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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 12:10–16. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. God's judgment upon Miriam (Num 12:10): The cloud departed from off that part of the tabernacle, in token of God's displeasure, and presently Miriam became leprous; when God goes, evil comes; expect no good when God departs. The leprosy was a disease often inflicted by the immediate hand of God as the punishment of some particular sin, as on Gehazi for lying, on Uzziah for invading the priest's office, and here on Miriam for scolding and making mischief among relations. The plague of the leprosy, it is likely, appeared in her face, so that it appeared to all that saw her that she was struck with it, with the worst of it, she was leprous as snow; not only so white, but so soft, the solid flesh losing its consistency, as that which putrefies does. Her foul tongue (says bishop Hall) is justly punished with a foul face, and her folly in pretending to be a rival with Moses is made manifest to all men, for every one sees his face to be glorious, and hers to be leprous. While Moses needs a veil to hide his glory, Miriam needs one to hide her shame. Note, Those distempers which any way deform us ought to be construed as a rebuke to our pride, and improved for the cure of it, and under such humbling providences we ought to be very humble. It is a sign that the heart is hard indeed if the flesh be mortified, and yet the lusts of the flesh remain unmortified. It should seem that this plague upon Miriam was designed for an exposition of the law concerning the leprosy (Lev. 13), for it is referred to upon the rehearsal of that law, Deu 24:8, Deu 24:9. Miriam was struck with a leprosy, but not Aaron, because she was first in the transgression, and God would put a difference between those that mislead and those that are misled. Aaron's office, though it saved him not from God's displeasure, yet helped to secure him from this token of his displeasure, which would not only have suspended him for the present from officiating, when (there being no priests but himself and his two sons) he could ill be spared, but it would have rendered him and his office mean, and would have been a lasting blot upon his family. Aaron as priest was to be the judge of the leprosy, and his performing that part of his office upon this occasion, when he looked upon Miriam, and behold she was leprous, was a sufficient mortification to him. He was struck through her side, and could not pronounce her leprous without blushing and trembling, knowing himself to be equally obnoxious. This judgment upon Miriam is improvable by us as a warning to take heed of putting any affront upon our Lord Jesus. If she was thus chastised for speaking against Moses, what will become of those that sin against Christ?
II.Aaron's submission hereupon (Num 12:11, Num 12:12); he humbles himself to Moses, confesses his fault, and begs pardon.
He that but just now joined with his sister in speaking against Moses is here forced for himself and his sister to make a penitent address to him, and in the highest degree to magnify him (as if he had the power of God to forgive and heal) whom he had so lately vilified. Note, Those that trample upon the saints and servants of God will one day be glad to make court to them; at furthest, in the other world, as the foolish virgins to the wise for a little oil, and the rich man to Lazarus for a little water; and perhaps in this world, as Job's friend to him for his prayers, and here Aaron to Moses. Rev 3:9. In his submission,
1.He confesses his own and his sister's sin, Num 12:11. He speaks respectfully to Moses, of whom he had spoken slightly, calls him his lord, and now turns the reproach upon himself, speaks as one ashamed of what he had said: We have sinned, we have done foolishly. Those sin, and do foolishly, who revile and speak evil of any, especially of good people or of those in authority. Repentance is the unsaying of that which we have said amiss, and it had better be unsaid than that we be undone by it.
2.He begs Moses's pardon: Lay not this sin upon us. Aaron was to bring his gift to the altar, but, knowing that his brother had something against him, he of all men was concerned to reconcile himself to his brother, that he might be qualified to offer his gift. Some think that this speedy submission which God saw him ready to make was that which prevented his being struck with a leprosy as his sister was.
3.He recommends the deplorable condition of his sister to Moses's compassionate consideration (Num 12:12): Let her not be as one dead, that is, "Let her not continue so separated from conversation, defiling all she touches, and even to putrefy above ground as one dead." He eloquently describes the misery of her case, to move his pity.
III.The intercession made for Miriam (Num 12:13):
He cried unto the Lord with a loud voice, because the cloud, the symbol of his presence, was removed and stood at some distance, and to express his fervency in this request, Heal her now, O Lord, I beseech thee. By this he made it to appear that he did heartily forgive her the injury she had one him, that he had not accused her to God, nor called for justice against her; so far from this that, when God in tenderness to his honour had chastised her insolence, he was the first that moved for reversing the judgment. By this example we are taught to pray for those that despitefully use us; and not to take pleasure in the most righteous punishment inflicted either by God or man on those that have been injurious to us. Jeroboam's withered hand was restored at the special instance and request of the prophet against whom it had been stretched out, Kg1 13:6. So Miriam here was healed by the prayer of Moses, whom she had abused, and Abimelech by the prayer of Abraham, Gen 20:17. Moses might have stood off, and have said, "She is served well enough, let her govern her tongue better next time;" but, not content with being able to say that he had not prayed for the inflicting of the judgment, he prays earnestly for the removal of it. This pattern of Moses, and that of our Saviour, Father, forgive them, we must study to conform to.
