mh_parser/vol_split/4 - Numbers/Chapter 12.xml

<div2 id="Num.xiii" n="xiii" next="Num.xiv" prev="Num.xii" progress="69.27%" title="Chapter XII">
<h2 id="Num.xiii-p0.1">N U M B E R S</h2>
<h3 id="Num.xiii-p0.2">CHAP. XII.</h3>
<p class="intro" id="Num.xiii-p1">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, <scripRef id="Num.xiii-p1.1" osisRef="Bible:Num.12.1-Num.12.3" parsed="|Num|12|1|12|3" passage="Nu 12:1-3">ver. 1-3</scripRef>.
II. God called them to an account for it, <scripRef id="Num.xiii-p1.2" osisRef="Bible:Num.12.4-Num.12.9" parsed="|Num|12|4|12|9" passage="Nu 12:4-9">ver. 4-9</scripRef>. III. Miriam was smitten with a
leprosy for it, <scripRef id="Num.xiii-p1.3" osisRef="Bible:Num.12.10" parsed="|Num|12|10|0|0" passage="Nu 12:10">ver. 10</scripRef>.
IV. Aaron submits, and Moses meekly intercedes for Miriam,
<scripRef id="Num.xiii-p1.4" osisRef="Bible:Num.12.11-Num.12.13" parsed="|Num|12|11|12|13" passage="Nu 12:11-13">ver. 11-13</scripRef>. V. She is
healed, but put to shame for seven days, <scripRef id="Num.xiii-p1.5" osisRef="Bible:Num.12.14-Num.12.16" parsed="|Num|12|14|12|16" passage="Nu 12:14-16">ver. 14-16</scripRef>. And this is recorded to show
that the best persons and families have both their follies and
their crosses.</p>
<scripCom id="Num.xiii-p1.6" osisRef="Bible:Num.12" parsed="|Num|12|0|0|0" passage="Nu 12" type="Commentary"/>
<scripCom id="Num.xiii-p1.7" osisRef="Bible:Num.12.1-Num.12.3" parsed="|Num|12|1|12|3" passage="Nu 12:1-3" type="Commentary"/><div class="Commentary" id="Bible:Num.12.1-Num.12.3">
<h4 id="Num.xiii-p1.8">Murmuring of Miriam and
Aaron. (<span class="smallcaps" id="Num.xiii-p1.9">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xiii-p2">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 <span class="smallcaps" id="Num.xiii-p2.1">Lord</span> indeed spoken only by Moses? hath he
not spoken also by us? And the <span class="smallcaps" id="Num.xiii-p2.2">Lord</span>
heard <i>it.</i>   3 (Now the man Moses <i>was</i> very meek,
above all the men which <i>were</i> upon the face of the
earth.)</p>
<p class="indent" id="Num.xiii-p3">Here is, I. The unbecoming passion of Aaron
and Miriam: they <i>spoke against Moses,</i> <scripRef id="Num.xiii-p3.1" osisRef="Bible:Num.12.1" parsed="|Num|12|1|0|0" passage="Nu 12:1"><i>v.</i> 1</scripRef>. 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?
<scripRef id="Num.xiii-p3.2" osisRef="Bible:Mic.6.4" parsed="|Mic|6|4|0|0" passage="Mic 6:4">Mic. vi. 4</scripRef>, <i>I sent before
thee Moses, Aaron, and Miriam.</i> 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 (<scripRef id="Num.xiii-p3.3" osisRef="Bible:Song.1.6" parsed="|Song|1|6|0|0" passage="So 1:6">Cant. i. 6</scripRef>), <i>My mother's children
were angry with me;</i> and quarrels among relations are in a
special manner grievous. <i>A brother offended is harder to be won
than a strong city.</i> 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, <scripRef id="Num.xiii-p3.4" osisRef="Bible:John.7.5" parsed="|John|7|5|0|0" passage="Joh 7:5">John
vii. 5</scripRef>. 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 <i>the law made men priests who had infirmity.</i> 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 (<scripRef id="Num.xiii-p3.5" osisRef="Bible:Deut.9.20" parsed="|Deut|9|20|0|0" passage="De 9:20">Deut. ix. 20</scripRef>), 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 (<scripRef id="Num.xiii-p3.6" osisRef="Bible:Num.12.2" parsed="|Num|12|2|0|0" passage="Nu 12:2"><i>v.</i>
2</scripRef>): "<i>Hath the Lord spoken only by Moses?</i> Must
<i>he</i> alone have the choice of the persons on whom the spirit
of prophecy shall come? <i>Hath he not spoken also by us?</i> 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.</p>
<p class="indent" id="Num.xiii-p4">II. The wonderful patience of Moses under
this provocation. <i>The Lord heard it</i> (<scripRef id="Num.xiii-p4.1" osisRef="Bible:Num.12.2" parsed="|Num|12|2|0|0" passage="Nu 12:2"><i>v.</i> 2</scripRef>), but Moses himself took no notice
