N
U M B E R S
CHAP. XII.
In
the foregoing chapter we had the vexation which the people gave to Moses; in
this we have his patience tried by his own relations. I. Miriam and Aaron, his
own brother and sister, affronted him, ver. 1-3. II. God called them to an
account for it, ver. 4-9. III. Miriam was smitten with a leprosy for it, ver.
10. IV. Aaron submits, and Moses meekly intercedes for Miriam, ver. 11-13. V.
She is healed, but put to shame for seven days, ver. 14-16. And this is
recorded to show that the best persons and families have both their follies
and their crosses.
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Murmuring
of Miriam and Aaron.
B. C.
1490.
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1 And Miriam and Aaron
spake against Moses because of the Ethiopian woman whom he had married: for he
had married an Ethiopian woman. 2 And they said, Hath the LORD
indeed spoken only by Moses? hath he not spoken also by us? And the LORD
heard it. 3 (Now the man Moses was very meek, above
all the men which were upon the face of the earth.)
Here is, I. The unbecoming passion of Aaron and Miriam: they spoke against
Moses, v. 1. If Moses, that received so much honour from God, yet
received so many slights and affronts from men, shall any of us think such
trials either strange or hard, and be either provoked or discouraged by them?
But who would have thought that disturbance should be created to Moses, 1.
From those that were themselves serious and good; nay, that were eminent in
religion, Miriam a prophetess, Aaron the high priest, both of them
joint-commissioners with Moses for the deliverance of Israel? Mic. vi. 4, I
sent before thee Moses, Aaron, and Miriam. 2. From those that were his
nearest relations, his own brother and sister, who shone so much by rays
borrowed from him? Thus the spouse complains (Cant. i. 6), My mother's
children were angry with me; and quarrels among relations are in a special
manner grievous. A brother offended is harder to be won than a strong city.
Yet this helps to confirm the call of Moses, and shows that his advancement
was purely by the divine favour, and not by any compact or collusion with his
kindred, who themselves grudged his advancement. Neither did many of our
Saviour's kindred believe on him, John vii. 5. It should seem that Miriam
began the quarrel, and Aaron, not having been employed or consulted in the
choice of the seventy elders, was for the present somewhat disgusted, and so
was the sooner drawn in to take his sister's part. It would grieve one to see
the hand of Aaron in so many trespasses, but it shows that the law made men
priests who had infirmity. Satan prevailed first with Eve, and by her with
Adam; see what need we have to take heed of being drawn into quarrels by our
relations, for we know not how great a matter a little fire may kindle. Aaron
ought to have remembered how Moses stood his friend when God was angry with
him for making the golden calf (Deut. ix. 20), and not to have rendered him
evil for good. Two things they quarrelled with Moses about:-- (1.) About his
marriage: some think a late marriage with a Cushite or Arabian; others because
of Zipporah, whom on this occasion they called, in scorn, an Ethiopian woman,
and who, they insinuated, had too great an influence upon Moses in the choice
of these seventy elders. Perhaps there was some private falling out between
Zipporah and Miriam, which occasioned some hot words, and one peevish
reflection introduced another, till Moses and Aaron came to be interested.
(2.) About his government; not the mismanagement of it, but the monopolizing
of it (v. 2): "Hath the Lord spoken only by Moses? Must he
alone have the choice of the persons on whom the spirit of prophecy shall
come? Hath he not spoken also by us? Might not we have had a hand in
that affair, and preferred our friends, as well as Moses his?" They could
not deny that God had spoken by Moses, but it was plain he had sometimes
spoken also by them; and that which they intended was to make themselves equal
with him, though God had so many ways distinguished him. Note, Striving to be
greatest is a sin which easily besets disciples themselves, and it is
exceedingly sinful. Even those that are well preferred are seldom pleased if
others be better preferred. Those that excel are commonly envied.
II. The wonderful patience of Moses under this provocation. The Lord heard
it (v. 2), but Moses himself took no notice of it, for (v.
