9. And the anger of the Lord was kindled against them. The expostulation is succeeded by punishment. God’s departure was a sign of immediate condemnation; because there was no need of any further questioning, as concerning some matter of obscurity. After God, then, had convicted them of their sin, and had inveighed in a severe and stern reprehension against the ingratitude of Miriam and Aaron, He first pronounced their sentence, and then suddenly withdrew. What follows, that “the cloud departed,” is added in explanation; for God, who fills all things, never moves from His place; but His name is applied metaphorically to the cloud, which was the symbol of His absence or presence.
The nature of the punishment which was inflicted upon Miriam was very appropriate to the offence. The foolish woman, puffed up with pride, had coveted more than was lawful; and her ignominy was the just reward of her arrogance, according to the declaration of Christ, “Every one that exalteth himself shall be abased.” (Luke 18:14.) Let us understand, then, that in proportion as the proud are led away by their ambition to long for unlawful honors, they bring upon themselves nothing but disgrace; and although they may gloriously triumph for a season, still, it cannot be but that their glory will at length be turned into disgrace. For inasmuch as all who exalt themselves wage war with God, He must needs encounter them with the awful power of His hand, in order to restrain their madness. Now, whosoever are moved by envy to enter into contention with His servants, endeavor, as hr as in them lies, to overthrow His glory by obscuring the gifts of the Spirit. No wonder, then, that God should avenge the insult offered to Himself, and should repay them with the infamy they deserve; as it is written,
“Them that honor me I will honor, and they that despise me shall be lightly esteemed.” (1 Samuel 2:30.)
Miriam desired to be equal with her brother, whom God had exalted above all others; what she attains is, that she should not occupy the extremist corner of the people, but be cut off from companionship with mankind. A similar instance occurred in the case of king Uzziah, who, not contented with the royal dignity, when he had unlawfully attempted to make an incense-offering, was also smitten with leprosy, so as to be no longer suffered to continue in association even with the common people. (2 Chronicles 26:16.)
Here, however, the question arises, why, when Aaron participated in the guilt, he was exempted from the punishment? If no reason existed, still we should have to adore the judgment of God; for it is not our business to complain, when He has mercy upon whom He will have mercy, nevertheless, it appears probable that God’s wrath was more exceedingly kindled against Miriam, because she had applied the torch to the ungodly contention, and had inflamed her brother’s mind, as we see at the beginning of the chapter. It was just, then, that the blame should rest on her, since she had been the origin of the evil. I imagine, however, that in sparing Aaron, He had regard to the priesthood, inasmuch as, in his person, it would have been subjected almost to eternal disgrace. Since, therefore, Aaron was an image of God’s only-begotten Son and our only Mediator, and this great dignity had recently had its commencement in him, it was of exceeding importance that he should be exempted from such infamy, lest any diminution of the reverence due to religion should arise.