swell with the quantity of its contents, the furious lust of eating is never appeased. But, in order that their punishment might be more manifest, God inflicted it in the very act; nor could any better opportunity have been chosen.

And he called the name of that place Kibroth-hattaavah. It was requisite that some memorial of so great a sin should exist, that the sons might not imitate their fathers. Heretofore God had sustained them with a food both agreeable and wholesome: by longing for unlawful nourishment they were their own poisoners and murderers. Now, such ingratitude was deservedly to be detested by their posterity; and therefore the name was given to the place, not without the inspiration of the Spirit of God. So Paul reminds us, that in this narrative God's judgment against corrupt and vicious lusts was portrayed, that we might ourselves learn not to lust. (1 Corinthians 10:6.) I have already briefly explained how far our appetites are to be restrained, and what intemperance, properly speaking, is. Footnotes: [11] Lat., "And the people was, as it were, fainting (fatiscentes,) if, was displeasing in the ears of Jehovah." Fr. "Apres il adveint que le peuple fut comme gens discouragez, (margin, despitez,) ce que despleut aux aureilles de l'Eternel;" afterwards it came to pass that the people were as persons discouraged (or fretted) which displeased the ears of God. [12] mt'nnym. Prof. Robertson and Simon agree in referring this participle Hithpahel to the root 'nn he groaned heavily, rather than to 'vn C., as usual, has given some of the Rabbinical expositions which he saw in S.M. t'nh occurs in Judges 14:4., where A.V. has occasion; t'nym in Ezekiel 24:12, where Simon's Lexicon notices it as meaning wearinesses, placing this word under the root 'vn. -- W. [13] Lat., "fuisse demersum." A.V. "quenched." Margin, "Heb. sunk." "sq, Submergi; In profundum deprimi, comprimi, reprimi." -- Buxtorf. [14] See Margin A.V. [15] A. V., "freely." Ainsworth, "for nought;" this (he adds) may be referred to the fish which they had for nought, without price, getting them out of the rivers freely; or for nought, that is, for very little, very cheap. It may also have reference to the former, We remember for nought, i.e., in vain; so the Hebrew Chinnam, and the Greek dorean, sometimes signifieth a thing done or spoken in vain, and without effect; as Proverbs 1:17; Ezekiel 6:10; Galatians 2:21." Geneva Version, "for nought, i.e., for a small price, or good cheep." [16] Herod., 2:93, describes the abundance of the fish in Egypt, and their migrations for the deposition of their spawn: and states that the inhabitants of the marshes, some of them, "live on nothing but fish." -- Ibid. 92. [17] Raphelius has a striking note on this passage from Herod. "The herbs (onions and garlic) were ordinarily given to laborers in Egypt. Whence also this was the food of the Israelites, whose labors the Egyptians used, or rather abused, in making bricks. Herod. 2:125. "It is declared by certain Egyptian inscriptions on the Pyramid itself, how much was paid to the workmen, es te surmaien, kai krommua kai skoroda, for radishes, onions, and garlic." -- Raphel., in loco. [18] See ante, [3]vol. 1:275. [19] A. V., "bdellium;" Hebrew vdlhbedolach,. "The bdellium of the sacred writer was in all probability the pearl, as the Arabic version has rendered it." -- Illustr. Comment. on Genesis 2:12 [20] Thus, De Lyra; "It is not to be understood that anything was taken away from Moses and given to the others, but they were illuminated without any- diminution of the grace of Moses; thus, by the light of one candle others are lighted, without any diminution of its own light." Ainsworth thus traces the gloss of De Lyra to its source: "Neither was Moses' spirit hereby diminished; for as Sol. Jarchi says, Moses in that hour was like unto the lamp that was left (burning) in the candlestick (in the Sanctuary) from which all the other lamps were lighted, yet the light thereof was not lessened any whit.'" So also St. Augustine, "We understand that God would signify nothing more than that they also would have assistance from the same Spirit of grace, as Moses had; that they also should have as much as God pleased, not that Moses would therefore have less. Quest. in Numbers 18. Edit. Bened., tom. 3. P. 1, p. 535. C., indeed, here, seems to have but few followers. The gloss in the Geneva version is; "I will distribute my Spirit among them, as I have done to thee;" and Attersoll says, "It it true he doth sometimes punish in this manner, sometimes by lessening, and sometimes by taking away, what he had formerly bestowed. Zechariah 11:17; Matthew 25:27. But we do not read or find that he dealt so with Moses, or that he was less fit for government than he was before," etc. [21] A. V., "I will take;" or "will separate." -- Ainsworth. [22] "Centumviri were judges chosen from the thirty-five tribes, three from each, so that properly there were 105, but they were always named by a round