Please Do Not Lay This Sin On Us: Numbers 12:1-15

Numbers 12:1-15: "1 Then Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had married; for he had married an Ethiopian woman. 2 So they said, 'Has the LORD indeed spoken only through Moses? Has He not spoken through us also?' And the LORD heard it. 3 (Now the man Moses was very humble, more than all men who were on the face of the earth.) 4 Suddenly the LORD said to Moses, Aaron, and Miriam, 'Come out, you three, to the tabernacle of meeting!' So the three came out. 5 Then the LORD came down in the pillar of cloud and stood in the door of the tabernacle, and called Aaron and Miriam. And they both went forward. 6 Then He said, 'Hear now My words: If there is a prophet among you, I, the LORD, make Myself known to him in a vision; I speak to him in a dream. 7 Not so with My servant Moses; He is faithful in all My house. 8 I speak with him face to face, even plainly, and not in dark sayings; And he sees the form of the LORD. Why then were you not afraid to speak against My servant Moses?' 9 So the anger of the LORD was aroused against them, and He departed. 10 And when the cloud departed from above the tabernacle, suddenly Miriam became leprous, as white as snow. Then Aaron turned toward Miriam, and there she was, a leper. 11 So Aaron said to Moses, 'Oh, my lord! Please do not lay this sin on us, in which we have done foolishly and in which we have sinned. 12 Please do not let her be as one dead, whose flesh is half consumed when he comes out of his mother's womb!' 13 So Moses cried out to the LORD, saying, 'Please heal her, O God, I pray!' 14 Then the LORD said to Moses, 'If her father had but spit in her face, would she not be shamed seven days? Let her be shut out of the camp seven days, and afterward she may be received again.' 15 So Miriam was shut out of the camp seven days, and the people did not journey till Miriam was brought in again."

In this pericope, we again see discontentment and jealousy. But this time it is not from the Israelite people, but from Moses' very own flesh and blood. We can see from the fact that Miriam's name is listed before Aaron's and the fact that she is the one plagued with leprosy, that she was in deed the instigator of the rebellion against Moses, the man of God. She, having convinced her brother Aaron, complain to Moses that they should be the ones in charge, since they too, have the Spirit of God, Miriam being a prophetess, and Aaron being the high priest. They also were the elder siblings of Moses. There is perhaps therefore, a hint of sibling rivalry.

This raises the whole question of why are some people chosen to serve our Lord God in the role of minister, and why others are not?

We learn from Holy Scripture that only men can serve in the office of holy ministry. We see that from the writings of the Blessed Apostle, St. Paul, in his epistle to the Church at Corinth. We see it in the selection of the Apostles (all men) by our Lord Jesus. We see in the selection of those elected as Deacons (all men) in Jerusalem. And also in the selection of Bishops in the Early Church, such as St. Titus and St. Timothy. We also see it in the Old Testament where not only was the priests, and the high priest, to be men, but from the tribe of Levi. No one else from another tribe could serve in this capacity. We can also see this in the selection of the Kings and prophets of the Old Testament who were all men.

But not even all men are chosen for the role of minister. This can be seen in the fact that only one tribe out of the twelve of Israel, were to serve as priests. This is also true, because not every man was a prophet. There were only twelve Apostles chosen by our Lord Jesus. There were only seventy (or seventy-two) men sent out by our Lord to preach His Word in certain cities. (Their names are recorded by St. Hippolytus). Only certain men were chosen as Bishops, and only certain men served as companions of the Apostles, or presbyters (sometimes referred to as elders), or deacons. Therefore, even though our Lord God chooses only men to serve as ministers, even then, not all men are to serve in this role.

There are even those, who may have certain spiritual gifts, who are gifted in their knowledge of holy Scripture, and in their ability to explain the Word of God to other people, who are not allowed to hold this office. It is also certain that those who are manifest sinners are not to serve in this role, such as homosexuals, and other people who continue to go on sinning, showing no signs of repentance, and obeying God's commands. Someone who cannot obey God, is a poor example to those to whom he has been charged to teach the command and will of God. In short, God chooses who will serve in this role. We should not usurp His authority on this, no matter how gifted the individual may seem.

In this reading, Moses has been chosen by God to lead the people. Miriam and Aaron, although gifted with the Holy Spirit of God, are not chosen into this office of leading the people. Miriam and Aaron are even given the reason for why Moses is chosen before and above them. For He communicates with Moses in a way that He does not communicate with them. With them, He communicates through dreams and visions, but with Moses, He communicates face to face, like a familiar friend.

