---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 163 of 914
url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/163/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 163. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/163/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2.

## 163. Numbers · 12 of 34

Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/163/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/163/#p-N

[¶0] And they spread them all abroad - Maillet observes that birds of all kinds come to Egypt for refuge from the cold of a northern winter; and that the people catch them, pluck, and bury them in the burning sand for a few minutes, and thus prepare them for use. This is probably what is meant by spreading them all abroad round the camp. Some authors think that the word שלוים salvim, rendered quails in our translation, should be rendered locusts. There is no need of this conjecture; all difficulties are easily resolved without it. The reader is particularly referred to the note on [Exo 16:13] (note).

### Verse 33

[¶2] The wrath of the Lord was kindled - In what way, and with what effects, we cannot precisely determine. Some heavy judgment fell upon those murmurers and complainers, but of what kind the sacred writer says nothing.

### Verse 34

[¶4] Kibroth-hattaavah - The graves of lust; and thus their scandalous crime was perpetuated by the name of the place.

[¶5] 1. St. Jude speaks of persons who were murmurers and complainers, walking after their own lusts, [Jde 1:16], and seems to have this people particularly in view, whom the sacred text calls μεμψιμοιροι, complainers of their lot. They could never be satisfied; even God himself could not please them, because they were ever preferring their own wisdom to his. God will save us in his own way, or not at all; because that way, being the plan of infinite wisdom, it is impossible that we can be saved in any other. How often have we professed to pray, "Thy will be done!" And how seldom, very seldom, have our hearts and lips corresponded! How careful should we be in all our prayers to ask nothing but what is perfectly consistent with the will of God! Many times our prayers and desires are such that, were they answered, our ruin would be inevitable. "Thy will be done!" is the greatest of all prayers; and he who would pray safely and successfully, must at least have the spirit of these words in all his petitions. The Israelites asked flesh when they should not have asked for it; God yields to their murmuring, and the death of multitudes of these murmurers was the consequence! We hear of such punishments, and yet walk in the same way, presuming on God's mercy, while we continue to provoke his justice. Let us settle it in our minds as an indisputable truth, that God is better acquainted with our wants than we are ourselves; that he knows infinitely better what we need; and that he is ever more ready to hear than we are to pray, and is wont to give more than we can desire or deserve.

[¶6] 2. In no case has God at any time withheld from his meanest followers any of the spiritual or temporal mercies they needed. Were he to call us to travel through a wilderness, he would send us bread from heaven, or cause the wilderness to smile and blossom as the rose. How strange is it that we will neither believe that God has worked, or will work, unless we see him working!

### Introduction

[¶8] Miriam and Aaron raise a sedition against Moses, because of the Ethiopian woman he had married, [Num 12:1], and through jealousy of his increasing power and authority, [Num 12:2]. The character of Moses, [Num 12:3]. Moses, Aaron, and Miriam are suddenly called to the tabernacle, [Num 12:4]. The Lord appears in the pillar of the cloud, and converses with them, [Num 12:5]. Declares his purpose to communicate his will to Moses only, [Num 12:6-8]. His anger is kindled against Miriam, and she is smitten with the leprosy, [Num 12:9], [Num 12:10]. Aaron deplores his transgression, and entreats for Miriam, [Num 12:11], [Num 12:12]. Moses intercedes for her, [Num 12:13]. The Lord requires that she be shut out of the camp for seven days, [Num 12:14]. The people rest till she is restored, [Num 12:15], and afterwards leave Hazeroth, and pitch in the wilderness of Paran, [Num 12:16].

### Verse 1

[¶10] Miriam and Aaron spake against Moses - It appears that jealousy of the power and influence of Moses was the real cause of their complaint though his having married an Ethiopian woman-האשה הכשית haishshah haccushith - That Woman, the Cushite, probably meaning Zipporah, who was an Arab born in the land of Midian - was the ostensible cause.

### Verse 2

[¶12] Hath the Lord indeed spoken only by Moses? - It is certain that both Aaron and Miriam had received a portion of the prophetic spirit, (see [Exo 4:15], and [Exo 15:20]), and therefore they thought they might have a share in the government; for though there was no kind of gain attached to this government, and no honor but such as came from God, yet the love of power is natural to the human mind; and in many instances men will sacrifice even honor, pleasure, and profit to the lust of power.

