Numbers Chapter 12

Oct 29

The Dissension of Aaron and Miriam

A. Miriam and Aaron Bring an Accusation Against Moses

1. (Numbers 12:1) Miriam and Aaron Criticize Moses’ Wife and Marriage

Then Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had married; for he had married an Ethiopian woman.

Miriam and Aaron, the sister and brother of Moses, became critical of him because of his Ethiopian wife. Their complaint exemplified what Jesus later described when He said that a prophet is not without honor except in his own country and among his own family, as written in Matthew 13:57: “And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.” It is a common pattern that those closest to a servant of God often fail to recognize the divine calling upon that person’s life.

According to Hebrew grammar, the verb used here for “spoke” is in the feminine singular form, indicating that Miriam took the lead in this criticism. Her name is also listed before Aaron’s, further suggesting she was the principal instigator. This highlights that even those who are spiritually gifted and used by God can fall prey to envy and pride.

Their stated reason for complaint was that Moses had married an Ethiopian woman. This has been considered a difficult passage because Exodus 2:16–22 identifies Moses’ wife as Zipporah, the daughter of Reuel (also called Jethro), a priest of Midian. Some scholars suggest Zipporah may have died, and Moses had taken another wife later in life, as he lived to be one hundred and twenty years old. Others argue that Moses may have taken a second wife in addition to Zipporah, though this is less likely. Still others propose that Zipporah herself may have been called an “Ethiopian” because of her dark complexion, or perhaps “Ethiopian” was a term of scorn used by Miriam and Aaron to belittle her.

What is clear is that their criticism was unjust. They complained about something Moses’ wife could not control — her race or appearance. The attack on her was merely a pretext, a cover for a deeper issue of jealousy and rebellion against Moses’ divinely appointed authority. Many people are similarly criticized for things that are not the real issue, often matters beyond their control.

2. (Numbers 12:2) A Challenge to Moses’ Spiritual Authority

And they said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? And the Lord heard it.

The true motive of Miriam and Aaron’s complaint became evident here. Their question implied that Moses was self-exalting, as though he claimed an exclusive right to speak for God. They challenged his spiritual authority and sought to elevate themselves to equal standing.

It is true that God had spoken through others before. Exodus 4:30 records that God spoke to the people through Aaron: “And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people.” Exodus 12:1 also reveals that God addressed both Moses and Aaron. Furthermore, Exodus 15:21 records that Miriam led Israel in song under divine inspiration: “And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.” Even the seventy elders in Numbers 11:24–25 experienced the Spirit of God in a supernatural way.

However, while others received occasional revelation, God had appointed Moses to a unique position as His chosen mediator and leader over Israel. His relationship with God was singular, as later stated in Numbers 12:6–8, where God declared that He spoke to Moses “mouth to mouth.”

Miriam and Aaron’s protest, “Has He not spoken through us also?” was therefore an attempt to claim equal status. They desired the recognition, authority, and influence that came with Moses’ position. Yet God’s design for leadership in Israel was not through committee or shared authority at this point in history. He raised up individual leaders — Joshua, David, Daniel, Paul, and above all, the Lord Jesus Christ — who each bore singular responsibility before Him.

Charles Spurgeon wisely commented on this kind of rebellion against God’s order: “Every now and then we hear some simpleton or other talking against a ‘one-man ministry,’ when it has been a one-man ministry from the commencement of the world to the present day; and whenever you try to have any other form of ministry, and doing it thoroughly and heartily and independently and bravely in the sight of God, you very soon run upon quicksands.”

The verse closes with a solemn reminder: “And the Lord heard it.” Nothing escapes the ear of God. He not only hears the words spoken but also discerns the motives behind them. While Miriam and Aaron accused Moses of pride, it was their own pride that had led them into sin.

A. The Humble Heart of Moses

3. (Numbers 12:3) The Humble Heart of Moses

(Now the man Moses was very meek, above all the men which were upon the face of the earth.)

