The Expositor's Bible: The Book of Numbers

Miriam claimed the position of a prophet or nabi for herself, and endeavoured to make her gift and Aaron's as revealers of truth appear equal to that of Moses. At the Red Sea she led the chorus "Sing ye to the Lord, for He hath triumphed gloriously. The horse and his rider hath He thrown into the sea." That, so far as we know, was her title to count herself a prophetess. As for Aaron, we often find his name associated with his brother's in the formula, "The Lord spake unto Moses and Aaron." He had also been the nabi of Moses when the two went to Pharaoh with their demand on behalf of Israel. But the claim of equality with Moses was vain. Poor Miriam had her one flash of high enthusiasm, and may have now and again risen to some courage and zeal in professing her faith. But she does not seem to have had the ability to distinguish between her fitful glimpses of truth and Moses' Divine intelligence. Aaron, again, must have been half ashamed when he was placed beside his brother. He had no genius, none of the elevation of soul that betokens an inspired man. He obeyed well, served the sanctuary well; he was a good priest, but no prophet.

The little knowledge, the small gifts, appear great to those who have them, so great as often to eclipse those of nobler men. We magnify what we have,—our power of vision, though we cannot see far; our spiritual intelligence, though we have learned the first principles only of Divine faith. In the religious controversies of to-day, as in those of the past, men whose claims are of the slightest have pushed to the front with the demand, Hath not the Lord spoken by us? But there is no Moses to be challenged. The age of the revealers is gone. He who seems to be a great prophet may be taken for one because he stands on the past and invokes voluminous authority for all he says and does. In truth, our disputations are between the modern Eliphaz, Bildad, and Job—all of them to-day men of limited view and meagre inspiration, who repeat old hearsays with wearisome pertinacity, or inveigh against the old interpretations with infinite assurance. Jehovah speaks from the storm; but there is no heed paid to His voice. By some the Word is declared unintelligible; others deny it to be His.

While Moses kept silence, ruling his spirit in the meekness of a man of God, suddenly the command was given, "Come out, ye three, unto the tent of meeting." Possibly the interview had been at Moses' own tent in the near portion of the camp. Now judgment was to be solemnly given; and the circumstances were made the more impressive by the removal of the cloud-pillar from above the tabernacle to the door of the tent, where it seems to have intervened between Moses on the one side and Miriam and Aaron on the other; then the Voice spoke, requiring these two to approach, and the oracle was heard. The subject of it was the position of Moses as the interpreter of Jehovah's will. He was distinguished from any other prophet of the time.

We are here at a point where more knowledge is needful to a full understanding of the revelation: we can only conjecture. Not long is it since the seventy elders belonging to different tribes were endowed with the spirit of prophecy. Already there may have been some abuse of their new power; for though God bestows His gifts on men, they have practical liberty, and may not always be wise or humble in exercising the gifts. So the need of a distinction between Moses and the others would be clear. As to Miriam and Aaron, their jealousy may have been not only of Moses, but also of the seventy. Miriam and Aaron were prophets of older standing, and would be disposed to claim that the Lord spoke by them rather in the way He spoke by Moses than after the manner of His communications through the seventy. Were members of the sacred family to be on a level henceforth with any persons who spoke ecstatically in praise of Jehovah? Thus claim asserted itself over claim. The seventy had to be informed as to the limits of their office, prevented from taking a place higher than they had been assigned: Miriam and Aaron also had to be instructed that their position differed entirely from their brother's, that they must be content so far as prophecy was concerned to stand with the rest whose inspiration they may have despised. With this view the general terms of the deliverance appear to correspond.

