Exegetical and Hermeneutical Commentary of Numbers 12:3

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

3. very meek ] very humble; it might almost be rendered ‘very pious.’ The word does not connote meekness towards men, in the sense of patience under wrongs or insults, but always pious humility towards God. It is found frequently in the Psalms; and see Zep 2:3. Because of Moses’ humble piety, Jehovah grants him an overwhelming vindication in answer to the jealous challenge. To those who have held that the Pentateuch was from Moses’ own pen, this verse, with its appearance of self-righteousness, has always been a serious difficulty.

Fuente: The Cambridge Bible for Schools and Colleges

Num 12:3

The man Moses was very meek.

The grace of meekness

How beautiful a grace is meekness! It may be somewhat difficult to define; but whenever we see we cannot fail to know and to feel its gentle and winning power. It is a grace that implies so very much in the heart. It is the beautiful result of many other graces; whilst its place in the beatitudes shows that it is the root on which others grow. Meekness is quite consistent with power and authority; for Moses had great power and authority in Israel, and yet, altogether unspoilt by it, he was the meekest of men. But we may look to another example, far greater than Moses, who said, All power is given to Me in heaven arid on earth; and yet added, I am meek and lowly in heart. It is in such lofty places that meekness is the most beautiful, because it then can, and does, stoop very low. But though this grace is evidently consistent with any power and authority, however exalted, it is altogether inconsistent with the love of power and with the love of authority. Meekness can only grow upon the ruins of selfishness in all its forms, whether it be selfishness towards God–that is, unbelief–or whether it be selfishness towards man, either in its form of pride, love of our own way, love of ease, love of money. But we may trace another feature in meekness from the example of Moses, and learn that this grace is not the attribute of a weak character, but the ornament of a firm and comprehensive spirit. Indeed, we seldom find real meekness in vacillating characters; for such yield when they ought not to yield, and then, rebuked by conscience for yielding, they become angry. Meekness will more often be found in the resolute character when it is sanctified by the Spirit of God, and obstinacy is purged out. Moses was a beautiful example of extraordinary strength of character. His one will was stronger than the united wills of all Israel. And yet amongst them all there was not one to be found so meek as he; and the reason was, because his will rested on the will of God. It was an unselfish will, and therefore it was that its uncommon power did not exclude meekness. We all need this grace in every relationship of life. As parents, for meekness should be the border and fringe of every act of authority; as mistresses, for in the carlessness and want of conscientiousness of servants your spirit may be tried nearly every day; as Christians, for St. Peter exhorts us (1Pe 3:15) to be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear; as teachers, for St. Paul says (2Ti 2:24-25). In these days of collision between system and system, and of sad confusion of views of Divine truth, we specially seem to need the spirit of meekness. For it is not rude attacks upon error, but truth spoken in meekness and love that avails and has most power. Meekness should be the handmaid of zeal. All of us must feel, if we have only made the experiment, how difficult of attainment is this grace; and yet there is great encouragement to seek it. It appears in the cluster of graces described as the fruit of the Spirit. It is the last but one, perhaps to show us the height at which it grows. There is a beautiful promise of guidance to the meek The meek will He guide in judgment: and the meek will He teach His way (Psa 25:9); and in Psa 149:4 is a larger promise still–He will beautify the meek with salvation. And then we cannot forget the beatitude uttered by the lips of Him whose meekness never failed–Blessed are the meek, for they shall inherit the earth! (G. Wagner.)