Moses, though unjustly accused of pride, was in truth the most humble man living at that time. His spirit stood in stark contrast to the arrogance and envy of his accusers, Miriam and Aaron. The text makes it clear that Moses did not suffer from the pride they charged him with, for he was known for his meekness. This shows that accusations of pride are often made against the godly and undeserving, especially by those who are themselves motivated by pride. Many faithful servants of God throughout history have been maligned in this same way, their humility mistaken for arrogance simply because they act with the confidence of divine calling.

The phrase “more than all men who were on the face of the earth” presents an interesting question since Moses is traditionally recognized as the author of the first five books of the Bible. If so, how could a truly humble man describe himself as the humblest on earth? The most reasonable conclusion is that this note was added later, perhaps by Joshua or another inspired writer after Moses’ death, as a truthful observation of his character.

It is important to understand that Moses was not always a humble man. In his early years, raised as a prince of Egypt and trained in all the wisdom of the Egyptians, he was self-reliant and confident in his own strength. Only through years of exile and lowly shepherding in the wilderness did God shape his character. It was the time spent in obscurity, failure, and silence that transformed Moses into a man whom God could fully use. True humility is not something inherited, but forged in the furnace of affliction and obedience.

Some scholars, such as Adam Clarke, suggest that the Hebrew term translated “humble” (anav) may also mean “low,” “depressed,” or “afflicted.” If this interpretation is correct, the verse could indicate that Moses was at a low point emotionally, worn and burdened by the constant strain of leadership and criticism. Clarke wrote, “The word is not rightly understood; anav, which we translate meek, comes from anah, to act upon, to humble, depress, afflict, and is translated so in many places in the Old Testament; and in this sense it should be understood here: ‘Now this man Moses was depressed or afflicted more than any man of that land.’” Whether the word means humble or afflicted, both truths apply—Moses’ humility was born out of trial and self-denial, and his affliction deepened his dependence on God.

B. God Answers the Accusation of Miriam and Aaron

1. (Numbers 12:4–5) God’s Dramatic Appearance to Miriam and Aaron

And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth.

God responded without delay. The word “suddenly” emphasizes the immediacy of His intervention. Although God often allows time for repentance before judgment, there are moments when He acts swiftly to defend His servants and uphold His authority. In this case, He would not allow Miriam and Aaron’s slander to fester among the people or undermine the leadership He had established.

When God summoned all three siblings—Moses, Aaron, and Miriam—to the tabernacle of meeting, it was a formal summons to divine judgment. This was not a private conversation but a public confrontation before His dwelling place, where His presence was visibly manifested. Perhaps Miriam and Aaron expected God to rebuke Moses, assuming their accusations would be justified, but the opposite occurred.

Then the Lord descended in the pillar of cloud, the same manifestation of His presence that had guided Israel through the wilderness. His appearance in this visible form signified that He took a personal and direct interest in this matter. God would make His will unmistakably clear: His chosen servant was not to be maligned, and His appointed authority was not to be challenged. The Lord’s coming down in the cloud demonstrated both His nearness to His people and the seriousness of the sin committed against His servant.

C. God’s Vindication of Moses

2. (Numbers 12:6–9) God’s Vindication of Moses

And He said, Hear now My words:
If there be a prophet among you, I the Lord will make Myself known unto him in a vision, and will speak unto him in a dream.
My servant Moses is not so, who is faithful in all Mine house.
With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold:
wherefore then were ye not afraid to speak against My servant Moses?
And the anger of the Lord was kindled against them; and He departed.

The Lord now personally addressed Miriam and Aaron’s accusation and made His distinction clear. While prophets and seers might receive divine revelation through dreams, visions, or symbolic messages, Moses’ relationship with God was far more intimate. God declared that He spoke with Moses “mouth to mouth,” meaning directly and plainly, without mystery or parable. This was an unparalleled privilege granted to no one else in Israel’s history.

