Numbers 12

AND Miriam and Aaron Whom God permitted to murmur against their brother partly to exercise and discover the admirable meekness and patience for the instruction of after ages: and partly that by this shaking Moses his authority might take the deeper root, and the people might be deterred from all sedition and rebellion against him, by this example. Miriam seems to be first named, because she was the chief instigatour or first mover of the sedition, wherefore she also is more eminently punished. spake against Moses, because of the Ethiopian woman Which was either 1. Zipporah, who is here called an Ethiopian, in the Hebrew a Cushite, because she was a Midianite: the word Cush being generally used in scripture, not for Ethiopia properly so called below Egypt, but for Arabia, as some late learned men have evidently proved from 2 King. 19. 9. 2 Chron. 21. 16. Ezek. 29. 10. and 30. 8, 9. Hab. 3. 7. and other places. If she be meant, as it is commonly conceived, I suppose they did not quarrel with him for marrying her, because that was done long since, but for indulging her too much, and being swayed by her and her relations, by whom they might think he was persuaded to make this innovation and to choose seventy Rulers, as he had been formerly, Exod. 18. by which copartnership in government they thought their authority and reputation much diminished, especially when no notice was taken nor use made of them in the choice, but all was done by the direction of Moses and for his assistance in the government. And because they durst not accuse God, who was the chief agent in it, they charge Moses, his instrument, as the manner of men is. or 2. some other woman, though not named in Scripture, whom he married either whilest Zipporah lived, or rather because she was now dead, though that, as many other things; be not recorded. For, as the quarrel seems to be about his marrying a stranger, so it is probable it was a late and fresh occasion about which they contended, and not a thing done 40 years agoe. And it was lawful for him aswell as any other to marry an Ethiopian or Arabian woman, provided she were, as doubtless this woman was, a sincere proselyte, which were by the law of God admitted to the same priviledges with the Israelites, Exod. 12. 48. so there might be many reasons why Moses might choose to marry such a person rather than an Israelite, or why God so ordered it by his providence, either because she was a person of eminent worth and virtue, or because God intended that the government should not be continued in the hands of Moses his children, and therefore would have some political blemish to be upon the family, as being strangers by one parent. And this they here urge as a blemish to Moses also., whom he had married, for he had married an Ethiopian woman.

And they said, Has the LORD indeed spoken only by Moses? has he not spoken also by us Are not we Prophets as well as he? so Aaron was made, Exod. 4. 15, 16. and so Miriam is called, Exod. 15. 20. See also Mic. 6. 4. And Moses has debased and mixed the holy seed, which we have not done. Why then should he take all power to himself and rule and make rulers as he pleaseth without consulting us in the case?? And the LORD heard it (i. e.) Observed their words and carriage to Moses..

(Now the man Moses was very meek This is added as the reason why Moses took no notice of their reproach, but was as one that heard it not, and why God did so speedily and severely plead Moses his cause, because he did not avenge himself. Quest. 1. Did it become Moses thus to commend himself? Answ. 1. The holy pen-men of Scripture are not to be measured or censured by other profane Writers, because they are guided by special instinct, in every thing they write; and as they oft-times publish their own and their near relations greatest faults, where it may be useful to the honour of God, and the edification of the Church in after ages, so it is not strange if for the same reasons sometimes they commend themselves, especially when they are forced to it by the insolence and contempt of their adversaries, which was Moses his case here, in which case St. Paul also commends himself, 2 Cor. 11. 5, &c. and 12. 11, 12. Which they might the better do, because all their writings and carriage made it evident to all men that they did not this out of vain glory, and that they were exalted above the affectation of mens praises and the dread of mens reproaches. 2. This might be added, as some other clauses were, by some succeeding Prophet, which was no disparagement to the authority of the holy Scriptures, seeing it is all written by one hand, though... ers pens be used by it. Quest. 2. How was Moses so meek, when we oft-times read of his anger, as Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16. Numb. 16. 15. and 20. 10, 11. compared with Psal. 106. 32, 33. Answ. 1. The meekest men upon earth are provoked sometimes, yea oftner then Moses was. 2. True meekness does not exclude all anger, but only such as is unjust or immoderate or implacable. Moses was and ought to be angry where God was offended and dishonoured, as he was in almost all the places alledged., above all the men which were upon the face of the earth.)

And the LORD spake suddenly Partly to show his great respect unto Moses, and unto the grace of meekness; and partly to stifle the beginings of the sedition, that this example might not spread amongst the people, who had too much of that leaven among them. unto Moses, and unto Aaron, and unto Miriam, 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. ye three unto the tabernacle of the congregation, and they three came out,

And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle Where they stood wit hout, not being admitted into the Tabernacle, as Aaron used to be: which is noted as a sign of Gods displeasure., and called Aaron and Miriam, and they both came forth.