Moses the meek

Who records this? The popular answer is, Moses. He is the reputed author of the Pentateuch. Moses tells us, therefore, that Moses was the meekest of men. But if so, what becomes of his humility? Some meet the difficulty by reminding us that the verse is a parenthesis. It is enclosed in brackets. Perhaps it was added afterwards by another hand. This, of course, is possible. At the same time it is a desperate mode of dealing with the case. Supposing that Moses did indite it, what then? It is not necessarily a display of vanity. There are two kinds of egotism–the false and the true. If a man refers to himself simply as a historian, and merely because the circumstances of the case call for it, that is quite a lawful, righteous egotism. If, on the contrary, he does it out of conceit, he thereby manifests vain glory, and merits our scorn. A consciousness of integrity will sometimes impel its possessor to assert it, especially when it is misunderstood and persecuted. The uprightness of Job led him to exclaim, When I am tried I shall come forth as gold. The man Moses was very meek. But was he always such? Are we to regard his meekness as constitutional? There appear to be solid reasons for thinking that Israels distinguished lawgiver was originally impulsive and even passionate! At first, he was anything but slow to anger. And, as we read the narrative of his life, we mark the old disposition ever and anon asserting itself. Just as you sometimes see, in the midst of green pastures and yellow corn, patches of rock, fern, and heather, reminding you of the pristine state of the ground, so now and then the hasty spirit of Moses got the better of him. These were lingering and occasional outbreaks on the part of what the apostle would call the old man. They were exceptional. So faithfully had he watched against his besetting sin, so prayerfully had he exercised vigorous self-control, that the naturally irritable man became very meek above all the men who were on the face of the earth. As a certain author admirably writes: A traveller, giving an account of an ancient volcano, tells of a verdurous cup-like hollow on the mountain summit, and, where the fierce heat once had burned, a clear, still pool of water, looking up like an eye to heaven above. It is an apt parable of Moses. Naturally and originally volcanic, capable of profound passion and daring, he is new-made by grace till he stands out in calm grandeur of character with all the gentleness of Christ adorning him. The case of Moses is representative. It does not stand alone in grand isolation. That our weakest point may become our strongest is one of the most obvious and inspiring teachings of the Bible. Peter Thomas, a physiognomist, closely scanning the face of Socrates, pronounced him to be a bad man. He even went so far as to specify his vices and faults. Proud, crabbed, lustful, were the charges brought against him. The Athenians laughed this to scorn. Everybody knew its falsity. The distinguished sage was the exact opposite of the description. To their amazement, however, Socrates hushed them, and declared that no calumny had been uttered. What he has said, be remarked, accurately describes my nature, but by philosophy I have controlled anti conquered it. Let us be of good cheer. Philosophy is good, but we have something better–the grace of God which bringeth salvation. Let us but make it our own, and we shall joyfully experience its victories. (T. R. Stevenson.)

Meekness

What is meekness? It is not the repudiation of self-defence. Everything that is made has a right to exist, or God would not have matte it; and, if any other creature trespasses on this its birth-charter, it is justified in defending itself. Neither is meekness a mental incapacity to discern insults and injuries. A man who cannot do that is not meek but stupid. Nor is meekness a natural mildness which is incapable of being provoked. There are people of such a temper–or, rather, non-temper. It is no credit to them. We may call such people soft; but it would be a misnomer to call them meek. In fact, unless they can be stirred up, they are incapable of meekness; for the more natural fierceness a man has the more capable he is of meekness, and he upon whom anybody that comes along may make his scratch is anything but a meek person. Neither are they meek who are restrained from exhibiting resentment by fear or self-interest. They are cowards. All these are negative qualities. And it is impossible that meekness should belong to this tribe; for it must be immensely positive and tremendously energetic since it is to subjugate the earth and inherit it. The first element in meekness is docility–a willingness to learn, a readiness to go through the drudgery and labour connected with learning, a disposition to suppress the impatience which prevents us from learning. The second element is self-restraint, both toward God and toward man. The tendency of trouble is to irritate, to render the soul peevish, angry, morose, rebellious. But the meek soul has learned in the school of Christ. It accepts the truth that all things work together for good to them that love God; and, therefore, disciplines itself to patience under trial. Meekness educates man up to a Godlike standard. It stores up strength in the soul–a strength that shall prove available in the emergencies of life. The meek men are the men of might. They have broad shoulders and strong backs, or they could not carry this load of other mens ignorance, infirmity, and sin; and it is meekness that squares their shoulders, toughens their tendons, and develops their muscles. The meek men are, if the exigency arises, the most terrible of the earth. There are bounds to the exercise of meekness. Paul indicates this when he says: What will ye? Shall I come unto you with a rod, or in love? When the meek man does take the rod, he lays it on until the work is thoroughly done. (H. M. Scudder, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 3. 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; 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 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. The very power they envied was oppressive to its possessor, and was more than either of their shoulders could sustain.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This is added as the reason why Moses took no notice of their reproach, but was one that heard it not, and why God did so speedily and severely plead Mosess cause, because he did not avenge himself.