The expression “face to face” does not contradict Exodus 33:20, where the Lord said, “Thou canst not see My face: for there shall no man see Me, and live.” The phrase is a Hebrew figure of speech describing personal, unhindered communication. Moses did not behold the full, unveiled glory of God, but he experienced direct communion, hearing His voice clearly without visions or intermediaries. As Numbers 12:8 says, Moses saw “the similitude of the Lord,” that is, a visible representation or manifestation of God’s presence — perhaps the radiant glory or cloud wherein God revealed Himself.

As Gordon Wenham notes, the word “form” (similitude) is used elsewhere for images or likenesses (Exodus 20:4), or in Job 4:16, where Job saw a form but could not recognize it. Moses saw not the essence of God but the outward representation by which the invisible God made Himself known. This remarkable intimacy explains why Moses’ prophetic office was unique.

When God said, “My servant Moses is faithful in all Mine house,” He was declaring both His approval and His relationship with Moses. Moses’ authority was not self-assumed; it was grounded in divine appointment and proven by decades of faithfulness. For forty years he had quietly served in obscurity, shepherding sheep in Midian, and another forty he had led Israel through hardship and rebellion. God Himself testified that Moses’ integrity, humility, and loyalty made him trustworthy to steward His word and represent His will.

This special communion with God was given for several reasons. First, God required a man of exceptional faithfulness and spiritual intimacy to lead Israel through the Exodus and to receive His written revelation. Second, Moses’ humility qualified him to handle such responsibility without arrogance or presumption. Third, his steadfast obedience in the small things prepared him for the greater calling of speaking directly with God.

The Lord then asked, “Wherefore then were ye not afraid to speak against My servant Moses?” Their offense was not merely a personal insult against Moses but a rebellion against divine authority. They were speaking against the one whom God Himself had chosen and vindicated. While it is true that spiritual leaders must be accountable and open to correction, Miriam and Aaron’s criticism was not constructive or truthful — it was rooted in envy and self-interest.

Moses’ father-in-law Jethro had once rebuked Moses with wisdom and humility, offering sound counsel that improved his leadership (Exodus 18:13–24). But Miriam and Aaron’s challenge was petty and dishonest, focusing on Moses’ marriage rather than his mission. They should have feared to speak against him because their accusation was (1) over something beyond control — his wife’s heritage, (2) contrary to truth — Moses was not proud but humble, and (3) motivated by jealousy — they desired his recognition and authority.

In the house of God, spiritual leaders must indeed remain humble and accountable, but they are not required to endure false or malicious criticism. The difference between godly correction and self-serving accusation lies in motive and truth.

Finally, “the anger of the Lord was kindled against them; and He departed.” God’s departure marked the end of His direct defense of Moses and the beginning of His judgment upon Miriam and Aaron. The sudden withdrawal of His presence left an awful silence — a pause that would soon be broken by the visible sign of His displeasure.

D. God’s Punishment for Miriam and Aaron

1. (Numbers 12:10) Miriam Is Made a Leper

And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.

As soon as the visible presence of God departed from above the tabernacle, judgment fell instantly upon Miriam. The Scripture says she became “leprous, white as snow.” Leprosy was regarded as one of the most fearful afflictions in the ancient world — a condition that symbolized corruption, decay, and separation. It was, in a sense, a living death. God’s sudden judgment turned Miriam’s body into a reflection of the corruption within her heart. Her rebellion and envy against Moses now had an outward manifestation of uncleanness.

The text indicates that Aaron noticed her condition first: “Then Aaron looked upon Miriam, and behold, she was leprous.” It is likely that Miriam herself was unaware of the immediate transformation, while Aaron, upon turning to her, saw the dreadful sight. Her punishment was not arbitrary. She had led the attack against Moses, and her physical defilement mirrored her spiritual rebellion. By making her a leper, God provided a public demonstration of His disapproval and ensured that all Israel would understand the seriousness of speaking against His appointed servant.