IV.The accommodating of this matter so as that mercy and justice might meet together.
1.Mercy takes place so far as that Miriam shall be healed; Moses forgives her, and God will. See Co2 2:10. But,
2.Justice takes place so far as that Miriam shall be humbled (Num 12:14): Let her be shut out from the camp seven days, that she herself might be made more sensible of her fault and penitent for it, and that her punishment might be the more public, and all Israel might take notice of it and take warning by it not to mutiny. If Miriam the prophetess be put under such marks of humiliation for one hasty word spoken against Moses, what may we expect for our murmurings? If this be done in a green tree, what shall be done in the dry? See how people debase and diminish themselves by sin, stain their glory, and lay their honour in the dust. When Miriam praised God, we find her at the head of the congregation and one of the brightest ornaments of it, Exo 15:20. Now that she quarrelled with God we find her expelled as the filth and off-scouring of it. A reason is given for her being put out of the camp for seven days, because thus she ought to accept of the punishment of her iniquity. If her father, her earthly father, had but spit in her face, and so signified his displeasure against her, would she not be so troubled and concerned at it, and so sorry that she had deserved it, as to shut herself up for some time in her room, and not come into his presence, or show her face in the family, being ashamed of her own folly and unhappiness? If such reverence as this be owing to the fathers of our flesh, when they correct us, much more ought we to humble ourselves under the mighty hand of the Father of spirits, Heb 12:9. Note, When we are under the tokens of God's displeasure for sin, it becomes us to take shame to ourselves, and to lie down in that shame, owning that to us belongs confusion of face. If by our own fault and folly we expose ourselves to the reproach and contempt of men, the just censures of the church, or the rebukes of the divine Providence, we must confess that our Father justly spits in our face, and be ashamed.
V.The hindrance that this gave to the people's progress:
The people journeyed not till Miriam was brought in again, Num 12:15. God did not remove the cloud, and therefore they did not remove their camp. This was intended,
1.As a rebuke to the people, who were conscious to themselves of having sinned after the similitude of Miriam's transgression, in speaking against Moses: thus far therefore they shall share in her punishment, that it shall retard their march forward towards Canaan. Many things oppose us, but nothing hinders us in the way to heaven as sin does.
2.As a mark of respect to Miriam. If the camp had removed during the days of her suspension, her trouble and shame had been the greater; therefore, in compassion to her, they shall stay till her excommunication be taken off, and she taken in again, it is probable with the usual ceremonies of the cleansing of lepers. Note, Those that are under censure and rebuke for sin ought to be treated with a great deal of tenderness, and not be over-loaded, no, not with the shame they have deserved, not counted as enemies (Th2 3:15), but forgiven and comforted, Co2 2:7. Sinners must be cast out with grief, and penitents taken in with joy. When Miriam was absolved and re-admitted, the people went forward into the wilderness of Paran, which joined up to the south border of Canaan, and thither their next remove would have been if they had not put a bar in their own way.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Miriam and her company spoke evil of Moses, and he immediately begged them off from their punishment. No, he would not so much as let it be known that his cause was avenged. But not so we. On the contrary, this is what we most desire; to have everyone know that they have not passed unpunished.
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Summary
Numbers 12:13 captures a profound moment of intercession, where Moses, despite being the target of his siblings' rebellion, fervently cries out to the LORD for the healing of his sister, Miriam, who had been struck with leprosy as divine judgment. This succinct yet powerful prayer underscores Moses' exceptional humility, compassion, and unwavering faith, revealing the transformative power of intercessory prayer and God's readiness to respond to earnest pleas, even in the face of just judgment.
Context
Literary Context
This verse is the climax of a dramatic confrontation in Numbers 12. Miriam and Aaron, Moses' elder siblings, challenge his unique prophetic authority and leadership, particularly criticizing his Cushite wife. The LORD Himself swiftly intervenes, summoning all three to the Tent of Meeting. There, God unequivocally affirms Moses' unparalleled relationship with Him, stating He speaks to Moses "mouth to mouth, clearly and not in riddles" (Numbers 12:8). As a direct consequence of her presumption and rebellion, Miriam is immediately struck with leprosy, becoming "white as snow" (Numbers 12:10). Aaron, witnessing the terrifying judgment and recognizing their sin, pleads with Moses to intercede for their sister (Numbers 12:11-12). Moses' immediate, selfless prayer in verse 13 stands in stark contrast to the initial rebellion, highlighting his character as a faithful mediator.
