If there be a prophet among you— It is very plain, that the design of the Lord in this speech is to shew the evident superiority of Moses, as a prophet, over Aaron and Miriam. They boasted, Numbers 12:2 that the Lord had spoken by them as well as by Moses. The Lord, therefore, now condescends to settle the dispute, and to shew the difference between them. In which view, I cannot help thinking our translation dark and unintelligible; and therefore I would propose the following version, which is certainly as agreeable to the Hebrew as that of ours, which is pretty generally followed, though I have the countenance of the Arabic and Syriac for what is now offered. If either of you have at any time been a prophet, [or have prophesied,] I the Lord have made myself known unto you by a vision: in a dream have I spoken unto you, Numbers 12:7. Not so with my servant Moses: he is faithful (a trusty and constant servant) over all my house, Numbers 12:8. With him will I speak mouth to mouth, openly, and not by dark speeches or parables; and in figures, or similitudes, shall he behold the Lord. The Arabic renders the last verse thus: I speak to him without a medium, and grant him to see visions, not in a dark enigmatical way, but by figures of God exhibited to him. See Exodus 33:11. Houbigant, however, thinks, that the clause, and he sees the appearance of the Lord, is right, and that it refers to Moses seeing Christ in that human form wherein he afterwards manifested himself upon earth. ("Deo Mosi se talem monstrante, qualis erat in terris videndus, et cum hominibus habitaturus.") Moses enjoyed the highest degree of prophesy: he was employed as a minister over all God's house; over all Israel, who were the family or chosen people of the Lord: and in this trust he was faithful; executing all the divine commands, and doing nothing of himself, as he was now falsely accused. In this, the apostle assures us, he was the type of Christ, who is constituted head of the Christian church, but with a far more extensive power. Calmet observes, very ingeniously, that the word, which we render faithful, נאמן neeman, is used as an appellative, and signifies a person in high trust, as an ambassador, minister, or secretary. Thus Samuel is said to be a namen, established to be a prophet of the Lord. 1 Samuel 3:20. Job speaks of namenim, in the plural number, as persons of dignity; ch. Job 12:20 see Proverbs 13:17; Proverbs 25:13. In the same way the word fidus is used in Latin for a trusty servant. Jesus Christ is called the faithful and true witness, Revelation 3:14; Revelation 19:11. Moses is here considered as a faithful domestic in the Lord's house, and as such indulged in the freest intercourse with his divine Lord and Master: the others, Aaron and Miriam, as only visited occasionally by him, and that in a distant and reserved manner.
REFLECTIONS.—Though the innocent may be silent, God will be the avenger of their quarrel. We have here,
1. The immediate interposition of God: he summons the parties to appear at his bar to decide the controversy, and will make them know the difference between his chosen servant Moses and all other prophets. He made himself known to them in visions, and a great favour that was; but Moses was more highly favoured. 1. God testifies of his fidelity: eminent it was, and distinguished; and this he most approves. It is not so much great gifts, or great abilities, but faithfulness and simplicity of heart, which God esteems. 2. The manifestations made to him were peculiar. His eyes beheld more of God's glory than any before him, and the revelations given him were more distinct and clear, God speaking to him familiarly, not in dark speeches, but as a man speaketh to his friend. Note; If prophetical visions have ceased, and we see no more the similitude of the Lord, yet, blessed be God, we enjoy now distincter views of gospel-mysteries than even the holy prophets; and, in the face of Jesus Christ incarnate, have been favoured with brighter displays of the divine glory, grace, and truth, than even Moses on the mount.
2. God's anger was kindled, and he shews it by some visible sign, or by his sudden departure, without waiting for their excuse. Note; (1.) The reputations of God's ministers are his jealous concern; when God shall arise to plead their cause, confusion shall cover their adversaries. (2.) When God is provoked he will depart; and no judgment heavier than to be forsaken of him.