Commentary on Numbers, Book · Chapter 12
CHAP. XII.
Chapter XII Ver. 1. AND Miriam and Aaron ſpake againſt Moſes.] Verſe 1 I can ſee no good Reaſon that can be given, why Miriam is put here before Aaron; but becauſe ſhe, it is highly probable, was the Beginner of this Sedition, and drew her Brother Aaron into it.
Becauſe of the Aethiopian Woman.] Or rather Arabian Woman. See X Gen. 6.
Whom he had married.] Whom moſt both of the Jewiſh and Chriſtian Writers take to have been Zipporah; though ſome few fancy, he ſpeaks of another Woman, whom he had lately married; Zipporah being either dead, or divorced. The only difficulty is, why they ſhould quarrel with him, about Zipporah: Who, if ſhe had been dead, or divorced, it is not likely he would have married a Cuſhite, but a Jewiſh Woman. The Hebrew Doctors have deviſed ſtrange Stories about his forbearing her Company; which may be read in many Authors; particularly in Selden, L. III. Ʋxor. Hebr. cap. 26. where he recites many of their Opinions about this matter. The moſt common is, that they were angry at his Marriage with a Woman of another Nation; whom they would have had him put away, and taken another Wife. So they interpret the following words; for he had married an Aethiopian Woman: as if his mere Marriage with her, was the thing they ſpake againſt. Which is not at all probable, if this be meant of Zipporah; for he had been married to her forty Years; which if they had diſliked, one would think ſhould have, long before now, been charged upon him as a Fault. I rather think that they were jealous, of his being ruled too much by her, and by her Relations. For it was by her Father's Advice, that he made the Judges, mentioned XVIII Exod. 21, 22. and perhaps they imagined ſhe and Hobab had a hand in chuſing the LXX Elders lately made, as we read in the foregoing Chapter. With which, this Story being immediately connected; it makes me think it hath ſome relation to that. For thoſe Elders were nominated, it is evident, by Moſes alone; without conſulting Aaron, or Miriam: Who taking themſelves to be neglected, in ſo great an Alteration made of the Government, without their Advice, were very angry. And not daring to charge Moſes directly with this Neglect of them, they fall upon his Wife; whom in Scorn, they call a Cuſhite, or Arabian Woman: Which in after-times, were accounted a vile People, as appears from IX Amos 7. For that Country was inhabited by divers Nations, mingled together, viz. Iſhmaelites, Midianites, Amalekites, and ſuch like. Who from thence, ſome think, were called by the general name of Arabians; becauſe of their mixture. For Ereb in Hebrew, ſignifies a Miſcellaneous Company, or mixture of many People. See XXV Jerem. 20, 24. where he calls theſe very People, by this name.
Verſe 2 Ver. 2. And they ſaid, Hath the LORD indeed ſpoken only by Moſes?] Here it appears that it was really Moſes, with whom they were offended; who alone had called what Men he thought good to be preſented unto God, to be conſtituted by him, his Aſſiſtants in the Government, XI. 24.
Hath he not alſo ſpoken by us?] Are not we alſo acquainted with God's Mind; being Prophets? For ſo Aaron was made, IV Exod. 14, 15. and Miriam ſo acknowledged, XV Exod. 20. And moreover the Prophet Micah, VI. 4. mentions them, as Conductors of the People, while they were in the Wilderneſs together with Moſes. Which might make them ſtomach it, that he took no notice of them, when he choſe the LXX Elders, who were to be his Co-adjutors; but did it of himſelf.
And the LORD heard it.] Obſerved their Ill-behaviour towards him; though he himſelf took no notice of it.