number, Centumviri. Eestus." -- Adam's Rom. Antiq. [23] See ante, on Exodus 24:1, [4]vol. 3, p. 316. [24] Josephus, Antiq., 14:9. Section 4. [25] "Wherefore a people which obeyeth the precepts of the Lord, and feareth God, ought to separate itself from a Prelate who is a sinner, nor mingle itself up with the sacrifices of a sacrilegious priest, especially since it has itself the power either of choosing worthy priests, or rejecting the unworthy. This, too, we see to be derived from divine authority, that a priest should be chosen in presence of the people, in sight of all, and be approved worthy and fit by public sentence and testimony; as in Numbers, the Lord commanded Moses, saying, Take Aaron thy brother, and Eleazar his son, and bring them up into the mount, before all the congregation: and strip Aaron of his garments, and put them upon Eleazar his son, and Aaron shall be gathered unto his people, and shall die there. (Numbers 20:25, 26.) God commands a priest to be appointed before all the congregation, that is, He instructs and shows us, that the ordinations of priests ought only to be solemnized with the knowledge of the people standing by, that so by their presence either the crimes of the wicked may be detected, or the merits of the good proclaimed, and so the ordination be right and lawful, as having been examined with the suffrage and judgment of all." -- Epistles of S. Cyprian. Oxford Transl. 1844, pp. 211, 212. The above quotation is from a letter written in the names of Cyprian and thirty-six of his brethren, as a reply to inquiries made by the presbyter and people of Leon and Astorga, and the deacons and faithful people in Merida. Cyprian has not cited Numbers 11:16, in any of the works now acknowledged as his, though the argument thus drawn from Numbers 20:25, 28, would have been more reasonably collected from the text, to which Calvin has assumed that he referred. [26] If qds may be said to signify to prepare, it can only be so rendered when the preparation is by sanctifying. -- W. [27] zr' (loathsomeness) is said by S. M. to be an irregular form of zrh; and he renders it dispersion, agreeably with the acknowledged meaning of the root zrh. This account of the word has the sanction of modern lexicographers. -- W. [28] Que la le Sainct Esprit deteste leur gourmandise desbordee;" that there the Holy Spirit marks His detestation of their unbridled gluttony. -- Fr. [29] That is, the V. "Numquid manus Domini invalida est?" [30] In this C. follows the LXX Me cheir Kuriou ouk exarkesei; "Shall not the Lord's hand suffice?" and most of the versions, according to Poole, in which it is rendered "abbreviabitur?" [31] Vates is a name commonly applied by classical writers to poets. "Quare sue jure noster ille Ennius sanctos appellat poetas, quod quasi deorum aliquo dono, atque munere commendati nobis videantur." -- Cicero pro Archia Poeta, 8. "De versibus, quos tibi a me scribi vis, deest mihi quidem opera, quae non modo tempus, sed etiam animum vacuum ab omni cura desiderat; sed abest etiam enthousiasmos" -- Ibid. Epist. ad Quint. Frat 3:4. [32] Fr. "La grace de parler authentiquement de choses hautes;" the grace to speak authentically of high things. [33] "These words are commonly rendered, and did not cease (to prophesy,)' as in our public version; or and did not add,' as they are rendered by Ainsworth and Purver, neither of which renderings is to me intelligible. By adopting the Sam. reading with Houbigant, Dathe, and Rosenmiiller, and placing vl' y'sphy at the head of ver. 26, the text will be rectified, and the sense clear: At non congregati sunt, sed remanserant in castris viri duo, quorum nomen unius Eldad, et nomen alterius Medad, tamen requievit super eos spiritus ille (nam ipsi ex conscriptis, atsi non egressi erant ad tentorium) et prophetabant in castris." -- Boothroyd in loco. Thus, Eldad and Medad will be the nominative case to the verb, and its meaning "were not assembled." [34] The Fr. applies this sentence to the elders, "ils ont cesse de prophetizer;" they ceased to prophesy. [35] A.V., "Who maketh his angels spirits." See C.'s own translation and comment. -- Cal. Soc. Edit., [5]vol. 4:144, and [6]147. [36] So the V., "Volabantque in aere duobus cubitis altitudine super terram." "Sol. Jarchi saith, They flew so high as a man's heart, that he was not toiled in getting them, either by reaching high, or by stooping low." -- Ainsworth in loco. Kitto, Illustr. Com. in loco, prefers this view. [37] "We are disposed to conclude with Calmer (in his note on this place) that the Hebrews salted their quails before they dried them. We have here, then, the earliest indication of processes, the benefits resulting from which have become so diffused and familiar, that it costs an effort of recollection to recognize them as benefits. Yet many centuries have not elapsed since the Emperor Charles V. thought it became him to erect a statue to the man (G. Bukel) who found the secret of salting and barrelling herrings." -- Illustr. Com. in loco.

