“Moses was very meek” (Num. 12:3). Meekness is not weakness but a sign of strength. It takes courage to admit insufficiencies, inabilities, and need of help. Should meekness be considered weakness, an apt response would be that Christ’s “power is made perfect in weakness” (2 Cor. 12:9).
Moses is “faithful in all my house” (Num. 12:7). The book of Hebrews refers to this verse (“Just as Moses also was faithful in all God’s house”; Heb. 3:2) to contrast God’s people living under Moses’ Sinai covenant headship with life under Christ’s new covenant headship (“But Christ is faithful over God’s house as a son. And we are his house”; Heb. 3:6). Paul speaks of the “household of God, which is the church of the living God” (1 Tim. 3:15). The “living God” is an expression applied to the God who is unique since he speaks to a people who are unique because they hear his voice (Deut. 5:26). Paul’s mention of the living God is bracketed by an exhortation toward “how one ought to behave” in the church and a declaration that the church is a “pillar and buttress of the truth” (1 Tim. 3:15). As under the Sinai covenant, the house under the new covenant is only as strong as its supporting pillar and buttress, both objectively in doctrine and subjectively in purity of life.Numbers 12
Leprosy was a term for several skin diseases; see Leviticus 13
Hebrew do not lay sin upon us
12:1–3 “Miriam and Aaron spoke against Moses” (Num. 12:1; lit., “Miriam spoke [fem. sg. vb.] and Aaron.” Miriam apparently persuaded her brother to join her. This is not the first time Aaron has been swayed to challenge his brother (cf. Ex. 32:22–23). Moses “had married” a “Cushite woman” (Num. 12:1). Traditionally “Cushite” is understood as Ethiopian (LXX, Vulg.), thus someone with dark skin (cf. Jer. 13:23). “Cushite” may, however, refer to Zipporah, from a Midianite tribe (Ex. 2:21) of Cushan (cf. Hab. 3:7), a tribe also known from Egyptian and Assyrian texts, living south of Canaan. It is unlikely that Moses has divorced Zipporah and remarried. True, Moses “had sent her” (Ex. 18:2, ESV adds “home”), and “to send” is the technical term for divorce (Deut. 24:1–4), but this was only for the time he was in Egypt confronting Pharaoh, after which time she rejoined him (Ex. 18:6).
The reason for the complaint against Moses’ wife’s ethnicity is unstated. It is perhaps connected to the foreign contingent’s involvement in the Taberah and Kibroth-hattaavah incidents (cf. comment on 11:4–10). Moreover, the connection between Miriam’s and Aaron’s contention concerning Moses’ wife and what follows is not clear. But for older siblings, especially a sister, to challenge their younger brother’s choice in marriage is certainly a way of getting his attention.
Miriam and Aaron challenge Moses’ prophetic prerogative, and thus his unique mediatory role as God’s spokesman (12:2). After all, Miriam is a worship leader and a prophetess (Ex. 15:20), and Aaron is high priest. As a spokesman for Moses, he too is called a prophet (Ex. 7:1). “And the Lord heard it” is literally “and the Lord heard” (Num. 12:2). The expression as an independent clause without a complement occurs only here and at 11:1. Elsewhere the verb always has an object (e.g., “And the Lord heeded [heard] the voice”; 21:3). His having “heard” is ominous. Speaking against Moses in the Lord’s hearing has dire consequences, as seen in chapter 11.
The text declares, “Now the man Moses was very meek” (12:3). His being “very meek” (ʿanav; or “humble”) is the hallmark of his leadership. Moses never sought his high position (Ex. 3:10–12; 4:1, 10). His status is not the fulfillment of personal ambition. He has already proven his willingness to seek the advice and help of others (Num. 10:31) and to share leadership responsibilities (11:14, 16), and even the right to prophesy (11:29). In the face of this new challenge, he does not assert his authority. If he says anything, it is not recorded. As in the face of Korah’s challenge, he knows the rebellion is ultimately against the Lord, and he leaves the Lord to intervene (16:11, 28–30). He practices what he preaches concerning personal vengeance (Deut. 32:35, 41; cf. Rom. 12:19; Heb. 10:30).
In the LXX the word here translated “meek” is the same used in the Beatitudes: “Blessed are the meek [praus], for they shall inherit the earth” (Matt. 5:5, echoing Ps. 37:11: “the meek [ʿanav; LXX praus] shall inherit the land”). Although Moses does not receive an inheritance in Canaan, he has an eternal one (Ps. 37:18; cf. Ps. 37:9, 22, 29). Paul speaks of his own humility (Acts 20:19), which is a Christian fruit (Eph. 4:2; Phil. 2:3; cf. Gal. 5:22–23). Peter reminds his readers that “God opposes the proud but gives grace to the humble” (tapenos; 1 Pet. 5:5), citing Proverbs 3:34, where “humble” (ʿanav; LXX tapenos) renders the same Hebrew word used in Numbers 12:3.