Ver. 3. Now the Man Moſes was very meek, above all Verſe 3 the Men which were upon the face of the Earth.] This is added as the Reaſon, why he paſſed by the Affront they put upon him, and why God avenged it; becauſe he was ſo exceeding meek and patient, (or as others tranſlate it, ſo humble and lowly) that he would have been expoſed to further Affronts, if God had not chaſtiſed their Inſolence. Moſes alſo might think fit to ſet this down, as a Confutation of their Charge againſt him; being ſo far from that Pride which they imputed to him, that he did not reſent (though he was ſo very much above them) their undutiful Behaviour towards him. Who had converſed immediately with God himſelf, and been with him in the Holy Mount many days together; who ſent ſeveral Commands to Aaron, as well as to the People by him alone: Which made ſuch a Difference between him and all others, that as it was an unaccountable Arrogance in them to equal themſelves unto him; ſo he demonſtrated how far he was from being proud of his Superiority, by meekly bearing their haughty Behaviour towards him.
So little cauſe there is for their Cavils, who from hence argue, that Moſes was not the Author of theſe Books; becauſe he commends himſelf in them. For this is not ſo much a Commendation, as a neceſſary Account, of himſelf; to ſhow how cauſleſs their Charge againſt him was. To ſuch Vindications of themſelves the humbleſt Souls may be conſtrained, by the Calumnies of wicked Men: As we ſee not only in St. Paul, but our bleſſed Saviour, who were put upon Glorying, and Magnifying themſelves, by the Malignity of their Enemies. See X Joh. 36. 2 Corinth. XI. 10, 23, &c. And this is the more allowable; when Men know not only that they write the Truth, but that it is notorious to all that are acquainted with them, and cannot be contradicted. The holy Writers alſo are not to be confined to our Rules; being moved by the Holy Ghoſt to ſet down ſuch things, which if they had been left to themſelves, they would not have mentioned. And Men who have a due Reverence to the Holy Scriptures, will look upon this rather as the Holy Ghoſt's Teſtimony concerning Moſes, than Moſes his Teſtimony concerning himſelf. But we have to do now with a Generation of Men, that write upon theſe Books, not as of a Divine Original, but as they do upon common Authors.
Verſe 4 Ver. 4. And the LORD ſpake ſuddenly unto Moſes.] The LORD thought fit immediately to ſtifle their Inſurrection; which might have proved dangerous, if it had ſpread among the People. And perhaps the word ſuddenly may relate to the manner of his calling to them; with a quick and haſty Speech, as one provoked and highly diſpleaſed.
And unto Aaron, and unto Miriam.] It is uncertain whether God ſpake to theſe two by himſelf, or by Moſes. It is likely he ſpake to them all together, (while Aaron and Miriam were expoſtulating with Moſes) with ſuch a Voice, as he was wont to uſe when he communicated his Mind to the Prophets.
Come out ye three.] It is likely they were all in Moſes his Tent; whether his Brother and Siſter were come to utter their Complaint.
Ʋnto the Tabernacle of the Congregation.] Which was God's Tent, wherein he dwelt among them; and from whence he declared his Will to them.
And they came out.] To attend the Pleaſure of the Divine Majeſty.
Ver. 5. And the LORD came down in the Pillar Verſe 5 of the Cloud.] The Pillar of the Cloud, which was wont to be over the moſt Holy Place, where the LORD dwelt; came down from thence, and the SCHECHINAH in it; and ſtood, as it here follows, at the Door of the Tabernacle.
And ſtood in the Door of the Tabernacle.] As if it would leave them; as it did, v. 9.
And called Aaron and Miriam.] Who were at ſome diſtance, I ſuppoſe; and are commanded to come nearer.
And they came forth.] From the place where they were, when he called them: Or, from Moſes, with whom they came from his Tent; and now are required to ſtand by themſelves.
Ver. 6. And he ſaid, hear now my Words.] Mark Verſe 6 what I ſay to you.
If there be a Prophet among you.] This doth not make a doubt of it, but ſuppoſes that they, and others among the People, were Prophets; as they alledged, v. 2. But God would have them to underſtand, that he did not communicate his Mind to all alike; nor, in the ſame way and manner; but ſo differently, as to make a remarkable Diſtinction between Moſes and others.
