Bu – The Rebellion of Miryam and Aaron 12: 1-16

The Rebellion of Miryam and Aaron
12: 1-16

The rebellion of Miryam and Aaron DIG: Where did Aaron and Miryam go wrong? What was their real objection? Why was Miryam disciplined and not Aaron? What is a prophet? What distinguished Moshe from all other prophets? What is humility? What does it mean when it says that Moshe was more than any man who was on the face of the earth?

REFLECT: Is there anything in Chapters 11 and 12 about complaining, discouragement or meekness that is relevant to your life? How so? How does God speak to you? How can the object lesson here help you to be more like Moses and less like Miryam and Aaron? Ask ADONAI to give you greater acceptance for the ministry He has given you.

The rebellion spread to the inner circle.

Moshe’s Ethiopian wife (12:1-2): Miryam and Aaron, Moses’ began criticizing (Hebrew: watedabber, meaning to speak against) Moshe (12:1a). The chapter begins with the feminine singular form of the verb watedabber, indicating that Miryam was the instigator of the rebellion. Aaron was the high priest of Isra’el, brother of Moses. He was simply following his sister’s lead out of a weak will, which tended to be Aaron’s character (see the commentary on Exodus, to see link click Gq – The Golden Calf Incident). We have heard less of Miryam, but she appeared earlier in key roles in the Exodus. She was the sister of Moshe and named as a prophetess in Exodus 15:20-23. Miryam led the women of Isra’el in song, dance, and praise of God after the successful flight out of Egypt and the defeat of Pharaoh and his army (see Exodus Cj – Songs of the Sea). Tradition also associates Miryam with the unnamed older sister of Moshe who kept a lookout as the infant Moses floated down the river in a basket (see Exodus Ak – A Man of the House of Levi Married a Levite Woman). Finally, Micah 6:4 lists all the gracious gifts which YHVH gave Isra’el during its journey through the desert, including Isra’el’s three leaders: I sent before you Moses, Aaron, and Miryam. Thus, Miryam was a leader of the people, a prophetess, a singer of praise of God, a courageous savior of baby Moshe, and a sister to both Aaron and Moses.²¹⁰

On account of the Cushite woman he had married, for he had in fact married a Cushite woman (12:1b). Moshe had evidently divorced Zipporah (see Exodus Az – Surely You are a Bridegroom of Blood to Me) or she has died. Moses’ current marriage could not be criticized unless it were a case of bigamy (for which there is no evidence) for the Cushites were not among those whom Israelites might not marry (Exodus 34:11 and 16). The Cushites were not necessarily a different color since they existed in early times in Arabia as well as Cush proper (what is today southern Egypt, Sudan, and northern Ethiopia). Possibly Miryam, who apparently led this part of the challenge, saw in Moshe’s new wife a threat to her own standing as the major female figure in Isra’el’s leadership.²¹¹

The mention of the Cushite woman, however, was just an excuse. The real reason is clear from Miryam and Aaron’s question. She asked: Is it true that ADONAI has spoken only with Moshe? Hasn’t he spoken with us too (12:2a)? Envy, perhaps simmering for a long time, now came to the surface. It is not unlike that in Exodus 2:23-25, where four verbs are used of YHVH’s understanding to His purposes: He hears, He sees, He remembers, and He knows.

The gravity of Miryam and Aaron’s objection can be seen in the terse, ominous, conclusion to the verse. And ADONAI heard them (12:2b). The writer is well aware that Ha’Shem “hears” everything. This special notice means that the LORD heard with an intention of acting, of intervening on behalf of His servant.

The humility of Moshe (12:3): And the writer himself made the remarkable statement that such envy was totally uncalled for since he was not arrogant but was, in fact, very humble, more than any man who was on the face of the earth. The narrator’s parenthetical comment instantly undercuts Miryam and Aaron’s complaint, and seeks to persuade the reader to stand with Moses in his defense against his siblings.²¹²

There is a teaching in Judaism that contrasts humility against pride in a person’s relationship to God. A prideful person is called “yeish,” that is a “somebody.” He is like a container filled with the essence of himself. There is no room for God within him. Opposed to that, there is a “bitul,” or a person of such total humility that he is like a container with nothing in it. Since the container is empty, it can be filled with God. A person of self-abnegation is transparent, allowing the essence of God to fill him and flow through him. A person who is prideful is opaque. A person of total humility is one through whom a full expression of godliness could be expressed. Such is our Righteous Messiah who humbled Himself by becoming obedient to the point of death, even death on a cross. For this reason also, God highly exalted Him, and bestowed on Him the Name which is above every name (Philippians 2:8-9).²¹³

