In Numbers 12:10, why was only Miriam punished with leprosy and not Aaron?

Verses 6 and 7 indicate that Moses was more than a prophet. He was the apostle and mediator of the law covenant, as Galatians 3:19 shows. This being so, we can see how serious was this sin, in which Miriam was the leader. Aaron followed her, but he was evidently a man too easily influenced by others, as the incident of the golden calf showed. Hence the displeasure of God was manifested against Miriam only, and by an instantaneous act of God she was smitten with leprosy. Aaron confessed their sin and acted as intercessor, for also the cloud had left the tabernacle, which was the sign for the moving of the camp.

We saw in Leviticus 13 the instructions for the detection of leprosy and its cleansing. It is a remarkable fact that the first case in which Aaron had to act was that of his own sister and in regard to a sin in which he himself had been implicated. Miriam was the chief sufferer, but everybody was affected in some degree. Moses, who had been wronged, had to intercede. Aaron had to act. The people were held up in their journey for seven days. The whole episode may remind us of what is stated in 1 Corinthians 12:26, only that which binds saints together today as one body is far more real and intimate than anything that constituted Israel one nation in the sight of God. And further, if Moses was not to be challenged, how much more are we to regard the Head of the church, the Lord Jesus, as supreme and unchallengeable.

If so, why is it that Miriam, not he, is smitten with leprosy? Is not God showing here — as in other instances — that the woman represents the position, the result of sin, while in the man we see the unfaithfulness which led to the position? Aaron spiritually was as much a leper as Miriam, but she in the wisdom of God becomes the public witness of His judgment. If Aaron had been a leper, the whole service of the sanctuary would have been interrupted. God in judgment remembers mercy. Moses appears in his highest official character — as mediator. Aaron intercedes for Miriam with Moses. But it is Moses who stands between them and God. So it will be again. The prophet like unto Moses will appear. The leaders of the people have spoken against the MEDIATOR of the new covenant, and again the leaders will have to bow to His supremacy, and the typical Moses is only foreshadowing what the Lord will yet do when He brings in the new earthly covenant for Israel. He will stand between God and the guilty leprous people, and in the due time they all shall be healed.

It may be doubted whether, to the one that loved and nursed it, "the baby" ever entirely ceases to be an object over which protection and authority (modified indeed) should be exercised. At least it was so with Miriam. When Moses had been many years arrived at maturity, he married an Ethiopian bride. Miriam did not at all approve and went about "saying things," which Aaron encouraged. Was Moses the only one by whom the Lord had spoken? Had he not also spoken by them? The passage is very fine. Moses, "meek above all the men that were upon the face of the earth," does nothing to resent this (and indeed we should, remembering that childish care by the Nile's bank long before, be distressed if we read that he had done so). But Jehovah intervenes with a sudden and terrible chastisement. Aaron, the weak-natured and misled one, is leniently dealt with; but Miriam is of a different character and greater responsibility. They are both sternly rebuked, and Miriam is smitten with leprosy!

Then there arises to her brother an opportunity for returning some of her ancient care. "Moses cried unto the LORD, Heal her now, O God, I beseech thee." If she can no longer expect his submission to her will, the love of those early years is not dead. His prayer is heard.

Had it been Aaron, it would have shewed that some link between the whole people and God had been lost, and that was not true; the nation stood as it was, but individual communion alone was touched.

What a blow this must have been to both, and particularly to Moses, who had given up so much, and gone through so much, with this end in view. Are we tempted to think it very drastic discipline? Let us remember two things. First, Moses had been specially commissioned to speak on God's behalf. What God had to say to the people came through his lips, since he came from God to them. Aaron as priest was commissioned to go from the people to God, and was not God's spokesman, so angry words from his lips would not have been so grave a matter. The failure of Moses was precisely at that point which was most important of all, as giving the word from God.

In Numbers 12 the spirit of rebellion that dominated the people also seemed to take control of Miriam and Aaron, the sister and brother of Moses the man of God, who had both been used by God and had played an important part in the exodus from Egypt. Apparently Miriam contributed most to this rebellion against Moses, but Aaron was far too willing to listen to her and therefore their confession is put in the plural: “Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly … ” (v. 11). What was the reason for Miriam's slander? We read that Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had married (v. 1). Is one not allowed to talk about the marriage of one's own brother? Of course this is allowed but what is important is the manner in which you talk about it! Miriam did so in a negative way and thus became guilty of slander. She disapproved of Moses' marriage and thus damaged his position and good name. This is not said in so many words but can be clearly gathered from the context.