of it, for (<scripRef id="Num.xiii-p4.2" osisRef="Bible:Num.12.3" parsed="|Num|12|3|0|0" passage="Nu 12:3"><i>v.</i> 3</scripRef>) 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,
<i>as a deaf man, heard not.</i> 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 <i>meek of the earth</i> (<scripRef id="Num.xiii-p4.3" osisRef="Bible:Zeph.2.3" parsed="|Zeph|2|3|0|0" passage="Zep 2:3">Zeph. ii. 3</scripRef>), 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 (<scripRef id="Num.xiii-p4.4" osisRef="Bible:Matt.11.29" parsed="|Matt|11|29|0|0" passage="Mt 11:29">Matt. xi. 29</scripRef>, <i>I am meek and lowly in
heart</i>), and the copy of meekness which Christ has set was
without a blot, but that of Moses was not.</p>
</div><scripCom id="Num.xiii-p4.5" osisRef="Bible:Num.12.4-Num.12.9" parsed="|Num|12|4|12|9" passage="Nu 12:4-9" type="Commentary"/><div class="Commentary" id="Bible:Num.12.4-Num.12.9">
<p class="passage" id="Num.xiii-p5">4 And the <span class="smallcaps" id="Num.xiii-p5.1">Lord</span>
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 <span class="smallcaps" id="Num.xiii-p5.2">Lord</span> came down in the pillar of the cloud, and
stood <i>in</i> 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>I</i> the <span class="smallcaps" id="Num.xiii-p5.3">Lord</span> will make myself known unto him in a
vision, <i>and</i> will speak unto him in a dream.   7 My
servant Moses <i>is</i> not so, who <i>is</i> 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
<span class="smallcaps" id="Num.xiii-p5.4">Lord</span> shall he behold: wherefore then
were ye not afraid to speak against my servant Moses?   9 And
the anger of the <span class="smallcaps" id="Num.xiii-p5.5">Lord</span> was kindled
against them; and he departed.</p>
<p class="indent" id="Num.xiii-p6">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>I heard not, for thou wilt hear,</i>
<scripRef id="Num.xiii-p6.1" osisRef="Bible:Ps.38.13-Ps.38.15" parsed="|Ps|38|13|38|15" passage="Ps 38:13-15">Ps. xxxviii. 13-15</scripRef>. 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.</p>
<p class="indent" id="Num.xiii-p7">I. The cause is called, and the parties are
summoned forthwith to attend at the door of the tabernacle,
<scripRef id="Num.xiii-p7.1" osisRef="Bible:Num.12.4-Num.12.5" parsed="|Num|12|4|12|5" passage="Nu 12:4,5"><i>v.</i> 4, 5</scripRef>. Moses had
often shown himself jealous for God's honour, and now God showed
himself jealous for his reputation; for <i>those that honour God he
will honour,</i> 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 <i>shechinah</i> in the cloud
of glory stood <i>at the door of the tabernacle,</i> and Aaron and
Miriam, as delinquents, were called to the bar.</p>
<p class="indent" id="Num.xiii-p8">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, <scripRef id="Num.xiii-p8.1" osisRef="Bible:Num.12.6-Num.12.8" parsed="|Num|12|6|12|8" passage="Nu 12:6-8"><i>v.</i>
6-8</scripRef>. Were they prophets of the Lord? Of Moses it might
be truly said, <i>He more.</i> 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
<i>made himself known to them,</i> 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 <i>makes himself known,</i> Now he does it
not by dreams and visions, as of old, but by the <i>Spirit of
wisdom and revelation,</i> who makes known those things to babes
which <i>prophets and kings</i> desired to see and might not. Hence
in the last days, the days of the Messiah, the <i>sons and
daughters</i> are said to <i>prophesy</i> (<scripRef id="Num.xiii-p8.2" osisRef="Bible:Joel.2.28" parsed="|Joel|2|28|0|0" passage="Joe 2:28">Joel ii. 28</scripRef>), because they shall be better
acquainted with the mysteries of the kingdom of grace than even the
prophets themselves were; see <scripRef id="Num.xiii-p8.3" osisRef="Bible:Heb.1.1-Heb.1.2" parsed="|Heb|1|1|1|2" passage="Heb 1:1,2">Heb. i.
