(Continued from p. 44)

6.-DOMESTIC TROUBLE

About this time Moses marries "an Ethiopian woman" (Num. 12:1). As we have not heard of Zipporah since her protest against what she knows to be God's ordinance of circumcision, and as she does not appear later, it is probable that she is dead. But the new wife is not popular with Miriam, and Aaron joins her in assailing their brother, whom they accuse of occupying a position not conferred upon him by God. They say:"Hath the Lord indeed spoken only by Moses? hath He not spoken also by us?"

Someone suggests that in this Moses is reaping the result of his complaining as recorded in chapter 11. Greatly pressed by the perverse ways of the people, he says:"Thou layest the burden of all this people upon me!" But who knows better than God what a servant can bear? In Henry Pickering's "Thousand Tales worth Telling" it is related that Henry Moorhouse had a lame daughter who had the joy of carrying a present upstairs to her sick mother Because her father carried her-present and all. What difference would that burden of Moses make if God was carrying him? But like ourselves, Moses gets tired when his eye turns within. And on this occasion, God hearkens to his complaint and distributes his burden upon the shoulders of seventy of the elders of Israel, but takes "of the spirit, which is upon" Moses and puts it upon the seventy. Thus a privilege is conferred upon the elders, but it lessens the privilege of Moses and the power supporting him. Manifestly the new arrangement is no improvement upon the old one. However, we find that when the spirit of prophecy manifests itself in the seventy, after the transfer to them of the spirit formerly upon Moses only, and Eldad and Medad (who went not out to the tabernacle) prophesy in the camp, he exhibits the spirit of an unjealous workman who wants to see the work done by any who can do it, saying:"Would God that all the Lord's people were prophets!" Indeed, he returns to the camp with the elders-evidently to give a hearing to the two prophets.

Nevertheless it is possible that the new arrangement supplies Miriam and Aaron with a pretext for the taunt they hurl at their brother. If so, does it not show how well it is to enquire of and patiently wait upon the Lord about burdens which seems excessive? For we may rest assured that our gracious God takes no pleasure in putting pressure upon us for its own sake. In the circumstances we are considering it seems as if Moses has only increased his difficulties.

What he has to say, if anything, in this situation, we are not told. All that we learn is that "the man Moses was very meek, above all the men which were upon the face of the earth"-he leaves his trouble with God. And "the Lord heard" the comments made upon His servant and spake "suddenly" to the parties involved, saying:"Come out ye three unto the tabernacle of the congregation." Summoning Aaron and Miriam to stand forth He informs them that while He honors prophets by appearing to them in visions and dreams, He takes such pleasure in "faithful" Moses that He speaks to him "mouth to mouth." And, He asks:"Were ye not afraid to speak against My servant Moses?" Whereupon He exhibits Miriam "leprous white as snow," thus branding the gossip and interference that pursues His servant as loathsome sin.

But Aaron is repentant and pleads with Moses for his stricken sister, who cries to the Lord, "Hear her now, O God, I beseech thee!" This request is granted, but under conditions that impress upon all Israel the divine censure. For Miriam is shut out from the camp for seven days. Meanwhile every forward movement ceases while the people learn that God will not tolerate the interference of the flesh with His service. After this solemn pause the cleansed leper resumes her place, and Israel moves forward.

The evil report of the spies and its endorsement by the people does not belong to our series of subjects, neither does the rebellion of Korah, Dathan and Abiram. Balaam's prophecies and "error" will also be omitted, the reader who would consider these being referred to other writings. We therefore pass on to the review of the greatest tragedy in the life of Moses. R. J. Reid

(To be continued, D.V.)