Numbers 12:8

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.

Numbers 12:8 . Mouth to mouth — In a most familiar manner, distinctly, and by an articulate voice, as one friend discourses with another, or as two friends in conversation hear and answer each other by turns. Moses enjoyed this singular privilege, which was vouchsafed to no other of the prophets, that God spoke to him immediately, and not by an interpreter, nor by shadows, and representations in his fancy, as in visions and dreams, but by a distinct audible voice, and that upon all occasions. Even apparently — Plainly and certainly, so that there was no difficulty to apprehend his meaning. Not in dark speeches — Not in parables, similitudes, dark resemblances; as by showing a boiling pot and an almond-tree to Jeremiah; a basket of summer fruits to Amos; a chariot with wheels, &c., to Ezekiel. The similitude — Not the face or essence of God, which no man can see and live, ( Exodus 33:20 ,) but some singular manifestation of his glorious presence, as that spoken of Exodus 33:11-23 . Yea, the Son of God, it seems, appeared to him in a human shape, which he assumed for a time, that he might give Moses a fore-token of his future incarnation. Against my servant Moses — Who is such in so eminent and extraordinary a manner and degree.

(8) With him will I speak.— Better, do I speak, mouth to mouth. Comp. Exodus 33:11 . Even apparently.—The noun mareh, which is here used, is cognate with that which occurs with the preposition in Numbers 12:6, and which is rendered “a vision.” It differs from it only in punctuation, and is sometimes identical in meaning. It appears, however, here to denote an objective reality, as in Exodus 3:3, where it is rendered sight. The clause might be rendered, and (as) an appearance, and not in riddles (or, enigmas). And the similitude of the Lord . . . —Or, and the form of Jehovah doth he behold. The word which is here rendered similitude (temunah) is the same which occurs in Exodus 20:4; Deuteronomy 4:15-16; Deuteronomy 4:23; Deuteronomy 4:25; Deuteronomy 5:8; Psalm 17:15. It is sometimes rendered likeness, and sometimes similitude. The noun mareh, which is here rendered “apparently,” and that which is rendered similitude, are found in conjunction in Job 4:16 : “I could not discern the form (or appearance), mareh, thereof: an image (or form), temunah, was before mine eyes.” (Comp. Exodus 33:20-23.)

8 . even manifestly ] This is not a translation of the Heb., which is corrupt. It is the sort of meaning required, but no satisfactory emendation has been proposed. The versions suggest בְּמַרְאֶה (for וּמַרְאֶה ), which could perhaps mean ‘in appearance,’ i.e. in a personal manifestation. and not in riddles ] A reference to the enigmatical utterances of oracles.

Verse 8. - Mouth to mouth. Equivalent to face to face in Exodus 33:11 . What the exact facts of the case were it is not possible to know, scarcely to imagine; but the words seem to imply a familiar speaking with an audible voice on the part of God, as distinguished from the internal voice, inaudible to the ear, with which he spake "in" the prophets. To assert that the revelations accorded to Moses were only subjective modifications of his own consciousness is to evacuate these strong words of any meaning whatever. Apparently. מַרְאֶה (Septuagint ἐν εἴδει ) is an accusative in apposition to what goes before by way (apparently) of further definition. It is the same word translated "vision" in verse 6; but its meaning here must be determined by the expression "in riddles," which stands in antithesis to it. It was confessed]y the case with most prophetic utterances that the language in which they were couched was quite as much intended to conceal as to express their full meaning; but to Moses God spake without any such concealments. The similitude of the Lord shall he behold. מַרְאֶה . Not the essential nature of God, which no man can see, but a form (wholly unknown and unimaginable to us) in which it pleased him to veil his glory. The Septuagint has τὴν δόξαν Κυρίου εῖδε , referring, apparently, to the vision promised in Exodus 33:22 ; and the Targum Palestine speaks here of the vision of the burning bush.

The motive for this alteration is no doubt to be sought in a profound jealousy for the great truth declared in such texts as Deuteronomy 4:15 ; Isaiah 40:18 , and afterwards in John 1:18 ; 1 Timothy 6:16 . But the statement in the text is a general one, and can only mean that Moses habitually in his intercourse with God had before his eyes some visible manifestation of the invisible God, which helped to make that intercourse at once more awfully real and more intensely blessed. Such manifestation to the sense of sight must be distinguished both from the visionary (or subjective) sight of God in human figure accorded to Ezekiel ( Ezekiel 1:26 ), to Isaiah ( Isaiah 6:1 ), to St. John ( Revelation 4:2, 8 ), and perhaps to others, and also from such theophanies in angel guise as are recorded in Genesis 32:30 ; Judges 13:9, 2 , and elsewhere. On the other hand, the seventy elders seem to have seen the "Temunah" of the Lord upon that one occasion when they were called up into Mount Sinai ( Exodus 24:10, 11 ). Wherefore then were ye not afraid to speak against my servant Moses! No doubt it was the double fact of their relationship to Moses after the flesh, and of their sharing with him in certain spiritual gifts and prerogatives, which made them oblivious of the great distinction which lifted him above their rivalry, and should have lifted him above their contradiction.

Mouth to mouth, i.e. distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly. This is called speaking face to face, 2Jo 1:12 3Jo 1:14 . Apparently; plainly and certainly. Not in dark speeches ; not in parables, similitudes, riddles, dark resemblances; as by showing a boiling pot, an almond tree , &c. to Jeremiah, a chariot with wheels, &c. to Ezekiel. The similitude of the Lord; not the face or essence of God, which no man can see and live, Exodus 33:20 ; it being invisible, Colossians 1:15 , and never seen by man, John 1:18 ; but some singular manifestation of his glorious presence, as Exodus 33:11,20 , &c.; Exodus 34:5 , &c.; Deu 34:10 . Yea, the Son of God appeared to him in a human shape, which he took up for a time, that he might give him a foretaste of his future incarnation. My servant; who is so in such an eminent and extraordinary manner.

With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he {e} behold: wherefore then were ye not afraid to speak against my servant Moses? (e) As far as any man was able to comprehend, which he calls his back parts, Ex 33:23.

Mouth to mouth - i. e. without the intervention of any third person or thing: compare the marginal references. Even apparently - Moses received the word of God direct from Him and plainly, not through the medium of dream, vision, parable, dark saying, or such like; compare the marginal references. The similitude of the Lord shall he behold - But, "No man hath seen God at any time," says John (John 1:18 : compare 1 Timothy 6:16, and especially Exodus 33:20 ff). It was not therefore the Beatific Vision, the unveiled essence of the Deity, which Moses saw on the one hand. Nor was it, on the other hand, a mere emblematic representation (as in Ezekiel 1:26 ff, Daniel 7:9), or an Angel sent as a messenger. It was the Deity Himself manifesting Himself so as to be cognizable to mortal eye. The special footing on which Moses stood as regards God is here laid down in detail, because it at once demonstrates that the supremacy of Moses rested on the distinct appointment of God, and also that Miriam in contravening that supremacy had incurred the penalty proper to sins against the theocracy.

8. with him will I speak mouth to mouth—immediately, not by an interpreter, nor by visionary symbols presented to his fancy. apparently—plainly and surely. not in dark speeches—parables or similitudes. the similitude of the Lord shall he behold—not the face or essence of God, who is invisible (Ex 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Ex 33:2; 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The slight change in the punctuation removes all appearance of contradiction to De 4:15.