Whether there were, in thoſe days, Men brought up and trained, to be made fit to receive this Gift beſtow'd upon them; we do not know: But in after-times, it is evident there were certain Colledges of Prophets, wherein Diſciples of Prophets were bred. Such was that 1 Sam. X. 5. and XIX. 18, &c. Where the Sons of the Prophets, i. e. their Scholars or Diſciples, (as Jonathan always tranſlates that Phraſe) were brought up. And for the moſt part, ſuch only were endued with this Gift, who were ſo educated in thoſe Schools, in the Study of the Law, and in Piety. Though God did not tye himſelf to diſpenſe it to ſuch Perſons alone; but beſtowed it upon whom he pleaſed, though they had ſpent no time in thoſe Schools of the Prophets. This is apparent from that Proverbial Speech, Is Saul alſo among the Prophets? 1 Sam. X. 11. XIX. 24. This had been no wonder (as this Saying imports) if it had been uſual for Perſons to be endowed with this Gift, on a ſudden; who was never bred up in ſuch a courſe, as led to it. But to ſhow how this came to paſs, one of that place anſwered and ſaid, (as it there follows, v. 12.) but who is their Father? That is, this is no ſuch wonder, if it be conſidered, who makes Men Prophets; viz. God, who is the Father of all the Children of the Prophets; and therefore may inſpire whom he pleaſes. As he now might have imparted this Gift, to meaner Perſons than the LXX Elders preſented to him by Moſes; and made them equal, if he had thought fit, with Aaron and Miriam. For this was the caſe of Amos, in after-ages; who was no Prophet, nor a Prophet's Son, (as he himſelf relates, VII. 14.) but an Herds-man; and yet the LORD took him, as he followed the Flock, and bad him go and propheſie, unto his People Iſrael.
I the LORD.] Here is the Original of Prophecy; will make my ſelf known unto him, communicate to him my Mind and Will.
In a Viſion.] This was one way of diſcovering his Mind to the Prophets; by repreſenting things to them, when they were awake, as if they had perceived them by their Senſes; which at that time were lockt up, and all tranſacted by a Divine Operation upon their Mind and Imagination. See XV Gen. 1. and VIII Dan. 1, 15. Abarbinel mentions one, who obſerves that the word Marah (the Plural of which Maroth ſignifies Looking-Glaſſes, in XXXVIII Exod. 8.) is a different word from Mareh, which is commonly uſed for Viſion. And teaches us, that all the Repreſentations made in this way to the Prophets, were only as the Images of things repreſented in a Glaſs; in which we behold the outward Shape, or Shadow, as we may call it; but not the thing it ſelf. And ſo St. Paul ſeems to have underſtood this word (if he alludes to this place, as Grotius thinks he doth) when he ſaith, now we ſee, foreign, through a Glaſs, darkly; 1 Corinth. XIII. 12.
And I will ſpeak unto him in a Dream.] This was another way of God's revealing his Mind unto the Prophets, in their ſleep; when they not only ſaw things repreſented them, but alſo heard a voice. And both theſe ſeem ſome times to have been mixed together, or to have followed one another; as in XVI Gen. 12. VII Dan. 1. VIII. 16, 17, 18. And it is a Maxim among the Jews, that there is no degree of Prophecy, but it is comprehended under one of theſe, Viſions or Dreams. So Maimonides in his More Nevochim, P. II. cap. 32. and 41. and again cap. 43. where he ſaith, There is no third degree of Prophecy beſides theſe two. For as for that Divine Spirit, which moved Men to ſpeak of things appertaining to the Knowledge of God and his Praiſes, beyond their natural or acquired Abilities, without ſeeing any Figures, aſleep or awake, though with Aſſurance that it was from God, they will not have it called Prophecy: though they acknowledge thoſe Parts of Scripture which they call Cetuvim, and the LXX. foreign, i. e. written by the Holy Ghost, were indited by that Divine Spirit; and therefore we cannot reaſonably deny thoſe that were inſpired by it, the Name of Prophets.