The defense of Moshe by ADONAI (12:4-9): God also immediately appears in defense of Moses. Suddenly, ADONAI told Moshe, Aaron and Miryam, “Come out, you three, to the Tabernacle.” The three of them went out and the Sh’khinah glory of ADONAI (see the commentary on Isaiah Ju – The Glory of the LORD Rises Upon You) came down and stood at the entrance to the Tabernacle. He summoned Aaron and Miryam, and they both went forward (12:1-5). 

Next is an example of introversion in poetry (see Ac – Numbers from a Messianic Jewish Perspective: Chiasm and introversion). The first half describes how God communicates with other prophets (ABC), the second half, describes His unique communication with Moshe (CBA). Verses 6 and 8 each contain sixteen syllables and balance each other perfectly. The pivot sets Moses apart and declares that YHVH confides in Moshe alone.²¹⁴

Introduction: Then ADONAI said: Listen to what I say:

A. When there is a prophet among you (12:6a). A prophet in the biblical context is not someone who can read minds. This is an occult practice called divination, also forbidden by Torah. A prophet is someone who can hear ADONAI speaking and is commissioned by God to speak on His behalf. The prophetic formula we always find in Scripture is: ADONAI spoke saying, “Speak to so-and-so and say . . .” During the Dispensation of Torah (see Exodus Da – The Dispensation of Torah) they had the singular role of bringing God’s Word – instruction and warnings directly to His people. Thus, they were expected to speak the perfect, inspired Word of God; if not, they were condemned as a false prophet (Jeremiah 14:14-16) and stoned to death (Deut 18:20).

There were prophets in the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace) as a ministry to the Church. Agabus (Acts 11:27-28, 21:10-11); Ana the prophetess (Luke 2:36-38); Barnabas, Simon called Niger and Lucius the Cyrene (Acts 13:17); Judas and Silas (Acts 15:32); the four daughters of Philip who prophesied (Acts 21:9); and the apostle John who prophesied in the book of Revelation. Prophets foretold either near historical events or far eschatological events. Once the last book in the Bible was written, the canon of Scripture was closed and there was no need for any further revelation. The Ruach Ha’Kodesh has equipped believers with everything we need to live a victorious life, and thus prophecy has passed away. There is no continuous revelation.

B. I, ADONAI, make Myself known to him in a vision (12:6b). There are many examples of visions in the TaNaKh (Exodus 15:1; Second Samuel 7:17; Isaiah 1:1; Jeremiah 24:1; Ezeki’el 1:1 and 8:3-4; Obadiah 1:1; Nahum 1:1; Habakkuk 2:2-3; Psalm 89:20; Proverbs 29:18; Dani’el 2:19; First Chronicles 17:15).

C. I speak with him in a dream (12:6c). Dreams are mentioned alongside of prophecy as authentic vehicles of God’s revelation (Deut 13:2,4,6), and there are several examples of this: Abimelech (Genesis 20:7), Jacob (Genesis 31:10-13), Solomon (First Kings 3:5-14), and Job (Job 33:14-18).

D. But it isn’t that way with my servant Moshe. He is the only one who is faithful in My entire household (12:7). God did speak through other prophets, but only in the veiled form of visions and dreams (First Samuel 9:9 and Deuteronomy 13:7 for example). Moses, however, was different. He was God’s servant, entrusted with all of God’s House. Ha’Shem’s words strain to describe the intense intimacy of Himself and His servant.²¹⁵

C. With him I speak face to face (literally in Hebrew mouth to mouth) and clearly (12:8a). Exodus 33:11 had earlier stated that ADONAI used to speak to Moshe face to face, without fear, as one speaks to a friend. Deuteronomy 34:10 underlines the uniqueness of Moses as it describes his death outside the Promised Land: Never since has there arisen a prophet in Isra’el like Moshe, whom ADONAI knew face to face.²¹⁶

