THE KING’S - BUSINESS
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Aaron claimed communications and conse quent authority equally with Moses, so der nying his; right to precedence. It is pitiable that eminent, gifted, good persons dispute precedence,' even brothers and sisters (Luke 9:46-48; John 7:2-5). * 3. A Forgotten Witness. “Jehovah heard it.” (See Mark 9 :33, 34) Beware 1. His Meekness. (Exod. 4:10; 32, 31. 32, etc., etc.) Note the designed contrast,— meanness over against meekness. Meek ness is not Uriah Heep humbleness. No nobler trait than meekness.. The trulv great are the meek; they rule their own spirits (16:32). Jesus was so meek that He could affirm His meekness without suspicion of vain conceit, and nowhere is He greater than in John 13:3-5. “Vengeance is mine, I will repay, saith the Lord” (Rom. 12:19). Moses was silent,—Jehovah spoke. “Sud denly,”—the unthought of Listner is sud denly the unexpected Avenger. "Behold I come quickly, and my reward is with me” (Rev. 22:12; 2 Peter 2:1). 2. His Faithfulness. —vs. 7. This is an other sign of meekness and of greatness,— submission to the will of a superior, and unfaltering, unwearying, self-denying appli cation to duty, with personal interest in the profit and purpose of an employer (Heb. 3:1-3). "And had he not high honor?” to be coupled in faithfulness with the Name of the Son, his Divine Master ! The faith 1. The Citation to Appear and Answer. The three parties were cited to respond in court. The case should be made public; that Moses and his office'should be vindi cated, and rebellious men warned. There will be no dodging the bailiff when God sends His warrant (2 Cor. 5:10). 2. Miriam and Aaron Called Before the Lord. “Jehovah came down in a pillar of cloud, and stood at the door of the tent and called Aaron «and Miriam.” The Lord was accustomed to so come and talk with Moses (Exod. 33:7-11). The Hebrew says of the Divine dictograph. II. M oses ’ C haracter . ful shall not be forgotten. II. J ehovah ’ s R ebuke .
He "used” to do so. Bye and bye He will again do as He used to do (Matt. 26: 64; Rev. 115; Isa. 4:5). 3. The Challenge, "How dare you speak against Moses?” Jehovah declares that He will make Himself (His will, His word) known to prophets in dreams and visions (not exclusively so—see other Scriptures) ; but with Moses “mouth to mouth” (“face to face,” Deut. 34:10), which implies in words of mouth. “And not in dark speech es,” for God’s words are revelations, not obscurations. With Him words are not “to conceal thoughts” but to reveal them. The opposite opinion is general. It is taken for granted the Bible does “not mean what it says.” There follow all sorts of "spirit- ualizihgs,” and sects, fanatics, cranks, “Christian Scientists,” Russelites, “prove anything out of the Scriptures,” and cite orthodox precedents for doing it. 4. Daring to Speak Against God's Ser vants. This we think is the significant point in this section of Scripture. It is not (save in very secondary place) against “jealousy or envy;” Our International Lesson Com mittee seem frequently to miss the main issue. The question touches Mosaic and prophetic authority, and making ordinary gifts and “inspiration” equal to the true prophetic Word. The Lord’s .rebuke is against that “Higher Criticism” that at tacks'the authenficity of Scripture by ascrib ing “mistakes” to Moses; and the genuine ness of it by denying authorship to him; and the same is done to all the prophets. After Satan (Gen. 3:1-4), Miriam and Aaron were the first “higher critics;” let the rest heed: “Wherefore then were ve not afraid to speak against my servant, against Moses?” The lesson is also taught that we should not speak against dignities (2 Peter 2:10, 11), should'especially guard the reputation of God’s servants of all ranks. This does not mean that they are above just criticism or impeachment. “Je hovah departed,” and is likely to depart when His prophets are contemned. 5. Jehovah’s Judgment. Miriam became a leper, a symbolof sin and death. It was practically physical death, and typically
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