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 vv6, 7, 8, 10 These were the two ordinary means.
These were the two ordinary means.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–10 Num 12:4 And the LORD spake suddenly unto Moses,…
Num 12:4 And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out.
Ver. 4. And the Lord spake suddenly.] God takes his part ever that fights not for himself. Christ that said, "I seek not mine own glory," adds, "But there is one that seeks it, and judgeth." Here he appears as "a swift witness," {Mal 3:5, &c.} a sharp revenger of his servant’s injuries. The rule is, Iniuria illata legato redundat in legantem, Wrong done to a messenger reflects on him that sent him.
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 vv4–10 Suddenly; partly to show his great respect unto Moses,…
Suddenly; partly to show his great respect unto Moses, and unto the grace of meekness; and partly to stifle the beginnings of the sedition, that this example might not spread amongst the people, who had too much of that leaven among them.
Come out, to wit, out of your private dwellings, and from amongst the people, both that you may not infect them by such scandalous words, and partly that you may know my pleasure and your own doom.
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 vv4–10 And the Lord spake suddenly unto Moses, and unto…
And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam,.... As one greatly provoked, and highly displeased, and which was shown at once; and in order to prevent the complaint getting among the people, and spreading, which might have been of bad consequence, as they were pretty much disposed to murmur and mutiny; as also to show that it was not through any solicitation of Moses that the Lord took this matter in hand, time not being allowed to him to make any application to him; for, as soon as ever Miriam and Aaron had uttered their speech against him, the Lord spake to them:
come out ye three unto the tabernacle of the congregation; everyone out of his tent, as Aben Ezra; though it is not improbable that they were all together in the tent of Moses, whither Aaron and Miriam were come to contend with him; the words seem to be spoken quick, and in haste, as being angry:
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and they three came out: of the place where they were, to the tabernacle of the congregation, that so the people might not hear what was said unto them, and what was the occasion of it.
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 vv4–10 Suddenly - To stifle the beginnings of the sedition,…
Suddenly - To stifle the beginnings of the sedition, that this example might not spread amongst the people. Come out - Out of your private dwellings, that you may know my pleasure and your own doom.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 6, 7, 10 Verse 4. And the Lord spake suddenly] The sudden…
Verse 4. And the Lord spake suddenly] The sudden interference of God in this business shows at once the importance of the case and his displeasure.
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 vv4, 6, 7, 8, 9, 10 Num 12:4-5. The Lord spake suddenly — To stifle…
Num 12:4-5. The Lord spake suddenly — To stifle the beginnings of the sedition, that this example might not spread among the people, the divine voice from the Shechinah interrupts them in the midst of their dispute, commanding Aaron and his sister to come forth from their tents to meet Moses immediately at the door of the tabernacle, which they did accordingly. The Lord stood in the door — While they stood without, Aaron not being admitted into the tabernacle as he used to be, a sign of God’s displeasure.
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 vv5, 6, 7, 10 Come to the door of the tabernacle, where Moses…
Come to the door of the tabernacle, where Moses also was standing.
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 vv4, 5, 6, 8, 10 the Lord spake suddenly unto Moses, and unto Aaron,…
the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam--The divine interposition was made thus openly and immediately, in order to suppress the sedition and prevent its spreading among the people.
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 vv4–10 4. Spake suddenly — Indicating the fierceness of Jehovah’s…
4. Spake suddenly — Indicating the fierceness of Jehovah’s displeasure.
Come out — Of the camp.
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Unto the tabernacle — Not into the tabernacle, into which only the priests were permitted to enter. Hence Knobel’s fancied discrepancy between the so-called Elohist writer in Num_18:7, and the Jehovist here and in Exo_33:11, vanishes.
