Ver. 1. And Miriam and Aaron spake.] She is set first, because chief in the transgression. Her discontent might arise from this, that, being a prophetess, she was not one of those seventy that were chosen to be helps in government. (Numbers 11:24) According to her name, Miriam would be exalted: ambition rides without reins. Because of the Ethiopian woman.] Zipporah the Midianitess, [see Habakkuk 3:7] to whom he had been married many years before; but they were resolved to pick a hole in Moses’ coat. An ungodly man diggeth up evil, (Proverbs 16:27) but for Moses to be thus used by his brother and sister, was some trial to his patience. To be derided by Egyptians, is threatened as a misery, (Hosea 7:16) but to be reproached by professors, is very grievous. Zedekiah feared more to be mocked by the Jews, than by the Chaldees. (Jeremiah 38:19) For he had married an Ethiopian.] That was an old fault, if any; and should have been buried in oblivion. Luther married a wife unseasonably, when all Germany was now embroiled, and embrewed in the blood of the Bores; and when all Saxony was in heaviness for the death of their good Prince Elector Frederick. This, his best friends disliked and bewailed. As for Melancthon, Quoniam vero, inquit, ipsum Lutherum quodammodo tristiorem esse cerno, et perturbatum ob vitae mutationem, omni studio et benevolentia consolari eum conor. Because I see him somewhat cast down, saith he, at the late change of his condition, I strive all I can to comfort him. Mel, Epist. ad Camerar.
Ver. 2. Hath the Lord spoken only by Moses.] Every man would be something at home; and many care not to raise themselves upon other men’s ruins. Self-love teacheth such to turn the glass, to see themselves bigger, others lesser than they are. That man hath true light that can be content to be a candle before the sun of others. And the Lord heard it.] Without any delation of Moses. But while Moses is dumb, God speaks; while he is deaf, God hears and stirs. The more silent the patient is, the more shrill his wrong will be.
Ver. 3. Now the man Moses was very meek.] So free from passions, if Josephus may be believed, that he knew no such thing in his own soul; he only knew the names of such things, and saw them in others, rather than in himselfi Of Beza it is said, Quod sine felle vixerit, that he was without gall or guile, and he lived to a great age as Moses did, and as Mr Dod did. Their meekness preserved them. Above all the men.] And yet Moses could be angry enough when there was cause. (Exodus 11:8,16:20 Leviticus 10:16 Numbers 16:15, &c.) Yea, how blessedly blown up was he with a zeal for God, (Exodus 32:19) and what a stomach shows he in that case! Nazianzen saith of Athanasius, that he was magnes et adamas, a loadstone in his sweet gentle drawing nature, and yet an adamant in his resolute stout carriage against those that were evil. Some are of opinion that this verse was added by Joshua or Esdras, as also those three verses. (Numbers 21:14,15,27) Weems.
Ver. 4. And the Lord spake suddenly.] God takes his part ever that fights not for himself. Christ that said, “I seek not mine own glory,” adds, “But there is one that seeks it, and judgeth.” Here he appears as “a swift witness,” (Malachi 3:5, &c.) a sharp revenger of his servant’s injuries. The rule is, Iniuria illata legato redundat in legantem, Wrong done to a messenger reflects on him that sent him.
Ver. 5. Out of the cloud.] As from the throne of his glory.
Ver. 6. In a vision.] To those awake. In a dream.] To those asleep: but dreams and visions do soon vanish and fly away. (Job 20:8)
Ver. 7. My servant Moses is not so.] God had never so much magnified Moses to them, but for their envy. We cannot devise to pleasure God’s servants so much as by despiting them. Quisquis volens detrahit famae meae, nolens addit mercedi meae, saith Augustine; He that willingly detracteth from mine honour, doth, though against his will, add to my reward.
Ver. 8. And the similitude.] [See Trapp on “Ex 33:20”]
Ver. 9. And he departed.] Yea, woe also to them when I depart from them; (Hosea 9:12) then all evils come in as by a sluice. The final absence of God is hell itself.
Ver. 10. Miriam became leprous.] How escaped Aaron? for the dignity of the priesthood he was spared, saith Chrysostom. Rather he met God by repentance, and so disarmed his indignation, and redeemed his own sorrow. Διδ το της ιεποσυνης αξιωμα — Hom. 3, ad Coloss.
Ver. 11. And Aaron said unto Moses.] His late sin had choked him, as it were, -as David in like case felt his mouth stopped, (Psalms 51:15) —and therefore he requesteth Moses to mediate for Miriam. Our own key may be rusty sometimes, and we glad to make use of another’s key, to open the cabinet of God’s grace, that therehence we may take out mercy for ourselves and others.
Ver. 12. As one dead.] As “free among the dead,” free of that company.
Ver. 13. And Moses cried.] Passing by all the unkindness, he prayed earnestly for her. This was a noble kind of revenge. David was much in it.
Ver. 14. Let her be shut out.] That her sorrow for her sin may be sound and soaking, deep and downright.
Ver. 15. And the people journeyed not.] But stayed for her restoration. She had once stayed for Moses, saith Jarchi, when he was cast into the river, (Exodus 2:4) therefore the people stay for her. There is a memorandum set upon this leprosy of Miriam, (Deuteronomy 24:9) like as afterwards was upon Lot’s wife’s transformation. (Luke 17:32)
Ver. 16. Wilderness of Paran.] At a place called Rithmah, (Numbers 33:18) and Kadeshbarnea. (Numbers 13:3,26)