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Numbers Chapter 12

Summary of the Spiritual Sense

1. On the opposition of perverted good and perverted truth to Divine Truth in a state of temptation, vers. 1-5.
2. There is revelation in consequence, showing the distinction between the manifestation of truth to the internal and the external, or to the celestial and spiritual man, and also that the external man is averted from the Lord and ceases to recognize the truth, vers. 6-9.
3. And then, when truth is revealed without appearances, there is profanation, which, seen and acknowledged, induces a state of repentance, vers. 10-12.
4. Consequently, there is, internally, a desire for restoration from a state of profanation; and revelation is made that this can only be removed by regeneration successively, vers. 13-16.

1.  By Miriam and Aaron speaking against Moses, is denoted a state of interior temptation, because Miriam, whose name means exalted, the mistress of the sea, or the bitterness of the sea, here signifies the good of faith perverted, and Aaron signifies the truth of faith perverted, 8337, 8271, 1936, 28, 8349; and by "because of the Cushite woman whom he had married: for he had married a Cushite woman," is denoted because the latter is conjoined with interior good, and that this conjunction is according to order. For Moses denotes Divine Truth, 7010; marriage denotes the conjunction of truth with good, or of good with truth according to the subject, 4823²; a Cushite, or Ethiopian woman, denotes "those who are in possession of celestial things, which are love, charity, and the works of charity," in this case charity, because this is the interior good of the Spiritual Church, 3492; and Moses having married the Cushite, or Ethiopian, woman, is said to be according to order, because the Lord regenerates man by means of Divine Truth conjoined with Divine Good flowing into the heavens, or into the mind of man which is to become a heaven, 9408, 8309; and because Divine Truth is the very order of the Lord's universal kingdom, and Divine Good is the very essential of that order, 1728. In the celestial heaven, therefore, the Cushite woman is celestial good as received by the angels there, and in the spiritual heaven it is spiritual good, or charity as received by the angels there, while with the man of the church it is love or charity, by which the Lord as Divine Truth, or the Divine Human, is conjoined with him and he is reciprocally conjoined with the Lord.

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2.  By Miriam and Aaron saying, is denoted the thought or imagination of perverted good and truth, 2506; by "Has the Lord spoken only with Moses?" and "Has He not spoken also with us?" is denoted the apparent discernment of Divine Truth from the Lord, while yet it was from themselves as the affection in the words, and the context clearly show, 2001, 2951, 7010; and by the Lord hearing it, is denoted that this is known and provided against by the Lord, by permitting man to suffer the consequences of his vain imaginations, as the context, in the internal sense, also shows, 3869.

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3.  The man Moses being very meek above all the men that were upon the face of the earth, denotes that Divine Truth immediately from the Lord, especially induces a state of humility, in proportion to the love and practice of good and truth in various degrees; for by the man Moses is particularly denoted Divine Truth as distinguished from all human affections in man; or the Divine Human as distinguished from all finite men, 9144¹⁰, by his being very meek, is denoted a state of humility exceedingly, 1937, 10646; and by "above all the men that were upon the face of the earth," or more strictly, the ground, is denoted the greatest degree of humility as is evident, 6866, 10570. Note that the Hebrew word for man, as applied to Moses, is ish, because he represents Divine Truth; and as applied the second time is adam, this term having reference to affection or good, 49, 7120, 158, 160.

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4.  The Lord speaking suddenly to Moses, denotes Divine Love acting immediately by Divine Truth, 2001, 2951, 7010, 2406; Moses denotes Divine Truth by which there is scrutiny, 7010; Aaron and Miriam denote the opposing principles in the church, or in the human mind, ver. 1; their coming out, denotes separation from the Natural, implying that man in temptation must be elevated and separated from his evil in order that he may be enlightened, and see its true nature, 1853; and to the tent of meeting, denotes operation through the heavens, 3540³; while by their actually coming out is denoted that this scrutiny cannot be avoided, because it was the effect of the Divine operation, 2951.