Then our Lord God, shows us how seriously He takes the office into which He places men to lead. And how serious He is that no one should usurp the office for their own ends, and for their own desires. Even if these desires are good ones. For He causes Miriam to be leprous. When this happens, we see something very interesting. Aaron, does not petition the Lord God himself, no longer presuming to speak to the Lord in the same way that Moses does, but instead petitions Moses to plead on his behalf. Which he does.

Another interesting thing, is that our Lord God does not heal Miriam instantly, but instead makes her to suffer outside the camp by herself for seven days. This is the same requirement that is listed in the Book of Moses, commonly called Leviticus, for the treatment of lepers.

Therefore, in this pericope, we see that our Lord, not only again takes covetousness very serious, but He also shows that those He has placed into the office of holy ministry, should be held in honor, for He has placed them into this office. We are told of Moses, that He was humble. It was this humility that made him perfect for the holy office which he was given. For true men of God, when they are placed into positions of authority, reveal their humility, and serve the Lord God with their whole heart and mind. Desiring to do His will, and not their own. Those who try to usurp the office of holy ministry by ignoring God's Word, or worse, changing it to fit their own selfish and sinful desires, already show they lack the one quality that makes them fit for the holy office, and that is humility. For a truly humble person, will submit to God's will, even, and especially, when it is contrary to his own will.

God be with you!

Deacon Dulas

Then Moses and the Children of Israel Sang This Song to the Lord: Exodus 15:1-21

Exodus 15:1-21: "1 Then Moses and the children of Israel sang this song to the LORD, and spoke, saying: 'I will sing to the LORD, For He has triumphed gloriously! The horse and its rider He has thrown into the sea! 2 The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him; My father's God, and I will exalt Him. 3 The LORD is a man of war; The LORD is His name. 4 Pharaoh's chariots and his army He has cast into the sea; His chosen captains also are drowned in the Red Sea. 5 The depths have covered them; They sank to the bottom like a stone. 6 Your right hand, O LORD, has become glorious in power; Your right hand, O LORD, has dashed the enemy in pieces. 7 And in the greatness of Your excellence You have overthrown those who rose against You; You sent forth Your wrath; It consumed them like stubble. 8 And with the blast of Your nostrils the waters were gathered together; The floods stood upright like a heap; The depths congealed in the heart of the sea. 9 The enemy said, "I will pursue, I will overtake, I will divide the spoil; My desire shall be satisfied on them. I will draw my sword, my hand shall destroy them." 10 You blew with Your wind, The sea covered them; They sank like lead in the mighty waters. 11 Who is like You, O LORD, among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders? 12 You stretched out Your right hand; The earth swallowed them. 13 You in Your mercy have led forth The people whom You have redeemed; You have guided them in Your strength to Your holy habitation. 14 The people will hear and be afraid; Sorrow will take hold of the inhabitants of Philistia. 15 Then the chiefs of Edom will be dismayed; The mighty men of Moab, trembling will take hold of them; All the inhabitants of Canaan will melt away. 16 Fear and dread will fall on them; By the greatness of Your arm they will be as still as a stone, till Your people pass over, O LORD, till the people pass over whom You have purchased. 17 You will bring them in and plant them in the mountain of Your inheritance, in the place, O LORD, which You have made for Your own dwelling, the sanctuary, O LORD, which Your hands have established. 18 "The LORD shall reign forever and ever." 19 For the horses of Pharaoh went with his chariots and his horsemen into the sea, and the LORD brought back the waters of the sea upon them. But the children of Israel went on dry land in the midst of the sea.' 20 Then Miriam the prophetess, the sister of Aaron, took the timbrel in her hand; and all the women went out after her with timbrels and with dances. 21 And Miriam answered them: 'Sing to the LORD, for He has triumphed gloriously! The horse and its rider He has thrown into the sea!'"

Parts of this pericope make up what is known as the canticle "Cantemus Domino," which is translated, "I will sing unto the Lord." This canticle is traditionally the canticle that is sung on Thursday at Matins, in place of the "Te Deum," which, strictly speaking, is the canticle for Sunday, except during the penitential seasons. The Cantemus Domino is derived from verses 1-2, 6, 11, 13, and 17-18 of Exodus 15, although it is often listed as being Exodus 15:1-18. Traditionally it is chanted to the eighth Gregorian psalm tone. Shown below:

The two notes before the double barline indicates the intonation. The reciting note is the B flat written as a double whole note. The flex, which is sometimes used on long sections of recitation, or on the "-ning" of beginning in the the Gloria Patri, indicates a drop to that note (in this case G), it is usually either a drop of a whole step or a minor third depending on what the reciting note is.