Quest. 1. Did it become Moses thus to commend himself?

Answ. 1. The holy penmen of Scripture are not to be measured or censured by other profane writers, because they are guided by special instinct in every thing they write; and as they ofttimes publish their own and their near relations greatest faults, where it may be useful to the honour of God, and the edification of the church in after-ages; so it is not strange if for the same reasons sometimes they commend themselves, especially when they are forced to it by the insolence and contempt of their adversaries, which was Mosess case here, in which case St. Paul also commends himself, 2Co 11:5, &c. 2Co 12:11,12; which they might the better do, because all their writings and carriage made it evident to all men that they did not this out of vain-glory, and that they were exalted above the affectation of mens praises, and the dread of mens reproaches.

2. This might be added, as some other clauses were, by some succeeding prophet, which was no disparagement to the authority of the Holy Scriptures, seeing it is all written by one hand, though divers pens be used by it.

Quest. 2: How was Moses so meek, when we oft times read of his anger, as Exo 11:8; 16:20; 32:19; Lev 10:16 Num 16:15; 20:10,11, compared with Psa 106:32,33?

Answ. 1. The meekest men upon earth are provoked sometimes, yea, oftener than Moses was.

2. True meekness doth not exclude all anger, but only such as is unjust, or immoderate, or implacable. Moses was and ought to be angry where God was offended and dishonoured, as he was in almost all the places alleged.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. the man Moses was very meek(Exo 14:13; Exo 32:12;Exo 32:13; Num 14:13;Num 21:7; Deu 9:18).This observation might have been made to account for Moses taking nonotice of their angry reproaches and for God’s interposing sospeedily for the vindication of His servant’s cause. The circumstanceof Moses recording an eulogium on a distinguishing excellence of hisown character is not without a parallel among the sacred writers,when forced to it by the insolence and contempt of opponents (2Co 11:5;2Co 12:11; 2Co 12:12).But it is not improbable that, as this verse appears to be aparenthesis, it may have been inserted as a gloss by Ezra or somelater prophet. Others, instead of “very meek,” suggest”very afflicted,” as the proper rendering.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Now the man Moses [was] very meek,…. So that they might say anything against him, and he not be affronted, nor resent any injury; and this therefore is introduced as a reason why the Lord undertook the cause, and vindicated him, resenting the obloquies of Miriam and Aaron against him; because he knew he was so exceeding meek, that he himself would pass it by without taking notice of it, though he might hear it: hence the Targum of Jonathan

“and he cared not for their words;”

they gave him no concern or uneasiness, so meek, mild, and gentle was he: and this is to be considered; not as a self-commendation of Moses, but as a testimony of his character by God himself, by whom he was inspired in writing it; though it is possible this might be added by another hand, Joshua or Ezra, under the same direction and inspiration of the Spirit of God; who chose that such a character of Moses should stand here, in opposition to the calumnies cast upon him, and as giving a reason why not he himself, but the Lord, appeared in his vindication, he being so meek and lowly, as is said of his antitype, and by himself,

Mt 11:29;

above all the men which [were] upon the face of the earth; being seldom angry, and when he was, it was generally, if not always, when the honour of God was concerned, and not on account of his own person and character; though it must not be said of him that he was perfect in this respect, or free from passion, or from blame at any time on account of it, but, when compared with others, he was the meekest man that ever lived; whereby he became the fittest person to have to do with such a peevish, perverse, and rebellious people as the Israelites were, whom no other man could well have bore with.

