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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1706)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>N U M B E R S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In the foregoing chapter we had the vexation which the people gave to
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Moses; in this we have his patience tried by his own relations.
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I. Miriam and Aaron, his own brother and sister, affronted him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:1-3">ver. 1-3</A>.
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II. God called them to an account for it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:4-9">ver. 4-9</A>.
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III. Miriam was smitten with a leprosy for it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:10">ver. 10</A>.
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IV. Aaron submits, and Moses meekly intercedes for Miriam,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:11-13">ver. 11-13</A>.
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V. She is healed, but put to shame for seven days,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:14-16">ver. 14-16</A>.
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And this is recorded to show that the best persons and families have
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both their follies and their crosses.</P>
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</FONT>
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<A NAME="Nu12_1"> </A>
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<A NAME="Nu12_2"> </A>
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<A NAME="Nu12_3"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Murmuring of Miriam and Aaron.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1490.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And Miriam and Aaron spake against Moses because of the
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Ethiopian woman whom he had married: for he had married an
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Ethiopian woman.
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2 And they said, Hath the L<FONT SIZE=-1><B>ORD</B></FONT> indeed spoken only by Moses?
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hath he not spoken also by us? And the L<FONT SIZE=-1><B>ORD</B></FONT> heard <I>it.</I>
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3 (Now the man Moses <I>was</I> very meek, above all the men which
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<I>were</I> upon the face of the earth.)
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</FONT></P>
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<P>
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Here is,
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I. The unbecoming passion of Aaron and Miriam: they <I>spoke against
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Moses,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:1"><I>v.</I> 1</A>.
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If Moses, that received so much honour from God, yet received so many
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slights and affronts from men, shall any of us think such trials either
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strange or hard, and be either provoked or discouraged by them? But who
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would have thought that disturbance should be created to Moses,
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1. From those that were themselves serious and good; nay, that were
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eminent in religion, Miriam a prophetess, Aaron the high priest, both
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of them joint-commissioners with Moses for the deliverance of Israel?
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mic+6:4">Mic. vi. 4</A>,
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<I>I sent before thee Moses, Aaron, and Miriam.</I>
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2. From those that were his nearest relations, his own brother and
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sister, who shone so much by rays borrowed from him? Thus the spouse
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complains
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=So+1:6">Cant. i. 6</A>),
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<I>My mother's children were angry with me;</I> and quarrels among
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relations are in a special manner grievous. <I>A brother offended is
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harder to be won than a strong city.</I> Yet this helps to confirm the
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call of Moses, and shows that his advancement was purely by the divine
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favour, and not by any compact or collusion with his kindred, who
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themselves grudged his advancement. Neither did many of our Saviour's
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kindred believe on him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:5">John vii. 5</A>.
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It should seem that Miriam began the quarrel, and Aaron, not having
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been employed or consulted in the choice of the seventy elders, was for
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the present somewhat disgusted, and so was the sooner drawn in to take
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his sister's part. It would grieve one to see the hand of Aaron in so
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many trespasses, but it shows that <I>the law made men priests who had
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infirmity.</I> Satan prevailed first with Eve, and by her with Adam;
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see what need we have to take heed of being drawn into quarrels by our
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relations, for we know not how great a matter a little fire may kindle.
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Aaron ought to have remembered how Moses stood his friend when God was
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angry with him for making the golden calf
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+9:20">Deut. ix. 20</A>),
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and not to have rendered him evil for good. Two things they quarrelled
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with Moses about:--
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(1.) About his marriage: some think a late marriage with a Cushite or
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Arabian; others because of Zipporah, whom on this occasion they called,
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in scorn, an Ethiopian woman, and who, they insinuated, had too great
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an influence upon Moses in the choice of these seventy elders. Perhaps
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there was some private falling out between Zipporah and Miriam, which
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occasioned some hot words, and one peevish reflection introduced
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another, till Moses and Aaron came to be interested.
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(2.) About his government; not the mismanagement of it, but the
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monopolizing of it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:2"><I>v.</I> 2</A>):
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"<I>Hath the Lord spoken only by Moses?</I> Must <I>he</I> alone have
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the choice of the persons on whom the spirit of prophecy shall come?