Verſe 7 Ver. 7. My Servant Moſes is not ſo.] Doth not receive my Mind, in either of thoſe ways; and therefore is more than a Prophet; having it communicated to him in a far more noble and clearer manner, which placed him in a higher rank than any other inſpired Perſon.
Who is faithful in all my Houſe.] Becauſe he was intruſted (ſo the word may be underſtood) with God's whole Family: that is, with all the Children of Iſrael: and faithfully diſcharged the Truſt repoſed in him, by acquainting them with all God's Will; and executing all his Commands; and doing nothing of himſelf (as now he was faſly accuſed) but only what God required. This is a high Teſtimony to him; and the Jews, when they are in the humour of exalting Moſes, ſay he was more faithful than the Angels of the Miniſtry: They are the words of R. Joſe in Siphri: and if he had ſaid, As faithful as the Angels of the Miniſtry, it might have paſſed for a good Explication.
Ver. 8. With him will I ſpeak, mouth to mouth.] Verſe 8 In a moſt familiar manner; as one Friend diſcourſes with another. So it is explained XXXIII Exod. 11. From whence Abarbinel, in his Roſch Amana, gathers, That Moſes his Prophecy differed from others, in theſe four things: First, That God ſpake to others by a Mediator, (that is, as he explains it, by ſome Angel) but to him by himſelf; without the intervention of any other. Secondly, That they never propheſied, but their Senſes were all bound up, either in Viſions or in Dreams; whereas he was as perfectly awake, as we are when we diſcourſe one with another. Thirdly, That after the Viſion was over, they were often left ſo weak and feeble, that they could ſcarce ſtand upon their feet; as appears from X Dan. 8, 11. but Moſes ſpake with the Divine Majeſty without any conſternation or alteration; his converſation with him being like that of one Friend with another. And laſtly, No Prophet but he could underſtand the Mind of God when they pleaſed; for he communicated himſelf to them only when he thought good: whereas Moſes might at any time reſort to God, to enquire of him, and receive an anſwer. See IX. 8. To the ſame purpoſe alſo Maimonides writes in his Book de Fundamentis Legis, cap. 7.
Even apparently.] Plainly, clearly, and diſtinctly; ſo that there was no difficulty to apprehend his meaning; nor need of an Explication. Thus he proclaimed his Name to Moſes, XXXIV Exod. 6, 7.
And not in dark Speeches.] Or, in Parables, and Enigmatical Repreſentations. Such as the Ladder, which Jacob ſaw in a Dream; the Boiling-pot which was ſhown to Jeremiah; the Wall, the Plumb-line, and the Basket of Summer-fruits, which Amos ſaw; the Beaſts which were repreſented to Daniel; the Lamps, Mountain, Horſes and Chariots, to Zachariah; the Roll of the Book which Ezekiel was to eat. By all which the Prophet (as Maimonides obſerves, whoſe Illuſtrations theſe are of theſe words) was given to underſtand ſome other thing, which was intended to be made known to him by theſe Figures. More Nevoch. P. II. c. 43. who in his Book, concerning the Foundations of the Law, further obſerves; that ſome of theſe Prophets had both the Parable, (as he calls it) and its Interpretation repreſented to them; others the Parable only without any Expoſition; and to ſome was only delivered the Explication.