3) he was very meek. He had a great deal of reason to resent the affront; it
was ill-natured and ill-timed, when the people were disposed to mutiny, and
had lately given him a great deal of vexation with their murmurings, which
would be in danger of breaking out again when thus headed and countenanced by
Aaron and Miriam; but he, as a deaf man, heard not. When God's honour
was concerned, as in the case of the golden calf, no man more zealous than
Moses; but, when his own honour was touched, no man more meek: as bold as a
lion in the cause of God, but as mild as a lamb in his own cause. God's people
are the meek of the earth (Zeph. ii. 3), but some are more remarkable
than others for this grace, as Moses, who was thus fitted for the work he was
called to, which required all the meekness he had and sometimes more. And
sometimes the unkindness of our friends is a greater trial of our meekness
than the malice of our enemies. Christ himself records his own meekness (Matt.
xi. 29, I am meek and lowly in heart), and the copy of meekness which
Christ has set was without a blot, but that of Moses was not.
4 And the LORD
spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three
unto the tabernacle of the congregation. And they three came out.
5 And the LORD
came down in the pillar of the cloud, and stood in the door of the
tabernacle, and called Aaron and Miriam: and they both came forth.
6 And he said, Hear now my words: If there be a prophet among you, I
the LORD
will make myself known unto him in a vision, and will speak unto him in
a dream. 7 My servant Moses is not so, who is
faithful in all mine house. 8 With him will I speak mouth to
mouth, even apparently, and not in dark speeches; and the similitude of the LORD
shall he behold: wherefore then were ye not afraid to speak against my servant
Moses? 9 And the anger of the LORD
was kindled against them; and he departed.
Moses did not resent the injury done him, nor complain of it to God, nor make
any appeal to him; but God resented it. He hears all we say in our passion,
and is a swift witness of our hasty speeches, which is a reason why we should
resolutely bridle our tongues, that we speak not ill of others, and why we
should patiently stop our ears, and not take notice of it, if others speak ill
of us. I heard not, for thou wilt hear, Ps. xxxviii. 13-15. The more
silent we are in our own cause the more is God engaged to plead it. The
accused innocent needs to say little if he knows the judge himself will be his
advocate.
I. The cause is called, and the parties are summoned forthwith to attend at
the door of the tabernacle, v. 4, 5. Moses had often shown himself
jealous for God's honour, and now God showed himself jealous for his
reputation; for those that honour God he will honour, nor will he ever
be behind-hand with any that appear for him. Judges of old sat in the gate of
the city to try causes, and so on this occasion the shechinah in the
cloud of glory stood at the door of the tabernacle, and Aaron and
Miriam, as delinquents, were called to the bar.
II. Aaron and Miriam were made to know that great as they were they must not
pretend to be equal to Moses, nor set up as rivals with him, v. 6-8.
Were they prophets of the Lord? Of Moses it might be truly said, He more.
1. It was true that God put a great deal of honour upon the prophets. However
men mocked them and misused them, they were the favourites and intimates of
heaven. God made himself known to them, either by dreams when they were
asleep or by visions when they were awake, and by them made himself known to
others. And those are happy, those are great, truly great, truly happy, to
whom God makes himself known, Now he does it not by dreams and visions,
as of old, but by the Spirit of wisdom and revelation, who makes known
those things to babes which prophets and kings desired to see and might
not. Hence in the last days, the days of the Messiah, the sons and
daughters are said to prophesy (Joel ii. 28), because they shall be
better acquainted with the mysteries of the kingdom of grace than even the
prophets themselves were; see Heb. i. 1, 2. 2. Yet the honour put upon Moses
was far greater (v. 7): My servant Moses is not so, he excels
them all. To recompense Moses for his meekly and patiently bearing the
affronts which Miriam and Aaron gave him, God not only cleared him, but
praised him; and took that occasion to give him an encomium which remains upon
record to his immortal honour; and thus shall those that are reviled and
persecuted for righteousness' sake have a great reward in heaven,
Christ will confess them before his Father and the holy angels. (1.) Moses was
a man of great integrity and tried fidelity. He is faithful in all my
house. This is put first in his character, because grace excels gifts,
love excels knowledge, and sincerity in the service of God puts a greater
