And pitched in the wilderness of Paran— That all the people might be admonished of the sin of Miriam, they were not permitted to remove from Hazeroth till her days of cleansing were fulfilled, when they removed and pitched in the wilderness of Paran. This station was at the mountain of the Amorites, at the south part of Canaan; (Deuteronomy 1:20.) so that their next removal was to have been into the promised land, had not they hindered themselves by their rebellion. "As tradition," says Dr. Shaw, "has continued down to us the names of Shur, Marah, and Sin, so has it also that of Paran; the ruins of the late convent of Paran, built upon those of an ancient city of that name (which might give denomination to the whole desart) being found about the half way between Sinai and Corondel, which lie at forty leagues distance. This situation of Paran, so far to the south of Kadesh, will illustrate Genesis 14:5-6 where Chedorlaomer, and the kings that were with him, are said to have smote the Horites in their mount Seir, unto El Paran, (i.e. unto the city, as I take it, of that name,) which is in or by the wilderness. The whole country round about Paran is very mountainous, making part of the μελανα ορη of Ptolemy; which, he tells us, extended from the promontory of Paran as far as Judaea.—From the more advanced part of the wilderness of Paran, (the same which lay in the road betwixt Midian and Egypt, 1 Kings 11:18.) Moses sent a man out of every tribe to spy out the land of Canaan, ch. Numbers 13:3 who returned to him, after forty days, unto the same wilderness, to Kadesh Barnea; ch. Numbers 32:8. Deuteronomy 1:1-2.Joshua 14:7. This place or city, which in Genesis 14:7 is called En-mishpat, (i.e. the fountain Mishpat,) is, ch. Numbers 20:1 Numbers 27:14 Numbers 33:26 called Tzin Kadesh, or simply Kadesh, as in Genesis 16:14; Genesis 20:1 and being equally ascribed to the desart of צין, Tzin, and to the desart of Paran, we may presume that the desarts of Tzin and Paran were one and the same: צן, or צנים, may be so called from the plants of divers palm grounds upon it." Travels, quarto, p. 318.
REFLECTIONS.—God's displeasure was manifest, and now it appeared,
1. Miriam becomes leprous. She, who was challenging equality with Moses, bears in her forehead a brand of infamy, and becomes viler than the meanest Israelite. Those who walk in pride God is able to abase. The fair face that swells the heart with vanity, one stroke of disease can quickly make loathsome. Aaron is spared, as least in the offence, or perhaps for his office-sake, that it may not appear vile; but, as God's high-priest, he is obliged to pronounce that sentence on his sister, which must cover himself with confusion. In the execution of their office no connections must influence ministers; if their nearest relatives are found leprous, they should be excluded from the communion of God's people.
2. Aaron's humble submission and entreaty. He acknowledges their mutual sin, asks pardon of his brother, whom he has vilified, and earnestly begs his intercession for his sister, that she might not be cut off, as one dead, from the congregation of the Lord. Note; (1.) They who revile God's servants shall be brought to bow to them, like Aaron in time, or like Dives in eternity. (2.) When we have offended, we cannot be too early in begging forgiveness both of God and man. To continue impenitent is certain ruin. (3.) They who are cut off from the communion of the Lord by their sins, are, worse than leprous Miriam, spiritually dead.
3. Moses's charity appears as exemplary as his meekness. He instantly cries to God for help. Instead of calling down judgment as she deserved, he prays for that forgiveness with God which he found from himself. We must thus learn to forgive our enemies, and pray for them who despitefully use us. This is the spirit of Christianity.
4. His request is granted. Miriam is healed. But for her humiliation, and for example to others, she is excluded the camp seven days, to bear her shame for such ungrateful conduct. When we do evil, we ought to take that shame to ourselves that we have deserved, and submit to every humiliatory process which may serve to shew our own sorrow, and to warn others against our sin.
5. During the time of Miriam's separation the people halted. Note; (1.) In our way to heaven all our hindrances arise from our sins. (2.) God will have us treat those with the greatest tenderness, who, however vile they have made themselves, are now in penitential tears returning from their evil ways.
6. The people go forward to the borders of Canaan. One step more, and they had been safely lodged in it. But the next chapter relates a fatal change. Note; While we are on this side the grave we need to watch and pray. Many have gone to the borders of heaven, who will never enter it; they were almost, but not altogether Christians.
General Reflections on the eleventh and twelfth Chapter s.