12:4–10 “Suddenly” (pithʾom; v. 4) occurs elsewhere in the Pentateuch at 6:9. “Come out . . . to the tent of meeting” (12:4) suggests a location outside the camp. The order anticipates Miriam’s becoming leprous, requiring quarantine in order not to defile the tabernacle (5:2–3; cf. 2 Chron. 26:19–20). That “the Lord came down” (Num. 12:5)—here “in a pillar of cloud” and before “in the cloud” (11:25; Ex. 34:5)—is an expression of his condescendence and accommodation (cf. Gen. 11:5; Ex. 19:20).
The syntax of part of Numbers 12:6 is difficult: “If there is a prophet among you, I the Lord . . .” reads literally “If there is your prophet the Lord in a vision to him I will make myself known.” The reading “your prophet” (MT) may refer to some prophet envisaged by Miriam and Aaron, or by the people, in contrast to “my servant Moses” (v. 7). The Lord has never said there is no other prophet. Miriam herself is a “prophetess” (Ex. 15:20), and the seventy elders prophesy (Num. 11:25). But a distinction is drawn between revelatory modes. With another prophet, the Lord reveals himself to him “in a vision . . . in a dream” (Num. 12:6) or “in riddles” (v. 8). “Not so” (v. 7) with Moses, to whom he speaks “mouth to mouth” (v. 8) and whom he knows “face to face” (Deut. 34:10).
Hence the prophet Moses is not like other prophets, in that the revelatory mode to him is objective speech and audible communication, not subject to the interpretation of visions or dreams known only to the prophets themselves. If a dream were prophetic of the future and accompanied by a sign, its authenticity and veracity would have to be tested and proven (Deut. 13:1–2; 18:22). There is necessarily a more subjective element in that kind of revelatory mode. In addition, prophetic visions and dreams are generally given for special circumstances and times. In the history of revelation the Torah of Moses is the foundation upon which all subsequent writing prophets build (Mal. 4:4).
In addition, Moses’ mediatorial ministry is unique: “He is faithful in all my house” (Num. 12:7), or “In all my house he (alone/only) is authorized/established [neʾeman],” as Samuel is “established” as the Lord’s prophet (1 Sam. 3:20) and David’s throne is “established” (Ps. 89:35–37). As mediator, Moses represents the people before God and God before the people. Hence Moses is not only the chief among prophets; he surpasses them as the founder of the theocracy and the mediator of the Sinai covenant.
Given the unique way the Lord speaks to Moses and Moses’ preeminence as covenant mediator in the Israelite economy, “Why then were you not afraid to speak against my servant Moses?” (Num. 12:8; cf. Heb. 3:5). This interrogation is a charge against Miriam and Aaron for their error. “My servant” (Num. 12:7, 8) is a title also ascribed to Abraham (Gen. 26:24), Caleb (Num. 14:24), David (e.g., 2 Sam. 3:18), and his coming descendant (Isa. 42:1; 53:11), that is, Christ (Matt. 12:18, citing Isa. 42:1).
“The anger of the Lord was kindled” (Num. 12:9). Serious offenders kindle it, as those weeping over the manna (cf. 11:10), the rebellious exodus generation at Kadesh (32:10, 12), the lascivious idolaters at Baal-peor (25:3), and even Moses himself for resisting God’s call to go to Pharaoh (Ex. 4:14). Now it is kindled against Miriam and Aaron. Before his anger manifests itself, the Lord departs (Num. 12:9) and the cloud is “removed” (v. 10) because Miriam becomes “leprous” (v. 10), an uncleanness incompatible with the Lord’s holy manifested presence (5:3; 35:34). His departure spares Miriam and Aaron far worse consequences. Ultimately it is their sin that drives him away.
12:11–16 Upon seeing Miriam’s condition Aaron immediately confesses, “We have done foolishly and have sinned” (v. 11). As brother and high priest he appeals to Moses, “let . . . not” (or “please [naʾ; cf. v. 13] do not let”) Miriam’s condition run its debilitating course (v. 12). Moses immediately “cries out” (tsaʿaq; v. 13; cf. Gen. 27:34; Num. 11:2) to God. Aaron tacitly recognizes Moses unique mediatorial role, and he immediately exercises it. By his reply the Lord implicitly assures Moses that Miriam will be healed but must be “outside the camp seven days” (12:14), the quarantine duration for her condition (Lev. 13:4; cf. Num. 5:2). To spit in someone’s face (Num. 12:14) is a sign of disgrace (Deut. 25:9; Job 17:6; Isa. 50:6; Matt. 27:30), which she must endure for seven days. However, she is not left behind: “The people did not set out on the march till Miriam was brought in again” (Num. 12:15). The Israelites are here at Hazeroth at least seven days (v. 14) before moving on to the Wilderness of Paran (v. 16). The next step will be scouting out the Promised Land (13:17), for which the wilderness of Paran, with the base at Kadesh, becomes mission control (13:26; 20:1; 32:8). There is abundant pastureland and water for flocks there (1 Sam. 25:1–2).