honour upon a man and recommends him to the divine favour more than learning,
abstruse speculations, and an ability to speak with tongues. This is
that part of Moses's character which the apostle quotes when he would show
that Christ was greater than Moses, making it out that he was so in this chief
instance of his greatness; for Moses was faithful only as a servant,
but Christ as a son, Heb. iii. 2, 5, 6. God entrusted Moses to deliver
his mind in all things to Israel; Israel entrusted him to treat for them with
God; and he was faithful to both. He said and did every thing in the
management of that great affair as became an honest good man, that aimed at
nothing else but the honour of God and the welfare of Israel. (2.) Moses was
therefore honoured with clearer discoveries of God's mind, and a more intimate
communion with God, than any other prophet whatsoever. He shall, [1.] Hear
more from God than any other prophet, more clearly and distinctly: With him
will I speak mouth to mouth, or face to face (Exod. xxx. 11), as
a man speaks to his friend, whom he discourses with freely and familiarly,
and without any confusion or consternation, such as sometimes other prophets
were under; as Ezekiel, and John himself, when God spoke to them. By other
prophets God sent to his people reproofs, and predictions of good or evil,
which were properly enough delivered in dark speeches, figures, types, and
parables; but by Moses he gave laws to his people, and the institution of holy
ordinances, which could by no means be delivered by dark speeches, but must be
expressed in the plainest and most intelligible manner. [2.] He shall see more
of God than any other prophet: The similitude of the Lord shall behold,
as he hath seen it in Horeb, when God proclaimed his name before him. Yet he
saw only the similitude of the Lord, angels and glorified saints always behold
the face of our Father. Moses had the spirit of prophecy in a way peculiar to
himself, and which set him far above all other prophets; yet he that is
least in the kingdom of heaven is greater than he, much more does our Lord
Jesus infinitely excel him, Heb. iii. 1, &c.
Now let Miriam and Aaron consider who it was that they insulted: Were you
not afraid to speak against my servant Moses? Against my servant, against
Moses? so it runs in the original. "How dare you abuse any servant of
mine, especially such a servant as Moses, who is a friend, a confidant, and
steward of the house?" How durst they speak to the grief and reproach of
one whom God had so much to say in commendation of? Might they not expect that
God would resent it, and take it as an affront to himself? Note, We have
reason to be afraid of saying or doing any thing against the servants of God;
it is at our peril if we do, for God will plead their cause, and reckon that
what touches them touches the apple of his eye. It is a dangerous thing
to offend Christ's little ones, Matt. xviii. 6. Those are presumptuous
indeed that are not afraid to speak evil of dignities, 2 Pet. ii. 10.
III. God, having thus shown them their fault and folly, next shows them his
displeasure (v. 9): The anger of the Lord was kindled against them,
of which perhaps some sensible indications were given in the change of the
colour of the cloud, or some flashes of lightning from it. But indeed it was
indication enough of his displeasure that he departed, and would not so much
as hear their excuse, for he needed not, understanding their thoughts afar
off; and thus he would show that he was displeased. Note, The removal of
God's presence from us is the surest and saddest token of God's displeasure
against us. Woe unto us if he depart; and he never departs till we by our sin
and folly drive him from us.
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Miriam
Smitten with Leprosy.
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B.
C. 1490.
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10 And the cloud departed
from off the tabernacle; and, behold, Miriam became leprous, white
as snow: and Aaron looked upon Miriam, and, behold, she was
leprous. 11 And Aaron said unto Moses, Alas, my lord, I beseech
thee, lay not the sin upon us, wherein we have done foolishly, and wherein we
have sinned. 12 Let her not be as one dead, of whom the flesh is
half consumed when he cometh out of his mother's womb. 13 And
Moses cried unto the LORD,
saying, Heal her now, O God, I beseech thee. 14 And the LORD
said unto Moses, If her father had but spit in her face, should she not be
ashamed seven days? let her be shut out from the camp seven days, and after
that let her be received in again. 15 And Miriam was shut
out from the camp seven days: and the people journeyed not till Miriam was
brought in again. 16 And afterward the people removed from
Hazeroth, and pitched in the wilderness of Paran.