The Voice from the tent of meeting was heard through the cloud; and on the one hand the function of the prophet or nabi was defined, on the other the high honour and prerogative of Moses were announced. The prophet, said the Voice, shall have Jehovah made known to him "in vision, or in dream,"—in his waking hours, when the mind is on the alert, receiving impressions from nature and the events of life; when memory is occupied with the past and hope with the future, the vision shall be given. Or again, in sleep, when the mind is withdrawn from external objects and appears entirely passive, a dream shall open glimpses of the great work of Providence, the purposes of judgment or of grace. In these ways the prophet shall receive his knowledge; and of necessity the revelation will be to some extent shadowed, difficult to interpret. Now the name prophet, nabi, is continually applied throughout the Old Testament, not only to the seventy and others who like them spoke in ecstatic language, and those who afterwards used musical instruments to help the rapture with which the Divine utterance came, but also to men like Amos and Isaiah. And it has been made a question whether the inspiration of these prophets is to come under the general law of the oracle we are considering. The answer in one sense is clear. So far as the word nabi designates all, they are all of one order. But it is equally certain, as Kuenen has pointed out, that the later prophets were not always in a state of ecstasy when they gave their oracles, nor simply reproducing thoughts of which they first became conscious in that state. They had an exalting consciousness of the presence and enlightening Spirit of Jehovah bestowed on them, or the burden of Jehovah laid on them. The visions were often flashes of thought; at other times the prophet seemed to look on a new earth and heaven filled with moving symbols and powers. But the whole development of national faith and knowledge affected their flashes of thought and visions, lifting prophetic energy into a higher range.

Now, returning to the oracle, we find that Moses is not a prophet or nabi in this sense. The words that relate to him carefully distinguish between his illumination and that of the nabi. "My servant Moses is not so; he is faithful in all Mine house: with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of Jehovah shall he behold." Every word here is chosen to exclude the idea of ecstasy, the idea, of vision or dream, which leaves some shadow of uncertainty upon the mind, and the idea of any intermediate influence between the human intelligence and the disclosure of God's will. And when we try to interpret this in terms of our own mental operations, and our consciousness of the way in which truth reaches our minds, we recognise for one thing an impression made distinctly word by word of the message to be conveyed. There is given to Moses not only a general idea of the truth or principle to be embodied in his words, but he receives the very terms. They come to him in concrete form. He has but to repeat or write what Jehovah communicates. Along with this there is given to Moses a power of apprehending the form or similitude of God. His mind is made capable of singular precision in receiving and transmitting the oracle or statute. There is complete calmness and what we may call self-possession when he is in the tent of meeting face to face with the Eternal. And yet he has this spiritual, transcendent symbol of the Divine Majesty before him. He is no poet, but he enjoys some revelation higher and more exalting to mind and soul than poet ever had.

The paradox is not inconceivable. There is a way to this converse with God "mouth to mouth" along which the patient, earnest soul can partly travel. Without rhapsody, with full effort of the mind that has gathered from every source and is ready for the Divine synthesis of ideas, the Divine illumination, the Divine dictation, if we may so speak, the humble intelligence may arrive where, for the guidance of the personal life at least, the very words of God are to be heard. Beyond, along the same way, lies the chamber of audience which Moses knew. We think it an amazing thing to be sure of God and of His will to the very words. Our state is so often that of doubt, or of self-absorption, or of entanglement with the affairs of others, that we are generally incapable of receiving the direct message. Yet of whom should we be sure if not of God? Of what words should we be more certain than those pure, clear words that come from His mouth? Moses heard on great themes, national and moral—he heard for the ages, for the world: there lay his unique dignity. We may hear only for our own guidance in the next duty that is to be done. But the Spirit of God directs those who trust Him. It is ours to seek and to receive the very truth.

