They said, “Has Yahweh indeed spoken only with Moses? Hasn’t he spoken also with us?” And Yahweh heard it.
Now the man Moses was very humble, more than all the men who were on the surface of the earth. Yahweh spoke suddenly to Moses, to Aaron, and to Miriam, “You three come out to the Tent of Meeting!” The three of them came out.
Yahweh came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forward. He said, “Now hear my words. If there is a prophet among you, I, Yahweh, will make myself known to him in a vision. I will speak with him in a dream. My servant Moses is not so. He is faithful in all my house. With him, I will speak mouth to mouth, even plainly, and not in riddles; and he shall see Yahweh’s form. Why then were you not afraid to speak against my servant, against Moses?” Yahweh’s anger burned against them; and he departed.
The cloud departed from over the Tent; and behold, Miriam was leprous, as white as snow. Aaron looked at Miriam, and behold, she was leprous.
Geneva Bible translators 1599 · Public Domain On vv3, 6, 7, 8, 10 And so bare with their grudging, although he knew…
And so bare with their grudging, although he knew them.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–10 Num 12:2 And they said, Hath the LORD indeed…
Num 12:2 And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard [it].
Ver. 2. Hath the Lord spoken only by Moses.] Every man would be something at home; and many care not to raise themselves upon other men’s ruins. Self-love teacheth such to turn the glass, to see themselves bigger, others lesser than they are. That man hath true light that can be content to be a candle before the sun of others.
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And the Lord heard it.] Without any delation of Moses. But while Moses is dumb, God speaks; while he is deaf, God hears and stirs. The more silent the patient is, the more shrill his wrong will be.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–10 Are not we prophets as well as he? so…
Are not we prophets as well as he? so Aaron was made, Exo 4:15,16, and so Miriam is called, Exo 15:20. See also Mic 6:4. And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself, and make rulers as he pleaseth, without consulting us in the case? The Lord heard it, i. e. observed their words and carriage to Moses.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv4, 10 Moses did not resent the injury done him, nor…
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.
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II. Aaron and Miriam were made to know that great as they were they must not pretend to be equal to Moses, nor set up as rivals with him, v. 6-8. Were they prophets of the Lord? Of Moses it might be truly said, He more. 1. It was true that God put a great deal of honour upon the prophets. However men mocked them and misused them, they were the favourites and intimates of heaven. God made himself known to them, either by dreams when they were asleep or by visions when they were awake, and by them made himself known to others. And those are happy, those are great, truly great, truly happy, to whom God makes himself known, Now he does it not by dreams and visions, as of old, but by the Spirit of wisdom and revelation, who makes known those things to babes which prophets and kings desired to see and might not. Hence in the last days, the days of the Messiah, the sons and daughters are said to prophesy (Joe 2:28), because they shall be better acquainted with the mysteries of the kingdom of grace than even the prophets themselves were; see Heb 1:1, Heb 1:2. 2. Yet the honour put upon Moses was far greater (Num 12:7): My servant Moses is not so, he excels them all. To recompense Moses for his meekly and patiently bearing the affronts which Miriam and Aaron gave him, God not only cleared him, but praised him; and took that occasion to give him an encomium which remains upon record to his immortal honour; and thus shall those that are reviled and persecuted for righteousness' sake have a great reward in heaven, Christ will confess them before his Father and the holy angels. (1.) Moses was a man of great integrity and tried fidelity. He is faithful in all my house. This is put first in his character, because grace excels gifts, love excels knowledge, and sincerity in the service of God puts a greater honour upon a man and recommends him to the divine favour more than learning, abstruse speculations, and an ability to speak with tongues. This is that part of Moses's character which the apostle quotes when he would show that Christ was greater than Moses, making it out that he was so in this chief instance of his greatness; for Moses was faithful only as a servant, but Christ as a son, Heb 3:2, Heb 3:5, Heb 3:6. God entrusted Moses to deliver his mind in all things to Israel; Israel entrusted him to treat for them with God; and he was faithful to both. He said and did every thing in the management of that great affair as became an honest good man, that aimed at nothing else but the honour of God and the welfare of Israel. (2.) Moses was therefore honoured with clearer discoveries of God's mind, and a more intimate communion with God, than any other prophet whatsoever. He shall, [1.] Hear more from God than any other prophet, more clearly and distinctly: With him will I speak mouth to mouth, or face to face (Exo 30:11), as a man speaks to his friend, whom he discourses with freely and familiarly, and without any confusion or consternation, such as sometimes other prophets were under; as Ezekiel, and John himself, when God spoke to them. By other prophets God sent to his people reproofs, and predictions of good or evil, which were properly enough delivered in dark speeches, figures, types, and parables; but by Moses he gave laws to his people, and the institution of holy ordinances, which could by no means be delivered by dark speeches, but must be expressed in the plainest and most intelligible manner. [2.] He shall see more of God than any other prophet: The similitude of the Lord shall behold, as he hath seen it in Horeb, when God proclaimed his name before him. Yet he saw only the similitude of the Lord, angels and glorified saints always behold the face of our Father. Moses had the spirit of prophecy in a way peculiar to himself, and which set him far above all other prophets; yet he that is least in the kingdom of heaven is greater than he, much more does our Lord Jesus infinitely excel him, Heb 3:1, etc.