This means that Miriam opposed Moses' course of action and therefore she turned to Aaron for support. Together they then said: “Hath the LORD indeed spoken only by Moses? hath He not spoken also by us?” (v. 2). “And the LORD heard it,” says the next sentence. Let us remember that, when we feel we have to say something about our fellow brother or sister! There is a Witness who hears our conversations, who knows our thoughts and even knows what is at the bottom of our hearts. We cannot hide anything from Him. So it is not without reason that the apostle James so seriously warns about the dangers of the tongue, which can be full of “deadly poison.” With our tongue we bless God, and with it we also curse men, who have been made in the similitude of God (James 3:8-9). This is a serious evil and when somebody persists in it it will ultimately lead to their exclusion, for a railer should be put away from ourselves as a wicked person (1 Cor. 5:11-13). In 1 Corinthians 6:10 Paul says that a reviler is among those who will not inherit the kingdom of God. Such a person is considered to be among “them that are without.” Unfortunately, things can reach this stage when somebody will not keep their tongue under control through the power of the Holy Spirit (this self-control is also a fruit of the Spirit: Gal. 5:19-23).

Moses' prayer and Miriam's restoration (12:13-16)

Open rebellion against Moses by his own brother and sister is the next step in the story of failure. Envy was at the bottom of it. The words Miriam and Aaron spoke reveal that they aimed at Moses' position. Miriam was a prophetess (Exod. 15:20). Aaron had the dignity of the priesthood. Pride, the crime of the devil (1 Tim. 3:6), lead them to speak against their own brother. Miriam was the leader in this rebellion, for her name stands first and the judgment falls upon her. She may have been moved to jealousy by the elders having received the Spirit and exercising the gift of prophecy among the people. And Aaron reveals the weakness of the flesh. It is the second time he failed in this manner. He could not resist the clamoring of the people when they demanded the golden calf and here he cannot resist his sister, who became the willing instrument of Satan, like the first woman (1 Tim. 2:14). Moses had a Cushite woman for wife. This typifies the great truth of the union of Christ and the church, that Gentiles were to be joint-heirs and joint-members of the same body. But it seems that the Cushite wife of Moses was only a subterfuge and an attempt to reflect upon the moral character of the man of God, whose position they envied.

A few words as to the leprosy itself may not be out of place here. Its moral significance is plainly enough set before us in Scripture. No doubt leprosy was more or less prevalent in Egypt and the East, and perhaps particularly so in Syria. But God could not tolerate its presence in the camp of Israel, as we learn from Num. 5:1-4. God had taken the people at their word and had consented to dwell amongst them (Ex. 15:2; Ex. 25:8). His presence could not but judge all that was opposed to His own holy nature. He would not be a consenting party to His own dishonour. So too, when the ark of God was taken into Dagon's temple, Dagon was judged (1 Sam. 6:4). They are commanded therefore to "put out of the camp every leper," etc., etc. Every thing unsuited to His presence as in their midst was to be put out of the camp, "for Jehovah thy God walketh in the midst of thy camp." Before very long, the children of Israel were called upon to put this word into operation in regard to a very specific case of leprosy which appeared in one of their three leaders (Micah 6:4). "And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow; and Aaron looked upon Miriam, and, behold, she was leprous. … And Miriam was shut out from the camp seven days; and the people journeyed not till Miriam was brought in again" (Num. 12). She who had led the women of Israel in song after the passage of the Red Sea (Ex. 15) is stricken by the just judgment of Jehovah with leprosy, and is shut out from the camp. We know that Aaron the priest was himself guilty likewise, although for obvious reasons not dealt with in the same way. Still more awful was the divine visitation upon Uzziah, king of Judah, recorded in 2 Chron. 26.

God confirms Moses in his place, and asserts His own sovereignty as to whom He speaks and the manner of communication. He assigns to each his place in His house. Aaron would intrude into the office God had given to Moses. There was not merely envy and pride, but the spirit of disobedience against God. Therefore the anger of Jehovah was kindled against Aaron and Miriam.

Here therefore as everywhere, when the thing is simply committed to Him, the Lord takes it up; and nothing is more serious for the adversary. "Jehovah spake suddenly to Moses;" for now it was an incomparably graver thing than the complaints and murmurs and lustings of the mixed multitude, or even Israel. In proportion to the blessings that grace has given is the grievousness of that which is contrary to God, and therefore does He speak suddenly to Moses and to Aaron and to Miriam, "Come out ye three to the tabernacle of the congregation." They do His bidding; "And Jehovah came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam:" It was in the presence of Moses; but Jehovah had to do with them. It is a fearful thing to fall into the hands of the living God.

"And he said, Hear now my words: If there be a prophet among you, I Jehovah will make myself known to him in a vision, and will speak to him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches: and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speak against my servant Moses? And the anger of Jehovah was kindled against them; and he departed." But not without the mark of His hand, not without the judgment that dealt in the way most painful to her who evidently was the chief in this stroke of insubjection. For, "behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous. And Aaron said to Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. Let her not be as one dead, of whom the flesh is half consumed when he comes out of his mother's womb. And Moses cried to Jehovah" — how blessed the place of intercession! — "Moses cried to Jehovah, saying, Heal her now, O God, I beseech thee. And Jehovah said to Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again. And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again."