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<I>Hath he not spoken also by us?</I> Might not we have had a hand in
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that affair, and preferred our friends, as well as Moses his?" They
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could not deny that God had spoken by Moses, but it was plain he had
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sometimes spoken also by them; and that which they intended was to make
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themselves equal with him, though God had so many ways distinguished
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him. Note, Striving to be greatest is a sin which easily besets
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disciples themselves, and it is exceedingly sinful. Even those that are
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well preferred are seldom pleased if others be better preferred. Those
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that excel are commonly envied.</P>
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<P>
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II. The wonderful patience of Moses under this provocation. <I>The Lord
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heard it</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:2"><I>v.</I> 2</A>),
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but Moses himself took no notice of it, for
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:3"><I>v.</I> 3</A>)
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he was very meek. He had a great deal of reason to resent the affront;
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it was ill-natured and ill-timed, when the people were disposed to
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mutiny, and had lately given him a great deal of vexation with their
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murmurings, which would be in danger of breaking out again when thus
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headed and countenanced by Aaron and Miriam; but he, <I>as a deaf man,
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heard not.</I> When God's honour was concerned, as in the case of the
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golden calf, no man more zealous than Moses; but, when his own honour
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was touched, no man more meek: as bold as a lion in the cause of God,
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but as mild as a lamb in his own cause. God's people are the <I>meek of
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the earth</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zep+2:3">Zeph. ii. 3</A>),
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but some are more remarkable than others for this grace, as Moses, who
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was thus fitted for the work he was called to, which required all the
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meekness he had and sometimes more. And sometimes the unkindness of
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our friends is a greater trial of our meekness than the malice of our
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enemies. Christ himself records his own meekness
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+11:29">Matt. xi. 29</A>,
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<I>I am meek and lowly in heart</I>), and the copy of meekness which
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Christ has set was without a blot, but that of Moses was not.</P>
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<A NAME="Nu12_4"> </A>
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<A NAME="Nu12_5"> </A>
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<A NAME="Nu12_6"> </A>
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<A NAME="Nu12_7"> </A>
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<A NAME="Nu12_8"> </A>
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<A NAME="Nu12_9"> </A>
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<P>
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<FONT SIZE=+1>4 And the L<FONT SIZE=-1><B>ORD</B></FONT> spake suddenly unto Moses, and unto Aaron, and
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unto Miriam, Come out ye three unto the tabernacle of the
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congregation. And they three came out.
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5 And the L<FONT SIZE=-1><B>ORD</B></FONT> came down in the pillar of the cloud, and stood
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<I>in</I> the door of the tabernacle, and called Aaron and Miriam: and
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they both came forth.
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6 And he said, Hear now my words: If there be a prophet among
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you, <I>I</I> the L<FONT SIZE=-1><B>ORD</B></FONT> will make myself known unto him in a vision,
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<I>and</I> will speak unto him in a dream.
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7 My servant Moses <I>is</I> not so, who <I>is</I> faithful in all mine
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house.
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8 With him will I speak mouth to mouth, even apparently, and
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not in dark speeches; and the similitude of the L<FONT SIZE=-1><B>ORD</B></FONT> shall he
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behold: wherefore then were ye not afraid to speak against my
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servant Moses?
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9 And the anger of the L<FONT SIZE=-1><B>ORD</B></FONT> was kindled against them; and he
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departed.
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</FONT></P>
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<P>
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Moses did not resent the injury done him, nor complain of it to God,
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nor make any appeal to him; but God resented it. He hears all we say in
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our passion, and is a swift witness of our hasty speeches, which is a
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reason why we should resolutely bridle our tongues, that we speak not
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ill of others, and why we should patiently stop our ears, and not take
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notice of it, if others speak ill of us. <I>I heard not, for thou wilt
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hear,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+38:13-15">Ps. xxxviii. 13-15</A>.
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The more silent we are in our own cause the more is God engaged to
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plead it. The accused innocent needs to say little if he knows the
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judge himself will be his advocate.</P>
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<P>
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I. The cause is called, and the parties are summoned forthwith to
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attend at the door of the tabernacle,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:4,5"><I>v.</I> 4, 5</A>.