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5.  The Lord coming down in a pillar of cloud, denotes adaptation to the state of man, 8106; standing at the door of the tent of meeting, denotes the Lord's presence with those in the beginning of regeneration, 3136, 2356, 3540³; calling Aaron and Miriam, denotes influencing those in perverted states, 6047, ver. 1; and their coming forth, denotes the exposure of those states, 5934.

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6.  The Lord saying, "Hear now my words," denotes perception that the power to teach truths is from the Lord alone, 1822, 3869, 1288; a prophet denotes one who teaches, 2534; and the Lord making Himself known in a vision to him, and speaking to him in a dream, denotes that by the Lord all revelation is made either in clearness or in obscurity, 2001, 683, 1970, 6000.

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7.  By the Lord's servant Moses, are denoted those who perceive truth immediately, having the Divine Law inscribed on their hearts, like the celestial, or like the Lord in His Human on earth, 5161, 3019; and his being faithful in all the Lord's house, denotes the conjunction of truth with good, 34, 2233.

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8.  The Lord speaking with Moses mouth to mouth; manifestly and not in dark speeches, denotes that thus they are most of all in truths, and least of all in appearances, 2001, 2951, 6987, 1860, 589; beholding the form of the Lord, denotes that Divine Truth is the expression of Divine Good; 3094, 4985; and being afraid to speak against the Lord's servant, against Moses, denotes that the spiritual, who cannot thus perceive truths immediately, should fear to claim to themselves this power, or to ascribe truth to themselves, because, in this case, Miriam and Aaron in respect to Moses, denote the Spiritual in respect to the Celestial, and their speaking against the Lord's servant, signifies not acknowledging Divine Truth immediately proceeding from and conjoined with Divine Good, 5161, 3019, but on the contrary being disposed, in their state of temptation, to ascribe it to themselves, ver. 1.

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9.  The anger of the Lord being kindled against Miriam and Aaron, and His departing, denotes that, by so doing, the Spiritual are averted from the Lord exceedingly; and that His truth ceases to be known at all to them, 5798, 5827.

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10.  By the cloud removing from over the Tent, is denoted the revelation of the truth without appearances, 8106; by Miriam being leprous as white as snow, is denoted the profanation of truth, 6963, 8459, 4007; and by Aaron looking upon Miriam, is denoted that this is made manifest to those who are in temptation, that is, they are shown that by claiming the truth for themselves they profane it, 2150.

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11.  Aaron saying to Moses, denotes perception from Divine Truth, 1822; "Oh, my lord," denotes the acknowledgement that Divine Truth revealed from the Lord involves good, 3049; "lay not, I pray you, sin upon us," denotes prayer for remission, 2535; and "for that we have done foolishly and for that we have sinned," denotes confession that to claim the power of discerning truths from and for the sake of self, is not only foolish but wicked, vers. 1, 2, 7589, 683.

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12.  " Let her not, I pray you, be as one dead, of whom the flesh is half consumed when he comes out of his mother's womb," denotes a strong desire to avoid spiritual death, 81, 2908, and especially such spiritual death as deprives the spiritual man of good through the entire corruption of truth through profaning it and thus preventing regeneration, 780, 9488, 10431, 6963, 4904.

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13.  Moses crying to the Lord, and saying, "Heal her, O God, I beseech You," denotes that the man of the church inmostly desires the restoration of good through the medium of genuine truth, 7010, 2535, 8337. 6502.

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14.  The Lord saying to Moses, denotes perception given from Divine Good, 2001, 1822, 7010; "If her father had but spit in her lace should she not be ashamed seven days? " denotes that even when interior good is but vitiated slightly by falsity from selfish love, the consciousness of sin, and of the necessity for purification by regeneration are present, 3703²⁰, 6669⁶, 4835⁴, Lev 15:8, 358, 213, 2044; and "let her be shut out of the camp seven days and after that let her be brought in again," denotes "how much more is this the case when there is the profanation of good and truth!" And that it must needs be that while any vestige of profanation remains with man, he is excluded from heaven, and that only when he is fully regenerated can he enter therein, 6963, 4236, 2044.

