Numbers 12:7
My servant Moses is not so, who is faithful in all my house.
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(7) My servant Moses . . . —Better, Not so (in regard to) my servant Moses; he is faithful. Reference is made to these words in Hebrews 3:5 : “And Moses verily was faithful in all his house,” i.e., in the whole of the Mosaic economy or dispensation, or the house of Israel, which is spoken of as God’s house. A contrast is drawn in Numbers 12:6 between the vocation of Moses as a servant in the house of God and that of Christ as a Son over His own house.

Numbers 12:7. My servant Moses is not so — He is a prophet of a higher rank.

To him I impart my mind in a far more noble and clear way. Who is faithful in all my house — God had set him over all Israel, who were his house, his family, or chosen people, and Moses was faithful in the performance of the trust reposed in him, executing all the divine commands, and doing nothing partially or of himself, as he was now falsely accused. In this he was an eminent type of Christ, as the apostle represents him, Hebrews 3:1-6.12:1-9 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 man Moses was very meek - In this and in other passages in which Moses no less unequivocally records his own faults (compare Numbers 20:12 ff; Exodus 4:24 ff; Deuteronomy 1:37), there is the simplicity of one who bare witness of himself, but not to himself (compare Matthew 11:28-29). The words are inserted to explain how it was that Moses took no steps to vindicate himself, and why consequently the Lord so promptly intervened.6, 7. 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. i.e. Whom I have set over all my house, i.e. my church and people, and therefore over you, and who hath discharged his office faithfully, and not partially and selfseekingly, as you falsely accuse him. My servant Moses is not so,.... Or such a prophet; he is not so used; it was not in such a manner the Lord spake to him; not in visions and dreams, as he had to Abraham and Jacob, and did to others in later times:

who is faithful in all mine house; in the house of Israel, or among that people which were the Lord's family, where Moses was a servant and steward, and did all things according to the will of the Lord, the master of the family; he faithfully delivered to them all the laws, statutes, and ordinances, which he appointed to be observed by them: unless this is to be understood of the tabernacle, which was the house of God, in which he dwelt, and which was made, and all things in it, exactly according to the pattern given by the Lord to Moses: see Hebrews 3:2.

My servant Moses is not so, who is faithful {d} in all mine house.

(d) In all Israel which was his Church.

7. faithful in all my house] i.e. in everything that has to do with Israel, who are often called the ‘house of Israel.’ The passage is referred to in Hebrews 3:2; Hebrews 3:5, where it is understood to mean that Moses was faithful in such a way that his influence (like that of a trusted servant) extended over the whole of the Old Dispensation, as that of Christ (the Son) does over the New.Verse 7. - My servant Moses is not so. No words could more clearly and sharply draw the distinction between Moses and the whole laudabilis numerus of the prophets. It is strange that, in the face of a statement so general and so emphatic, it should have been doubted whether it applied to such prophets as Isaiah or Daniel. It was exactly in "visions" and in "dreams," i.e., under the peculiar psychological conditions so-called, that these greatest of prophets received their revelations from heaven. The exceeding richness and wonder of some of these revelations did not alter the mode in which they were received, nor raise them out of the ordinary conditions of the gradus propheticus. As prophets of future things they were much greater than Moses, and their writings may be to us far more precious; but that does not concern the present question, which turns exclusively upon the relation between the Divine Giver and the human receiver of the revelation. If words mean anything, the assertion here is that Moses stood on an altogether different footing from the "prophet of the Lord" in respect of the communications which he received from the Lord. It is this essential superiority of position on the part of Moses which alone gives force and meaning to the important declarations of Deuteronomy 18:15; John 1:21 b.; John 6:14; 7:40, &c. Moses had no successor in his relations with God until that Son of man came, who was "in heaven" all the time he walked and spake on earth. Who is faithful in all mine house, נֶאֶמָן with בּ means to be proved, or attested, and so established (cf. 1 Samuel 3:20; 1 Samuel 22:14). The Septuagint gives the true sense, ἐν ὅλῳ τῷ οἴκῳ μου πιστός, and so it is quoted in the Epistle to the Hebrews (chapter 3:2). The "house" of God, as the adjective "whole" shows, is not the tabernacle, but the house of Israel; the' word "house" standing for household, family, nation, as so often in the sacred writings (see Genesis 46:27; Leviticus 10:6; Hebrews 3:6). All the rebellions of the people hitherto had arisen from dissatisfaction with the privations of the desert march, and had been directed against Jehovah rather than against Moses. And if, in the case of the last one, at Kibroth-hattaavah, even Moses was about to lose heart under the heavy burden of his office; the faithful covenant God had given the whole nation a practical proof, in the manner in which He provided him support in the seventy elders, that He had not only laid the burden of the whole nation upon His servant Moses, but had also communicated to him the power of His Spirit, which was requisite to enable him to carry this burden. Thus not only was his heart filled with new courage when about to despair, but his official position in relation to all the Israelites was greatly exalted. This elevation of Moses excited envy on the part of his brother and sister, whom God had also richly endowed and placed so high, that Miriam was distinguished as a prophetess above all the women of Israel, whilst Aaron had been raised by his investiture with the high-priesthood into the spiritual head of the whole nation. But the pride of the natural heart was not satisfied with this. They would dispute with their brother Moses the pre-eminence of his special calling and his exclusive position, which they might possibly regard themselves as entitled to contest with him not only as his brother and sister, but also as the nearest supporters of his vocation. Miriam was the instigator of the open rebellion, as we may see both from the fact that her name stands before that of Aaron, and also from the use of the feminine תּדבּר in Numbers 12:1. Aaron followed her, being no more able to resist the suggestions of his sister, than he had formerly been to resist the desire of the people for a golden idol (Exodus 32). Miriam found an occasion for the manifestation of her discontent in the Cushite wife whom Moses had taken. This wife cannot have been Zipporah the Midianite: for even though Miriam might possibly have called her a Cushite, whether because the Cushite tribes dwelt in Arabia, or in a contemptuous sense as a Moor or Hamite, the author would certainly not have confirmed this at all events inaccurate, if not contemptuous epithet, by adding, "for he had taken a Cushite wife;" to say nothing of the improbability of Miriam having made the marriage which her brother had contracted when he was a fugitive in a foreign land, long before he was called by God, the occasion of reproach so many years afterwards. It would be quite different if, a short time before, probably after the death of Zipporah, he had contracted a second marriage with a Cushite woman, who either sprang from the Cushites dwelling in Arabia, or from the foreigners who had come out of Egypt along with the Israelites. This marriage would not have been wrong in itself, as God had merely forbidden the Israelites to marry the daughters of Canaan (Exodus 34:16), even if Moses had not contracted it "with the deliberate intention of setting forth through this marriage with a Hamite woman the fellowship between Israel and the heathen, so far as it could exist under the law; and thus practically exemplifying in his own person that equality between the foreigners and Israel which the law demanded in various ways" (Baumgarten), or of "prefiguring by this example the future union of Israel with the most remote of the heathen," as O. v. Gerlach and many of the fathers suppose. In the taunt of the brother and sister, however, we meet with that carnal exaggeration of the Israelitish nationality which forms so all-pervading a characteristic of this nation, and is the more reprehensible the more it rests upon the ground of nature rather than upon the spiritual calling of Israel (Kurtz).
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