Now let Miriam and Aaron consider who it was that they insulted: Were you not afraid to speak against my servant Moses? Against my servant, against Moses? so it runs in the original. "How dare you abuse any servant of mine, especially such a servant as Moses, who is a friend, a confidant, and steward of the house?" How durst they speak to the grief and reproach of one whom God had so much to say in commendation of? Might they not expect that God would resent it, and take it as an affront to himself? Note, We have reason to be afraid of saying or doing any thing against the servants of God; it is at our peril if we do, for God will plead their cause, and reckon that what touches them touches the apple of his eye. It is a dangerous thing to offend Christ's little ones, Mat 18:6. Those are presumptuous indeed that are not afraid to speak evil of dignities, Pe2 2:10.
III. God, having thus shown them their fault and folly, next shows them his displeasure (Num 12:9): The anger of the Lord was kindled against them, of which perhaps some sensible indications were given in the change of the colour of the cloud, or some flashes of lightning from it. But indeed it was indication enough of his displeasure that he departed, and would not so much as hear their excuse, for he needed not, understanding their thoughts afar off; and thus he would show that he was displeased. Note, The removal of God's presence from us is the surest and saddest token of God's displeasure against us. Woe unto us if he depart; and he never departs till we by our sin and folly drive him from us.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–10 And they said, hath the Lord, indeed spoken only…
And they said, hath the Lord, indeed spoken only by Moses?.... They own he had spoken by him; this was so notorious that it could not be denied:
hath he not spoken also by us? are we not prophets as well as he? the Lord spake to Aaron while he was in Egypt, and had made him a good spokesman in his name, and bore this testimony of him, that he could speak well, and Miriam is expressly called a prophetess, Exo 4:14 Exo 15:20; and this being the case, they stomached it that they should have no concern in the choice and appointment of the seventy elders:
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and the Lord heard it; for perhaps this was said secretly between themselves; but God, that sees, and hears, and knows all things, took notice of what was spoken by them, and resented it; for it was ultimately against himself, who had ordered Moses to do what he did.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–10 By us - Are not we prophets as well…
By us - Are not we prophets as well as he? so Aaron was made, Exod. iv, 15, 16, and so Miriam is called, Exod. xv, 20. And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself, and make rulers as he pleaseth, without consulting us. The Lord heard - Observed their words and carriage to Moses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 6, 7, 10 Verse 2. Hath the Lord indeed spoken only by…
Verse 2. Hath the Lord indeed spoken only by Moses?] It is certain that both Aaron and Miriam had received a portion of the prophetic spirit, (see Ex 4:15, and Ex 15:20), and therefore they thought they might have a share in the government; for though there was no kind of gain attached to this government, and no honour but such as came from God, yet the love of power is natural to the human mind; and in many instances men will sacrifice even honour, pleasure, and profit to the lust of power.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 4, 6, 7, 8, 9, 10 Num 12:2. By us — Are not we prophets…
Num 12:2. By us — Are not we prophets as well as he? So Aaron was made, (Exo 4:15-16,) and so Miriam is called, Exo 15:20. And Moses hath debased and mixed the holy seed, which we have not done. Why then should he take all power to himself, and make rulers as he pleaseth, without consulting us? The Lord heard — Observed their words and carriage to Moses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 5, 6, 7, 10 Exceeding meek. Moses being the meekest of men, would…
Exceeding meek. Moses being the meekest of men, would not contend for himself; therefore God inspired him to write here in his own defence: and the Holy Spirit, whose dictate he wrote, obliged him to declare the truth, though it was so much to his own praise. (Challoner) --- So he mentions his defects without reserve. (Calmet) --- There are occasions when a person may be not only authorized, but in a manner forced to declare what may be to his own praise. Moses was in such a situation. The peace of the whole nation was in danger, when false insinuations were thrown out against the lawgiver and king, by his own nearest relations, and by them who were next in authority to himself. Aaron, the high priest, countenanced at least the remarks of his sister, who seems to have been the most to blame, as she alone is punished with the leprosy. (Haydock) --- Some