And the Similitude of the LORD ſhall he behold.] I am apt to think the word not ſhould be here again repeated (as it muſt be in ſome places to make out the Senſe, as XXV Prov. 27.) which will make the meaning plainly this, he ſhall not behold the LORD in Similitudes and Reſemblances, as other Prophets did. For the Hebrew word Temunah ſignifies the Shape of a thing repreſented either to the outward Senſes, or to the Imagination, not the thing it ſelf. Therefore it would be to equal Moſes with the reſt of the Prophets to ſay, he ſhould ſee the Similitude of the LORD; for ſo did they. Amos, for inſtance, ſaith he, ſaw the LORD ſtanding upon the Altar, IX. 1. that is, ſome Angelical Appearance in a glorious ſhape. And Eliphaz ſaith, That a Spirit paſſed before him, the form (or aſpect) whereof he could not diſcern: only the Temunah (we render it an Image) was before his Eyes, IV Job 15, 16. But God did not thus reveal himſelf to Moſes by Images, and Similitudes of Things; but ſpake to him himſelf, as it goes before, mouth to mouth. Which led Maimonides into the opinion (which he often repeats) that when God is ſaid to ſpeak to any other Man, it was by an Angel; and that he never ſpake to any one himſelf, but only to Moſes. Nor did any Man before him ſay, that God ſpake to him; or that he ſent him on a Meſſage unto others: but Moſes was the firſt that had this honour; More Nevoch. P. I. c. 63. and P. II. cap. 39.
But if we follow our Tranſlation, which ſhould run thus, But the Similitude of the LORD ſhall he behold, it relates to that wonderful Apparition of God to him in the Buſh, III Exod. 6. as Maimonides thinks, More Nevochim, P. I. cap. 5. (where he ſaith, God poured upon him as much as he could contain) but eſpecially to that Revelation which God made of himſelf to him, when he told him that he could not ſee his Face, but ſhould behold his back Parts, XXXIII Exod. 20, 23. Which was a Priviledge granted to none but him. And thus the Similitude of the LORD, or his Likeneſs, ſignifies the LORD himſelf, XVII Pſal. ult. When thy Likeneſs ſhall awake, (that is, thou thy ſelf appear for me) I ſhall be ſatisfied.
Wherefore then were ye not afraid to ſpeak againſt my Servant Moſes?] Who is my prime Miniſter; employed by me in the higheſt Services.
Ver. 9. And the Anger of the LORD was kindled against them.] As appeared by what follows.
And he departed.] He withdrew his Preſence from Verſe 9 the Door of the Tabernacle, immediately before they could make any anſwer. Which was a token of exceeding great Diſpleaſure: as it is in us, when we will not ſo much as hear what Men ſay for themſelves, when they have highly and notoriouſly offended us, and we reprove them for it: but turn away from them.
Verſe 10 Ver. 10. And the Cloud departed from the Tabernacle.] It was not merely taken up from it, (as it was wont to be, when they were to remove their Camp) but quite diſappeared for a time; or ſtood at a great diſtance from them: till Miriam was removed from the Tabernacle, and carried out of the Camp. For that was one reaſon of its departure; the Divine Majeſty not deſigning to ſtay where ſo impure a Creature was. And this was alſo a manifeſt token of God's high Diſpleaſure againſt them; which moved him to forſake them.
And behold Miriam became leprous.] Or, was become leprous. A proper Puniſhment for pride, and evil ſpeaking. Which was not inflicted upon Aaron, becauſe he was to judge of Leproſie; and was not the firſt in the Tranſgreſſion. And beſides, it is likely, God would not have one, that was but newly made his High-Prieſt, become vile and contemptible.
White as Snow.] Which was a mark of an incurable Leproſie; when all the Body was over-ſpread with it, IV Exod. 6. 2 Kings V. 27.
And Aaron looked upon Miriam.] As the Prieſt was bound to do; whoſe Office it was to inſpect it, and judge whether it was a Leproſie or no, XIII Lev. 2, &c.
And behold, ſhe was leprous.] He could not but judge her to have a Leproſie; and conſequently pronounce her unclean.
Ver. 11. And Aaron ſaid unto Moſes.] He was Verſe 11 made ſenſible that Moſes had greater intereſt in God than himſelf; and therefore deſires his interceſſion for them.
Alas my Lord! Have pity upon us, miſerable Wretches.
I beſeech thee, lay not the Sin upon us.] He ſupplicates him as his Superior, and humbly begs his pardon; and that he would obtain remiſſion of the Puniſhment which they had juſtly deſerved by their Sin. For he was afraid he himſelf might ſuffer, as he ſaw ſhe did.