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Moses had often shown himself jealous for God's honour, and now God
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showed himself jealous for his reputation; for <I>those that honour God
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he will honour,</I> nor will he ever be behind-hand with any that
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appear for him. Judges of old sat in the gate of the city to try
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causes, and so on this occasion the <I>shechinah</I> in the cloud of
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glory stood <I>at the door of the tabernacle,</I> and Aaron and Miriam,
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as delinquents, were called to the bar.</P>
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<P>
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II. Aaron and Miriam were made to know that great as they were they
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must not pretend to be equal to Moses, nor set up as rivals with him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:6-8"><I>v.</I> 6-8</A>.
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Were they prophets of the Lord? Of Moses it might be truly said, <I>He
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more.</I>
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1. It was true that God put a great deal of honour upon the prophets.
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However men mocked them and misused them, they were the favourites and
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intimates of heaven. God <I>made himself known to them,</I> either by
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dreams when they were asleep or by visions when they were awake, and by
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them made himself known to others. And those are happy, those are
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great, truly great, truly happy, to whom God <I>makes himself
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known,</I> Now he does it not by dreams and visions, as of old, but by
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the <I>Spirit of wisdom and revelation,</I> who makes known those
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things to babes which <I>prophets and kings</I> desired to see and
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might not. Hence in the last days, the days of the Messiah, the <I>sons
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and daughters</I> are said to <I>prophesy</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joe+2:28">Joel ii. 28</A>),
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because they shall be better acquainted with the mysteries of the
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kingdom of grace than even the prophets themselves were; see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+1:1,2">Heb. i. 1, 2</A>.
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2. Yet the honour put upon Moses was far greater
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:7"><I>v.</I> 7</A>):
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<I>My servant Moses is not so,</I> he excels them all. To recompense
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Moses for his meekly and patiently bearing the affronts which Miriam
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and Aaron gave him, God not only cleared him, but praised him; and took
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that occasion to give him an encomium which remains upon record to his
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immortal honour; and thus shall those that are reviled and persecuted
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for righteousness' sake have a <I>great reward in heaven,</I> Christ
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will confess them before his Father and the holy angels.
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(1.) Moses was a man of great integrity and tried fidelity. He is
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<I>faithful in all my house.</I> This is put first in his character,
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because grace excels gifts, love excels knowledge, and sincerity in the
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service of God puts a greater honour upon a man and recommends him to
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the divine favour more than learning, abstruse speculations, and an
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ability to <I>speak with tongues.</I> This is that part of Moses's
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character which the apostle quotes when he would show that Christ was
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greater than Moses, making it out that he was so in this chief instance
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of his greatness; for Moses was faithful only <I>as a servant,</I> but
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Christ <I>as a son,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+3:2,5,6">Heb. iii. 2, 5, 6</A>.
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God entrusted Moses to deliver his mind in all things to Israel; Israel
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entrusted him to treat for them with God; and he was faithful to both.
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He said and did every thing in the management of that great affair as
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became an honest good man, that aimed at nothing else but the honour of
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God and the welfare of Israel.
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(2.) Moses was therefore honoured with clearer discoveries of God's
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mind, and a more intimate communion with God, than any other prophet
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whatsoever. He shall,
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[1.] Hear more from God than any other prophet, more clearly and
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distinctly: <I>With him will I speak mouth to mouth,</I> or <I>face to
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face</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+30:11">Exod. xxx. 11</A>),
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<I>as a man speaks to his friend,</I> whom he discourses with freely
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and familiarly, and without any confusion or consternation, such as
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sometimes other prophets were under; as Ezekiel, and John himself, when
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God spoke to them. By other prophets God sent to his people reproofs,
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and predictions of good or evil, which were properly enough delivered
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in dark speeches, figures, types, and parables; but by Moses he gave
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laws to his people, and the institution of holy ordinances, which could
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by no means be delivered by dark speeches, but must be expressed in the
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plainest and most intelligible manner.
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[2.] He shall see more of God than any other prophet: <I>The similitude
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of the Lord shall behold,</I> as he hath seen it in Horeb, when God
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proclaimed his name before him. Yet he saw only the similitude of the
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Lord, angels and glorified saints always behold the face of our Father.
