The brief section of our book to which we now approach may be viewed
in two distinct aspects: in the first place, it is typical or
dispensational; and in the second, moral or practical.
In the union of Moses with “the Ethiopian woman,” we have a type of
that great and marvelous mystery, the union of the Church with Christ
her Head. This subject has come before us in our study of the book of
Exodus; but we see it here in a peculiar light—as that which evokes the
enmity of Aaron and Miriam. The sovereign actings of grace draw forth the
opposition of those who stand upon the ground of natural relationship
and fleshly privilege. We know, from the teaching of the New Testament,
that the extension of grace to the Gentiles was that which ever elicited
the fiercest and most terrible hatred of the Jews. They would not have
it; they would not believe in it; nay, they would not even hear of it.
There is a very remarkable allusion to this in the eleventh chapter of
Romans, where the apostle, referring to the Gentiles, says, “For as ye
in times past have not believed God, yet have now obtained mercy through
their unbelief: even so have these [Jews] also now not believed in your
mercy [or, in mercy to you], that they also may obtain mercy.” (Ver. 30,
31.—_See Greek._)
This is precisely what we have typically presented in the history of
Moses. He, first of all, presented himself to Israel, his brethren
according to the flesh; but they, in unbelief, rejected him. They thrust
him from them, and would not have him. This became, in the sovereignty of
God, the occasion of mercy to the stranger; for it was during the period
of Moses’ rejection by Israel that he formed the mystic and typical
union with a Gentile bride. Against this union Miriam and Aaron speak,
in the chapter before us, and their opposition brings down the judgment
of God. Miriam becomes leprous—a poor defiled thing—a proper subject of
mercy, which flows out to her through the intercession of the very one
against whom she had spoken.
The type is complete and most striking. The Jews have not believed in the
glorious truth of mercy to the Gentiles, and therefore wrath has come
upon them to the uttermost. But they will be brought in by and by, on
the ground of simple mercy, just as the Gentiles have come in. This is
very humiliating to those who sought to stand on the ground of promise
and national privilege; but thus it is in the dispensational wisdom of
God, the very thought of which draws forth from the inspired apostle
that magnificent doxology, “O the depth of the riches both of the wisdom
and knowledge of God! how unsearchable are His judgments, and His ways
past finding out! For who hath known the mind of the Lord? or who hath
been His counselor? or who hath first given to Him, and it shall be
recompensed unto him again? For of Him, and through Him, and to Him, are
all things: to whom be glory forever. Amen.”
Thus much as to the typical bearing of our chapter. Let us now look at it
in its moral and practical bearing. “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 they three came out. 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 My
words: If there be a prophet among you, I the Lord will make Myself known
unto him in a vision, and will speak unto him in a dream. 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 speak 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.” (Ver. 1-10.)
It is a most serious thing for any one to speak against the Lord’s
servant. We may rest assured that God will deal with it, sooner or
later. In the case of Miriam, the divine judgment came down suddenly and
solemnly. It was a grievous wrong, yea, it was positive rebellion, to
speak against the one whom God had so markedly raised up and clothed
with a divine commission; and who, moreover, in the very matter of which
they complained, had acted in full consonance with the counsels of God,
and furnished a type of that glorious mystery which was hidden in His
eternal mind, even the union of Christ and the Church.
But in any case, it is a fatal mistake to speak against the very feeblest
and humblest of God’s servants. If the servant does wrong—if he is in
error, if he has failed in any thing—the Lord Himself will deal with him;
but let the fellow-servants beware how they attempt to take the matter
into their hands, lest they be found like Miriam, meddling to their own
hurt.
It is very awful to hear, at times, the way in which people allow
themselves to speak and write about Christ’s servants. True, these latter
may give occasion; they may have made mistakes, and manifested a wrong
spirit and temper; but we must confess we feel it to be a very dreadful
sin against Christ to speak evil of His dear servants. Surely, we ought
to feel the weight and solemnity of these words: “_Wherefore then were ye
not afraid to speak against My servant?_”
May God give us grace to watch against this sore evil. Let us see to
it that we be not found doing that which is so offensive to Him, even
speaking against those who are dear to His heart. There is not a single
one of God’s people in whom we cannot find some good thing, provided
only we look for it in the right way. Let us be occupied _only_ with
the good; let us dwell upon that, and seek to strengthen and develop it
in every possible way. And on the other hand, if we have not been able
to discover the good thing in our brother and fellow-servant, if our eye
has only detected the crooked thing, if we have not succeeded in finding
the vital spark amid the ashes—the precious gem among the surrounding
rubbish, if we have only seen what was of mere nature, why then let us,
with a loving and delicate hand, draw the curtain of silence around our
brother, or speak of him only at the throne of grace.
So also when we happen to be in company with those who indulge in the
wicked practice of speaking against the Lord’s people, if we cannot
succeed in changing the current of the conversation, let us rise and
leave the place, thus bearing testimony against that which is so hateful
to Christ. Let us never sit by and listen to a backbiter. We may rest
assured he is doing the work of the devil, and inflicting positive injury
upon three distinct parties, namely, himself, his hearer, and the subject
of his censorious remarks.
There is something perfectly beautiful in the way in which Moses carries
himself in the scene before us. Truly, he proved himself a meek man, not
only in the matter of Eldad and Medad, but also in the more trying matter
of Miriam and Aaron. As to the former, instead of being jealous of those
who were called to share his dignity and responsibility, he rejoiced in
their work, and prayed that all the Lord’s people might taste the same
holy privilege; and as to the latter, instead of cherishing any feeling
of resentment against his brother and sister, he was ready at once to
take the place of intercession.—“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. Let her not be as one dead, of
whom the flesh is half consumed when he cometh out of his mother’s womb.’
And Moses cried unto the Lord, saying, ‘Heal her now, O God, I beseech
Thee.’” (Ver. 11-13.)
Here Moses breathes the spirit of his Master, and prays for those who had
spoken so bitterly against him. This was victory—the victory of a meek
man—the victory of grace. A man who knows his right place in the presence
of God is able to rise above all evil-speaking. He is not troubled by it,
save for those who practice it; he can afford to forgive it; he is not
touchy, tenacious, or self-occupied. He knows that no one can put him
lower than he deserves to be; and hence if any speak against him, he can
meekly bow his head and pass on, leaving himself and his cause in the
hands of Him who judgeth righteously, and who will assuredly reward every
man according to his works.
This is true dignity. May we understand it somewhat better, and then we
shall not be so ready to take fire if any one thinks proper to speak
disparagingly of us or of our work—nay, more, we shall be able to lift up
our hearts in earnest prayer for them, and thus draw down blessing on
them and on our own souls.
The few closing lines of our chapter confirm the typical or
dispensational view which we have ventured to suggest. “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 from
the camp seven days: and the people journeyed not till Miriam was brought
in again. And afterward the people removed from Hazeroth and pitched in
the wilderness of Paran.” (Ver. 14-16.) We may regard Miriam, thus shut
out of the camp, as a figure of the present condition of the nation of
Israel, who, in consequence of their implacable opposition to the divine
thought of mercy to the Gentile, are set aside; but when the “seven
days” have run their course, Israel shall be restored, on the ground of
sovereign mercy exercised toward them through the intercession of Christ.