The mediation comes next. This is where the canticle verse is divided in two, usually by a colon, or semicolon, or by and asterisk. In the example above it is the two notes before the double barline marked with an asterisks above. In the eighth psalm tone, and some others as well (2nd, 4th, and 5th), sometimes the final note of the mediation is dropped. This is the case if the final syllable of a poly-syllable word is accented, or if the word is a mono-syllable. This is what is known anciently as the "monosyllabic mediation." After the mediation, the reciting note is again taken up until the termination.

The termination in the eighth psalm tone is the four quarter notes listed above. In the eighth psalm tone, besides the normal termination, there are two other "differentiae" or "variations." Also, the termination in the example above does not include what are known as "hollow notes." In Gregorian chant, these were notes that were that were not filled in, hence, they were "hollow." These notes indicated the note to be sung when two syllables were to be sung to the same note. The syllables that are sung to hollow notes are typically the "short" syllables that follow an accented syllable. They are, typically, one or two letter syllables. The note they are sung to depends on the following note, whether it is a less than two steps, or a third step or more. If less than two steps, the short syllable is sung on the same note as the accented syllable. If the next note is a third step or more, the short syllable is sung to the following note.

This canticle is the song of the people of God, who having been rescued from the perils of sin and death, praise God for His abundant mercy. Therefore let us sing this canticle and give praise to God.

God be with you!

Deacon Dulas

So She Called His Name Moses: Exodus 2:1-25

Exodus 2:1-25: "1 And a man of the house of Levi went and took as wife a daughter of Levi. 2 So the woman conceived and bore a son. And when she saw that he was a beautiful child, she hid him three months. 3 But when she could no longer hide him, she took an ark of bulrushes for him, daubed it with asphalt and pitch, put the child in it, and laid it in the reeds by the river's bank. 4 And his sister stood afar off, to know what would be done to him. 5 Then the daughter of Pharaoh came down to bathe at the river. And her maidens walked along the riverside; and when she saw the ark among the reeds, she sent her maid to get it. 6 And when she had opened it, she saw the child, and behold, the baby wept. So she had compassion on him, and said, 'This is one of the Hebrews' children.' 7 Then his sister said to Pharaoh's daughter, 'Shall I go and call a nurse for you from the Hebrew women, that she may nurse the child for you?' 8 And Pharaoh's daughter said to her, 'Go.' So the maiden went and called the child's mother. 9 Then Pharaoh's daughter said to her, 'Take this child away and nurse him for me, and I will give you your wages.' So the woman took the child and nursed him. 10 And the child grew, and she brought him to Pharaoh's daughter, and he became her son. So she called his name Moses, saying, 'Because I drew him out of the water.' 11 Now it came to pass in those days, when Moses was grown, that he went out to his brethren and looked at their burdens. And he saw an Egyptian beating a Hebrew, one of his brethren. 12 So he looked this way and that way, and when he saw no one, he killed the Egyptian and hid him in the sand. 13 And when he went out the second day, behold, two Hebrew men were fighting, and he said to the one who did the wrong, 'Why are you striking your companion?' 14 Then he said, 'Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian?' So Moses feared and said, 'Surely this thing is known!' 15 When Pharaoh heard of this matter, he sought to kill Moses. But Moses fled from the face of Pharaoh and dwelt in the land of Midian; and he sat down by a well. 16 Now the priest of Midian had seven daughters. And they came and drew water, and they filled the troughs to water their father's flock. 17 Then the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock. 18 When they came to Reuel their father, he said, 'How is it that you have come so soon today?' 19 And they said, 'An Egyptian delivered us from the hand of the shepherds, and he also drew enough water for us and watered the flock.' 20 So he said to his daughters, 'And where is he? Why is it that you have left the man? Call him, that he may eat bread.' 21 Then Moses was content to live with the man, and he gave Zipporah his daughter to Moses. 22 And she bore him a son, and he called his name Gershom; for he said, 'I have been a stranger in a foreign land.' 23 Now it happened in the process of time that the king of Egypt died. Then the children of Israel groaned because of the bondage, and they cried out; and their cry came up to God because of the bondage. 24 So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. 25 And God looked upon the children of Israel, and God acknowledged them."

Today we get introduced to Moses. Therefore we have the narrative of how Moses came to be born, and how he came to be named and raised among the Egyptians. This chapter is contrasted with the first chapter, where Pharaoh was consumed with the extermination of the Jewish nation. In this chapter we are shown how God plans to deliver them from extermination. It begins with a man, a levite, who we learn from other sections of holy Scripture (later in Exodus, Numbers) that his name was Amram, a Kohathite, meaning he was descended from Kohath. He also married a descendant of Levi, one of Israel's sons, her name we learn from other places in holy Scripture is Jochebed.