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Moses had the spirit of prophecy in a way peculiar to himself, and
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which set him far above all other prophets; yet <I>he that is least in
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the kingdom of heaven is greater than he,</I> much more does our Lord
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Jesus infinitely excel him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+3:1-6">Heb. iii. 1</A>,
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&c.</P>
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<P>
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Now let Miriam and Aaron consider who it was that they insulted:
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<I>Were you not afraid to speak against my servant Moses? Against my
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servant, against Moses?</I> so it runs in the original. "How dare you
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abuse any servant of mine, especially such a servant as Moses, who is a
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friend, a confidant, and steward of the house?" How durst they speak to
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the grief and reproach of one whom God had so much to say in
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commendation of? Might they not expect that God would resent it, and
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take it as an affront to himself? Note, We have reason to be afraid of
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saying or doing any thing against the servants of God; it is at our
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peril if we do, for God will plead their cause, and reckon that what
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<I>touches them touches the apple of his eye.</I> It is a dangerous
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thing to <I>offend Christ's little ones,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+18:6">Matt. xviii. 6</A>.
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Those are presumptuous indeed that <I>are not afraid to speak evil of
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dignities,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+2:10">2 Pet. ii. 10</A>.</P>
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<P>
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III. God, having thus shown them their fault and folly, next shows them
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his displeasure
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:9"><I>v.</I> 9</A>):
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<I>The anger of the Lord was kindled against them,</I> of which perhaps
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some sensible indications were given in the change of the colour of the
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cloud, or some flashes of lightning from it. But indeed it was
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indication enough of his displeasure that he departed, and would not so
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much as hear their excuse, for he needed not, <I>understanding their
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thoughts afar off;</I> and thus he would show that he was displeased.
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Note, The removal of God's presence from us is the surest and saddest
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token of God's displeasure against us. Woe unto us if he depart; and he
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never departs till we by our sin and folly drive him from us.</P>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Miriam Smitten with Leprosy.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1490.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>10 And the cloud departed from off the tabernacle; and, behold,
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Miriam <I>became</I> leprous, <I>white</I> as snow: and Aaron looked upon
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Miriam, and, behold, <I>she was</I> leprous.
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11 And Aaron said unto Moses, Alas, my lord, I beseech thee,
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lay not the sin upon us, wherein we have done foolishly, and
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wherein we have sinned.
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12 Let her not be as one dead, of whom the flesh is half
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consumed when he cometh out of his mother's womb.
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13 And Moses cried unto the L<FONT SIZE=-1><B>ORD</B></FONT>, saying, Heal her now, O God,
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I beseech thee.
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14 And the L<FONT SIZE=-1><B>ORD</B></FONT> said unto Moses, If her father had but spit in
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her face, should she not be ashamed seven days? let her be shut
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out from the camp seven days, and after that let her be received
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in <I>again.</I>
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15 And Miriam was shut out from the camp seven days: and the
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people journeyed not till Miriam was brought in <I>again.</I>
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16 And afterward the people removed from Hazeroth, and pitched
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in the wilderness of Paran.
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</FONT></P>
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<P>
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Here is,
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I. God's judgment upon Miriam
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:10"><I>v.</I> 10</A>):
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<I>The cloud departed from off</I> that part of <I>the tabernacle,</I>
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in token of God's displeasure, and presently Miriam became leprous;
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when God goes, evil comes; expect no good when God departs. The leprosy
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was a disease often inflicted by the immediate hand of God as the
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punishment of some particular sin, as on Gehazi for lying, on Uzziah
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for invading the priest's office, and here on Miriam for scolding and
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making mischief among relations. The plague of the leprosy, it is
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likely, appeared in her face, so that it appeared to all that saw her
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that she was struck with it, with the worst of it, she was leprous as
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snow; not only so white, but so soft, the solid flesh losing its
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consistency, as that which putrefies does. Her foul tongue (says bishop
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Hall) is justly punished with a foul face, and her folly in pretending
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to be a rival with Moses is made manifest to all men, for every one
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sees his face to be glorious, and hers to be leprous. While Moses needs
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a veil to hide his glory, Miriam needs one to hide her shame. Note,
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Those distempers which any way deform us ought to be construed as a
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rebuke to our pride, and improved for the cure of it, and under such
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humbling providences we ought to be very humble. It is a sign that the
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heart is hard indeed if the flesh be mortified, and yet the lusts of
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the flesh remain unmortified. It should seem that this plague upon
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Miriam was designed for an exposition of the law concerning the leprosy
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+13:1-59">Lev. xiii.</A>),
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for it is referred to upon the rehearsal of that law,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+24:8,9">Deut. xxiv. 8, 9</A>.
