Num 12:2-3
Miriam and Aaron said, “Hath Jehovah then spoken only by Moses, and not also by us?” Are not we - the high priest Aaron, who brings the rights of the congregation before Jehovah in the Urim and Thummim (Exo 28:30), and the prophetess Miriam (Exo 15:20) - also organs and mediators of divine revelation? “They are proud of the prophetic gift, which ought rather to have fostered modesty in them. But such is the depravity of human nature, that they not only abuse the gifts of God towards the brother whom they despise, but by an ungodly and sacrilegious glorification extol the gifts themselves in such a manner as to hide the Author of the gifts” (Calvin). - “And Jehovah heard.” This is stated for the purpose of preparing the way for the judicial interposition of God. When God hears what is wrong, He must proceed to stop it by punishment. Moses might also have heard what they said, but “the man Moses was very meek (πραΰ́ς, lxx, mitis, Vulg.; not 'plagued,' geplagt, as Luther renders it), more than all men upon the earth.” No one approached Moses in meekness, because no one was raised so high by God as he was. The higher the position which a man occupies among his fellow-men, the harder is it for the natural man to bear attacks upon himself with meekness, especially if they are directed against his official rank and honour. This remark as to the character of Moses serves to bring out to view the position of the person attacked, and points out the reason why Moses not only abstained from all self-defence, but did not even cry to God for vengeance on account of the injury that had been done to him. Because he was the meekest of all men, he could calmly leave this attack upon himself to the all-wise and righteous Judge, who had both called and qualified him for his office. “For this is the idea of the eulogium of his meekness. It is as if Moses had said that he had swallowed the injury in silence, inasmuch as he had imposed a law of patience upon himself because of his meekness” (Calvin).
The self-praise on the part of Moses, which many have discovered in this description of his character, and on account of which some even of the earlier expositors regarded this verse as a later gloss, whilst more recent critics have used it as an argument against the Mosaic authorship of the Pentateuch, is not an expression of vain self-display, or a glorification of his own gifts and excellences, which he prided himself upon possessing above all others. It is simply a statement, which was indispensable to a full and correct interpretation of all the circumstances, and which was made quite objectively, with reference to the character which Moses had not given to himself but had acquired through the grace of God, and which he never falsified from the very time of his calling until the day of his death, either at the rebellion of the people at Kibroth-hattaavah (ch. 11), or at the water of strife (at Kadesh (ch. 20). His despondency under the heavy burden of his office in the former case (ch. 11) speaks rather for than against the meekness of his character; and the sin at Kadesh (ch. 20) consisted simply in the fact, that he suffered himself to be brought to doubt either the omnipotence of God, or the possibility of divine help, in account of the unbelief of the people.
No doubt it was only such a man as Moses who could speak of himself in such a way, - a man who had so entirely sacrificed his own personality to the office assigned him by the Lord, that he was ready at any moment to stake his life for the cause and glory of the Lord (cf. Num 11:15, and Exo 32:32), and of whom Calmet observes with as much truth as force, “As he praises himself here without pride, so he will blame himself elsewhere with humility,”-a man or God whose character is not to be measured by the standard of ordinary men (cf. Hengstenberg, Dissertations, vol. ii. pp. 141ff.).