2. (Numbers 12:11–12) Aaron’s Contrition

And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.

Aaron, shocked and terrified, immediately turned to Moses for intercession. His tone changed from accusation to submission: “Oh, my lord! Please do not lay this sin on us.” The very one he had criticized he now called “my lord.” He confessed their wrongdoing, acknowledging it as both foolish and sinful. His words show that he finally recognized the severity of their rebellion.

Aaron’s plea reveals much about his character. He was easily influenced by others — first by the people when he yielded to their demand for a golden calf (Exodus 32:1–6), then by Miriam in this rebellion, and now by fear of judgment. While his repentance was genuine, it was also prompted by terror, as he feared he might be next to receive God’s punishment. His desperate words, “Let her not be as one dead,” describe the horror of leprosy: a person whose flesh is half-rotted and decayed while still alive. This vivid image shows that he viewed his sister’s condition as a living death.

3. (Numbers 12:13) Moses Prays for Miriam

And Moses cried unto the Lord, saying, Heal her now, O God, I beseech thee.

This verse records Moses’ only words in the entire account. Up to this point, he had remained silent under accusation, allowing God Himself to vindicate him. When he finally spoke, it was not to defend himself but to intercede for his accuser. This reveals the true character of Moses — the meekest man on earth, one who prayed for mercy upon those who wronged him.

Moses’ prayer is brief yet powerful: “Heal her now, O God, I beseech thee.” There is no bitterness, no resentment, only compassion. His reaction reflects the same spirit found in the Lord Jesus Christ, who, when reviled, reviled not again, and when suffering, uttered no threats (1 Peter 2:23). Isaiah prophesied of Christ, “He was oppressed, and He was afflicted, yet He opened not His mouth” (Isaiah 53:7). Likewise, Moses bore false accusations in silence and responded only with prayer for his enemies. His intercession demonstrates why God called him faithful in all His house — he embodied the heart of a true servant.

4. (Numbers 12:14–16) The Restoration of Miriam

And the Lord said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days, and after that let her be received in again. And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again. And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.

God answered Moses’ prayer for healing, yet not without discipline. The Lord compared Miriam’s shame to that of a daughter disgraced before her father: “If her father had but spit in her face, should she not be ashamed seven days?” Even this human analogy made clear that her punishment was both just and merciful. She was to be isolated outside the camp for seven days — a visible reminder to all Israel of the seriousness of rebellion and the necessity of repentance.

Her exclusion from the camp symbolized separation from fellowship with God’s people. Yet, it also carried a promise: after seven days, she would be restored. This temporary isolation illustrated both the justice and mercy of God. He allowed her to live with her outward uncleanness as a testimony to all Israel but also provided for her full restoration after the appointed time.

The text adds that “the people journeyed not till Miriam was brought in again.” The entire nation paused for her restoration, demonstrating both her prominence and God’s order. The community would not move forward while a key figure remained under discipline. Her sin had affected the whole congregation, and her healing was necessary for the camp’s unity.

Miriam’s leprosy, her shame, and her restoration serve as a warning against jealousy, pride, and rebellion against God’s appointed leadership. Her punishment was severe, but her restoration showed that God’s grace is greater than His wrath for those who repent.

C. God’s Punishment for Miriam and Aaron

1. (Numbers 12:10) Miriam Is Made a Leper

And when the cloud departed from off the tabernacle; behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.

When the cloud of God’s presence lifted from above the tabernacle, His judgment immediately fell upon Miriam. The text says that she became “leprous, white as snow.” Leprosy was regarded as one of the most fearful and defiling diseases in the ancient world, symbolizing decay, separation, and death. It was often referred to as a “living death,” because it slowly destroyed the body and rendered the sufferer unclean before the congregation and before God. In this act, God caused Miriam’s physical appearance to mirror her inner condition. Her pride and rebellion, which had corrupted her spirit, were now vividly displayed in her flesh.