have suspected that this verse has been inserted by a later inspired writer. (Conrnelius a Lapide) --- But whether it was or not, there is no reason to infer with Thomas Paine, that Moses was either "a vain and arrogant coxcomb, and unworthy of credit, or that the books (attributed to him) are without authority." For if he did not write this verse, it does not follow that he wrote none of the Pentateuch; and if Paine scruples not to write of himself: "the man does not exist, that can say....I have in any case returned evil for evil:" and is not praising himself as a very meek man, when at the same time he is writing to cause all the mischief he can both in church and state, and thus during the heat of revolutionary madness, to involve thousands in ruin? (Watson) (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 5, 6, 8, 10 Hath the Lord indeed spoken only by Moses? hath…
Hath the Lord indeed spoken only by Moses? hath he not also spoken by us?--The prophetical name and character was bestowed upon Aaron (Exo 4:15-16) and Miriam (Exo 15:20); and, therefore, they considered the conduct of Moses, in exercising an exclusive authority in this matter, as an encroachment on their rights (Mic 6:4).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–10 2. Only by Moses — Jealousy of Moses, as…
2. Only by Moses — Jealousy of Moses, as the exclusive organ of divine revelation, is the inspiration of this unpleasant affair. Human forbearance is put to a severe test when those who were once our equals or inferiors are promoted to dignities and honours far above us. This truthfulness to fallen human nature is no small confirmation of the reality of this account.
And the Lord heard — The fact here mentioned prepares the way for the divine judgment which follows.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 10 2. They do not deny Moses’ prophetic capacity, but…
2. They do not deny Moses’ prophetic capacity, but they claim an equality with him. If Num_12:1 is not a fragment of a separate narrative, as some think, we must suppose that Moses’ marriage was the particular case which gave rise to their claim.
indeed spoken only] The Heb. is emphatic by the use (not found elsewhere) of the two synonyms—spoken only and solely.
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with Moses] R.V. marg. ‘by Moses’ is a possible rendering, implying that Jehovah makes use of His prophet as a channel of communication with other men. But in Num_12:6 the poetic parallelism shews that ‘with him (in a dream)’ is equivalent to ‘unto him (in a vision).’ It is better, therefore, to retain that meaning here.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2, 3, 4, 6, 7, 8, 10 (2) Hath the Lord indeed spoken only by Moses?—There…
(2) Hath the Lord indeed spoken only by Moses?—There is probably a reference in these words to the facts related in Exo_4:10-16, where Moses speaks of his own slowness of speech (Num_12:10), and where it is said of Aaron, “And he shall be thy spokesman unto the people” (Num_12:16). Miriam also is spoken of in Exo_15:20 as “the prophetess.” “Such is the depravity of human nature,” writes Calvin, “that they not only abuse the gifts of God towards the brother whom they despise, but by an ungodly and sacrilegious glorification extol the gifts themselves in such a manner as to hide the Author of the gifts.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–10 And they said, Hath the Lord indeed spoken only…
And they said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? This is evidently not the "speaking against Moses" mentioned in the previous verse, for that is distinctly said to have been on the score of Moses" marriage. This is their justification of themselves for daring to dispute his judgment and arraign his proceedings; a thing which clearly required justification. Moses himself, or more likely others for him, had remonstrated with them on the language they were using. They retorted that Moses had no monopoly of Divine communications; Aaron also received the revelation of God by Urim and Thummim, and Miriam was a prophetess. They were acknowledged in a general sense as sharing with him the leadership of Israel; (see Mic_6:4) upon this they meant to found a claim to coordinate authority. They would have had perhaps all matters settled in a family council in which they should have had an equal voice. It was hard for them both to forget that Moses was only their younger brother: for Miriam that she had saved his life as an infant; for Aaron that he had been as prominent as Moses in the original commission from God to the people. And the Lord heard it. In one sense he hears everything; in another sense there are many things which he does not choose to hear, because he does not wish to take judicial notice of them. Thus he had not "heard" the passionate complaints of Moses himself a short time before, because his will was then to pardon, not to punish. (cf. Isa_42:19 Mal_3:16)
The Lord listening.
