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Aaron and Miriam Jealous of Moses

While they were at Hazeroth, Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married (for he had indeed married a Cushite woman); ²and they said, “Has the L ord spoken only through Moses? Has he not spoken through us also?” And the L ord heard it. ³Now the man Moses was very humble, more so than anyone else on the face of the earth. ⁴Suddenly the L ord said to Moses, Aaron, and Miriam, “Come out, you three, to the tent of meeting.” So the three of them came out. ⁵Then the L ord came down in a pillar of cloud, and stood at the entrance of the tent, and called Aaron and Miriam; and they both came forward. ⁶And he said, “Hear my words:

When there are prophets among you,

I the L ord make myself known to them in visions;

I speak to them in dreams.

Not so with my servant Moses;

he is entrusted with all my house.

With him I speak face to face— clearly, not in riddles;

and he beholds the form of the L ord.

Why then were you not afraid to speak against my servant Moses?” ⁹And the anger of the L ord was kindled against them, and he departed.

¹⁰ When the cloud went away from over the tent, Miriam had become leprous, as white as snow. And Aaron turned towards Miriam and saw that she was leprous. ¹¹Then Aaron said to Moses, “Oh, my lord, do not punish us for a sin that we have so foolishly committed. ¹²Do not let her be like one stillborn, whose flesh is half consumed when it comes out of its mother’s womb.” ¹³And Moses cried to the L ord, “O God, please heal her.” ¹⁴But the L ord said to Moses, “If her father had but spit in her face, would she not bear her shame for seven days? Let her be shut out of the camp for seven days, and after that she may be brought in again.” ¹⁵So Miriam was shut out of the camp for seven days; and the people did not set out on the march until Miriam had been brought in again. ¹⁶After that the people set out from Hazeroth, and camped in the wilderness of Paran.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Numbers 12:16. And afterward the people departed from Hazeroth. At first sight Moses appears to be at variance with himself: for he here states that he sent the spies at God’s command, whereas in Deuteronomy 1:22, he relates that he made this concession at the request of the people; ⁴⁸⁴⁸ Hengstenberg (Dissertations on the Genuineness of the Pentateuch, vol. 2, p. 344,) discusses this point, in opposition to Vater and De Wette, though he reminds us that “the discrepancy is no new discovery, but has been thoroughly canvassed; compare Gerhard on Deut., p. 53.” “That the contradiction is only apparent (he says) is clear from Numbers 13:26; for, since those, to whom the answer was brought back, must be identical. with the persons who sent out the spies, it appears from this passage that. not merely Moses and Aaron, but also the congregation, had a share in giving the commission. The author, therefore, cannot intend to deny this, when, in verse 1 and 2, he refers the matter to God.” “The sending out of the spies (he further argues) was a part of God’s plan, and hence was expressly commanded by Him, as soon as its indispensable condition, the proposal on the part of the people, had taken place. For one thing, it would insure to the well-disposed a strengthening of their weak faith; on the other hand, it formed a part of God’s design, that the evil-disposed should take occasion by this undertaking to manifest their unbelief, and be ripened by it for judgment, This design we learn from the result, which can never be contrary to the design. If the divine purpose was the essential point, and the proposal of the people the mere conditio sine qua non of its being carried into effect, it will be easily understood how the latter might be passed over in the Book of Numbers, although, as we have already seen, it is pre-supposed. After what has been remarked, Calvin’s view of the mutual relation of the two passages will clearly appear to be the correct one.” but the two statements are easily reconciled. It is, indeed, unquestionable that God had regard to the infirmity and distrust of the people; for the spies are not sent to see in what direction the land was to be attacked, with which design two were afterwards sent by Joshua, but God had here no other object than to encourage them, when they else were cowardly and inert, to throw off their inactivity, and eagerly to advance. The necessity of such a remedy was evidently shown, when they all demanded this of Moses. The second narrative, therefore, is fuller, and in it Moses goes back further than he had done in the first, viz., that it arose from the timidity and pusillanimity of the people that he did not at onto hasten whither God invited him; for, if they had straightway obeyed, they would have won the land of their enemies without any delay; but they requested that a respite might be given them. It is, then, by no means inconsistent that Moses did, at the request of the people, what God at the same time enjoined, because tie saw that they were otherwise hesitating, and but little disposed to advance, and needed this stimulus. For, if the spies had honestly per.-formed their duty, the people would have been led forward as if they had seen the land themselves, which would have been the readiest means for putting an end to all delays.

First, however, the place is described, from whence the spies were sent, viz., at no great distance from mount Sinai, although they had encamped twice, so that it was their third station. It has already been stated in chapter 10, that the cloud rested in the wilderness of Paran, which some understand to have been said by anticipation, (πρόληψιν,) as if Moses had said that, from the time when the people left Mount Sinai, they had not made any permanent halt, until they came to that wilderness, and there pitched their tents. But this opinion is by no means consistent; for it is clear that they stayed some time in Taberah; and many days were spent at the graves of lust, (Kibroth-hattaavah;) for there they were gorged for a month with the flesh of the birds, and then the pestilence attacked them, which cut off many of them, for whose burial it was necessary to provide. Now, their next halt was for more then seven days. It, therefore, appears probable to me that by the word Paran, a different place is not expressed; but that it is merely meant that, though they advanced, they still remained in some part of that wilderness. For, since the wilderness of Paran was in one direction contiguous to Mount Sinai, that name is sometimes given to it; for Moses certainly confounds them elsewhere, as also does the Prophet Habakkuk. (Deuteronomy 33:3; Habakkuk 3:3.)

⁴⁸ Hengstenberg (Dissertations on the Genuineness of the Pentateuch, vol. 2, p. 344,) discusses this point, in opposition to Vater and De Wette, though he reminds us that “the discrepancy is no new discovery, but has been thoroughly canvassed; compare Gerhard on Deut., p. 53.” “That the contradiction is only apparent (he says) is clear from Numbers 13:26; for, since those, to whom the answer was brought back, must be identical. with the persons who sent out the spies, it appears from this passage that. not merely Moses and Aaron, but also the congregation, had a share in giving the commission. The author, therefore, cannot intend to deny this, when, in verse 1 and 2, he refers the matter to God.” “The sending out of the spies (he further argues) was a part of God’s plan, and hence was expressly commanded by Him, as soon as its indispensable condition, the proposal on the part of the people, had taken place. For one thing, it would insure to the well-disposed a strengthening of their weak faith; on the other hand, it formed a part of God’s design, that the evil-disposed should take occasion by this undertaking to manifest their unbelief, and be ripened by it for judgment, This design we learn from the result, which can never be contrary to the design. If the divine purpose was the essential point, and the proposal of the people the mere conditio sine qua non of its being carried into effect, it will be easily understood how the latter might be passed over in the Book of Numbers, although, as we have already seen, it is pre-supposed. After what has been remarked, Calvin’s view of the mutual relation of the two passages will clearly appear to be the correct one.”