Historical & Cultural Context
Leprosy in ancient Israel, as meticulously described in Leviticus 13-14, was not merely a physical ailment but carried profound ritual impurity and social ostracism. A leper was considered "unclean" and had to live outside the camp, symbolizing separation from the community and, crucially, from God's holy presence. This made Miriam's affliction particularly severe, as it not only demonstrated immediate divine judgment but also rendered her ritually defiled and isolated from the very people she sought to lead. The challenge to Moses' authority was especially grave within the hierarchical structure of Israel's theocracy, where God's appointed leaders held a sacred position. Questioning Moses was, in essence, questioning God Himself, who had chosen and empowered him. The act of intercession by a leader like Moses was a recognized and crucial practice, reflecting the belief that God responded to the earnest prayers of His chosen servants.
Key Themes
Numbers 12:13 powerfully contributes to several overarching themes within the book of Numbers and the broader Pentateuch. It underscores the theme of Divine Authority and Leadership, demonstrating God's zealous defense of His chosen servant, Moses, against challenges to his unique role as mediator and prophet. The swift judgment on Miriam highlights the Seriousness of Rebellion against God's appointed order and His chosen representatives. Crucially, the verse showcases the theme of Intercessory Prayer, portraying Moses as the quintessential intercessor, whose compassionate plea for his sister exemplifies selfless love and forgiveness, even towards those who have wronged him. This aligns perfectly with Moses' character of Meekness and Humility, a quality explicitly affirmed by God in Numbers 12:3. Finally, it illustrates the interplay of Divine Justice and Mercy, where God's righteous judgment is met with an opportunity for His mercy to be extended through fervent prayer, a pattern seen throughout Israel's wilderness journey.
Exposition and Analysis
Key Word Analysis
This primitive root (H6817) signifies a loud, urgent, and often desperate cry for help or attention, typically directed to God. It is not merely speaking but an impassioned appeal, suggesting deep distress and earnestness on Moses' part. It conveys the immediacy and intensity of his concern for Miriam's condition, implying a "shriek" or a fervent "cry out."
This primitive root (H7495) means "to mend (by stitching)," and figuratively, "to cure" or "to make whole." It implies a complete restoration to health, not just alleviation of symptoms. In the context of leprosy, it refers to God's power to reverse a condition that was otherwise incurable by human means, emphasizing God as the ultimate source of healing and life.
This noun (H410), shortened from a root meaning "strength," refers to the Almighty, the mighty one, or a deity. In this context, it specifically refers to the sovereign, powerful God of Israel, acknowledging His supreme authority and singular ability to perform the miracle of healing that Moses urgently requests.
Verse Breakdown
"And Moses cried unto the LORD"
This opening phrase highlights the directness and immediacy of Moses' response to Miriam's plight. Despite Miriam's recent rebellion against him, Moses' first instinct is not resentment but fervent appeal to God. It underscores his consistent role as a mediator and his profound dependence on God in moments of crisis. His "crying" indicates an intense, heartfelt, and urgent prayer, a desperate plea for divine intervention.
"saying, Heal her now, O God"
This is the core of Moses' specific petition. The request is clear and direct: "Heal her." The addition of "now" emphasizes the urgency and desperate nature of the situation, reflecting the severity of Miriam's leprosy and the immediate need for divine intervention. Addressing God directly ("O God") acknowledges His sovereign power and unique ability to perform miracles beyond human capacity, especially concerning a divinely inflicted ailment.
"I beseech thee"
This concluding phrase reinforces the humble and earnest posture of Moses' prayer. It is a plea, an entreaty, rather than a demand, conveying a deep sense of humility and reverence. It showcases Moses' meekness and his recognition of God's ultimate authority and prerogative in granting mercy, modeling a submissive yet fervent approach to prayer.