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"And the Lord heard it." Compare with this the words," And the Lord hearkened and heard". (Mal_3:16) We are thus reminded that God listens not only to take note of our sinful words, but to record every loving, faithful word, spoken of him or for him. What a proof of the omnipotence of God! Wonderful that he should attend to every prayer addressed to him. Still more so that he should listen to every word spoken not to him but to others. But at the same moment he can hear the brooks murmuring over their rocky beds, the trees clapping their hands, the floods lifting up their voice, the birds singing in the branches, the young lions roaring for their prey, and every sound of joy or cry of pain, every hymn of praise or word of falsehood issuing from human lips. (Psa_139:3, Psa_139:4, Psa_139:6) Without speaking of direct prayers we may seek illustrations of the truth that God listens to everything we say to one another, records it, passes his judgment on it, and lays it up in store as one of the materials of his future verdict on our lives. We may regard this truth
I AS AN ENCOURAGEMENT. As illustrations
1. Turn to the scene described in Mal_3:16. A few godly persons are trying to keep alive the flame of piety in a godless age (verses 13-15). Apply to social means of grace for mutual edification.
2. See that Christian man on a lonely walk, courteously conversing with a stranger, and seeking to recommend Christ to him. The stranger may go away to pray or to scoff, but that is not all. God hears and records the words as one of the good deeds done in the body. (2Co_5:10)
3. A godly mother in the midst of daily duties, not only praying but soliloquizing, as in Psa_62:1, Psa_62:2, Psa_62:5-7. Whether or not she may say Psa_5:1, God does "give ear," and the words are "acceptable". (Psa_19:14)
4. Sufferers lamenting; e. g. Hagar; (Gen_16:11) Ishmael; (Gen_21:17) Israel in Egypt; (Exo_2:24) mourners in Zion. (Isa_30:19)
II AS A WARNING. The truth has its shady as well as its sunny side. We may apply to
1. The swearer"s prayer, not intended for the ear of God, but reaching it.
2. Calumnies and backbitings, e.g., against Moses (verses 1, 2), or other servants of God; (cf. Zep_2:8) perhaps disliked because their lives are a rebuke to others. (cf. Psa_94:4, Psa_94:7, Psa_94:8, 9 Joh_15:18)
3. Impure words. The youth would be ashamed all day if his mother accidentally heard. But God heard.
4. Solitary words of repining or rebellion. Spoken in haste, they are soon regretted, and you say, "Well, at any rate nobody heard them." Stop and think again. (Num_11:1 Psa_139:7) The ear of God, like his eye, is in every place." Therefore Mat_12:37. This truth leads us by a single step to the heart of the gospel. (Act_20:21) And if we say Psa_17:3, God will hear that too, and give us strength to serve him with "righteous lips" and "joyful lips". P. (Psa_19:14)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 5, 10 The man Moses was very meek.
Num_12:3
The man Moses was very meek.