With regard to the similitude of Jehovah which Moses saw, we notice that there is no suggestion of human form; rather would this seem to be carefully avoided. The statement does not take us back to the appearance of the angel Jehovah to Abraham, nor does it point to any manifestation like that of which we read in the history of Joshua or of Gideon. Nothing is here said of an angel. We are led to think of an exaltation of the spiritual perception of Moses, so that he knew the reality of the Divine life, and was made sure of an originative wisdom, a transcendent source of ideas and moral energy. He with whom Moses holds communion is One whose might and holiness and glory are seen with the spiritual eye, whose will is made known by a voice entering into the soul. And the distinction intended between Moses and all other prophets corresponds to a fact which the history of Israel's religion brings to light. The account of the way in which Jehovah communicated with Moses remains subject to the condition that the expressions used, such as "mouth to mouth," are still only symbols of the truth. They mean that in the very highest sense possible to man Moses entered into the purposes of God regarding His people. Now Isaiah certainly approached this intimate knowledge of the Divine counsel when long afterwards he said in Jehovah's name: "Behold My Servant, whom I uphold; Mine Elect, in whom My soul delighteth; I have put My Spirit upon Him: He shall bring forth judgment unto the Gentiles. He shall not cry, nor lift up, nor cause His voice to be heard in the street." Yet between Moses and Isaiah there is a difference. For Moses is the means of giving to Israel pure morality and true religion. By the inspiration of God he brings into existence that which is not. Isaiah foresees; Moses, in a sense, creates. And the one parallel with Moses, according to Scripture, is to be found in Christ, who is the creator of the new humanity.

When the oracle had spoken, there was a movement of the cloud from the door of the tent of meeting, and apparently from the tabernacle—a sign of the displeasure of God. Following the idea that the cloud was connected with the altar, this withdrawal has been interpreted by Lange as a rebuke to Aaron. "He was inwardly crushed; the fire on his altar went out; the pillar of smoke no longer mounted up as a token of grace; the cultus was for a moment at a standstill, and it was as if an interdict of Jehovah lay on the cultus of the sanctuary." But the cloud-pillar is not, as this interpretation would imply, associated with Aaron personally; it is always the symbol of the Divine will "by the hand of Moses." We must suppose therefore that the movement of the cloud conveyed in some new and unexpected way a sense of the Divine support which Moses enjoyed. He was justified in all he had done: condemnation was brought home to his accusers.

And Miriam, who had offended most, was punished with more than a rebuke. Suddenly she was found to be covered with leprosy. Aaron, looking upon her, saw that morbid pallor which was regarded as the invariable sign of the disease. It was seen as a proof of her sin and of the anger of Jehovah. Himself trembling as one who had barely escaped, Aaron could not but confess his share in the transgression. Addressing Moses with the deepest reverence, he said, "Oh my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned." The leprosy is the mark of sin. Let it not be stamped on her indelibly, nor on me. Let not the disease run its course to the horrible end. With no small presumption the two had ventured to challenge their brother's conduct and position. They knew indeed, yet from their intimacy with him did not rightly apprehend, the "divinity that hedged" him. Now for the first time its terror is disclosed to themselves; and they shrink before the man of God, pleading with him as if he were omnipotent.

Moses needs no second appeal to his compassion. He is a truly inspired man, and can forgive. He has seen the great God merciful and gracious, longsuffering, slow to anger, and he has caught something of the Divine magnanimity. This temper was not always shown throughout Israel's history by those who had the position of prophets. And we find that men who claim to be religious, even to be interpreters of the Divine will, are not invariably above retaliation. They are seen to hate those who criticise them, who throw doubt upon their arguments. A man's claim to fellowship with God, his professed knowledge of the Divine truth and religion, may be tested by his conduct when he is under challenge. If he cannot plead with God on behalf of those who have assailed him, he has not the Spirit; he is as "sounding brass, or a clanging cymbal."