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Miriam was struck with a leprosy, but not Aaron, because she was first
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in the transgression, and God would put a difference between those that
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mislead and those that are misled. Aaron's office, though it saved him
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not from God's displeasure, yet helped to secure him from this token of
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his displeasure, which would not only have suspended him for the
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present from officiating, when (there being no priests but himself and
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his two sons) he could ill be spared, but it would have rendered him
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and his office mean, and would have been a lasting blot upon his
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family. Aaron as priest was to be the judge of the leprosy, and his
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performing that part of his office upon this occasion, when he
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<I>looked upon Miriam, and behold she was leprous,</I> was a sufficient
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mortification to him. He was struck through her side, and could not
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pronounce her leprous without blushing and trembling, knowing himself
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to be equally obnoxious. This judgment upon Miriam is improvable by us
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as a warning to take heed of putting any affront upon our Lord Jesus.
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If she was thus chastised for speaking against Moses, what will become
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of those that sin against Christ?</P>
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<P>
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II. Aaron's submission hereupon
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:11,12"><I>v.</I> 11, 12</A>);
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he humbles himself to Moses, confesses his fault, and begs pardon. He
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that but just now joined with his sister in speaking against Moses is
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here forced for himself and his sister to make a penitent address to
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him, and in the highest degree to magnify him (as if he had the power
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of God to forgive and heal) whom he had so lately vilified. Note, Those
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that trample upon the saints and servants of God will one day be glad
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to make court to them; at furthest, in the other world, as the foolish
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virgins to the wise for a little oil, and the rich man to Lazarus for a
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little water; and perhaps in this world, as Job's friend to him for his
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prayers, and here Aaron to Moses.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+3:9">Rev. iii. 9</A>.
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In his submission,
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1. He confesses his own and his sister's sin,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:11"><I>v.</I> 11</A>.
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He speaks respectfully to Moses, of whom he had spoken slightly, calls
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him his lord, and now turns the reproach upon himself, speaks as one
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ashamed of what he had said: <I>We have sinned, we have done
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foolishly.</I> Those sin, and do foolishly, who revile and speak evil
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of any, especially of good people or of those in authority. Repentance
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is the unsaying of that which we have said amiss, and it had better be
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unsaid than that we be undone by it.
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2. He begs Moses's pardon: <I>Lay not this sin upon us.</I> Aaron was
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to bring his gift to the altar, but, knowing that his brother had
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something against him, he of all men was concerned to reconcile himself
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to his brother, that he might be qualified to offer his gift. Some
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think that this speedy submission which God saw him ready to make was
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that which prevented his being struck with a leprosy as his sister was.
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3. He recommends the deplorable condition of his sister to Moses's
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compassionate consideration
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:12"><I>v.</I> 12</A>):
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<I>Let her not be as one dead,</I> that is, "Let her not continue so
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separated from conversation, defiling all she touches, and even to
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putrefy above ground as one dead." He eloquently describes the misery
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of her case, to move his pity.</P>
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<P>
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III. The intercession made for Miriam
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:13"><I>v.</I> 13</A>):
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He <I>cried unto the Lord</I> with a loud voice, because the cloud, the
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symbol of his presence, was removed and stood at some distance, and to
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|
express his fervency in this request, <I>Heal her now, O Lord, I
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|
beseech thee.</I> By this he made it to appear that he did heartily
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|
forgive her the injury she had one him, that he had not accused her to
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God, nor called for justice against her; so far from this that, when
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God in tenderness to his honour had chastised her insolence, he was the
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first that moved for reversing the judgment. By this example we are
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taught to <I>pray for those that despitefully use us;</I> and not to
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take pleasure in the most righteous punishment inflicted either by God
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or man on those that have been injurious to us. Jeroboam's withered
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|
hand was restored at the special instance and request of the prophet
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against whom it had been stretched out,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+13:6">1 Kings xiii. 6</A>.