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15.  Miriam being shut up without the camp seven days, denotes that the state of profanation is only removed by regeneration successively, vers. 1, 2, 6963, 2044, 4236; and the people not journeying until she was brought in again, denotes that every such state, so long as it lasts, retards spiritual progress, 1259, 3654, 1457.

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16.  The people afterwards journeying from Hazeroth, and pitching in the wilderness of Paran, denotes that when the state of temptation is past, then there is progress from a state of comparative obscurity to a state of spiritual light from the Divine Human by the conjunction of truth with good producing alike charity internally and the beauty of truth externally, 1457, 3271, 7407, 1616, 2708, 2714, chap 10:12.

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Discussion

In beginning to review this short but interesting chapter, we may reflect for a moment that the temptations of the spiritual man take place in a series and successively, as all that goes before and follows in the book of Numbers clearly indicates. And the same truth is, evident also from the account of the Lord's temptations as described in the gospels. For as in regeneration we must have first the blade, then the ear, and after that the full corn in the ear, so the temptations endured must be first external, then interior, and lastly internal, since according to his consciousness, man is first in natural truths, then in spiritual truths, and lastly in celestial truths; and besides this, his evils are successively manifested to him according to the degree of truth in which he is. Now this appears in the series before us, since the three states of conflict represented respectively, by the Israelites lusting for flesh, by the trouble of Moses in consequence, and now by a still greater trial, clearly denote temptations more and more interior. And hence we see that what is spiritually described in our first section is an interior temptation.

But let us consider the case as history, in the first place, and even in this respect we have important instruction. For it is a predominant thought, with many, that in the sight of the Lord, all men are upon equality; that He is quite impartial; and that He does not withhold His benefits from any, whether they be rich or poor, or of low birth or noble birth, as far as their worldly position is concerned. And this, of course, is true. But there is another way of regarding this matter. While the Lord is impartial, and desires equally the salvation of all, yet all are not alike, and, in fact, no two human beings are alike; and consequently all cannot receive from the Lord the same benefits equally, but each according to his state and capacity. And hence it really happens, that not every one, or any one, can be a prophet or receive revelation as a particular instructor of mankind; and that the Lord appoints persons for this purpose, who are best adapted for the precise kind of revelation to be made. For He knows the capacities of all men, and leads each into his proper function. Now we see from these thoughts that, even literally, Miriam and Aaron reasoned falsely; for they were not capable of performing the duties, for which Moses was particularly fitted.

But in this case, what is naturally true is so because it is spiritually true. For although all regenerated persons are equally images and likenesses of the Lord, no two are adapted for the same heavenly use. Recurring now, however, to the temptation here described, by Miriam and Aaron speaking against Moses, and observing that Miriam denotes the good of faith perverted, and Aaron the truth of faith perverted, while Moses denotes Divine Truth immediately proceeding from the Lord, we may easily see that this concerns that state of the man of the church in which he is disposed to claim to himself the power to rule in spiritual things from selfish love. And how much mischief this evil has caused in the churches of former times, and also in the corrupted Christian Church, may be known from the history of those churches. But it is said that Miriam and Aaron acted as they did, because Moses had married a Cushite, or Ethiopian woman, who signifies the celestial things of love, charity, and good works therefrom. And is it not evident, that persons of the character here described, who act from selfish love, greatly despise the very things that constitute the true church? Hence, therefore, we see how truly the internal sense of the Word describes human life and experience. But another thing that is peculiar to those who aspire after dominion in spiritual things is, that they do not openly deny the Lord and the Word, as we read that neither did Miriam and Aaron. On the contrary, they claim to themselves the authority of the Lord and the Word. And then how finely does the next verse set before us the character of the true prophet, and of the Lord Himself in His Human. For He only could wisely and lovingly say, "Learn of Me for I am meek, and lowly of heart, and you shall find rest to your souls" (Matt 11:29). And, moreover, we see here how truly Moses was a representative of the Lord. But now we are told, the Lord spoke suddenly to Moses, and we pause to think of this. The Lord does nothing suddenly, or in a hurry, and although He says in one place, "Behold, I come quickly" (Rev 22:7, 12), yet seventeen hundred and fifty-seven years elapsed between His first and second advent (LJ 45). Suddenly, or immediately, or quickly, therefore, in the internal sense, signifies certainly, and expresses the Lord's ardent love for the salvation of men, and also His continual operation for that purpose. Judgement is always taking place; and whenever men do wrong their sin is surely found out. Miriam and Aaron could not escape the scrutiny of Divine Truth, nor can any man ever do so. And also, as far as good men are concerned, who are in temptation, it is necessary that their evil tendencies should be revealed to them. Hence, therefore, we see the spiritual meaning of vers. 4-5, both as regards general and particular judgements; and it is also evident that the Lord coming down in a pillar of cloud, is significative of His second coming, as the reference shows.