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 vv4, 5, 6, 7, 8, 10 4. the tent of meeting] The narrative affords an…
4. the tent of meeting] The narrative affords an instance of the way in which the tent was used. It was not intended for congregational purposes (see on Num_1:1), but for obtaining an oracular answer from God. And it is possible that this use explains the original meaning of its name, ’ôhel mô‛çd. The word mô‛çd denotes ‘a fixed time,’ ‘sacred season.’ The Assyr. word âdânu, from the same root, described one of the functions of Babylonian priests, i.e. that of determining the right or auspicious time for an undertaking. And it has been suggested, though it cannot at present be regarded as more than a guess, that the Heb. expression may originally have denoted ‘the tent where the proper time for an undertaking was determined,’ and hence, more generally, the ‘oracletent.’
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 vv4, 6, 7, 8, 10 (4) Come out ye three . . . —There…
(4) Come out ye three . . . —There is nothing in these words which implies that Miriam entered into the Tabernacle itself. Moses, Aaron, and Miriam were summoned to go out of the camp (comp. Num_11:30), and to come to the entrance of the Tabernacle, or rather of the court, inasmuch as the command to come as far as the entrance into the Sanctuary appears to have been given afterwards (Num_12:5). It must be remembered that there was but one court at this time.
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 vv4–10 The Lord spake suddenly. How he spoke we cannot…
The Lord spake suddenly. How he spoke we cannot tell, but the word "suddenly" (Septuagint, paracrhma ) points to something unexpected and unusual. The voice seems to have come to the three in their tents before there was any thought in their minds of such an intervention. Come out ye three, i.e., out of the camp probably the camp of Moses and Aaron, on the east of the tabernacle court. (see Num_3:38)
Vers. 4-15. The humbling of the proud and the exaltation of the meek. The humbling was evidently by the action of God himself.
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The Lord heard Miriam and Aaron in the words of their pride, and even though Moses might bear these words in the silent composure of his magnanimity and meekness, it nevertheless became God to justify his servant, as God alone could effectually and signally justify. God notes all unjust and slanderous doings with respect to his people. He hears, even though the reviled ones themselves be ignorant. God then proceeds by one course of action to produce a double result to humble Miriam and Aaron, Miriam in particular, and to exalt Moses. In what he did, notice that with all his anger and severity he yet mingled much consideration for the transgressors. We need not suppose that their words had been spoken to any considerable audience. More likely they were confined to the limits of the domestic circle. And so the Lord spake suddenly to the three persons concerned. Probably none but themselves knew why they were summoned. There was no reason for exposing a family quarrel to the gossip of the whole comp. The sin of Miriam need not be published abroad, though it was necessary, in order to teach her a lesson, that it should be condignly punished. So they were called to the door of the tabernacle, and there God addressed them from the pillar of cloud, with all its solemn associations. This word suddenly also suggests that when God does not visit immediately the iniquity of the transgressor upon him, it is from considerations of what we may call Divine expediency. He can come at once or later, but, at whatever time, he certainly will come. Consider now
I THE HUMBLING OF THE PROUD. This was done in two ways.
1. By the plain distinction which God made between them and Moses. It was perfectly true that, as they claimed, God had spoken by them, but he calls attention to the fact that it was his custom to speak to prophets by vision and by dream. There was no mouth to mouth conversation, no beholding of the similitude of the Lord. God can use all sorts of agencies for his communications to men. It needs not even a Miriam; i.e., can speak warning from the mouth of an ass. But Moses was more than a prophet; prophet was only the part of which steward and general, visible representative of God, was the whole. What a humbling hour for this proud woman to find that Jehovah himself had taken up the cause of her despised brother! It is probable that Moses himself had mentioned little of the details of his experiences of God; they were not things to talk much about; perhaps he could not have found the fit audience, even though few. Upon Miriam it would come like a thunderbolt to know how God esteemed the man whom she had allowed herself to scorn. So God will ever abase the proud by glorifying his own pious children whom they despise. Satan despises Job, says he is a mere lip worshipper, a man whose professions will not bear trial; he gets him down into the dust of bereavement, poverty, and disease; but in the end he has to see him a holier man, a more trustful and prosperous one than before. Miriam meant the downfall of Moses; she only helped to establish him more firmly on the rock.