There went forth a wind from the Lord, and brought quails from the sea, &c.--These migratory birds (see on Exo 16:13) were on their journey from Egypt, when "the wind from the Lord," an east wind (Psa 78:26) forcing them to change their course, wafted them over the Red Sea to the camp of Israel. let them fall a day's journey--If the journey of an individual is meant, this space might be thirty miles; if the inspired historian referred to the whole host, ten miles would be as far as they could march in one day in the sandy desert under a vertical sun. Assuming it to be twenty miles this immense cloud of quails (Psa 78:27) covered a space of forty miles in diameter. Others reduce it to sixteen. But it is doubtful whether the measurement be from the center or the extremities of the camp. It is evident, however, that the language describes the countless number of these quails. as it were two cubits high--Some have supposed that they fell on the ground above each other to that height--a supposition which would leave a vast quantity useless as food to the Israelites, who were forbidden to eat any animal that died of itself or from which the blood was not poured out. Others think that, being exhausted with a long flight, they could not fly more than three feet above the earth, and so were easily felled or caught. A more recent explanation applies the phrase, "two cubits high," not to the accumulation of the mass, but to the size of the individual birds. Flocks of large red-legged cranes, three feet high, measuring seven feet from tip to tip, have been frequently seen on the western shores of the Gulf of Akaba, or eastern arm of the Red Sea [STANLEY; SHUBERT].

people stood up--rose up in eager haste--some at one time, others at another; some, perhaps through avidity, both day and night. ten homers--ten asses' loads; or, "homers" may be used indefinitely (as in Exo 8:14; Jdg 15:16); and "ten" for many: so that the phrase "ten homers" is equivalent to "great heaps." The collectors were probably one or two from each family; and, being distrustful of God's goodness, they gathered not for immediate consumption only, but for future use. In eastern and southern seas, innumerable quails are often seen, which, when weary, fall down, covering every spot on the deck and rigging of vessels; and in Egypt they come in such myriads that the people knock them down with sticks. spread them all abroad for themselves round about the camp--salted and dried them for future use, by the simple process to which they had been accustomed in Egypt.

while the flesh was yet between their teeth, ere it was chewed--literally, "cut off"; that is, before the supply of quails, which lasted a month (Num 11:20), was exhausted. The probability is, that their stomachs, having been long inured to manna (a light food), were not prepared for so sudden a change of regimen--a heavy, solid diet of animal food, of which they seem to have partaken to so intemperate a degree as to produce a general surfeit, and fatal consequences. On a former occasion their murmurings for flesh were raised (Exo 16:1-8) because they were in want of food. Here they proceeded, not from necessity, but wanton, lustful desire; and their sin, in the righteous judgment of God, was made to carry its own punishment.

called the name of that place Kibrothhattaavah--literally, "The graves of lust," or "Those that lusted"; so that the name of the place proves that the mortality was confined to those who had indulged inordinately.

