Text -- Numbers 12:15-16 (NET)

12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. 12:16 After that the people moved from Hazeroth and camped in the wilderness of Paran.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 12:15

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

Wesley: Num 12:16

That is, in another part of the same wilderness.

JFB: Num 12:15

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

JFB: Num 12:16

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

Clarke: Num 12:16

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.

Calvin: Num 12:16

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

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

TSK: Num 12:15

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

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

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

TSK: Num 12:16

afterward : Num 11:35, Num 33:18

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

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 12:1-15

Miriam, as a prophetess (compare Exo 15:20-21) no less than as the sister of Moses and Aaron, took the first rank among the women of Israel; and Aaron may be regarded as the ecclesiastical head of the whole nation. But instead of being grateful for these high dignities they challenged the special vocation of Moses and the exclusive authority which God had assigned to him. Miriam was the instigator, from the fact that her name stands conspicuously first Num 12:1, and that the punishment Num 12:10 fell on her alone. She probably considered herself as supplanted, and that too by a foreigner. Aaron was misled this time by the urgency of his sister, as once before Exo. 32 by that of the people.

Num 12:1

The Ethiopian woman whom he had married - (Hebrew, "Cushite,"compare Gen 2:13; Gen 10:6) It is likely that Zipporah Exo 2:21 was dead, and that Miriam in consequence expected to have greater influence than ever with Moses. Her disappointment at his second marriage would consequently be very great.

The marriage of Moses with a woman descended from Ham was not prohibited, so long as she was not of the stock of Canaan (compare Exo 34:11-16); but it would at any time have been offensive to that intense nationality which characterized the Jews. The Christian fathers note in the successive marriage of Moses with a Midianite and an Ethiopian a foreshadowing of the future extension to the Gentiles of God’ s covenant and its promises (compare Psa 45:9 ff; Son 1:4 ff); and in the complaining of Miriam and Aaron a type of the discontent of the Jews because of such extension: compare Luk 15:29-30.

Num 12:2

Hath the Lord ... - i. e. Is it merely, after all, by Moses that the Lord hath spoken?

Num 12:3

The man Moses was very meek - In this and in other passages in which Moses no less unequivocally records his own faults (compare Num 20:12 ff; Exo 4:24 ff; Deu 1:37), there is the simplicity of one who bare witness of himself, but not to himself (compare Mat 11:28-29). The words are inserted to explain how it was that Moses took no steps to vindicate himself, and why consequently the Lord so promptly intervened.

Num 12:8

Mouth to mouth - i. e. without the intervention of any third person or thing: compare the marginal references.

Even apparently - Moses received the word of God direct from Him and plainly, not through the medium of dream, vision, parable, dark saying, or such like; compare the marginal references.

The similitude of the Lord shall he behold - But, "No man hath seen God at any time,"says John (Joh 1:18 : compare 1Ti 6:16, and especially Exo 33:20 ff). It was not therefore the Beatific Vision, the unveiled essence of the Deity, which Moses saw on the one hand. Nor was it, on the other hand, a mere emblematic representation (as in Eze 1:26 ff, Dan 7:9), or an Angel sent as a messenger. It was the Deity Himself manifesting Himself so as to be cognizable to mortal eye. The special footing on which Moses stood as regards God is here laid down in detail, because it at once demonstrates that the supremacy of Moses rested on the distinct appointment of God, and also that Miriam in contravening that supremacy had incurred the penalty proper to sins against the theocracy.

Num 12:12

As one dead - leprosy was nothing short of a living death, a poisoning of the springs, a corrupting of all the humors, of life; a dissolution little by little of the whole body, so that one limb after another actually decayed and fell away. Compare the notes at Lev. 13.

Num 12:13

Heal her now, O God, I beseech thee - Others render these words: "Oh not so; heal her now, I beseech Thee."

Num 12:14

If her father ... - i. e. If her earthly parent had treated her with contumely (compare Deu 25:9) she would feel for a time humiliated, how much more when God has visited her thus?

Poole: Num 12:15

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

Poole: Num 12:16

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

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

Gill: Num 12:15

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

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

Gill: Num 12:16

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Num 12:15

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

Geneva Bible: Num 12:16

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

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

Commentary -- Verse Range Notes

TSK Synopsis: Num 12:1-16

1 God rebukes the sedition of Miriam and Aaron.

11 Miriam's leprosy is healed at the prayer of Moses.

14 God commands her to be shut out of the host.

16 The people encamp in the wilderness of Paran.

MHCC: Num 12:10-16

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

Matthew Henry: Num 12:10-16

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

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

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

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

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

Keil-Delitzsch: Num 12:14-15

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

Num 12:15-16

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

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

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

Constable: Num 11:1--20:29

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

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

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

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

Constable: Num 12:1-16

The rebellion of Miriam and Aaron ch. 12

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Guzik: Num 12:1-16

Numbers 12 - The Dissension of Aaron and Miriam

A. Miriam and Aaron bring an accusation against Moses.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. (3) The humble heart of Moses.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

C. God's punishment for Miriam and Aaron.

1. (10) Miriam is made a leper.

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

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

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

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

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

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

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

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

2. (13) Moses prays for Miriam.

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

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

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

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

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

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

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

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

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

Introduction / Outline

JFB: Numbers (Book Introduction)

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

JFB: Numbers (Outline)

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

TSK: Numbers (Book Introduction)

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

TSK: Numbers 12 (Chapter Introduction)

Overview

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

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

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

Poole: Numbers 12 (Chapter Introduction)

CHAPTER 12

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

God permitted

MHCC: Numbers (Book Introduction)

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

MHCC: Numbers 12 (Chapter Introduction)

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

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

Matthew Henry: Numbers (Book Introduction)

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

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

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

Matthew Henry: Numbers 12 (Chapter Introduction)

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

Constable: Numbers (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

Scope and purpose

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

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

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

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

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

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

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

Theme

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

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

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

Message⁸

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Numbers (Outline)

Outline

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

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

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

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

3. The departure from Sinai ch. 10

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

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

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

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

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

1. The second census ch. 26

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

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

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

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

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

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

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

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

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

Gill: Numbers 12 (Chapter Introduction)

INTRODUCTION TO NUMBERS 12

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