Wherein we have done fooliſhly, and wherein we have ſinned.] He prays him to look upon their Offence, as proceeding from Folly and Weakneſs; though in it ſelf a great Sin.
Ver. 12. Let her not be as one dead, &c.] For ſo Verſe 12 ſhe was, not only legally, being to be ſeparated from the Living; but naturally alſo: this being, as I ſaid, the worſt kind of Leproſie, which eat into the very Fleſh, and made her look like an Abortive (as it here follows) or Still-born Child: which had lain long dead, and was half waſted away in its Mothers Womb.
Ver. 13. And Moſes cried unto the LORD.] Moſt Verſe 13 earneſtly petitioned the LORD for her: ſuch was his Meekneſs and Piety. And his crying, perhaps, ſuppoſes the Divine Majeſty to be gone afar off, if not out of ſight.
Heal her now, O God, I beſeech thee.] For it was beyond any other power but his, to recover her.
Ver. 14. And the LORD ſaid unto Moſes, if her Verſe 14 Father had but ſpit in her face.] An expreſſion of extream Anger, abhorrence and contempt, XXX Job 10. LII Iſa. 6.
Should ſhe not be aſhamed ſeven days?] She could not have had the confidence to come preſently into his Preſence: but be aſhamed, for a great while, to look him in the Face.
Let her be ſhut out of the Camp.] Much more is it fit, that Miriam ſhould avoid my Preſence, and not preſume to come before me: who have ſet a greater Mark of my Indignation and Deteſtation upon her. For Spittle might ſoon be wiped off: but the Leproſie ſtuck to her, and made her unfit for all Converſation, with God or Man.
Seven days.] Which was the time for legal Cleanſing from ſuch great Impurities, XIV Lev. 8. VI Numb. 9. XXXI. 19.
And after that let her be received in again.] I ſuppoſe ſhe was preſently freed from her Leproſie: but kept out from the Camp ſo long, to declare God's Diſpleaſure againſt her; and to humble her, by expoſing her to ſhame.
Verſe 15 Ver. 15. And Miriam was ſhut out of the Camp ſeven days.] That her Offence might be known to all, by her open Puniſhment.
And the People journeyed not till Miriam was brought in again.] For the Cloud was gone which ſhould have directed them in their Motions. And beſides, this reſpect perhaps was ſhown unto her, becauſe ſhe was a Propheteſs: and hereby ſhe had time given her to humble her ſelf before God, and to beg his Pardon for her Sin.
Brought in again.] When one would have expected that ſuch Sacrifices ſhould have been offered for her Cleanſing, as are required in XIV Lev. But this was an extraordinary Caſe; ſhe being on a ſudden miraculouſly ſtruck, with the higheſt Degree of the Plague of Leproſie; and as ſuddenly cured by the ſame Hand that ſtruck her.
Ver. 16. And afterward the People removed.] Which Verſe 16 ſhows that the Cloud, which departed from the Tabernacle, v. 10. returned again to it, together with Miriam: that it might guide them in their removal to another Station. For till it was taken up from the Tabernacle, they ſtirred not from the place where they were, IX. 17, 18.
From Hazeroth.] After they had abode there ſeven days at the leaſt.
And pitched in the Wilderneſs of Paran.] Where they were before, (See X. 12.) but now were brought into another part of it, called Rithmah, XXXIII. 18. which was call'd alſo by another name, Kadeſh-barnea, XIII. 26 I Deut. 19. Or elſe we muſt ſuppoſe, theſe two Places, to have been ſo very near together, that they might be ſaid to have pitched, either in the one or the other. This Station was at the foot of the Mountain on the South part of Canaan, I Deut. 20. ſo that their next removal was to have been into the Land promiſed to them, if they themſelves had not hindred, by their renewed Rebellion. This removal was in the fourth Month of the ſecond Year after they came out of the Land of Egypt. See XI. 20, 35.