Now Moses was a very humble man
Moses is often recognized as one of the greatest leaders in biblical history, yet this verse highlights his humility. Humility is a key virtue in biblical teaching, often associated with submission to God's will. Moses' humility is evident in his reluctance to lead (Exodus 3:11) and his dependence on God for guidance. This humility is contrasted with the pride seen in other leaders, such as Pharaoh, who resisted God's commands. Humility is a trait that Jesus also exemplified, as seen in Philippians 2:5-8, where He humbled Himself by becoming obedient to death.

more so than any man
This phrase emphasizes the unparalleled nature of Moses' humility. In the cultural context of the ancient Near East, leaders were often expected to be assertive and authoritative. Moses' humility set him apart from other leaders of his time, highlighting a counter-cultural approach to leadership that values servanthood over dominance. This characteristic is a precursor to the servant leadership model that Jesus would later embody and teach His disciples.

on the face of the earth
The phrase "on the face of the earth" underscores the universality and extent of Moses' humility. It suggests that his humility was not just notable among the Israelites but was unmatched globally. This global perspective is significant in the biblical narrative, as it positions Moses as a unique figure in God's plan for humanity. It also foreshadows the global impact of Jesus Christ, whose life and teachings would reach all nations, as prophesied in Isaiah 49:6 and fulfilled in the Great Commission (Matthew 28:19-20).

1. Moses
The central figure in this verse, Moses is described as exceedingly humble. He is the leader of the Israelites, chosen by God to deliver His people from Egypt and guide them through the wilderness.

2. Israelites
The people whom Moses is leading. They are in the wilderness, having been delivered from slavery in Egypt, and are on their way to the Promised Land.

3. Wilderness
The setting for this event, representing both a physical and spiritual journey for the Israelites as they learn to trust and obey God.The Essence of True Humility
Moses' humility is not just a personality trait but a deep-seated recognition of his dependence on God. True humility involves acknowledging our limitations and God's sovereignty.

Leadership and Humility
Moses' leadership is marked by humility, which is essential for anyone in a position of authority. Humble leaders are more effective because they prioritize the needs of others and seek God's guidance.

Humility as Strength
In a world that often equates humility with weakness, Moses' example shows that humility is a source of strength. It allows us to be teachable and open to God's direction.

Humility in Conflict
Numbers 12:3 is set in the context of a conflict with Miriam and Aaron. Moses' humility is a model for handling disputes with grace and patience, trusting God to vindicate us.

Cultivating Humility
Like Moses, we can cultivate humility by spending time in God's presence, recognizing our need for Him, and serving others selflessly.(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 Deuteronomy 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. 2Corinthians 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.

Verse 3. - Now the man Moses was very meek, above all the men which were upon the face of the earth. For the Hebrew עָנָו the Septuagint has πραὺς here; the Vulgate, mitis. The Targum Palestine has "bowed down in his mind," i.e., overwhelmed ("plagued," Luther). The ordinary version is undoubtedly' right; the object of the parenthesis was either to explain that there was no real ground for the hostility of Miriam and Aaron, or to show that the direct interference of the Lord himself was necessary for the protection of his servant. The verse bears a difficulty on its very face, because it speaks of Moses in terms which could hardly have been used by Moses of himself. Nor is this difficulty in the least degree diminished by the explanations which are offered by those who are determined to maintain at any cost the Mosaic authorship of every word in the Pentateuch. It is no doubt true to some extent that when a great and good man is writing of himself (and especially when he writes under the influence of the Holy Spirit), he can speak of himself with the same calm and simple truthfulness with which he would speak of any other. It is sufficient, however, to refer to the example of St. Paul to show that neither any height of spiritual privilege and authority, nor any intensity of Divine inspiration, obliterates the natural virtue of modesty, or allows a really humble man to praise himself without pain and shrinking. It is also to be observed that while St. Paul forces himself to speak of his privileges, distinctions, and sufferings, all of which were outward to himself, Moses would here be claiming for himself the possession of an inward virtue in greater measure than any other living soul. Surely it is not too much to say that if he did possess it in such measure, he could not possibly have been conscious that he did; only One was thus conscious of his own ineffable superiority, and this very consciousness is one of the strongest arguments for believing that he was infinitely more than a mere man, howsoever good and exalted. There is but one theory that will make it morally possible for Moses to have written this verse, viz., that in writing he was a mere instrument, and not morally responsible for what he did write. Such a theory will find few upholders. But, further, it is necessary to prove not only that Moses might have made this statement, but also that he might have made it in this form. Granted that it was necessary to the narrative to point out that he was very meek; it was not necessary to assert that he was absolutely the meekest man living. And if it was unnecessary, it was also unnatural. No good man would go out of his way to compare himself to his own advantage with all men upon the face of the earth. The whole form of the sentence, indeed, as well as its position, proclaim it so clearly to be an addition by some later hand, that the question may be left to the common sense and knowledge of human nature of every reader; for the broad outlines of human character, morality, and virtue are the same in every age, and are not displaced by any accident of position, or even of inspiration. A slight examination of passages from other sacred writers, which are sometimes adduced as analogous, will serve to show how profound is the difference between what holy men could say of themselves and what they could not (cf. Daniel 1:19, 20; Daniel 5:11, 12; Daniel 9:23; Daniel 10:11). On the question of the inspiration of this verse, supposing it to be an interpolation, and as to the probable author of it, see the Preface. As to the fact of Moses' meekness, we have no reason to doubt it, but we may legitimately look upon the form in which it is stated as one of those conventional hyperboles which are not uncommon even in the sacred writings (cf. Genesis 7:19; John 21:25). And we cannot avoid perceiving that Moses' meekness was far from being perfect, and was marred by sinful impatience and passion on more than one recorded occasion.

Parallel Commentaries ...


Now Moses
מֹשֶׁ֖ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver

was a very
מְאֹ֑ד (mə·’ōḏ)
Adverb
Strong's 3966: Vehemence, vehemently, wholly, speedily

humble
עָנָ֣יו (‘ā·nāw)
Adjective - masculine singular
Strong's 6035: Poor, afflicted, humble, meek

man,
וְהָאִ֥ישׁ (wə·hā·’îš)
Conjunctive waw, Article | Noun - masculine singular
Strong's 376: A man as an individual, a male person

more so than any
מִכֹּל֙ (mik·kōl)
Preposition-m | Noun - masculine singular construct
Strong's 3605: The whole, all, any, every

man
הָֽאָדָ֔ם (hā·’ā·ḏām)
Article | Noun - masculine singular
Strong's 120: Ruddy, a human being

on
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

the face
פְּנֵ֥י (pə·nê)
Noun - common plural construct
Strong's 6440: The face

of the earth.
הָאֲדָמָֽה׃ (hā·’ă·ḏā·māh)
Article | Noun - feminine singular
Strong's 127: Ground, land


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OT Law: Numbers 12:3 Now the man Moses was very humble (Nu Num.)