And suddenly the LORD said to Moses, Aaron, and Miriam, "You three, come out to the Tent of Meeting." So the three went out, Sermons
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 camp. The sin of Miriam need not be published abroad, though it was necessary, in order to teach her a lesson, that it should be condignly punished.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 (Acts 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 (Psalm 25:9; Psalm 59:12; Proverbs 13:10; Proverbs 16:18; Proverbs 29:23; Daniel 4:37; Matthew 23:12; Galatians 6:1-5; 2 Timothy 2:24-26; 1 Peter 3:4; 1 Peter 5:6). - Y. The man Moses was very meek. 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 ( 1 Peter 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 ( 2 Timothy 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" ( Psalm 25:9); and in Psalm 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!" () 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 Israel's 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. () ()
People Aaron, Miriam, MosesPlaces Hazeroth, Wilderness of ParanTopics Aaron, Congregation, Meeting, Miriam, Spake, Spoke, Suddenly, Tabernacle, TentOutline 1. God rebukes the sedition of Miriam and Aaron
11. Miriam's leprosy is healed at the prayer of Moses
14. God commands her to be shut out of the host
16. The people encamp in the desert of Paran
Dictionary of Bible Themes Numbers 12:1-11 8756 folly, examples Numbers 12:1-15 5550 speech, negative
5737 sisters Library Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and HebraicaNinth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as …
Martin Luther—Epistle Sermons, Vol. III Twenty Third Sunday after Trinity Enemies of the Cross of Christ and the Christian's Citizenship in Heaven.
Text: Philippians 3, 17-21. 17 Brethren, be ye imitators [followers] together of me, and mark them that so walk even as ye have us for an ensample. 18 For many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 whose end is perdition, whose god is the belly, and whose glory is in their shame, who mind earthly things. 20 For our citizenship [conversation] is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: 21 who …
Martin Luther—Epistle Sermons, Vol. III Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall …
John Henry Newman—Parochial and Plain Sermons, Vol. VII Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties …
J. W. McGarvey—The Four-Fold Gospel "But if Ye have Bitter Envying," &C.
James iii. 14.--"But if ye have bitter envying," &c. The cunning of Satan, and the deceitfulness of our own hearts, are such that when a grosser temptation will not prevail with conscience in some measure enlightened, then they transform themselves into angels of light, and deal more subtilely with us. And there is no greater subtilty of Satan, nor no stronger self deceit, than this, to palliate and cover vices with the shadow of virtue, and to present corruptions under the similitude of graces. …
Hugh Binning—The Works of the Rev. Hugh Binning Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Brief Outline of Ancient Jewish Theological Literature
The arrangements of the synagogue, as hitherto described, combined in a remarkable manner fixedness of order with liberty of the individual. Alike the seasons and the time of public services, their order, the prayers to be offered, and the portions of the law to be read were fixed. On the other hand, between the eighteen "benedictions" said on ordinary days, and the seven repeated on the Sabbaths, free prayer might be inserted; the selection from the prophets, with which the public reading concluded--the …
Alfred Edersheim—Sketches of Jewish Social Life Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
J. W. McGarvey—The Four-Fold Gospel Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 12:4 NIV
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