B. Not in riddles (12:8b). Communication between God and Moses was clear, direct, and unmediated. No riddles. No dark sayings. No dreams to be interpreted and figured out. Instead, amazingly, God spoke directly to him. He heard the audible voice of YHVH. Whenever Moses had a question about something, he could just ask God and God would answer him. Moses had access to the Most Holy Place. He could enter behind the inner veil anytime he wanted, any time of year, he could simply stop in on God and ask a question and receive a direct answer. Earlier in Numbers we are told: Now when Moses went into the Tabernacle to speak to YHVH, he heard the Voice speaking to him from above the mercy seat that was on the ark of the covenant, from between the two cherubim, so He spoke to him (Numbers 7:8-9).²¹⁷

A. He sees the image of ADONAI (12:8c). The terminology related to the image (Hebrew: temunah) of YHVH used here is also echoed in Exodus 20:4 and Deuteronomy 5:8 of the image the Israelites were forbidden to make of their God. Similarly, in Deuteronomy 4:12, 15-16, 23, and 25 it describes that image of God that the people had not seen, as had Moses, and therefore should not make as a visible representation of their God. Yet David, in a state of righteous yearning, prayed that he might see this image of his God (Psalm 17:15). Moses had indeed been granted a special relationship with the LORD, to see that which Isaiah saw (see the commentary on Isaiah Bo – In the Year King Uzziah Died). Moshe had seen plainly and openly, more than any other human had ever imagined. Ha’Shem had spoken face to face as a man speaks to his friend (Exodus 33:11). This does not mean that Moshe literally saw God’s face, for if he had done so he would have surely died (Exodus 33:20). But, Moses did see the back side of God’s Sh’khinah glory as He passed by His servant, who was positioned in the cleft of the rock (see the commentary on Exodus Gz – When My Glory Passes by I Will Put You in the Cleft). Only Yeshua, the Incarnate Son of God, had seen the Father in the fullness of His glory. He became what even Moshe would have longed to see. Messiah said: If you have seen Me, You have seen the Father (John 14:8-9).²¹⁸

Conclusion: So why weren’t you afraid to criticize My servant Moshe? In light of God’s special relationship with Moses, they should have been extremely afraid to challenge his authority, even if he was their younger brother. The anger of ADONAI flared up against them, and he left (12:8d-9). What we see here is the spreading rebellion against God from the mixed multitude (see Bp – Complaining at Tav’erah) the people to the inner circle.

The punishment of Miryan (12:10-16): When we read that God’s anger flared up against them and then departed, we expected dead bodies to be left after the dust settled. But when the Sh’khinah glory was removed from above the Tabernacle, Miryam had leprosy, as white as snow (see the commentary on Leviticus Cg – The Test of M’tsora). Aaron looked at Miryam, and she was as white as snow. Here, the repentance of Aaron is both touching in its intensity and in his concern for his sister. Aaron said to Moshe, “Oh, my lord, please don’t punish us for this sin we committed so foolishly. Please don’t let her be like a stillborn baby, with its body half eaten away when it comes out of its mother’s womb” (12:10-12)! This would have rendered her permanently unclean and untouchable, such was the case in Second Kings 15:5 and Second Chronicles 26:19-21. This was an ironic confirmation of what Aaron and Miryam had earlier denied, Moshe’s unique relationship with YHVH. And unlike the golden calf incident in which Aaron never acknowledged his sinful role in the idolatry (see the commentary on Exodus Gq – The Golden Calf Incident), here, Aaron accepts responsibility along with Miryam. Although not fully dead, Miryam’s life had been reduced to that of a stillborn baby. She waited to be reborn.²¹⁹

Then, Moshe cried to ADONAI, “Oh God, I beg you, please, heal her” (12:13). As Miryam had saved Moses as a baby in Exodus 2, now Moshe returns the favor and intercedes to save his sister in Numbers 12. The Mitzvot concerning skin disease in Leviticus required a seven-day period of quarantine (Leviticus 13:5), and then a seven-day right of purification (Leviticus 14:1-20). However, the seven days do not appear to be a period of quarantine or ritual purification in accordance with the mitzvot in Leviticus; the seven-day banishment was a sign of the shame she had brought upon herself by rebelling against Moses, and thus against YHVH Himself. Like a parent spitting in a child’s face is a sign of shame (Deuteronomy 25:9; Isaiah 50:6), so God ordered that Miryam bear her sin by being shut out of the camp for a week.²²⁰ The response of YHVH was graciousness mingled with sobriety. She was defiled, rebuked, and shamed publicly, as if spat upon by her father. So let her be shut out of the camp for seven days; after that, she can be brought back in.” Miryam was shut out of the camp for seven days, and the people did not travel until she was brought back in. So, Miryam caused a delay in the progress towards the Promised Land. Afterwards, the people went on from Hatzerot and camped in the Pa’ran Desert (12:14-16).²²¹