### Verse 3

[¶14] Now the man Moses was very meek - How could Moses, who certainly was as humble and modest as he was meek, write this encomium upon himself? I think the word is not rightly understood; ענו anav, which we translate meek, comes from ענה 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 האדמה haadamah, of that land." And why was he so? Because of the great burden he had to bear in the care and government of this people, and because of their ingratitude and rebellion both against God and himself: of this depression and affliction, see the fullest proof in the preceding chapter, Numbers 11 (note). The very power they envied was oppressive to its possessor, and was more than either of their shoulders could sustain.

### Verse 4

[¶16] And the Lord spake suddenly - The sudden interference of God in this business shows at once the importance of the case and his displeasure.

### Verse 6

[¶18] If there be a prophet - We see here the different ways in which God usually made himself known to the prophets, viz., by visions - emblematic appearances, and by dreams, in which the future was announced by dark speeches, בחידת bechidoth, by enigmas or figurative representations, [Num 12:8]. But to Moses God had communicated himself in a different way - he spoke to him face to face, apparently, showing him his glory: not in dark or enigmatical speeches; this could not be admitted in the case in which Moses was engaged, for he was to receive laws by Divine inspiration, the precepts and expressions of which must all be ad captum vulgi, within the reach of the meanest capacity. As Moses, therefore, was chosen of God to be the lawgiver, so was he chosen to see these laws duly enforced for the benefit of the people among whom he presided.

### Verse 7

[¶20] Moses - is faithful - נאמן neeman, a prefect or superintendent. So Samuel is termed, [1Sam 2:35]; [1Sam 3:20]; David is so called, [1Sam 18:27], Neeman, and son-in-law of the king. [Job 12:20], speaks of the Neemanim as a name of dignity. It seems also to have been a title of respect given to ambassadors, [Pro 13:17]; [Pro 25:13]. Calmet well observes that the word fidelity is often used for an employ, office, or dignity, and refers to [1Chr 9:22], [1Chr 9:26], [1Chr 9:31]; [2Chr 31:12], [2Chr 31:15]; [2Chr 34:12], etc. Moses was a faithful, well-tried servant in the house of God, and therefore he uses him as a familiar, and puts confidence in him.

### Verse 10

[¶22] Miriam became leprous - It is likely Miriam was chief in this mutiny; and it is probable that it was on this ground she is mentioned first, (see [Num 12:1]), and punished here, while Aaron is spared. Had he been smitten with the leprosy, his sacred character must have greatly suffered, and perhaps the priesthood itself have fallen into contempt. How many priests and preachers who deserved to be exposed to reproach and infamy, have been spared for the sake of the holy character they bore, that the ministry might not be blamed! But the just God will visit their transgressions in some other way, if they do not deeply deplore them and find mercy through Christ. Nothing tends to discredit the work of God so much as the transgressions and miscarriages of those who minister in holy things.

### Verse 14

[¶24] If her father had but spit in her face - This appears to have been done only in cases of great provocation on the part of the child, and strong irritation on the side of the parent. Spitting in the face was a sign of the deepest contempt. See [Job 30:10]; [Isa 50:6]; [Mar 14:65]. In a case where a parent was obliged by the disobedient conduct of his child to treat him in this way, it appears he was banished from the father's presence for seven days. If then this was an allowed and judged case in matters of high provocation on the part of a child, should not the punishment be equally severe where the creature has rebelled against the Creator? Therefore Miriam was shut out of the camp for seven days, and thus debarred from coming into the presence of God her father, who is represented as dwelling among the people. To a soul who knows the value and inexpressible blessedness of communion with God, how intolerable must seven days of spiritual darkness be! But how indescribably wretched must their case be who are cast out into outer darkness, where the light of God no more shines, and where his approbation can no more be felt for ever! Reader, God save thee from so great a curse!

[¶25] Several of the fathers suppose there is a great mystery hidden in the quarrel of Miriam and Aaron with Moses and Zipporah. Origen (and after him several others) speaks of it in the following manner: - "1. Zipporah, a Cushite espoused by Moses, evidently points out the choice which Jesus Christ has made of the Gentiles for his spouse and Church.

[¶26] 2. The jealousy of Aaron and Miriam against Moses and Zipporah signifies the hatred and envy of the Jews against Christ and the apostles, when they saw that the mysteries of the kingdom of heaven had been opened to the Gentiles, of which they had rendered themselves unworthy.

[¶27] 3. The leprosy with which Miriam was smitten shows the gross ignorance of the Jews, and the ruinous, disordered state of their religion, in which there is neither a head, a temple, nor a sacrifice.