Hazeroth--The extreme southern station of this route was a watering-place in a spacious plain, now Ain-Haderah. Next: Numbers Chapter 12

And there went forth a wind from the Lord,.... Both an east wind and a south wind, according to Psalm 78:26; either first one wind, and then another; one to bring the quails, or whatever are meant, to a certain point, and then the other to bring them to the camp of Israel; or a southeast wind, as the Jewish writers interpret it: however, it was not a common wind, but what was immediately raised by the Lord for the following purpose: and brought quails from the sea; the Red sea, from the coasts of it, not out of it. Josephus (t) says, there were great numbers of this sort of fowl about the gulf of Arabia; and Diodorus Siculus (u) says, near Rhinocalura, a place not far from those parts, quails in flocks were brought from the sea, which the people caught and lived upon. After Job Ludolphus, who has wrote a learned dissertation on locusts, many are of opinion with him, that locusts are intended here, and think that what is hereafter related best agrees with them; it is pretty difficult to determine which is most correct; there are learned advocates, and much to be said, for both (w): and let them fall by the camp: the camp of Israel, and round about it on all sides, as follows; which agrees well enough with locusts, which are usually brought by a wind, as the locusts of Egypt were by an east wind, which fall, rest, and settle on the earth, and sometimes in heaps, one upon another; and these, whatever they were, fell as thick as rain, and were as dust, and as the sand of the sea. The Jewish writers, who understand them of quails, interpret this not of their falling to the ground, but of their flying low, two cubits from the earth, about the breast of a man, so that they had no trouble in taking them; so the Targum of Jonathan, Jarchi, Ben Gersom, and Abendana; but this seems to be without any foundation: as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp; on the north side, and on the south side, as the Targum of Jonathan explains it; but it doubtless means on all sides, since they fell round about the camp; and from thence they lay thick upon the ground, a day's journey every way; which some compute at sixteen, others at twenty miles on which space there must be a prodigious number of quails or locusts; and it is certain the latter do come in great numbers, so as to darken the air, and to cover a country, as they did Egypt; and the quails also, in some countries, have been taken in great numbers; in Italy, on the coast of Antium, within a month, in the space of five miles, 100,000 quails were taken every day (x): and as it were two cubits high upon the face of the earth; as they fell they lay one upon another, the height of two cubits; which it is thought better agrees with locusts than with quails, since the quails, by lying one upon another such a depth, must be suffocated; whereas the locusts, through the length of their feet, and the thinness of their wings, would not. (t) Antiqu. l. 3. c. 1. sect. 5. (u) Bibliothec. l. 1. p. 55. (w) Vid. Calmet's Dictionary in the word "Quails", & Scheuchzer. Physica Sacr. in loc. Bishop of Clogher's Chronology, p. 375, 376. Shaw's Travels, p. 189. (x) Blond. ltal. Illustrat. p. 314. apud Huet. Alnetan. Quaest. l. 2. c. 12. sect. 17.

And the people stood up all that day,.... The day on which they fell in the morning: and all that night; the night following: and all the next day; after that, even the space of thirty six hours: and they gathered the quails; not took them flying, as the Jewish writers suggest, before observed, but from the earth where they fell, in order to lay them up as a provision for time to come; or otherwise, had they taken them only for present use, they would not have been so long in gathering them; but they seemed greedy of them, and therefore took up all they could, or knew what to do with: he that gathered least gathered ten homers; or so many ass loads, as some interpret it; the words for an ass and an homer being near the same: an homer in measure is the same with the "cor", and held ten ephahs; and, according to Bishop Cumberland (y), contained seventy five wine gallons, seven pints, and somewhat more, which must hold a vast quantity of quails; though not the measure, but the number of fowls, is commonly given. Some render the word "heaps", as in Exodus 8:14; and is supposed better to agree with locusts; but then it will be difficult to assign a reason why the number of them should be given, since heaps might be greater or lesser: and they spread them all abroad for themselves round about the camp; according to some, they were taken alive, and put into cages, which were hung round the camp, so that all places were full of them, in which they were kept, and used as they wanted them; but they seem rather, be they what they will, to be dead, and to be spread about to be dried in the sun, being salted; and so the Vulgate Latin version renders the word, "and they dried them" (z); and agrees both with quails, which, according to some writers (a), used to be salted for food for time to come; and with locusts, on which the inhabitants of some parts of Ethiopia always lived, as Pliny (b) says, being hardened in smoke, and with salt, and was their food for the year round. And this custom was used in Arabia; for Leo Africanus (c) relates, that the people of Arabia Deserta, and of Lybia, reckon the coming of the locusts an happy omen; for either boiled, or dried with the sun, they beat them into meal (or powder) and eat them: and of the Nasamones, a people in Africa, it is said (d), that they hunt locusts, and dry them in the sun, and grind them, and then, sprinkling milk upon them, sup them up. (y) Of Scripture Weights, &c. p. 86. (z) So the word is used in Misn. Sabbat, c. 22. sect. 4. for spreading things in the sun to dry them. (a) Athenaeus, Hipparchus, & Hesychius apud Bochart, Hierozoic. par. 2. l. 1. c. 15. Colossians 107. (b) Nat. Hist. l. 6. c. 30. (c) Descriptio Africae, l. 9. p. 769. (d) Herodot. Melpomene, sive, l. 4. c. 172.