1, 2</scripRef>. 2. Yet the honour put upon Moses was far greater
(<scripRef id="Num.xiii-p8.4" osisRef="Bible:Num.12.7" parsed="|Num|12|7|0|0" passage="Nu 12:7"><i>v.</i> 7</scripRef>): <i>My servant
Moses is not so,</i> 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 <i>great reward in
heaven,</i> Christ will confess them before his Father and the holy
angels. (1.) Moses was a man of great integrity and tried fidelity.
He is <i>faithful in all my house.</i> 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 <i>speak with tongues.</i>
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 <i>as a servant,</i> but Christ <i>as a
son,</i> <scripRef id="Num.xiii-p8.5" osisRef="Bible:Heb.3.2 Bible:Heb.3.5 Bible:Heb.3.6" parsed="|Heb|3|2|0|0;|Heb|3|5|0|0;|Heb|3|6|0|0" passage="Heb 3:2,5,6">Heb. iii. 2, 5,
6</scripRef>. 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: <i>With him will I
speak mouth to mouth,</i> or <i>face to face</i> (<scripRef id="Num.xiii-p8.6" osisRef="Bible:Exod.30.11" parsed="|Exod|30|11|0|0" passage="Ex 30:11">Exod. xxx. 11</scripRef>), <i>as a man speaks to
his friend,</i> 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: <i>The similitude of
the Lord shall behold,</i> 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 <i>he
that is least in the kingdom of heaven is greater than he,</i> much
more does our Lord Jesus infinitely excel him, <scripRef id="Num.xiii-p8.7" osisRef="Bible:Heb.3.1-Heb.3.6" parsed="|Heb|3|1|3|6" passage="Heb 3:1-6">Heb. iii. 1</scripRef>, &amp;c.</p>
<p class="indent" id="Num.xiii-p9">Now let Miriam and Aaron consider who it
was that they insulted: <i>Were you not afraid to speak against my
servant Moses? Against my servant, against Moses?</i> 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 <i>touches them
touches the apple of his eye.</i> It is a dangerous thing to
<i>offend Christ's little ones,</i> <scripRef id="Num.xiii-p9.1" osisRef="Bible:Matt.18.6" parsed="|Matt|18|6|0|0" passage="Mt 18:6">Matt. xviii. 6</scripRef>. Those are presumptuous indeed
that <i>are not afraid to speak evil of dignities,</i> <scripRef id="Num.xiii-p9.2" osisRef="Bible:2Pet.2.10" parsed="|2Pet|2|10|0|0" passage="2Pe 2:10">2 Pet. ii. 10</scripRef>.</p>
<p class="indent" id="Num.xiii-p10">III. God, having thus shown them their
fault and folly, next shows them his displeasure (<scripRef id="Num.xiii-p10.1" osisRef="Bible:Num.12.9" parsed="|Num|12|9|0|0" passage="Nu 12:9"><i>v.</i> 9</scripRef>): <i>The anger of the Lord
was kindled against them,</i> 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, <i>understanding their
thoughts afar off;</i> 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.</p>
</div><scripCom id="Num.xiii-p10.2" osisRef="Bible:Num.12" parsed="|Num|12|0|0|0" passage="Nu 12" type="Commentary"/>
<scripCom id="Num.xiii-p10.3" osisRef="Bible:Num.12.10-Num.12.16" parsed="|Num|12|10|12|16" passage="Nu 12:10-16" type="Commentary"/><div class="Commentary" id="Bible:Num.12.10-Num.12.16">
<h4 id="Num.xiii-p10.4">Miriam Smitten with Leprosy. (<span class="smallcaps" id="Num.xiii-p10.5">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xiii-p11">10 And the cloud departed from off the
tabernacle; and, behold, Miriam <i>became</i> leprous, <i>white</i>
as snow: and Aaron looked upon Miriam, and, behold, <i>she was</i>
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 <span class="smallcaps" id="Num.xiii-p11.1">Lord</span>, saying, Heal her now, O God, I beseech
thee.   14 And the <span class="smallcaps" id="Num.xiii-p11.2">Lord</span> 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 <i>again.</i>   15
And Miriam was shut out from the camp seven days: and the people
journeyed not till Miriam was brought in <i>again.</i>   16
And afterward the people removed from Hazeroth, and pitched in the
wilderness of Paran.</p>
<p class="indent" id="Num.xiii-p12">Here is, I. God's judgment upon Miriam
(<scripRef id="Num.xiii-p12.1" osisRef="Bible:Num.12.10" parsed="|Num|12|10|0|0" passage="Nu 12:10"><i>v.</i> 10</scripRef>): <i>The
cloud departed from off</i> that part of <i>the tabernacle,</i> 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 (<scripRef id="Num.xiii-p12.2" osisRef="Bible:Lev.13.1-Lev.13.59" parsed="|Lev|13|1|13|59" passage="Le 13:1-59">Lev. xiii.</scripRef>), for
it is referred to upon the rehearsal of that law, <scripRef id="Num.xiii-p12.3" osisRef="Bible:Deut.24.8-Deut.24.9" parsed="|Deut|24|8|24|9" passage="De 24:8,9">Deut. xxiv. 8, 9</scripRef>. 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 <i>looked upon Miriam, and behold she was
leprous,</i> 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?</p>
<p class="indent" id="Num.xiii-p13">II. Aaron's submission hereupon (<scripRef id="Num.xiii-p13.1" osisRef="Bible:Num.12.11-Num.12.12" parsed="|Num|12|11|12|12" passage="Nu 12:11,12"><i>v.</i> 11, 12</scripRef>); 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.
