Text -- Numbers 12:6 (NET)

12:6 The Lord said, “Hear now my words: If there is a prophet among you, I the Lord will make myself known to him in a vision; I will speak with him in a dream.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 12:6

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

JFB: Num 12:6-7

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.

Clarke: Num 12:6

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

Calvin: Num 12:6

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

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

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

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

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

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

TSK: Num 12:6

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

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

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

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 12:6

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

Haydock: Num 12:6

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

Gill: Num 12:6

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

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

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

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Num 12:6

¹ tn Heb “he.”

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

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

Geneva Bible: Num 12:6

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

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

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 12:1-9

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

Matthew Henry: Num 12:4-9

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

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

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

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

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

Keil-Delitzsch: Num 12:4-10

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

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

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

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

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.