Why did Miryam alone suffer the punishment of leprosy and not Aaron, when he was clearly as involved as Miryam in their rebellion against Moses? But the necessity of ritual purity (see the commentary on Leviticus Bj – The Mitzvot of Purification) while he served as high priest needed to be spared. Ultimately, Miryam will be treated equally with her two brothers, co-leaders of the people of Isra’el. They will all join with the rest of the Exodus generation and die outside the Promised Land. The judgment will be all-inclusive, including men and women over twenty-years of age.²²²

We now come to the last section of commentary on this portion. The text of Numbers 12 focuses attention of Moshe’s life, especially on those things that made him a great leader. Let us do the same now and see how many godly characteristics of Moses, the leader, we can discover. When we do so, we can safely assume that just as ADONAI molded this man to walk after Him, He also does the same with us. Those things which characterized this leader also characterize the new creation believer. Why was Moshe such a great leader?

He took His problems to God. When you lead almost three million people, there is hardly ever a moment when you are not facing a problem. Our text relates that one of the habitual problems of the Israelites happened to have been rebellion, both against God and against Moshe, God’s appointed leader. Such a problem is usually the end of most leaders if it is not handled properly. But, Moses was not your typical leader. We read continually that when problems arose, Moshe took all of them directly to YHVH, sometimes even in the privacy of the Most Holy Place where fellowship between them was the most intimate. A leader cannot afford to handle his or her problems in any other way. They may choose to share the wisdom gained with others. But, ultimately, they must be shared openly and honestly with the only One Who is full of wisdom and truth.

He was honest with God. When confronted with the new rebellion about food (see Br – Quail and Manna from ADONAI), Moses had had enough (not of food, but complaints)! He was ready to quit. He said that he would rather die than continue in such a leadership position. And, the Bible tells us that he went right to Ha’Shem with how he felt and thought. When he did so, while not being disrespectful, he, nevertheless, was completely honest with his feelings and thoughts to the Holy One. He knew and trusted the LORD well enough to know that even if he did sin, God is faithful and just to forgive sin and to cleanse of all unrighteousness (First John 1:9).

He was willing to sacrifice for the good of the people. ADONAI endowed Moses with two spiritual gifts; leadership and prophecy (see the commentary on Romans Dc – Responding to the Mercies of ADONAI). In fact, Moses demonstrated his leadership ability when he willingly shared his leadership with the seventy elders, but actually asked for a plurality of leadership to be put in place (see Bt – ADONAI’s Response). In addition, the Torah states that the prophetic office of Moshe would serve as a model for the prophetic office of Messiah Himself (see the commentary on Deuteronomy Dk – A Prophet Like Moses). He also was willing to share his prophetic ministry. Can you imagine the pressure of being the only one? At least that’s what Miryam and Aaron thought. But Moses didn’t regard his gift of prophecy as something for only himself. In Chapter 11 when Eldad and Medad were freely prophesying around the camp, Moshe’s chief aid, Joshua, tried to stop them. Rather than being threatened by the public demonstration of the gifts of the Spirit, Moshe replied, “Are you so zealous to protect me? I wish all of ADONAI ’s people were prophets! I wish ADONAI would put His Spirit on all of them” (11:29).

He did not act defensively. Many leaders, when challenged in any of their decisions or ideas, sometimes act in a defensive manner. They do so, perhaps, out of insecurity. If they are trying to derive personal worth and identity from what they do and say, they are easily prone to such behavior. When it comes out, it usually manifests itself in short curt answers, haughty attitudes, judging the one who challenged them, or just plain lack of kindness. Moshe was not like that. When challenged by his family, those who were supposed to know him best, he responded in love and kindness by interceding for his sister, crying out to ADONAI, “Oh God, I beg you, please, heal her” (12:13).