Here is, I. God's judgment upon Miriam (v. 10): The cloud departed
from off that part of the tabernacle, in token of God's
displeasure, and presently Miriam became leprous; when God goes, evil comes;
expect no good when God departs. The leprosy was a disease often inflicted by
the immediate hand of God as the punishment of some particular sin, as on
Gehazi for lying, on Uzziah for invading the priest's office, and here on
Miriam for scolding and making mischief among relations. The plague of the
leprosy, it is likely, appeared in her face, so that it appeared to all that
saw her that she was struck with it, with the worst of it, she was leprous as
snow; not only so white, but so soft, the solid flesh losing its consistency,
as that which putrefies does. Her foul tongue (says bishop Hall) is justly
punished with a foul face, and her folly in pretending to be a rival with
Moses is made manifest to all men, for every one sees his face to be glorious,
and hers to be leprous. While Moses needs a veil to hide his glory, Miriam
needs one to hide her shame. Note, Those distempers which any way deform us
ought to be construed as a rebuke to our pride, and improved for the cure of
it, and under such humbling providences we ought to be very humble. It is a
sign that the heart is hard indeed if the flesh be mortified, and yet the
lusts of the flesh remain unmortified. It should seem that this plague upon
Miriam was designed for an exposition of the law concerning the leprosy (Lev.
xiii.), for it is referred to upon the rehearsal of that law, Deut. xxiv. 8,
9. Miriam was struck with a leprosy, but not Aaron, because she was first in
the transgression, and God would put a difference between those that mislead
and those that are misled. Aaron's office, though it saved him not from God's
displeasure, yet helped to secure him from this token of his displeasure,
which would not only have suspended him for the present from officiating, when
(there being no priests but himself and his two sons) he could ill be spared,
but it would have rendered him and his office mean, and would have been a
lasting blot upon his family. Aaron as priest was to be the judge of the
leprosy, and his performing that part of his office upon this occasion, when
he looked upon Miriam, and behold she was leprous, was a sufficient
mortification to him. He was struck through her side, and could not pronounce
her leprous without blushing and trembling, knowing himself to be equally
obnoxious. This judgment upon Miriam is improvable by us as a warning to take
heed of putting any affront upon our Lord Jesus. If she was thus chastised for
speaking against Moses, what will become of those that sin against Christ?
II. Aaron's submission hereupon (v. 11, 12); he humbles himself to
Moses, confesses his fault, and begs pardon. He that but just now joined with
his sister in speaking against Moses is here forced for himself and his sister
to make a penitent address to him, and in the highest degree to magnify him
(as if he had the power of God to forgive and heal) whom he had so lately
vilified. Note, Those that trample upon the saints and servants of God will
one day be glad to make court to them; at furthest, in the other world, as the
foolish virgins to the wise for a little oil, and the rich man to Lazarus for
a little water; and perhaps in this world, as Job's friend to him for his
prayers, and here Aaron to Moses. Rev. iii. 9. In his submission, 1. He
confesses his own and his sister's sin, v. 11. He speaks respectfully
to Moses, of whom he had spoken slightly, calls him his lord, and now turns
the reproach upon himself, speaks as one ashamed of what he had said: We
have sinned, we have done foolishly. Those sin, and do foolishly, who
revile and speak evil of any, especially of good people or of those in
authority. Repentance is the unsaying of that which we have said amiss, and it
had better be unsaid than that we be undone by it. 2. He begs Moses's pardon: Lay
not this sin upon us. Aaron was to bring his gift to the altar, but,
knowing that his brother had something against him, he of all men was
concerned to reconcile himself to his brother, that he might be qualified to
offer his gift. Some think that this speedy submission which God saw him ready
to make was that which prevented his being struck with a leprosy as his sister
was. 3. He recommends the deplorable condition of his sister to Moses's
compassionate consideration (v. 12): Let her not be as one dead,
that is, "Let her not continue so separated from conversation, defiling
all she touches, and even to putrefy above ground as one dead." He
eloquently describes the misery of her case, to move his pity.