We are told here about the birth of Moses, because he will become the vessel of God's deliverance of the Jews, but it should be pointed out that Moses is not the firstborn. Aaron was born before him, and in this chapter we also hear of Moses sister Miriam, who was not a little girl as is depicted in some movies, but was a young woman, since she is referred to as a "maiden," which commonly means young woman. It also referred to someone who was not married, and therefore would be a virgin, but that is another post. Aaron and Miriam, however, were born before the Pharaoh's edict from chapter one to drown all Hebrew baby boys in the River.

It is this edict that causes Moses mother, Jochebed, to hide him away from the Egyptians for the first three months of his life. It is when she can no longer hide him, that he ends up in the River, but not to be drowned, but to be saved. For he is saved from the waters by floating in a small ark. Moses is the new Noah. The one who saves his people by being saved in an ark.

The fact that Moses is drawn out of the water, which is what his name means "drawn out of the waters," also likens him to Noah. And in a certain sense is a picture of Holy Baptism, where the infant is drawn out of the waters, having received the Triune God's Name, and being saved from his sin. There is even theological meaning in Moses' name, for the one who was drawn out, will become the drawer out of the people of Israel.

Also it should be pointed out, contrary to popular movies supposedly portraying these events, that the princess of Egypt knew that Moses was a Hebrew boy, and in spite of the Pharaoh's edict (her own father) and on account of her compassion for the crying baby boy, she saves him. Moses grew up his whole life knowing he was a Hebrew, it wasn't some surprising shock years later, when he discovers a silly blanket. No thank you, Hollywood! In fact, because the sister of Moses, Miriam, follows the ark until the princess finds it, and tells her that she knows someone who can feed the child, the princess tells her to bring the person, who just happens to be his real mother. Therefore, Moses lived with his family until he was weaned, probably about two years old, and then went to live with the princess. And we can assume that the princess paid regular visits to the family of Moses to keep in touch with the lad. Not only that, but Moses mother, Jochebed, was paid to take care of her own child. Pretty sweet deal!

We also learn from other places in holy Scripture, that Moses was fully trained in all the knowledge of Egypt. This is saying something, for at that time, Egypt was the cultural epicenter of the world. It was the place where knowledge was it's greatest. And so, we see from this that our Lord God, uses the wisdom of the world to train his future servant, so that he might use the wisdom of God to thwart the wisdom of the world. Our Almighty Lord's hand is seen in all of this, from Moses birth, to his rescue, to his upbringing.

However, Moses is not perfect. He is a murderer, a sinner. Again, our Lord chooses men who according to the world's eyes are not worthy. But God's ways our not our ways. He uses the frail, the weak, the unworthy, in order to call all the other unworthy ones, so that He might make them worthy through His holy Word. And for the Israelites this man would become Moses, for he would deliver the people of God from Pharaoh.

There are a few things missing from this narrative that cause one to ponder: First, usually there was a prophecy concerning the baby who would perform great things. However, there is no prophecy of Moses, not of his birth, nor of the rescue of the Israelites. Second, we are not told how Moses was accepted into Pharaoh's home, when he clearly wanted the Hebrew boys killed. We can assume that since he continued to be raised in Pharaoh's home, that perhaps he took a liking to the boy, after all, it is said of him that he was a beautiful child. Third, we are not told how Moses maintained his faith in the One True God, in the midst of learning all the knowledge of Egypt. We are only shown that this is true in his murder of the Egyptian task master (representive of the enemies of God) and in his trying to break up a fight between two of his fellow Jews. We are told from St. Stephen's retelling of the narrative, that Moses was forty years old when this happened, so he wasn't young and impetuous, but had lived a fairly decent amount of time.

We see in these actions of Moses, his belief that he could be used by God to deliver the Israelite nation. However, his brothers did not understand it. It wasn't his time, another forty years would pass before that happened. But in this we can see our own and the world's stiff-neckedness. For God desires to deliver us, and sends us ministers to deliver us through His holy Word and Sacraments, but we and the world "understand it not." We do not see that the Lord desires us to be saved us through such simple means. Perhaps it's because we would rather be saved from sin and death, by more extraordinary means, but this is not how our Lord desires to save us.

Therefore we see our Lord's providence in sending the people of Israel a deliver, that is, Moses. God plans to rescue His people who are trapped in the bondage of slavery, and are oppressed by the enemy, Egypt. Our Lord delivers us from the bondage of slavery to sin, and frees us from the oppression of the enemy the devil. Just as Moses was drawn out of waters and saved, so too are we drawn out of the waters of Holy Baptism, and are saved from our sins. And through His holy Word, he keeps us in this salvation, unto life everlasting.

May God be with you!

Deacon Dulas