Numbers 12

an Ethiopian woman--Hebrew, "a Cushite woman"--Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham (see on Ex 2:15) and being accounted generally a vile and contemptible race (see on Am 9:7). The occasion of this seditious outbreak on the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers [Nu 11:16]. Their irritating disparagement of his wife (who, in all probability, was Zipporah [Ex 2:21], and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Ex 18:13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition.

Captivity and Privation of Sight: the Jews' Unbelieving Surmise as to the Distance of the Event Reproved.

eyes to see, and see not, ... ears to hear, and hear not--fulfilling the prophecy of De 29:4, here quoted by Ezekiel (compare Isa 6:9; Jer 5:21). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital.

Hath the Lord indeed spoken only by Moses? hath he not also spoken by us?--The prophetical name and character was bestowed upon Aaron (Ex 4:15, 16) and Miriam (Ex 15:20); and, therefore, they considered the conduct of Moses, in exercising an exclusive authority in this matter, as an encroachment on their rights (Mic 6:4).

the man Moses was very meek--(Ex 14:13; 32:12, 13; Nu 14:13; 21:7; De 9:18). This observation might have been made to account for Moses taking no notice of their angry reproaches and for God's interposing so speedily for the vindication of His servant's cause. The circumstance of Moses recording an eulogium on a distinguishing excellence of his own character is not without a parallel among the sacred writers, when forced to it by the insolence and contempt of opponents (2Co 11:5; 12:11, 12). But it is not improbable that, as this verse appears to be a parenthesis, it may have been inserted as a gloss by Ezra or some later prophet. Others, instead of "very meek," suggest "very afflicted," as the proper rendering.

stuff for removing--rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jer 46:19, Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision. consider--(De 32:29).

by day--in broad daylight, when all can see thee. at even--not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [Grotius]; or, the preparations were to be made by day, the actual departure was to be effected at night [Henderson]. as they that go forth into captivity--literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (Jer 39:4; 52:7).

the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam--The divine interposition was made thus openly and immediately, in order to suppress the sedition and prevent its spreading among the people.

Dig--as Zedekiah was to escape like one digging through a wall, furtively to effect an escape (Eze 12:12). carry out--namely, "thy stuff" (Eze 12:4). thereby--by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" (Jer 39:4).

the Lord came down in the pillar of the cloud, and stood the door of the tabernacle--without gaining admission, as was the usual privilege of Aaron, though it was denied to all other men and women. This public exclusion was designed to be a token of the divine displeasure.

in ... twilight--rather, "in the dark." So in Ge 15:17, "it" refers to "thy stuff." cover thy face--as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [Calvin]. sign--rather, "a portent," namely, for evil.

Hear now my words--A difference of degree is here distinctly expressed in the gifts and authority even of divinely commissioned prophets. Moses, having been set over all God's house, (that is, His church and people), was consequently invested with supremacy over Miriam and Aaron also and privileged beyond all others by direct and clear manifestations of the presence and will of God.

with him will I speak mouth to mouth--immediately, not by an interpreter, nor by visionary symbols presented to his fancy. apparently--plainly and surely. not in dark speeches--parables or similitudes. the similitude of the Lord shall he behold--not the face or essence of God, who is invisible (Ex 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Ex 33:2; 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The slight change in the punctuation removes all appearance of contradiction to De 4:15.

What doest thou?--They ask not in a docile spirit, but making a jest of his proceedings.

burden--that is, weighty oracle. the prince--The very man Zedekiah, in whom they trust for safety, is to be the chief sufferer. Josephus [Antiquities, 10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of Jeremiah. The prince, however, fancying a contradiction between Eze 12:13; "he shall not see Babylon," and Jer 24:8, 9, declaring he should be carried to Babylon, believed neither. Seeming discrepancies in Scripture on deeper search prove to be hidden harmonies.

the cloud departed from the tabernacle--that is, from the door to resume its permanent position over the mercy seat. Miriam became leprous--This malady in its most malignant form (Ex 4:6; 2Ki 5:27) as its color, combined with its sudden appearance, proved, was inflicted as a divine judgment; and she was made the victim, either because of her extreme violence or because the leprosy on Aaron would have interrupted or dishonored the holy service. 11-13. On the humble and penitential submission of Aaron, Moses interceded for both the offenders, especially for Miriam, who was restored; not, however, till she had been made, by her exclusion, a public example [Nu 12:14, 15].

sign--portent of evil to come (Eze 24:27; Zec 3:8, Margin). Fulfilled (2Ki 25:1-7; Jer 52:1-11).

prince ... among them--literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live (La 4:20). shall bear--namely, his "stuff for removing"; his equipments for his journey. cover his face, that he see not the ground--See on Eze 12:6; the symbol in Eze 12:6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king!