Even in response to the prayer of Moses, Miriam could not be cured at once. She must go aside bearing her reproach. Shame for her offence, apart from the taint of leprosy, would make it fitting that she should withdraw seven days from camp and sanctuary. A personal indignity, not affecting her character in the least, would have been felt to that extent. Her transgression is to be realised and brooded over for her spiritual good. The law is one that needs to be kept in mind. To escape detection and leave adverse judgment behind is all that some offenders against moral law seem to desire. They dread the shame and nothing besides. Let that be avoided, or, after continuing for a time, let the sense of it pass, and they feel themselves free. But true shame is towards God; and from the mind sincerely penitent that does not quickly pass away. Those only who are ignorant of the nature of sin can soon overcome the consciousness of God's displeasure. As for men, no doubt they should forgive; but their forgiveness is often too lightly granted, too complacently assumed, and we see the easy self-recovery of one who should be sitting in sackcloth and ashes. God forgives with infinite depth of tenderness and grace of pardon. But His very generosity will affect the truly contrite with poignant sorrow when His name has by their act been brought into dishonour.

The offence of Miriam was only jealousy and presumption. She may scarcely seem so great a sinner that an attack of leprosy should have been her punishment, though it lasted for no more than seven days. We make so much of bodily maladies, so little of diseases of the soul, that we would think it strange if any one for his pride should be struck with paralysis, or for envy should be laid down with fever. Yet beside the spiritual disorder that of the body is of small moment. Why do we think so little of the moral taint, the falsehood, malice, impurity, and so much of the ills our flesh is heir to? The bad heart is the great disease.

Miriam's exclusion from the camp becomes a lesson to all the people. They do not journey while she is separated as unclean. There may have been other lepers in the outlying tents; but her sin has been of such a kind that the public conscience is especially directed to it. And the lesson had particular point with reference to those who had the prophetic gift.

Modern society, making much of sanitation and all kinds of improvements and precautions intended to prevent the spread of epidemics and mitigate their effects, has also some thought of moral disease. Persons guilty of certain crimes are confined in prisons or "cut off from the people." But of the greater number of moral maladies no account is taken. And there is no widespread gloom over the nation, no arrest of affairs, when some hideous case of social immorality or business depravity has come to light. It is but a few who pray for those who have the evil heart, and wait sympathetically for their cleansing. Ought not the reorganisation of society to be on a moral rather than an economic basis? We should be nearer the general well-being if it were reckoned a disaster when any employer oppressed those under him, or workmen were found indifferent to their brothers, or a grave crime disclosed a low state of morality in some class or circle. It is the defeat of armies and navies, the overthrow of measures and governments, that occupy our attention as a people, and seem often to obscure every moral and religious thought. Or if injustice is the topic, we find the point of it in this: that one class is rich while another is poor; that money, not character, is lost in shameful contention.

XI

THE SPIES AND THEIR REPORT

Numbers xiii.; xiv. 1-10

Two narratives at least appear to be united in the thirteenth and fourteenth chapters. From xiii. 17, 22, 23, we learn that the spies were despatched by way of the south, and that they went to Hebron and a little beyond, as far as the valley of Eshcol. But ver. 21 states that they spied out the land from the wilderness of Zin, south of the Dead Sea, to the entering in of Hamath. The latter statement implies that they traversed what were afterwards called Judæa, Samaria, and Galilee, and penetrated as far as the valley of the Leontes, between the southern ranges of Libanus and Antilibanus. The one account taken by itself would make the journey of the spies northward about a hundred miles; the other, three times as long.

A further difference is this: According to one of the narratives Caleb alone encourages the people (xiii. 30; xiv. 24). But according to the other (xiii. 8, 16; xiv. 6, 7), Joshua, as well as Caleb, is among the twelve, and reports favourably as to the possibility of conquering and possessing Canaan.

Without deciding on the critical points involved, we may find a way of harmonising the apparent differences. It is quite possible, for instance, that while some of the twelve were instructed to keep in the south of Canaan, others were sent to the middle district and a third company to the north. Caleb might be among those who explored the south; while Joshua, having gone to the far north, might return somewhat later and join his testimony to that which Caleb had given. There is no inconsistency between the portions ascribed to the one narrative and those referred to the other; and the account, as we have it, may give what was the gist of several co-ordinate documents. As to any variance in the reports of the spies, we can easily understand how those who looked for smiling valleys and fruitful fields would find them, while others saw only the difficulties and dangers that would have to be faced.

