Miriam's Leprosy
“And Miriam and Aaron spake against Moses, because of the Ethiopian woman whom he had married; for he had married an Ethiopian woman.
*’ And they said, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? And the Lord heard it.
“(Now the man Moses was very meek, above all the men which were upon the face of the earth.)
“And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out, ye three, unto the tabernacle of the congregation.
“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.
“And he said, Hear now nay 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.
“My servant Moses is not so, who is faithful in all mine house.
“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 spak against my servant Moses?
“And the anger of the Lord was kindled against them, and he departed.
“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.
“And Aaron said unto Moses, Ahis, my Lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.
“Let her not be as one dead, of whom the flesh is half consumed, when he cometh out of his ftiother’s womb.
“And Moses cried unto the Lord, saying, Heal her now, O God, I beseech thee!
“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.
“And Miriam was shut out of the camp seven days; and the people journeyed not till Miriam was brought in again.
“And they departed from Hazeroth and pitched in Rithmah.”
We have now arrived, in our meditations, close upon Canaan, which lay only about half a league distant. Let us see what occurred there.
This is the fourteenth encampment. The events which took place are of a painful nature, but at the same time, admonitory and instructive. The Scriptures frequently refer to them. Let us therefore briefly consider these events, and then reflect upon the lesson they teach for all succeeding ages.
The first lamentable event, which is copiously treated of in the twelfth chapter, ‘brings two persons before us, of whom we should least have expected it. Miriam and Aaron, the sister and brother of Moses. Miriam is mentioned first, because she was probably the originator of thfe whole affair, and had infected her brother Aaron with her perverted views. Both of them united against Moses, as if he had not vexation sufficient. Hence he calls himself the most tried or the meekest of men. It is very pleasing, that the word may be rendered both ways. It certainly sounds somewhat strange, that Moses should have so highly commended his own meekness, which would have been suffered to pass much easier, had he described his trials as excessively great. He, therefore, that takes umbrage at the former, may choose the latter, as Luther also does in his version. We, however, cannot think worse of Moses for mentioning his meekness, than of Paul in alluding to his faith, long-suffering, love, and patience. (2 Tim. iii. 10.) Saints, who make an open confession of their failings on the one hand, may be permitted also to mention their good qualities on the other, for their humility continues in both cases the same, since they ascribe the former to themselves, the latter to grace. In other respects, meekness, is not learned without trial, at least the former affords an opportunity of exercising the latter.
If the meekness of Moses had been highly serviceable to him on so many occasions, an opportunity, by no means agreeable, now presented itself for the exercise of it. Miriam and Aaron took offence at him, and let him perceive it by their ill-natured speeches. What cause of offence had he given them? He gave them none, but they took offence at his having married an Ethiopian woman. Nor was this the real cause of their vexation, but offended self-love and mortified ambition. “Has the Lord indeed only spoken by Moses?” asked they, “Hath he not also spoken by us?” “We are older than he; we have the Spirit of God as well as lie; and yet every thing must be done as he prescribes; we are weary of it; we will also share in the authority he exercises, and not be content with all that he prescribes.” Thus speaks ambition and self-love. The privileges of others are regarded by these evil qualities as insults. They are not content that others should possess them, but they wish themselves to enjoy them, and carefully collect together what they can to depreciate them in the opinion of others. And here we see this corrupt principle manifesting itself in venerable and even holy individuals. How lamentable! Ought not the relation in which we stand to each other to be similar to that of the members of the same body, as the Apostle directs (I Cor. xii. 12, &c.) For the advantages Christ bestows upon others, he is able also to bestow upon thee. If thou art low, rejoice in thy exaltation, if thou art weak, rejoice in thy strength, art thou strong, rejoice in thy weakness.