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The grace of meekness
How beautiful a grace is meekness! It may be somewhat difficult to define; but whenever we see we cannot fail to know and to feel its gentle and winning power. It is a grace that implies so very much in the heart. It is the beautiful result of many other graces; whilst its place in the beatitudes shows that it is the root on which others grow. Meekness is quite consistent with power and authority; for Moses had great power and authority in Israel, and yet, altogether unspoilt by it, he was the meekest of men. But we may look to another example, far greater than Moses, who said, All power is given to Me in heaven arid on earth; and yet added, I am meek and lowly in heart. It is in such lofty places that meekness is the most beautiful, because it then can, and does, stoop very low. But though this grace is evidently consistent with any power and authority, however exalted, it is altogether inconsistent with the love of power and with the love of authority. Meekness can only grow upon the ruins of selfishness in all its forms, whether it be selfishness towards God--that is, unbelief--or whether it be selfishness towards man, either in its form of pride, love of our own way, love of ease, love of money. But we may trace another feature in meekness from the example of Moses, and learn that this grace is not the attribute of a weak character, but the ornament of a firm and comprehensive spirit. Indeed, we seldom find real meekness in vacillating characters; for such yield when they ought not to yield, and then, rebuked by conscience for yielding, they become angry. Meekness will more often be found in the resolute character when it is sanctified by the Spirit of God, and obstinacy is purged out. Moses was a beautiful example of extraordinary strength of character. His one will was stronger than the united wills of all Israel. And yet amongst them all there was not one to be found so meek as he; and the reason was, because his will rested on the will of God. It was an unselfish will, and therefore it was that its uncommon power did not exclude meekness. We all need this grace in every relationship of life. As parents, for meekness should be the border and fringe of every act of authority; as mistresses, for in the carlessness and want of conscientiousness of servants your spirit may be tried nearly every day; as Christians, for St. Peter exhorts us (1Pe_3:15) to be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear; as teachers, for St. Paul says (2Ti_2:24-25). In these days of collision between system and system, and of sad confusion of views of Divine truth, we specially seem to need the spirit of meekness. For it is not rude attacks upon error, but truth spoken in meekness and love that avails and has most power. Meekness should be the handmaid of zeal. All of us must feel, if we have only made the experiment, how difficult of attainment is this grace; and yet there is great encouragement to seek it. It appears in the cluster of graces described as the fruit of the Spirit. It is the last but one, perhaps to show us the height at which it grows. There is a beautiful promise of guidance to the meek The meek will He guide in judgment: and the meek will He teach His way (Psa_25:9); and in Psa_149:4 is a larger promise still--He will beautify the meek with salvation. And then we cannot forget the beatitude uttered by the lips of Him whose meekness never failed--Blessed are the meek, for they shall inherit the earth! (G. Wagner.)
Moses the meek
Who records this? The popular answer is, Moses. He is the reputed author of the Pentateuch. Moses tells us, therefore, that Moses was the meekest of men. But if so, what becomes of his humility? Some meet the difficulty by reminding us that the verse is a parenthesis. It is enclosed in brackets. Perhaps it was added afterwards by another hand. This, of course, is possible. At the same time it is a desperate mode of dealing with the case. Supposing that Moses did indite it, what then? It is not necessarily a display of vanity. There are two kinds of egotism--the false and the true. If a man refers to himself simply as a historian, and merely because the circumstances of the case call for it, that is quite a lawful, righteous egotism. If, on the contrary, he does it out of conceit, he thereby manifests vain glory, and merits our scorn. A consciousness of integrity will sometimes impel its possessor to assert it, especially when it is misunderstood and persecuted. The uprightness of Job led him to exclaim, When I am tried I shall come forth as gold. The man Moses was very meek. But was he always such? Are we to regard his meekness as constitutional? There appear to be solid reasons for thinking that Israels distinguished lawgiver was originally impulsive and even passionate! At first, he was anything but slow to anger. And, as we read the narrative of his life, we mark the old disposition ever and anon asserting itself. Just as you sometimes see, in the midst of green pastures and yellow corn, patches of rock, fern, and heather, reminding you of the pristine state of the ground, so now and then the hasty spirit of Moses got the better of him. These were lingering and occasional outbreaks on the part of what the apostle would call the old man. They were exceptional. So faithfully had he watched against his besetting sin, so prayerfully had he exercised vigorous self-control, that the naturally irritable man became very meek above all the men who were on the face of the earth. As a certain author admirably writes: A traveller, giving an account of an ancient volcano, tells of a verdurous cup-like hollow on the mountain summit, and, where the fierce heat once had burned, a clear, still pool of water, looking up like an eye to heaven above. It is an apt parable of Moses. Naturally and originally volcanic, capable of profound passion and daring, he is new-made by grace till he stands out in calm grandeur of character with all the gentleness of Christ adorning him. The case of Moses is representative. It does not stand alone in grand isolation. That our weakest point may become our strongest is one of the most obvious and inspiring teachings of the Bible. Peter Thomas, a physiognomist, closely scanning the face of Socrates, pronounced him to be a bad man. He even went so far as to specify his vices and faults. Proud, crabbed, lustful, were the charges brought against him. The Athenians laughed this to scorn. Everybody knew its falsity. The distinguished sage was the exact opposite of the description. To their amazement, however, Socrates hushed them, and declared that no calumny had been uttered. What he has said, be remarked, accurately describes my nature, but by philosophy I have controlled anti conquered it. Let us be of good cheer. Philosophy is good, but we have something better--the grace of God which bringeth salvation. Let us but make it our own, and we shall joyfully experience its victories. (T. R. Stevenson.)