The phrase “Aaron looked upon Miriam, and behold, she was leprous” suggests that Aaron noticed her condition before she did. It may have been that Miriam did not immediately feel the change, but when Aaron turned toward her, he was horrified at what he saw. This was divine judgment — swift, visible, and undeniable. The timing also signified that God’s anger was personally directed; the cloud of His presence withdrew, leaving behind the evidence of His displeasure.

2. (Numbers 12:11–12) Aaron’s Contrition

Confronted with the severity of God’s judgment, Aaron’s arrogance melted into fear and repentance. His words reveal a sudden and desperate contrition: “Oh, my lord! Please do not lay this sin on us.” The same man who once stood beside Miriam in criticizing Moses now called him “my lord” — acknowledging the very authority he had previously challenged. Aaron admitted their sin, confessing that they had acted foolishly and wickedly.

Aaron’s plea reveals his emotional instability and his tendency to be easily influenced by those around him. He had once been swayed by the crowd that demanded a golden calf (Exodus 32:1–6), and now he was again influenced by his sister’s jealousy and rebellion. Yet when divine wrath appeared, he was quickly swayed back to submission. While his repentance was genuine, it also bore the marks of self-preservation. He was clearly terrified that he might become the next target of God’s anger. His plea, “Let her not be as one dead,” vividly describes the gruesome nature of leprosy, where the body decays while the person is still alive. His words express both compassion for Miriam and fear for himself.

3. (Numbers 12:13) Moses Prays for Miriam

And Moses cried unto the Lord, saying, Heal her now, O God, I beseech thee.

Here we read the only recorded words of Moses in this entire account, and they reveal his meek and merciful heart. Though he had been falsely accused and publicly dishonored, Moses did not retaliate, justify himself, or call for vengeance. Instead, he turned immediately to intercession: “Heal her now, O God, I beseech thee.” His response exemplifies true godly leadership — leaving judgment to God and praying for mercy upon those who wronged him.

This moment recalls the prophetic example of Christ Himself. As Isaiah wrote, “He was oppressed, and he was afflicted, yet he opened not his mouth” (Isaiah 53:7). Like Christ, Moses bore reproach in silence and responded with grace. His prayer was short and sincere — direct, personal, and full of compassion. There was no gloating, no triumph in vindication, only a plea for healing and restoration. This is why God declared of Moses, “He is faithful in all Mine house” (Numbers 12:7). His faithfulness was displayed not only in duty but in character.

4. (Numbers 12:14–16) The Restoration of Miriam

God answered Moses’ prayer but did not remove the disciplinary consequences. He declared that Miriam’s shame must last seven days, comparing it to the cultural disgrace of a daughter whose father spat in her face. Such an act, in ancient custom, symbolized public rebuke and humiliation. Therefore, Miriam would bear her reproach for a full week outside the camp, separated from the people she had influenced.

Her exclusion served as a public lesson to all Israel — rebellion against God’s chosen servant brings defilement and separation. Yet even in judgment, God’s mercy was evident: her discipline was temporary, and restoration was promised. After seven days of isolation, she was received again into the camp, symbolizing forgiveness and renewal.

The text concludes with a significant note: “The people journeyed not till Miriam was brought in again.” The entire congregation halted for her restoration. Though she had sinned, she still held a place of honor as a prophetess of Israel (Exodus 15:20). The nation’s pause reflects God’s mercy and the communal nature of discipline and reconciliation. The people could not move forward until the matter was resolved and Miriam was restored.

Her punishment was fitting, for she had attempted to dishonor God’s servant with petty jealousy and false accusation. Yet the narrative ends not with her destruction but with her restoration — showing that God disciplines His people not to destroy them but to bring them back into right fellowship.

Clayton Taylor https://taylorbiblestudy.com