He heard from God in an intimate way. One thing that certainly characterized Moshe’s leadership was his intimate relationship with YHVH. In fact, I would say that this was the one thing which caused the rest of his positive characteristics to show themselves. When Miryam and Aaron challenged him, God Himself came to Moses’ defense. He said a most remarkable thing about His servant. He said: Listen to what I say: when there is a prophet among you, I, ADONAI, make myself known to him in a vision, I speak with him in a dream. But it isn’t that way with My servant Moshe. He is the only one who is faithful in My entire household. With him I speak face to face and clearly, not in riddles; he sees the image of ADONAI. So why weren’t you afraid to criticize my servant Moshe (12:6-8)? God said that Moshe was the most trusted one in all Isra’el because they (Moses and God) met each other in an intimate way.

Summary: Moshe was more humble than anyone else! If there was one word that would characterize Moshe both as a man and as a leader, it would be humility. This is what God Himself said: Now Moses was very humble, more than any man who was on the face of the earth (12:3). How else could Moshe have walked in the essential characteristics of leadership described above, if he were not a humble man? A key to his leadership was that Moses was not self-serving; he was the servant of YHVH. He was the only one who was faithful in God’s entire household (12:7). If a leader has his mind on himself, his image, his well-being, his goals and aspirations, he will inevitably walk in the flesh and the sheep would not be able to feel safe around him. But if he has his thoughts centered on serving God and His sheep, then he will be a safe leader. This is the godly leader; this is how Yeshua Messiah Himself walked. For the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many (Matthew 20:28).²²³

Haftarah B’ha‘alotkha: Zechariah 2:14 – 4:7
(see the commentary on Deuteronomy Af – Parashah)

God comes to Jerusalem! Sing, daughter of Tziyon; rejoice! For, here, I am coming; and I will live among you,” says ADONAI. When that time comes, many nations will join themselves to ADONAI. “They will be my people, and I will live among you.” Then you will know that it was ADONAI-Tzva’ot who sent me to you (Zechariah 2:14-14). The journey that had begun in the wilderness ends at the Temple. Joshua the high priest is made pure – cleansed of the sin that caused the destruction and exile (Zechariah 3:4). He is commanded to walk with ADONAI and await ADONAI’s servant, Tsemach (the Branch). Not by might, nor by power, but by God’s Spirit shall the work be accomplished (Zechariah 4:6). The menorah will no longer require the vigilance of the priests to work through the night because it will receive an unending supply of olive oil straight from the olive oil trees in the Land! All the nations will acknowledge the exalted role of Isra’el among the Gentiles. YHVH will level the mountain to make room for a special gift of grace. All will see the Temple on the mountain, shouting Grace! Grace (Zechariah 4:7)!

B’rit Chadashah B’ha‘alotkha: Revelation 11:19

What begins with the Tribulation Temple (see the commentary on Revelation Bx – The Tribulation Temple), and the mission of the two witnesses (see Revelation Dc – I Will Give Power to My Two Witnesses to Prophesy), culminates in the rescue of the remnant (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah). Judgment begins and the Temple of God opens to the eyes of those on earth. The ark of the covenant becomes visible in a Sinai kind of experience witnessed by all (see Revelation Dx – The Seventh Trumpet: God’s Temple in Heaven)! Miracles leap from the text! The two witnesses have the power to shut up the skies, causing famine for three-and-a-half-years (Revelation 11:3). This event comes as the nations have the power to trample the outer court for the same time period (11:2). The two witnesses are slain and lay unburied for three-and-a-half-days; but then are raised to life and raptured into heaven, in full view of those who celebrated their deaths (see Revelation Dm – The Resurrection of the Two Witnesses). The stage is set for the spiritual journey to culminate with heaven coming to earth!²²⁴

Dear Heavenly Father, praise you for Your faithful love that allows me to come to You with my problems. One thing that made Moshe great was that he took his problems to God. Moses had some very big problems, but no problem is too big for You. You desire me to always run to You and fellowship with You, not just about problems but also offering plenty of praise, for You are always good!

You desire to use my problems to bless me. Your heart is so gracious and kind that You can even turn hard times into times of eternal blessing. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7). I can’t imagine how anything could be better than living forever in Your eternal perfect heaven, but more than that, You even promise that You will reward those who serve You with a faithful and loving heart (First Corinthians 3:11-14). You are so worthy to receive all worship and praise! I praise You my Holy, Almighty, All-Powerful, All-Wise, Forgiving Savior and Loving Father. I look forward to praising You thru out all eternity! In Messiah Yeshua’s holy Name and power of His Resurrection. Amen