Fuente: John Gill’s Exposition of the Entire Bible

3. Now the man Moses was very meek. This parenthesis is inserted, in order that we might perceive that God was not moved by any complaint of Moses, to be so greatly wroth with Aaron and Miriam. It is said that “the Lord heard,” that is to say, to undertake the cause in His character of Judge: and it is now added, that He spontaneously summoned the criminals to His tribunal, though no accuser requested that justice should be done him. For this is the, tendency of the eulogium of his meekness, as if Moses had said that he submitted in silence to the wrong, because, in his meekness, he imposed patience on himself. Moreover, he, does not praise his own Virtue for the sake of boasting, but in order to exhort us by his example, and, if it should be our lot to be treated with indignity, quietly and calmly to wait for the judgment of God. For whence does it come that, when any one has injured us, our indignation carries away our feelings in all directions, and our pain boils up without measure, except because we do not think that our ills are regarded by God until we have made loud and boisterous complaints? This passage, then, teaches us that although the good and gentle refrain from reproaches and accusations, God nevertheless keeps watch for them, and, whilst they are silent, the wickedness of the ungodly cries out to, and is heard by, God. Again, the silence of long-suffering itself is more effectual before God than any cries, however loud. But if God does not immediately proceed to execute vengeance, we must bear in mind what is written elsewhere, that the blood of Abel cried out after his death, that the murder which Cain had committed might not be unpunished. (Gen 4:10.)

Fuente: Calvin’s Complete Commentary

(3) Now the man Moses was very meek . . . These words have been urged by some as an argument against the Mosaic authorship of the Pentateuch generally, or of the Book of Numbers in particular, but whether they may or may not have been inserted by a later writer, this inference is altogether unfounded. It is possible that the writer of Deu. 34:10 may have inserted these words in this place. On the other hand, there is no necessity for such a supposition. An objective statement, such as that contained in these words, is perfectly consistent with true humility and with a deep sense of sinfulness and frailty. When such expressions are required in order to a full understanding of all the circumstances of the history, they afford no just ground of objection either against the writer, or against the genuineness of the writing; and least of all can they be justly objected to in the case of those who, like Moses and St. Paul, were ever ready to sacrifice their own personality in the cause to which they had devoted their lives (comp. 2Co. 11:5). It may be observed, further, that the word anav, meek, is frequently interchanged with the cognate word ani, and that the meaning may be bowed down, or oppressed.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. Moses was very meek This statement is not a gratuitous piece of self-praise, but is necessary in order to bring out the reason why Moses not only refused to vindicate himself, but also to invoke the vengeance of Jehovah on account of the injury which had been done to him. “For this is the idea of the eulogium of his meekness, that he had swallowed the injury in silence, since he had imposed a law of patience upon himself because of his meekness.” Calvin. This verse furnishes no argument against the Mosaic authorship of this book, as, when properly viewed, it contains no offensive egotism or vain-glorying. “As he praises himself without pride, so he will blame himself elsewhere with humility.” Num 20:12, note. We must call to mind the great candour of Moses in recording his own faults his killing the Egyptian, (Exo 2:12,) his backwardness to obey God’s call, his neglect to circumcise his child, (Exo 4:10-26,) and the sin which excluded him from Canaan. We must bear in mind that Moses was repelling the foul and envious slander that he was fond of power and ambitious to usurp it. Since the inner life is inscrutable, and its external manifestations may be counterfeited, all the graces inwrought by the Sanctifier are to be declared by the lips while they are confirmed by the life. That the meekness of Moses was only of grace and not of nature is plainly seen from the sudden vengeance wreaked on the Egyptian oppressor. Exo 2:12. “Should we admit that in a very few instances a word or even a verse or paragraph may have been inserted by some duly authorized person for the sake of explanation or of greater completeness of record, we would not invalidate the Mosaic authorship of the Pentateuch.” Dr. W.H. Green.

Fuente: Whedon’s Commentary on the Old and New Testaments