The Ethiopians were a people held in great contempt by the Jews, and still are so, according to the curse pronounced upon their progenitor Ham, or Canaan by Noah, that he should be ‘* a servant of servants.” This contempt rebounded upon Moses, for having taken a wife out of this accursed race. Moses was also slow of speech. Great gifts of grace have generally also a great counterpoise, in order that the individual may not exalt himself, but continue humble; as well as that others may not idolize him, which is so easily the case. Miriam, a prophetess, a poetess, and a singer, imagined herself far above her sister-in-law, and not only despised her, but her brother on her account, and refused to be inferior to him. But what reason had she to exalt herself? She was no Ethiopian; but had she herself and her own measures to thank for that? and though the other was an Ethiopian, yet was she the wife of Moses. Before God there is no difference, but all men are alike in this, that they are sinners, and come short of the glory of God. It is not the colour of the skin, but of the heart; not the stock from which we come, but sin which renders us contemptible; and he that despises another on account of his sins, may see to it, how he does so, lest a pharisaic spirit intermingle itself. God forgives great sinners when they repent, and condemns righteous persons, when they think they need no repentance. Nay, does not God put the children of Israel on a level with the Ethiopians, when he says, “Are ye not as the children of the Ethiopians unto me, O children of Israel?” (Amos ix. 7.) Therefore do not think so highly of thyself, 0 Miriam! but look at thy own appearance, whether thou art not also black. Happy for thee, if with Solomon’s Ethiopian bride, thou canst say, “I am black but comely.”
Moses is also to be considered as a type of Christ, even in this marriage, which was so much disapproved of by Miriam and Aaron. The church of the elect is called the bride of Christ. He is her husband. But was this church by nature any thing else but an Ethiopian — hateful and deformed? And did not Jesus really act as a suitor to this Ethiopian; since he not only declared that he was come to seek and to save that which was lost, to call sinners to repentance, and not the righteous; but also acted in such a manner, that it was said of him, “This man re’ceiveth sinners and eateth with them.” And when at length the heathen had the gospel preached to them, the irritation of the Jews rose to its height, and especially that of the priesthood. -And speaking generally, that which renders the christian religion so odious to some, is that it is a religion for poor sinners.
Miriam and Aaron refuse to be scholars and to hang upon the lips of Moses on all occasions; they have understanding- themselves, and can give advice, they are not people that require to be led and guided, but who already know how to rule. And wherever these sentiments prevail, religion causes offence. But the poorer and more miserable any one becomes, the more is he reconciled to it. The gospel must be just what it is, and nothing else, in order to suit him. O how the soul is gratified that Jesus receives sinners! This it is which comforts the man, and makes him so fond of Jesus.
But the Lord knows how to bring down the soul which he loves; even as he said to those who thought themselves rich; “Whom I love, I rebuke and chasten.” Thus it fared with Miriam and Aaron. The Lord heard what they said. “The Lord heard it” — important expression! Job might have cause to boast of his righteousness before men; but as soon as he speaks with God, he says, “Behold I am vile, what shall I answer thee?” Ah, “God seeth not as man seeth.” David is justly terrified at the idea of God imputing iniquity, and says in such a case,” who could stand!’* But Miriam and Aaron did not imagine they had said any thing improper, and thought they were much in the right. But how soon were their views altered, and how deeply were both of them ashamed and humbled!
They were all three in the tabernacle. The Lord suddenly ordered them all to leave it. But why Moses? doubtless to humble him also, that the great praise which the Lord bestowed upon him might not puff him up; for the Lord called him his servant, who was faithful in all his house, with whom he spake mouth to mouth, and not in parables and enigmatical expressions, but who saw him in his real form, and said, “Wherefore were ye not afraid to speak against my servant Moses? And the anger of the Lord was kindled against them, and he departed, and the cloud also departed from off the tabernacle.” Thus the Lord turned his back upon them, and rejected them with disdain. Their eyes now opened. The supposed justice of their cause was turned into injustice, they became in their own eyes black as the Ethiopian, and now gladly left their sister-in-law in peace. Thus God seeth not as man seeth, and let every one beware of thinking slightly of any kind of sin, but regard it as it really is, the greatest of evils. We must become humble, and possess a broken heart, that trembleth at his word, for unto such does the Lord look. Miriam and Aaron had experienced the divine favour; the Lord therefore regards their improper conduct in a severer light; and you, who call upon God as your father, pass the time of your sojourning here in fear, for there is no respect of persons with him. But what must it be, when the Lord turns away from a soul in anger, even with a gracious intention! Hezekiah experienced it, and said, “I shall go softly all my years in the bitterness of my soul.” (Isaiah xxxviii. 15.)