[¶28] 4. Of none but Jesus Christ can it be said that he was the most meek and patient of men; that he saw God face to face; that he had every thing clearly revealed without enigmatical representations; and that he was faithful in all the house of God." This, and much more, Origen states in the sixth and seventh homilies on the book of Numbers, and yet all this he considers as little in comparison of the vast mysteries that lie hidden in these accounts; for the shortness of the time, and the magnitude of the mysteries, only permit him "to pluck a few flowers from those vast fields - not as many as the exuberance of those fields afford, but only such as by their odour he was led to select from the rest." Licebat tamen ex ingentibus campis paucos flosculos legere, et non quantum ager exuberet, sed quantum ordoratui supiciat, carpere.

### Verse 16

[¶30] The wilderness of Paran - This could not be the same Paran with that mentioned [Deu 1:1], for that was on the borders of the promised land, see the note on [Deu 1:1], [Deu 1:2]; they were long near the borders of Canaan, and might have speedily entered into it, had it not been for their provocations and iniquities. They spent thirty-eight years in a journey which might have been accomplished in a few weeks! How many through their unfaithfulness have been many years in gaining that for which, in the ordinary procedure of Divine grace, a few days had been sufficient! How much ground may a man lose in the Divine life by one act of unfaithfulness or transgression! Israel wandered in the wilderness because Israel despised the pleasant land, and did not give credence to the word of the Lord. They would have a golden calf, and they had nothing but tribulation and woe in return.

### Introduction

[¶32] Twelve men, one out of every tribe, are sent to examine the nature and state of the land of Canaan, [Num 13:1-3]. Their names, [Num 13:4-16]. Moses gives them particular directions, [Num 13:17-20]. They proceed on their journey, [Num 13:21], [Num 13:22]. Come to Eshcol, and cut down a branch with a cluster of grapes, which they bear between two of them upon a staff, [Num 13:23], [Num 13:24]. After forty days they return to Paran, from searching the land, and show to Moses and the people the fruit they had brought with them, [Num 13:25], [Num 13:26]. Their report - they acknowledge that the land is good, but that the inhabitants are such as the Israelites cannot hope to conquer, [Num 13:27-29]. Caleb endeavors to do away the bad impression made, by the report of his fellows, upon the minds of the people, [Num 13:30]. But the others persist in their former statement, [Num 13:31] : and greatly amplify the difficulties of conquest, [Num 13:32], [Num 13:33].

### Verse 2

[¶34] Send thou men, that they may search - It appears from [Deu 1:19-24] that this was done in consequence of the request of the people, after the following address of Moses: "And when we departed from Horeb, we went through all that great and terrible wilderness - and we came unto Kadesh-Barnea; and I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold the Lord thy God hath set the land before thee: go up and possess it, as the Lord God of thy fathers hath said unto thee; fear not, neither be discouraged. And ye came near unto me every one of you, and said: We Will Send Men Before Us, And They Shall Search Us Out The Land and bring us word again, by what way we must go up, and into what cities we shall come. And the saying pleased me well, and I took twelve men of you, one of a tribe," etc., etc. Nearly the whole of these verses is added here by the Samaritan.

[¶35] Every one a ruler - Not any of the princes of the people, (see Numbers 1) for these names are different from those; but these now sent were men of consideration and importance in their respective tribes.

### Verse 13

[¶37] Sethur, the son of Michael - It would have been strange had the numerous searches after the explanation of the mystical number 666, [Rev 13:18]; [Rev 17:5], met with nothing to their purpose in the name of this son of Michael. סתור Sethur, from סתר sathar, to hide or conceal, signifies hidden or mysterious, and includes in it the numerical letters of the No. 666: ס60, + ת400, + ו6, + ר200, = 666. But of what utility can such expositions be to any subject of history or theology?

### Verse 16

[¶39] And Moses called Oshea Jehoshua - Oshea, Heb. הושע should be written Hoshea: the word signifies saved, or a savior, or salvation; but יהושע, he shall save, or the salvation of God; a letter, says Calmet, of the incommunicable name of God, being added to his former name. This was not the first time in which he had the name Joshua; see [Exo 17:9] (note), and the note there. Some suppose he had this change of name in consequence of his victory over Amalek; see [Exo 17:13], [Exo 17:14].

### Verse 18

[¶41] See the land, what it is - What sort of a Country it is; how situated; its natural advantages or disadvantages.

[¶42] And the people - whether they be strong or weak - Healthy, robust, hardy men; or little, weak, and pusillanimous.

### Verse 20

[¶44] The land - whether it be fat or lean - Whether the Soil be rich or poor; which might be known by its being well wooded, and by the fruits it produced; and therefore they were desired to examine it as to the trees, etc., and to bring some of the fruits with them.