2. By the personal visitation, on Miriam. She became a leper. As her pride was hideous in the manifestation of it, so her punishment was hideous a leprosy, loathsome and frightful beyond the common. We might expect this. A malignant outbreak in her bodily life corresponded with the malignity of the defilement in her spirit. As to Aaron, we may presume that his sacred office, and to some extent the fact that he was a tool, secured him from leprosy, but the visitation on his sister was punishment in itself. He felt the wind of the blow which struck her down. Proud souls, take warning by Miriam; you will at last become abhorrent to yourselves. Remember Herod. (Act_12:21-23)
II THE EXALTATION OF THE MEEK. This is a more inward and spiritual thing, and therefore not conspicuous in the same way as the humbling. It is something to be appreciated by spiritual discernment rather than natural. Besides, the full exaltation of the meek is not yet come. The resurrection and ascension of the Lord Jesus himself were arranged very quietly. But we cannot help noticing that from this sharp and trying scene Moses emerges with his character shining more beautifully than ever. He does nothing to forfeit the reputation with which he was credited, and everything to increase it. He acted like a man who had beheld the similitude of the Lord. Notice particularly the way in which he joins in with Aaron, interceding for his afflicted sister. This is the true exaltation: to be better and better in oneself, shining more because there is more light within to cast its mild radiance, as God would have it cast, alike upon the evil and the good, the just and the unjust. Y. (Psa_25:9 Psa_59:12 Pro_13:10 Pro_16:18 Pro_29:23 Dan_4:37 Mat_23:12 Gal_6:1-5 2Ti_2:24-26 1Pe_3:4 1Pe_5:6)
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 vv5, 10 The Lord came down.
Num_12:5-10
The Lord came down.
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Gods vindication of Moses
There are several circumstances of the Lords proceedings laid down in the text.
1. As, first, His speed. By and by the Lord called them; so showing us how fitting a thing, yea, how pleasing to Him, convenient expedition is in justice, and how displeasing, needless, and sinister delays. It showeth also what a tender feeling God hath of the wrongs of His children, not only of some, but by name of magistrates and governors wrongs, when they are spoken against without cause. Surely He so feeleth it, that even by and by He will undertake the righting of them, and cannot hold from punishing such offenders as so lightly regard His holy ordinance. We think that unless we keep ado in our own causes it is not well (and I condemn not all care this way), but certainly none have been sooner and better righted than such as patiently have endured a time and committed things to the justice of God.
2. He calleth the two offenders by themselves, leaving Moses to hear and see for his comfort the Lords care for him. And this also is a great point of justice, to call persons that have done amiss, not carrying matters in secret and condemning without hearing.
3. He speaketh to them and biddeth them hear His words as He had heard theirs. Which likewise showeth that true justice chargeth men, and doth not hoard up in heart what cutteth off love and liking; giving good words outwardly, and yet inwardly thinking most evil things. Oh, let us hear your words if you have conceived any offence, and then will either confession or true purgation give satisfaction? The contrary course may have policy in it, but who shall justify it for piety, charity, or any virtue?
4. In His words He setteth down the difference of prophets, showing that all have not alike measure vouchsafed of Him, and therefore may not argue, I am a prophet as well as he; ergo, as good as he. Such kind of reasonings have in all times disquieted the Church and peace of the godly. The differences which God layeth down you see in the text. To some by vision; to some by dream; to some in darker words, to some in plainer; but to Moses mouth to mouth; that is in a more excellent measure of grace, and familiar favour than ever to any. Therefore, although the Lord had also spoken by them; yet forasmuch as it was not in that degree as to Moses, they should not have compared themselves with him, but yielded him a reverence above themselves. Yea, how were ye not afraid, saith the Lord, to speak against My servant Moses, even against Moses? So showing that imparity of grace and gifts from the Lord should work ever an imparity of honour and regard by all that will walk rightly, though in some other respect there may be a parity. (Bp. Babington.)
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 vv4, 6, 9 12:4-8 In response, the Lord reconfirmed Moses’ special status…
12:4-8 In response, the Lord reconfirmed Moses’ special status and authority.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.