The questions occur, why and at whose instance the survey was undertaken. From Deuteronomy we learn that a demand for it arose among the people. Moses says (i. 22): "Ye came near unto me every one of you, and said, Let us send men before us, that they may search the land for us, and bring us word again of the way by which we must go up, and the cities unto which we shall come." In Numbers the expedition is undertaken at the order of Jehovah conveyed through Moses. The opposition here is only on the surface. The people might desire, but decision did not lie with them. It was quite natural when the tribes had at length approached the frontier of Canaan that they should seek information as to the state of the country. And the wish was one which could be sanctioned, which had even been anticipated. The land of Canaan was already known to the children of Abraham, Isaac, and Jacob, and the praise of it as a land flowing with milk and honey mingled with their traditions. In one sense there was no need to send spies, either to report on the fertility of the land or on the peoples dwelling in it. Yet Divine Providence, on which men are to rely, does not supersede their prudence and the duty that rests with them of considering the way they go. The destiny of a life or of a nation is to be wrought out in faith; still we are to use all available means in order to ensure success. So personality grows through providence, and God raises men for Himself.

To the band of pioneers each tribe contributes a man, and all the twelve are headmen, whose intelligence and good faith may presumably be trusted. They know the strength of Israel; they should also be able to count upon the great source of courage and power—the unseen Friend of the nation. Remembering what Egypt is, they know also the ways of the desert; and they have seen war. If they possess enthusiasm and hope, they will not be dismayed by the sight of a few walled towns or even of some Anakim. They will say, "The Lord of hosts is with us, the God of Jacob is our refuge." Yet there is danger that old doubts and new fears may colour their report. God appoints men to duty; but their personal character and tendencies remain. And the very best men Israel can choose for a task like this will need all their faithfulness and more than all their faith to do it well.

The spies were to climb the heights visible in the north, and look forth towards the Great Sea and away to Moriah and Carmel. They were also to make their way cautiously into the land itself and examine it. Moses anticipates that all he has said in praise of Canaan will be made good by the report, and the people will be encouraged to enter at once on the final struggle. When the desert was around them, unfruitful, seemingly interminable, the Israelites might have been disposed to fear that journeying from Egypt they were leaving the fertility of the world farther and farther behind. Some may have thought that the Divine promise had misled and deceived them, and that Canaan was a dream. Even although they had now overpassed that dreary region covered with coarse gravel, black flints, and drifting sand, "the great and terrible wilderness," what hope was there that northward they should reach a land of olives, vineyards, and flowing streams? The report of the spies would answer this question.

Now in like manner the future state of existence may seem dim and unreal, scarcely credible, to many. Our life is like a series of marches hither and thither through the desert. Neither as individuals nor as communities do we seem to approach any state of blessedness and rest. Rather, as years go by, does the region become more inhospitable. Hopes once cherished are one after another disappointed. The stern mountains that overhung the track by which our forefathers went still frown upon us. It seems impossible to get beyond their shadow. And in a kind of despair some may be ready to say: There is no promised land. This waste, with its sere grass, its burning sand, its rugged hills, makes the whole of life. We shall die here in the wilderness like those who have been before us; and when our graves are dug and our bodies laid in them, our existence will have an end. But it is a thoughtless habit to doubt that of which we have no full experience. Here we have but begun to learn the possibilities of life and find a clue to its Divine mysteries. And even as to the Israelites in the wilderness there were not wanting signs that pointed to the fruitful and pleasant country beyond, so for us, even now, there are previsions of the higher world. Some shrubs and straggling vines grew in sheltered hollows among the hills. Here and there a scanty crop of maize was reared, and in the rainy season streams flowed down the wastes. From what was known the Israelites might reason hopefully to that which as yet was beyond their sight. And are there not fore-signs for the soul, springs opened to the seekers after God in the desert, some verdure of righteousness, some strength and peace in believing?