And while the flesh was yet between their teeth,.... When they had just got it into their mouths, and were about to bite it: ere it was chewed; or "cut off"; or cut into pieces by the "incisores", or fore teeth, and then ground by the "molares", or grinders, and so became fit to be swallowed. Both quails and locusts were eaten as food; the former is a fat and delicious fowl, and the latter, some sorts of them, at least, were allowed clean food for the Jews, and were fed on by many people: the wrath of the Lord was kindled against the people; for their lusting after flesh, and despising the manna: and the Lord smote the people with a very great plague; the pestilence, as Aben Ezra; or with fire, as Bochart (e), who gives the following reasons why the people were so severely punished now, and not before, when they murmured on a like account; because their sin's were greater, and more aggravated, they falling again into the same sin which had been forgiven them; and besides, they were before pressed with famine, now they had a plenty of manna every day; and also were better instructed, having received the law, which was not yet given when they were just come out of Egypt. Sulpitius (f) the historian says, 23,000 perished at this time. (e) Ut supra, (Hierozoic. par. 2. l. 1. c. 15.) Colossians 109.

And he called the name of that place Kibrothhattaavah,.... That is, Moses called it so, or it was called by the children of Israel, and by others in later times, by this name, which signifies "the graves of lust"; dug by lust, or which lust was the cause and occasion of, and where those that indulged it were buried, as follows: because there they buried the people that lusted; not all that lusted, for the lusting was pretty general; but all that died through their gluttony and intemperance, and the judgment of God on them; or who were the most inordinate in their lust, and encouraged others in it, and were the ringleaders in the murmur and mutiny.

And the people journeyed from Kibrothhattaavah unto Hazeroth,.... After having stayed there a month or more, as is gathered from Numbers 11:20, and abode at Hazeroth; at least seven days, as appears from Numbers 12:15; which, according to Bunting (g), was eight miles from Kibrothhattaavah, or Taberah, which were the same place. (g) Travels, p. 82.

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 (Sol 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.

Numbers 12:1-16 1. And Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman. 1. Et loquuta est Maria et Aharon contra Mosen propter uxorem AEthiopissam quam acceperat: uxorem enim AEthiopissam acceperat. 2. And they said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? And the Lord heard it. 2. Et dixerunt, Nunquid solummodo per Mosen loquutus est Jehova? nonne etiam per nos loquutus est? Et audivit Jehova. 3. (Now the man Moses was very meek, above all the men which were upon the face of the earth.) 3. Vir autem ille Moses mansuetissimus fuit prae cunctis hominibus qui erant super faciem terrae. 4. And the Lord spoke suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three cane out. 4. Ergo extemplo dixit Jehova ad Mosen, Aharon et Mariam, Egredimini vos tres ad tabernaculum conventionis. Et egressi sunt ipsi tres. 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. 5. Et descendit Jehova in columna nubis, et stetit ad ostium tabernaculi: vocavitque Aharon et Mariam, et egressi sunt ambo ipsi. 6. And he said, Hear now my words: If there be a prophet among you, f the Lord will make myself known unto him in a vision, and will speak unto him in a dream. 6. Quibus dixit, Audite nunc verba mea, Si fuerit propheta vobis, ego, Jehova in visione apparebo ei, in somnio loquar cum eo. 7. My servant Moses is not so, who is faithful in all mine house. 7. Non sic servus meus Moses, qui in tota domo mea fidelis est. 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? 8. Ore ad os loquor cum eo, atque in visione: non autem per aenigmata, neque (vel, sed) per similitudinem Jehovae aspiciet: quare ergo non timuistis loqui adversus servum meum Mosen? 9. And the anger of the Lord was kindled against them; and he departed. 9. Exarsit ergo furor Jehovae in eos, et discessit. 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. 10. Nubesque recessit a tabernaculo: et ecce Maria erat leprosa sicut nix, respexitque Aharon Mariam, et ecce erat leprosa. 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. 11. Tunc dixit Aharon ad Mosen, Quaeso domine mi, ne nunc nobis imputes peccatum: quia stulte egimus, et quia peccavimus. 12. Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb. 12. Ne, quaeso, sit quasi abortivus foetus, qui dum egreditur ex utero matris suae consumptus est dimidio suae carnis. 13. And Moses cried unto the Lord, saying, Heal her now, O God, I beseech thee. 13. Clamavit itaque Moses ad Jehovam, dicendo, Deus, quaeso, sana nunc illam: 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 in again. 14. Respondit Jehova ad Mosen, Quod si pater ejus spuendo spuisset in faciem ejus, nonne erubesceret septem diebus? Excludatur septem diebus extra castra, et deinde recipietur. 15. And Miriam was shut out from the camp seven days; and the people journeyed not till Miriam was brought in again. 15. Itaque reclusa est Maria extra castra septem diebus: neque populus progressus est, donec reciperetur Maria. 16. And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran. 16. Postea autem profectus est populus de Haseroth, et castrametati sunt in deserto Paran. 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. 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. 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 t…