Literary Devices
The passage employs several potent literary devices that enrich its theological impact. Intercession is the most prominent, with Moses acting as a compassionate mediator between God's just judgment and Miriam's desperate plight, embodying the role of a righteous advocate. The fervent nature of Moses' plea, characterized by the verb "cried" and the urgent, humble "now, O God, I beseech thee," evokes a strong sense of Pathos, appealing to the reader's emotions and highlighting the profound depth of Moses' compassion despite the personal offense he endured. There is a powerful Contrast between Miriam's rebellious challenge to Moses' divinely appointed authority and Moses' immediate, selfless act of prayer for her healing. This stark contrast underscores Moses' exceptional humility and forgiving spirit, qualities that profoundly set him apart and validate God's earlier commendation of his meekness in Numbers 12:3. The swiftness of both the judgment and Moses' intercession creates a sense of Dramatic Irony, where the one who was challenged becomes the very instrument of potential salvation for the challenger.
Theological and Thematic Connections
Numbers 12:13 is a powerful testament to the efficacy of intercessory prayer and the profound character of Moses as a type of mediator. It reveals a God who, though just in His judgments against rebellion, is also merciful and responsive to the earnest pleas of His faithful servants. Moses' prayer for Miriam transcends personal grievance, embodying a spirit of forgiveness and selfless love that anticipates New Testament teachings on loving one's enemies. This act demonstrates that divine judgment is not always final but can be tempered by mercy when met with genuine repentance and fervent intercession. It also reinforces the biblical truth that God is the ultimate Healer, capable of reversing even the most severe and divinely inflicted ailments, showcasing His sovereignty over sickness and health.
Reflection and Application
Moses' intercession for Miriam in Numbers 12:13 provides a profound and challenging model for believers today. It calls us to cultivate a spirit of radical forgiveness and compassion, especially towards those who have wronged us, criticized us, or challenged our perceived authority. Instead of harboring resentment, seeking retaliation, or indulging in self-pity, Moses immediately turns to God in fervent prayer for his sister's restoration. This act underscores the transformative power of intercessory prayer, reminding us that our earnest pleas can move the heart of God and bring about healing, reconciliation, and restoration, even in seemingly hopeless situations or those marked by deep offense. It challenges us to reflect God's own character, who is "merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Exodus 34:6), even in the midst of exercising justice. Our response to conflict and offense should be marked by grace, humility, and persistent prayer, seeking God's will for healing and wholeness in all relationships.
Questions for Reflection
FAQ
Why was Miriam punished so severely for challenging Moses?
Miriam's punishment was severe because her challenge was not merely a personal slight against Moses, but a direct affront to God's chosen authority and the divine order He had established for Israel. God had uniquely chosen Moses as His prophet and leader, speaking with him "mouth to mouth" (Numbers 12:8). To question Moses' authority was to question God's wisdom and choice, a grave sin in a theocracy where God ruled through His appointed representatives. Leprosy, a highly visible and socially isolating disease, served as a clear, immediate, and public sign of divine displeasure, reinforcing the sanctity of God's leadership and the seriousness of rebellion within the community.
What does Moses' prayer tell us about his character?
Moses' prayer in Numbers 12:13 profoundly reveals his exceptional character. Firstly, it demonstrates his humility and meekness, qualities explicitly noted by God in Numbers 12:3. Despite being the target of Miriam's criticism and rebellion, he harbors no resentment. Secondly, it showcases his compassion and forgiving spirit, as his immediate response is to intercede for his sister's healing rather than to revel in her judgment. Thirdly, it highlights his unwavering faith and dependence on God, as he immediately turns to the LORD, recognizing God alone has the power to heal. His fervent cry underscores his deep concern and his role as a faithful mediator for his people, even for those who oppose him.
Christ-Centered Fulfillment
Numbers 12:13, with Moses' fervent intercession for Miriam, powerfully foreshadows the ultimate intercessory work of Jesus Christ. Moses, as a mediator between God and His people, pleads for physical healing from a divinely inflicted judgment, mirroring the impurity of sin. Yet, Jesus is the greater Moses, the perfect mediator who not only intercedes for physical ailments but for the deepest spiritual sickness of humanity – sin. Just as Moses cried out "Heal her now, O God," Jesus, through His life, death, and resurrection, became the source of ultimate spiritual healing, taking away the sin of the world (John 1:29). His boundless compassion for those who opposed Him, even praying "Father, forgive them, for they know not what they do" (Luke 23:34), far surpasses Moses' example of forgiveness. Jesus continually intercedes for His people at the right hand of God (Romans 8:34; Hebrews 7:25), offering not just temporary relief from judgment, but eternal reconciliation and wholeness. Moses' prayer for Miriam's physical restoration points to Christ's complete and eternal restoration of all who believe, healing them from the leprosy of sin and bringing them into full, unhindered communion with God.