What can be so horrible as the ingratitude, so senseless as the rebellion of this infatuated populace! They form a camp, they dwell in it, they change it, enjoying a perfect liberty and security under the immediate protection of God their legislator, their creator, the guide and conductor of their whole army: yet they long again for their servitude in Egypt, hard and intolerable as it was—that servitude in which their souls had so often been depressed; which had caused them so many labours, so many groans! How striking a resemblance of those wretched worldlings, who always prefer the past, though far worse, to the present and the future; and that with a design to lessen those obligations which the ungrateful are unwilling to avow for benefits received!
The pillar of cloud and of fire, which appeared day and night, was a manifest sign to the Israelites of the Divine presence. They saw God, if we may so say, as in a mirror; and though they enjoyed the most uncommon and precious privileges, temporal and spiritual, they were less sensible of all these blessings, than of the few miserable ideas of the fish, the melons, the cucumbers and onions of Egypt! Can there be a more melancholy instance of our corruption, than to see reasonable beings thus preferring nothing to the most important realities; earth to heaven; death to life?
For an appointed season they gather the heavenly and miraculous mature: they grow satiated with this delicious food; and, not content with this, these worms of the earth are still craving for meat. They prescribe laws to God their Creator, Redeemer, and Preserver: day after day they turned back and tempted God, and limited the Holy One of Israel; foolish enough to wish to set bounds, as it were, to his omnipotence! Nor was this the first instance of their rebellion: before their arrival at mount Sinai they had shewn the same spirit. But God bore with the crimes they committed before the promulgation of the law. After that law was given, God altered his conduct in this respect, and always proportioned the crime to the light wherewith he endued them: a consideration which ought peculiarly to influence Christians, whose offences are aggravated according to their knowledge; and who can have no excuse for preferring earthly things to heavenly, now that life and immortality are so fully brought to light by the Gospel.
It is remarkable, that Moses, to whom nothing in general appeared difficult after he had accepted the commission of lawgiver to the people of God, lost all courage as soon as this unhappy people fell into any great crime. The sins of a nation are more terrible than the most invincible armies: holiness and piety are the best bulwarks for covering and defending it. There was, perhaps, something too impatient in the complaint of Moses, ch. 11: Numbers 12:11, &c. nevertheless God took pity of his weakness, as well knowing that it had for its motive true zeal and undissembled love; but the complaint of the Israelites arose from far different causes: it is true, their petition was granted, but the grant was punishment. How should this instruct Christians to submit all their desires to the will of God! They often know not what they ask: and when they ask improperly and impatiently, God frequently fulfils their desires, and accomplishes their wishes, to shew them in a little time that this accomplishment is the greatest evil. The Christian's best prayer at all times is, NOT MY WILL, BUT THINE BE DONE.
It was a severe trial to Moses to be exposed to the murmurings of the people; but how much more severe to be exposed to those of his own brother and sister! Good men frequently experience the heaviest trials, even from those who ought most to comfort and assist them; but this instructs them to draw nearer to God, whose comforts are everlasting. Who can look for love and prosperity at once, when Moses finds enmity in his own flesh and blood? Authority cannot fail of opposition, if it be ever so mildly swayed; to do well, and hear ill, is princely. It is no uncommon thing to find the evil attempts of enemies productive of effects directly contrary to their design. The envy of Miriam and Aaron proved the occasion of confirming the authority, and of gaining from the Almighty the highest eulogium of Moses. The remunerations of the Almighty are infinitely gracious. He never will want honour and patronage who seeks the honour of his Maker. The ready way to true glory is goodness.
Though both Aaron and Miriam sinned, Miriam alone is punished. It was not the dignity of his priesthood alone which rescued Aaron; the greatness of that dignity added heinousness to his sin. It was his repentance which delivered him. We cannot wonder to see him escape while we see him penitent. The universal antidote for all the judgments of God, is the merit of the atoning Blood made over to the humble penitent.
Miriam would have wounded Moses with her tongue; Moses would heal her with his. Heal her now, O God, I beseech thee! The wrong is the greater because his sister did it. He does not say, "I sought not her shame, she sought mine: if God have revenged it, I have no reason to consider her as a sister, who considered me as an adversary;" but, as if her leprosy were his own, he intercedes for her cure.—Admirable meekness of Moses! His people, the Jews, rebelled against him: God proffers punishment; he declares himself ready to die, rather than they should perish. His sister rebelled against him: God avenges him; he will not cease to importune that God till she be restored. Behold a noble and worth example for us to follow! How far are they from this disposition, who are not only content that God should punish, but are ready to prevent God's punishment with their own revenge!
To return good for evil, and to pray for those who despitefully use us, is the certain fruit of a true Christian temper: endowed with which, we shall not only be blest ourselves, but, by our pious and charitable prayers, through the alone merits of Christ, appease the wrath of God towards others, and engage for them his grace and favour.*
* See Scheuchzer and Bishop Hall.