And he said, Hear now my words: if there be a prophet among you If you be Prophets, as you pretend, yet know there is a difference among Prophets, nor do I put the equal authority and honour upon all of them., I the LORD will make my self known unto him in a vision Whereby God represents things to the mind of a Prophet when he is awake, as Gen. 15. 1. and 46. 2. Dan. 8. 18. and 10. 8., and will speak unto him in a dream By which God manifests his mind to them in a dream, as Gen. 20. 3. and 28. 12.:

My servant Moses is not so, who is faithful in all mine house (i. e.) Whom I have set over all my house, i. e. my Church and people, and therefore over you, and who has discharged his office faithfully, and not partially and self-seekingly, as you falsly accuse him..

With him will I speak mouth to mouth (i. e.) Distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly. This is called speaking face to face, 2 Epist. of Iohn ver. 12. and 3 Epist. ver. 14., even apparently Plainly and certainly., and not in dark speeches Not in parables, similitudes, riddles, dark resemblances, as by showing a boyling pot, an Almond Tree, &c. to Ieremy, a chariot with wheels, &c. to Ezekiel., and the similitude of the LORD Not the face or essence of God, which no man can see and live, Exod. 33. 20. it being invisible, Col. 1. 15. and never seen by man, Iohn 1. 18 but some singular manifestation of his glorious presence, as Exod. 33. 11, 20, &c. and 34. 5, &c. Deut. 34. 10. Yea the Son of God appeared to him in an humane shape, which he took up for a time, that he might give him a forecast of his future incarnation. shall he behold: wherefore then were ye not afraid to speak against my servant Who is so in such an eminent and extraordinary manner. Moses?

And the anger of the LORD was kindled against them, and he departed From the door of the Tabernacle, in token of his great displeasure, not waiting for their answer, and judging them unworthy of any further discourse..

And the cloud departed from off the tabernacle Not from the whole Tabernacle, for then they must have removed, but from that part of the Tabernacle, whither it was come, to that part which was directly over the Mercyseat, where it constantly abode., and behold, Miriam became leprous She, and not Aaron, either because she was first or chief in the transgression; or because God would not have his worship either interrupted or dishonoured, which it must have been if Aaron had been leprous., white as snow This kind of leprosie was the most virulent and incurable of all. See Exod. 4. 6. 2 King. 5. 27. It is true, when the leprosie began in a particular part, and thence spread it self over all the flesh by degrees, and at last made it all white, that was an evidence of the cure of the leprosie, Levit. 13. 12, 13. but it was otherwise when one was suddenly and extraordinarily smitten with this universal whiteness, which showed the great corruption of the whole mass of blood, as it was here.: and Aaron looked upon Miriam, and behold, she was leprous.

And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us Let not the guilt and punishment of this sin rest upon us, upon her in this kind, upon me in any other kind, but pray to God for the pardon and removal of it. wherein we have done foolishly, and wherein we have sinned.

Let her not be as one dead Either naturally, because part of her flesh was putrefied and dead, and not to be restored but by the mighty power of God: Or morally, because she was cut off from all converse with others, Levit. 13. 46., of whom the flesh is half consumed, when he cometh out of his mothers womb Like an untimely birth without due shape and proportion, or like a still born child, that has been for some time dead in the womb, which when it comes forth, is white and putrefied and part of it consumed..

And Moses cryed unto the LORD, saying, Heal her now, O God, I beseech thee.

And the LORD said unto Moses, If her father had but spit in her face (i. e.) Expressed some eminent token of indignation and contempt, which this was, Iob 30. 10. Isa. 50. 6., should she not be ashamed And withdraw her self, from her fathers presence, as Ionathan did upon a like occasion, 1 Sam. 20. 34. So though God healed her according to Moses his request, yet he would have her publickly bear the shame of her sin, and be a warning to others to keep them from the same transgression. seven days? let her be shut out from the camp seven days The time appointed for cleansing the unclean. See Numb. 6. 9. and 31. 19., and after that let her be received in again.

And Miriam was shut out from the camp seven days: and the people journeyed not, till Miriam was brought in again Which was a testimony of respect to her both from God and from the people, God so ordering it, partly least she should be overwhelmed by such a publick rebuke from God, and partly least, she being a Prophetess, together with her person the gift of Prophesie should come into contempt..

And afterward the people removed from Hazeroth Where they abode, as is said, Numb. 11. 35. for Miriams sake., and pitched in the wilderness of Paran (i. e.) In another part of the same wilderness, as may be gathered from Numb. 10. 12. See also Deut. 33. 2. It is possible they might have removed out of one part of that wilderness into another wilderness, and then returned again into another part of it, as we know the Israelites had many strange windings and turnings in their Wilderness travels. And this part was more especially called Rithmah Numb. 33. 18. and Kadesh-barnea, Numb. 13. 26. Deut. 1. 19. which were two noted places in that part, both which seem to be comprehended within their camp or near adjoyning to it..