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, Pe2 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.

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, Kg1 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 Co2 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 (Th2 3:15), but forgiven and comforted, Co2 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.

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).

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 (Co2 11:5; Co2 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.

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.

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.

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.

with him will I speak mouth to mouth--immediately, not by an interpreter, nor by visionary symbols presented to his fancy. apparently--plainly and surely. not in dark speeches--parables or similitudes. 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.

MIRIAM'S LEPROSY. (Num 12:10-16) the cloud departed from the tabernacle--that is, from the door to resume its permanent position over the mercy seat. Miriam became leprous--This malady in its most malignant form (Exo 4:6; Kg2 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.

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].

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.

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.

pitched in the wilderness of Paran--The station of encampments seems to have been Rithma (Num 33:19). Next: Numbers Chapter 13

[118] Numb. xii. 6, 7, 8. “If there be a prophet among you, I the Lord will make known myself to him in a vision, and will speak to him in a dream: my servant Moses is not so; with him will I speak apparently, and not in dark speeches.” It is evident from this that it was God’s common manner to speak to the prophets in words that they did not understand themselves. Therefore, in reading the prophets, we read not such an interpretation as would be natural for the prophets themselves to put upon the prophecy; for the Holy Ghost spake in what words he pleased to employ, and meant what he pleased, without revealing his meaning to the prophets. The prophecy of Scripture is not of a private interpretation, but they spake as they were moved by the Holy Ghost.

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, Micah 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, Habakkuk 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. (h) Antiqu. l. 2. c. 10. sect. 2.((i) Dibre Hayamim, fol. 7. 2. Shalshalet Hakabala, fol. 5. 2. so some in Aben Ezra in loc.

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, Exodus 4:14 Exodus 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.

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, Matthew 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.

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.

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.

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, Jeremiah 1:11; the visions of the chariots, Ezekiel 23:24, and dry bones, Ezekiel 37:1, to Ezekiel, and such as were shown to Amos, Amos 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, Zechariah 1:8, and of the four horns, Zechariah 1:18, and four carpenters, Zechariah 1:20, with several others shown to Zechariah: and will speak unto him in a dream; as he had done to Jacob, Genesis 31:11, and as he did afterwards to Daniel, Daniel 7:1, and many others.

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 Hebrews 3:2.

With him will I speak mouth to mouth,.... And face to face, as he had done, Exodus 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 Numbers 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 Hosea 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.

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.

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 Numbers 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, Exodus 4:6; and as Gehazi was, who was smitten of God in like manner, 2 Kings 5:27; in an ordinary and gradual leprosy, when it was all white, the man was clean, Leviticus 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.

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. (k) "in me", Montanus.

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.

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.

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, Leviticus 13:5, and after that let her be received again; into the camp and into society with her relations and friends. (l) "spuendo spuisset", Pagninus, Montanus, Fagius, Drusius.

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 2 Chronicles 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, Micah 6:4; and partly for want of the cloud to direct them, which had departed at a distance from them.

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, Numbers 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 Numbers 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. (m) Travels, &c. p. 82. (n) Seder Olam Rabba, c. 8. p. 24. & Meyer. Annotat. in ib. p. 338.