Meekness
What is meekness? It is not the repudiation of self-defence. Everything that is made has a right to exist, or God would not have matte it; and, if any other creature trespasses on this its birth-charter, it is justified in defending itself. Neither is meekness a mental incapacity to discern insults and injuries. A man who cannot do that is not meek but stupid. Nor is meekness a natural mildness which is incapable of being provoked. There are people of such a temper--or, rather, non-temper. It is no credit to them. We may call such people soft; but it would be a misnomer to call them meek. In fact, unless they can be stirred up, they are incapable of meekness; for the more natural fierceness a man has the more capable he is of meekness, and he upon whom anybody that comes along may make his scratch is anything but a meek person. Neither are they meek who are restrained from exhibiting resentment by fear or self-interest. They are cowards. All these are negative qualities. And it is impossible that meekness should belong to this tribe; for it must be immensely positive and tremendously energetic since it is to subjugate the earth and inherit it. The first element in meekness is docility--a willingness to learn, a readiness to go through the drudgery and labour connected with learning, a disposition to suppress the impatience which prevents us from learning. The second element is self-restraint, both toward God and toward man. The tendency of trouble is to irritate, to render the soul peevish, angry, morose, rebellious. But the meek soul has learned in the school of Christ. It accepts the truth that all things work together for good to them that love God; and, therefore, disciplines itself to patience under trial. Meekness educates man up to a Godlike standard. It stores up strength in the soul--a strength that shall prove available in the emergencies of life. The meek men are the men of might. They have broad shoulders and strong backs, or they could not carry this load of other mens ignorance, infirmity, and sin; and it is meekness that squares their shoulders, toughens their tendons, and develops their muscles. The meek men are, if the exigency arises, the most terrible of the earth. There are bounds to the exercise of meekness. Paul indicates this when he says: What will ye? Shall I come unto you with a rod, or in love? When the meek man does take the rod, he lays it on until the work is thoroughly done. (H. M. Scudder, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 Miriam’s Leprosy Breaks out and is Healed
Miriam’s Leprosy Breaks out and is Healed
v. 10. And the cloud departed from off the Tabernacle, it mounted aloft, in token of the fact that the relations between God and His people were severed; and, behold, Miriam became leprous, white as snow; instead of being acknowledged by God as a leader of the people by the side of Moses, she was cursed with the plague, which would exclude her from the midst of the congregation as an unclean person, an outcast; and Aaron looked upon Miriam, and, behold, she was leprous; her whole body was seized with the terrible sickness in a moment of time.
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v. 11. And Aaron said unto Moses, Alas, my lord, I beseech thee, this form of humble address showing that he had learned his lesson and was ready to acknowledge the authority of Moses without question, lay not the sin upon us wherein we have done foolishly, literally, "wherewith we have played the fool," acted without decent consideration, and wherein we have sinned.
v. 12. Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb, a still-born child, half rotted. The loathsome picture gives some idea of the condition in which Miriam found herself in consequence of her folly.
v. 13. And Moses cried unto the Lord, saying, Heal her now, O God, I beseech Thee. Far from retaining a grudge and carrying any resentment to the point where he would have refused an intercession, Moses at once pleads with the Lord to heal the repentant sinner.
v. 14. And the Lord said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days, and after that let her be received in again. To this humiliation Miriam had to submit, like any ordinary leper at the time of his cleansing, Leviticus 14.
v. 15. And Miriam was shut out from the camp seven days, pronounced clean indeed by Jehovah Himself, but bound to observe the full ceremony of cleansing, with the prescribed sacrifice; and the people journeyed not till Miriam was brought in again.
v. 16. And afterward the people removed from Hazeroth, and pitched in the Wilderness of Paran, on the south border of Canaan. As Miriam was healed from her external leprosy, when she proved her change of heart, so the Lord will heal us from the leprosy of sin, if we but confess our trespasses freely. He is the Lord that heals us.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 9 a pillar of cloud
a pillar of cloud
The shape of the cloud is spoken of as if it were a pillar. AT: "a cloud shaped like a pillar" or "a tall cloud" (See: Metaphor)
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translationWords
tent of meeting
column
tent
call
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 4, 6, 9 12:2 The challenge to Moses’ authority was, by implication,…
12:2 The challenge to Moses’ authority was, by implication, a rejection of the Lord’s choice of Moses as Israel’s leader. • the Lord heard: The same phrase in 11:1 foreshadows the Lord’s response.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.