Nor was this all; but Miriam became leprous as snow, and thus great contrition was produced in each. Their high thoughts and lofty imaginations were now at once brought low. Miriam, the cause of the whole, is so astonished, that she cannot utter a word; but Aaron makes a very humble confession of sin. “Alas, my lord,” thus reverentially does he address the Ethiopian’s husband, “I beseech thee lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. She is like a dead carcase!” Nor does Aaron think himself a whit better than his sister. He now calls the conduct of both, sin and folly, and his greatest concern is, that the sin may not lie upon them; on which account he beseeches Moses, whom just before he had despised, this mediator of the old covenant, to intercede for them with God. Does not grace act thus with every soul which it humbles? O how precious to such is the Mediator of the new covenant, and how indispensable is he, who previously seemed so superfluous, as long as the individual was pleased with himself, and had only fault to find with others, whilst blind to his own wretchedness! If others are Ethiopians, he then thinks himself as leprous as a dead carcase. If he formerly exalted himself above many, he now humbles himself under every one, and only entreats mercy and compassion.
Scarcely was it requisite that Aaron should call upon his brother to intercede for their sister. It pained Moses himself deeply; the offensive language of his sister had not deeply grieved him, nor the praise the Lord bestowed upon him rendered him proud. He still remembers well how a short time before he had been himself so unbelieving, and felt more compassion than vexation. Hence he prayed with great fervour, saying, “Heal her now, O God! I beseech thee!” Happy are we, that we have not an High Priest who cannot be touched with the feeling of our infirmities, but was also compassed about with infirmities, that he might have compassion on the weak, the tempted, and the erring. On which account we now come boldly to the throne of grace, that we may obtain mercy and find grace to help in every time of need.
And thus ought Christians to have pity on each other, and bear each other’s burdens, but not act as lords and judges over God’s heritage; being themselves also in the flesh. The more humble, modest, and mean we are in our own eyes, the better and safer for us.
But Miriam was to be thoroughly humbled. The intercession of Moses was therefore heard, but not on the spot. She was to learn to consider herself as one whose father, from just displeasure, had spit in her face, and to bear the shame of it. Moses was therefore commanded to exclude her seven days from the camp, after which she was restored. O what a week of repentance, prayer, pain, and grief must it have been! Will she not frequently have cast herself upon the ground, and become almost intolerable to herself because of her sin and folly? This remedy had, however, such a good effect, that we read of no further fault which she committed. We must be thoroughly humbled, and then we shall be thorougly healed. This period of humiliation lasted with the children of Israel full forty years, that every thing might be made manifest which was in their hearts.
The people sympathized cordially and sincerely in the humiliation and correction of this distinguished individual, and did not take their departure until after she was received into the camp. They then removed into the wilderness of Paran. This was a very large, mountainous, and dreadful desert; its name signifies beauty, ornament, splendid attire. Singular that a desert should be thus termed! But are not many things called good which are not so? And is there not much of that which is good that does not seem to be so? The gospel appears to the natural man to be a dry and barren desert, which contains in it nothing attractive, but much that is repulsive. One thinks he finds in it inexplicable contradictions; another absurdity and folly; but how is the scene changed, when on the path of the knowledge of himself and his sinfulness, he attains to a proper view of it! But let every one see to it, that he does not make choice of the wilderness instead of Canaan, the shadow instead of the substance! rather lay hold on eternal life, to which ye are called. Renounce every thing for Christ’s sake, and know, that in following him, you will receive it back a hundred-fold with persecutions, and eventually without them.
Let me, in conclusion, only observe that the place where they encamped in this enormous wilderness was called Rithmah, which signifies juniper, of which, probably, great quantities grew there, which, if useful in repelling the snakes which infested the neighbouring parts, were still troublesome enough by their thorny nature. Canaan is now very near, we are close upon the borders, at most but half a league from them. There is no obstruction to their entering into the country — neither rivers nor lofty mountains. Reasonably do we exult on the occasion. Jerusalem, Hebron, and all the rest of the cities are no longer afar off. Methinks we already hear the busy hum of their streets, and see the tiocks and vineyards upon the hills, hear the song of the vine-dressers and the lowing of the herds, whilst our hearts leap for joy.
But here we will break oft’, in order, in the sequel, to hear what further occurred. O Lord save thy people, and bless thine inheritance! Amen.