<scripRef id="Num.xiii-p13.2" osisRef="Bible:Rev.3.9" parsed="|Rev|3|9|0|0" passage="Re 3:9">Rev. iii. 9</scripRef>. In his
submission, 1. He confesses his own and his sister's sin, <scripRef id="Num.xiii-p13.3" osisRef="Bible:Num.12.11" parsed="|Num|12|11|0|0" passage="Nu 12:11"><i>v.</i> 11</scripRef>. 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: <i>We have sinned, we have done foolishly.</i> 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: <i>Lay not this
sin upon us.</i> 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 (<scripRef id="Num.xiii-p13.4" osisRef="Bible:Num.12.12" parsed="|Num|12|12|0|0" passage="Nu 12:12"><i>v.</i>
12</scripRef>): <i>Let her not be as one dead,</i> 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.</p>
<p class="indent" id="Num.xiii-p14">III. The intercession made for Miriam
(<scripRef id="Num.xiii-p14.1" osisRef="Bible:Num.12.13" parsed="|Num|12|13|0|0" passage="Nu 12:13"><i>v.</i> 13</scripRef>): He <i>cried
unto the Lord</i> 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, <i>Heal her now, O Lord, I
beseech thee.</i> 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 <i>pray for those that despitefully use
us;</i> 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,
<scripRef id="Num.xiii-p14.2" osisRef="Bible:1Kgs.13.6" parsed="|1Kgs|13|6|0|0" passage="1Ki 13:6">1 Kings xiii. 6</scripRef>. So Miriam
here was healed by the prayer of Moses, whom she had abused, and
Abimelech by the prayer of Abraham, <scripRef id="Num.xiii-p14.3" osisRef="Bible:Gen.20.17" parsed="|Gen|20|17|0|0" passage="Ge 20:17">Gen. xx. 17</scripRef>. 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, <i>Father, forgive them,</i> we must study to conform
to.</p>
<p class="indent" id="Num.xiii-p15">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 <scripRef id="Num.xiii-p15.1" osisRef="Bible:2Cor.2.10" parsed="|2Cor|2|10|0|0" passage="2Co 2:10">2 Cor. ii. 10</scripRef>.
But, 2. Justice takes place so far as that Miriam shall be humbled
(<scripRef id="Num.xiii-p15.2" osisRef="Bible:Num.12.14" parsed="|Num|12|14|0|0" passage="Nu 12:14"><i>v.</i> 14</scripRef>): <i>Let her
be shut out from the camp seven days,</i> 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?
<i>If this be done in a green tree, what shall be done in the
dry?</i> 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, <scripRef id="Num.xiii-p15.3" osisRef="Bible:Exod.15.20" parsed="|Exod|15|20|0|0" passage="Ex 15:20">Exod.
xv. 20</scripRef>. 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 <i>accept of the punishment 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 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,
<scripRef id="Num.xiii-p15.4" osisRef="Bible:Heb.12.9" parsed="|Heb|12|9|0|0" passage="Heb 12:9">Heb. xii. 9</scripRef>. 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
<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
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.</p>
<p class="indent" id="Num.xiii-p16">V. The hindrance that this gave to the
people's progress: <i>The people journeyed not till Miriam was
brought in again,</i> <scripRef id="Num.xiii-p16.1" osisRef="Bible:Num.12.15" parsed="|Num|12|15|0|0" passage="Nu 12:15"><i>v.</i>
15</scripRef>. 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 <i>counted as
enemies</i> (<scripRef id="Num.xiii-p16.2" osisRef="Bible:2Thess.3.15" parsed="|2Thess|3|15|0|0" passage="2Th 3:15">2 Thess. iii.
15</scripRef>), but <i>forgiven and comforted,</i> <scripRef id="Num.xiii-p16.3" osisRef="Bible:2Cor.2.7" parsed="|2Cor|2|7|0|0" passage="2Co 2:7">2 Cor. ii. 7</scripRef>. 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.</p>
</div></div2>