My net--the Chaldean army. He shall be inextricably entangled in it, as in the meshes of a net. It is God's net (Job 19:6). Babylon was God's instrument (Isa 10:5). Called "a net" (Hab 1:14-16). bring him to Babylon ... ; yet shall he not see it--because he should be deprived of sight before he arrived there (Jer 52:11).

all ... about him--his satellites: his bodyguard. bands--literally, "the wings" of an army (Isa 8:8). draw out ... sword after them--(See on Eze 5:2; Eze 5:12).

her father had but spit in her face, should she not be ashamed seven days?--The Jews, in common with all people in the East, seem to have had an intense abhorrence of spitting, and for a parent to express his displeasure by doing so on the person of one of his children, or even on the ground in his presence, separated that child as unclean from society for seven days.

the people journeyed not till Miriam was brought in again--Either not to crush her by a sentence of overwhelming severity or not to expose her, being a prophetess, to popular contempt.

I will leave a few ... that they may declare ... abominations--God's purpose in scattering a remnant of Jews among the Gentiles; namely, not only that they themselves should be weaned from idolatry (see Eze 12:15), but that by their own word, as also by their whole state as exiles, they should make God's righteousness manifest among the Gentiles, as vindicated in their punishment for their sins (compare Isa 43:10; Zec 8:13).

pitched in the wilderness of Paran--The station of encampments seems to have been Rithma (Nu 33:19).

Symbolical representation of the famine and fear with which they should eat their scanty morsel, in their exile, and especially at the siege.

people of the land--the Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate. land of Israel--contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege. land ... desolate from all that is therein--literally, "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled. because of ... violence--(Ps 107:34).

the cities--left in Judea after the destruction of Jerusalem.

proverb--The infidel scoff, that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skeptical habit contemporary prophets testify to (Jer 17:15; 20:7; Zep 1:12). Ezekiel, at the Chebar, thus sympathizes with Jeremiah and strengthens his testimony at Jerusalem. The tendency to the same scoff showed itself in earlier times, but had not then developed into a settled "proverb" (Isa 5:19; Am 5:18). It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing (Lu 18:8), seeing that it remains stationary, whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a standstill by the coming of the Lord (Isa 66:5; 2Pe 3:3, 4). The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word (Ec 8:11; Am 6:3). days ... prolonged ... vision faileth--their twofold argument: (1) The predictions shall not come to pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in Eze 12:23, 25.

effect--literally, "the word," namely, fulfilled; that is, the effective fulfilment of whatever the prophets have spoken is at hand.

no more ... vain vision ... flattering divination--All those false prophets (La 2:14), who "flattered" the people with promises of peace and safety, shall be detected and confounded by the event itself.

word ... shall come to pass--in opposition to their scoff "the vision faileth" (Eze 12:22). The repetition, "I will speak ... speak," &c. (or as Fairbairn, "For I, Jehovah, will speak whatever word I shall speak, and it shall be done") implies that whenever God speaks, the effect must follow; for God, who speaks, is not divided in Himself (Eze 12:28; Isa 55:11; Da 9:12; Lu 21:33). no more prolonged--in opposition to the scoff (Eze 12:22), "The days are prolonged." in your days--while you are living (compare Mt 24:34).

Not a mere repetition of the scoff (Eze 12:22); there the scoffers asserted that the evil was so often threatened and postponed, it must have no reality; here formalists do not go so far as to deny that a day of evil is coming, but assert it is still far off (Am 6:3). The transition is easy from this carnal security to the gross infidelity of the former class.

The patience of Moses was tried in his own family, as well as by the people. The pretence was, that he had married a foreign wife; but probably their pride was hurt, and their envy stirred up, by his superior authority. Opposition from our near relations, and from religious friends, is most painful. But this is to be looked for, and it will be well if in such circumstances we can preserve the gentleness and meekness of Moses. Moses was thus fitted to the work he was called to. God not only cleared Moses, but praised him. Moses had the spirit of prophecy in a way which set him far above all other prophets; yet he that is least in the kingdom of heaven, is greater than he; and our Lord Jesus infinitely excels him, Heb 3:1. Let Miriam and Aaron consider whom it was they insulted. We have reason to be afraid of saying or doing any thing against the servants of God. And those are presumptuous indeed who are not afraid to speak evil of dignities, 2Pe 2:10. The removal of God's presence is the surest and saddest token of God's displeasure. Woe to us, if he depart! he never departs, till by sin and folly we drive him from us.

The cloud departed, and Miriam became leprous. When God goes, evil comes: expect no good when God departs. Her foul tongue, as Bishop Hall says, was justly punished with a foul face. Aaron, as priest, was judge of the leprosy. He could not pronounce her leprous without trembling, knowing himself to be equally guilty. But if she was thus punished for speaking against Moses, what will become of those who sin against Christ? Aaron, who joined his sister in speaking against Moses, is forced for himself and his sister, to beseech him, and to speak highly of him whom he had so lately blamed. Those who trample upon the saints and servants of God, will one day be glad to make court to them. It is well when rebukes produce confession of sin and repentance. Such offenders, though corrected and disgraced, shall be pardoned. Moses made it appear, that he forgave the injury done him. To this pattern of Moses, and that of our Saviour, who said, "Father, forgive them," we must conform. A reason is given for Miriam's being put out of the camp for seven days; because thus she ought to accept the punishment of her sin. When under the tokens of God's displeasure for sin, it becomes us to take shame to ourselves. This hindered the people's progress in their march forward towards Canaan. Many things oppose us, but nothing so hinders us in the way to heaven, as sin.