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So Miriam here was healed by the prayer of Moses, whom she had abused,
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and Abimelech by the prayer of Abraham,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+20:17">Gen. xx. 17</A>.
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Moses might have stood off, and have said, "She is served well enough,
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let her govern her tongue better next time;" but, not content with
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being able to say that he had not prayed for the inflicting of the
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judgment, he prays earnestly for the removal of it. This pattern of
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Moses, and that of our Saviour, <I>Father, forgive them,</I> we must
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study to conform to.</P>
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<P>
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IV. The accommodating of this matter so as that mercy and justice might
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meet together.
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1. Mercy takes place so far as that Miriam shall be healed; Moses
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forgives her, and God will. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+2:10">2 Cor. ii. 10</A>.
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But,
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2. Justice takes place so far as that Miriam shall be humbled
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:14"><I>v.</I> 14</A>):
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<I>Let her be shut out from the camp seven days,</I> that she herself
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might be made more sensible of her fault and penitent for it, and that
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her punishment might be the more public, and all Israel might take
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notice of it and take warning by it not to mutiny. If Miriam the
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prophetess be put under such marks of humiliation for one hasty word
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spoken against Moses, what may we expect for our murmurings? <I>If this
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be done in a green tree, what shall be done in the dry?</I> See how
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people debase and diminish themselves by sin, stain their glory, and
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lay their honour in the dust. When Miriam praised God, we find her at
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the head of the congregation and one of the brightest ornaments of it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+15:20">Exod. xv. 20</A>.
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Now that she quarrelled with God we find her expelled as the filth and
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off-scouring of it. A reason is given for her being put out of the camp
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for seven days, because thus she ought to <I>accept of the punishment
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of her iniquity.</I> If her father, her earthly father, had but spit in
|
|
her face, and so signified his displeasure against her, would she not
|
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be so troubled and concerned at it, and so sorry that she had deserved
|
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it, as to shut herself up for some time in her room, and not come into
|
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his presence, or show her face in the family, being ashamed of her own
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folly and unhappiness? If such reverence as this be owing to the
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fathers of our flesh, when they correct us, much more ought we to
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humble ourselves under the mighty hand of the Father of spirits,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+12:9">Heb. xii. 9</A>.
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Note, When we are under the tokens of God's displeasure for sin, it
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becomes us to take shame to ourselves, and to lie down in that shame,
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owning that <I>to us belongs confusion of face.</I> If by our own fault
|
|
and folly we expose ourselves to the reproach and contempt of men, the
|
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just censures of the church, or the rebukes of the divine Providence,
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we must confess that our Father justly spits in our face, and be
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ashamed.</P>
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<P>
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V. The hindrance that this gave to the people's progress: <I>The people
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journeyed not till Miriam was brought in again,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:15"><I>v.</I> 15</A>.
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God did not remove the cloud, and therefore they did not remove their
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camp. This was intended,
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1. As a rebuke to the people, who were conscious to themselves of
|
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having sinned after the similitude of Miriam's transgression, in
|
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speaking against Moses: thus far therefore they shall share in her
|
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punishment, that it shall retard their march forward towards Canaan.
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Many things oppose us, but nothing hinders us in the way to heaven as
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sin does.
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2. As a mark of respect to Miriam. If the camp had removed during the
|
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days of her suspension, her trouble and shame had been the greater;
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therefore, in compassion to her, they shall stay till her
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excommunication be taken off, and she taken in again, it is probable
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with the usual ceremonies of the cleansing of lepers. Note, Those that
|
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are under censure and rebuke for sin ought to be treated with a great
|
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deal of tenderness, and not be over-loaded, no, not with the shame they
|
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have deserved, not <I>counted as enemies</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Th+3:15">2 Thess. iii. 15</A>),
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but <I>forgiven and comforted,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+2:7">2 Cor. ii. 7</A>.
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Sinners must be cast out with grief, and penitents taken in with joy.
|
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When Miriam was absolved and re-admitted, the people went forward into
|
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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
|
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in their own way.</P>
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