III. The intercession made for Miriam (v. 13): He cried unto the
Lord with a loud voice, because the cloud, the symbol of his presence, was
removed and stood at some distance, and to express his fervency in this
request, Heal her now, O Lord, I beseech thee. By this he made it to
appear that he did heartily forgive her the injury she had one him, that he
had not accused her to God, nor called for justice against her; so far from
this that, when God in tenderness to his honour had chastised her insolence,
he was the first that moved for reversing the judgment. By this example we are
taught to pray for those that despitefully use us; and not to take
pleasure in the most righteous punishment inflicted either by God or man on
those that have been injurious to us. Jeroboam's withered hand was restored at
the special instance and request of the prophet against whom it had been
stretched out, 1 Kings xiii. 6. So Miriam here was healed by the prayer of
Moses, whom she had abused, and Abimelech by the prayer of Abraham, Gen. xx.
17. Moses might have stood off, and have said, "She is served well
enough, let her govern her tongue better next time;" but, not content
with being able to say that he had not prayed for the inflicting of the
judgment, he prays earnestly for the removal of it. This pattern of Moses, and
that of our Saviour, Father, forgive them, we must study to conform to.
IV. The accommodating of this matter so as that mercy and justice might meet
together. 1. Mercy takes place so far as that Miriam shall be healed; Moses
forgives her, and God will. See 2 Cor. ii. 10. But, 2. Justice takes place so
far as that Miriam shall be humbled (v. 14): Let her be shut out
from the camp seven days, that she herself might be made more sensible of
her fault and penitent for it, and that her punishment might be the more
public, and all Israel might take notice of it and take warning by it not to
mutiny. If Miriam the prophetess be put under such marks of humiliation for
one hasty word spoken against Moses, what may we expect for our murmurings? If
this be done in a green tree, what shall be done in the dry? See how
people debase and diminish themselves by sin, stain their glory, and lay their
honour in the dust. When Miriam praised God, we find her at the head of the
congregation and one of the brightest ornaments of it, Exod. xv. 20. Now that
she quarrelled with God we find her expelled as the filth and off-scouring of
it. A reason is given for her being put out of the camp for seven days,
because thus she ought to accept of the punishment of her iniquity. If
her father, her earthly father, had but spit in her face, and so signified his
displeasure against her, would she not be so troubled and concerned at it, and
so sorry that she had deserved it, as to shut herself up for some time in her
room, and not come into his presence, or show her face in the family, being
ashamed of her own folly and unhappiness? If such reverence as this be owing
to the fathers of our flesh, when they correct us, much more ought we to
humble ourselves under the mighty hand of the Father of spirits, Heb. xii. 9.
Note, When we are under the tokens of God's displeasure for sin, it becomes us
to take shame to ourselves, and to lie down in that shame, owning that to
us belongs confusion of face. If by our own fault and folly we expose
ourselves to the reproach and contempt of men, the just censures of the
church, or the rebukes of the divine Providence, we must confess that our
Father justly spits in our face, and be ashamed.
V. The hindrance that this gave to the people's progress: The people
journeyed not till Miriam was brought in again, v. 15. God did not
remove the cloud, and therefore they did not remove their camp. This was
intended, 1. As a rebuke to the people, who were conscious to themselves of
having sinned after the similitude of Miriam's transgression, in speaking
against Moses: thus far therefore they shall share in her punishment, that it
shall retard their march forward towards Canaan. Many things oppose us, but
nothing hinders us in the way to heaven as sin does. 2. As a mark of respect
to Miriam. If the camp had removed during the days of her suspension, her
trouble and shame had been the greater; therefore, in compassion to her, they
shall stay till her excommunication be taken off, and she taken in again, it
is probable with the usual ceremonies of the cleansing of lepers. Note, Those
that are under censure and rebuke for sin ought to be treated with a great
deal of tenderness, and not be over-loaded, no, not with the shame they have
deserved, not counted as enemies (2 Thess. iii. 15), but forgiven
and comforted, 2 Cor. ii. 7. Sinners must be cast out with grief, and
penitents taken in with joy. When Miriam was absolved and re-admitted, the
people went forward into the wilderness of Paran, which joined up to the south
border of Canaan, and thither their next remove would have been if they had
not put a bar in their own way.
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