And again, the next section enables us still further to see the analogy between this particular case of exploration, or scrutiny, and what takes place at the Lord's appearance for the establishment of a new church. For this does not mean His personal coming in the clouds of the earthly sky, but the revelation of Divine Truth (HH 1), and particularly of the central doctrine of the church, or of the Divine Human, here represented by Moses, with whom the Lord spoke manifestly and not in dark speeches. For now it is known from the Word, that the Human Nature of the Lord is one with the Divine, and is the full manifestation of the Divine, so that, in Jesus, God is man, and man is God in one Divine Person. It is true, indeed, that the Lord actually did speak to Moses, as here described, by means of an angel, who, for the time being was filled with the Divine Life, his own individuality being quiescent, and that thus he spoke as the Lord; and the reason is, because Moses represented, on such occasions, in the highest sense, the Divine Human, and in the lower senses, the celestial or spiritual man, as the case might be; and certainly, it was not because Moses himself was superior to all other men; and it is of great consequence that we should remember this. And also, we must remember that the Lord thus by His second coming, has, through the Word, exposed the great evil and error of those who, in the Christian Church, presume to claim the power of opening and shutting heaven. These considerations, therefore, will clearly show us the deep significance of what is involved in the supreme sense in this section, and at the same time illustrate the internal sense as regards the man of the Spiritual Church. And now, consequently, the last verse of the section shows that all who would ascribe the truth to themselves, and assume powers, which belong only to the Lord, thereby separate themselves from Him. For in very truth, He does not depart from man, but it is the wicked who, of their own free will, separate themselves from Him, because they cannot bear the intensity of the Divine Love, or the surpassing splendour of the Divine Truth. And for this reason it is that His love appears to them as anger kindled against them; and that, in the Word, anger is frequently ascribed to Him, that the natural man, in his early states of life, may be induced, even through fear, to desist from his evils.

Having thus seen the consequences of the revelation signified by the Lord coming down in a pillar of cloud as far as the wicked are concerned, we turn to consider its effects with regard to the regenerating man. And here two things attract our attention, that is, the lifting up of the cloud, and the leprosy of Miriam. With regard to the former, it might at first sight appear to denote the withdrawal of Divine aid, because it happened in consequence of the Lord's departure. And, in fact, as far as the wicked are concerned, it does represent the removal of truths from them because they themselves reject the Word, even as to its literal sense signified by the cloud. But with regard to the good, the raising of the cloud, as we have before seen, denotes progress, and thus, as it is said, the removal of appearances, and the manifestation of interior Divine truths in the spiritual sense of the Word. For the revelation of these particularly distinguishes the coming of the Lord, not only in the general sense, by means of a Revelator appointed for the purpose, but also in a particular sense by perception given to the ministers and members of the church individually. And, secondly, do we not all know very well, that it is the function, so to speak, of the Word, to reveal to man his real character when he is disposed to attribute the truth to himself, or in other words to profane the truth, which profanation is denoted by leprosy. And so then, it happened that, when the cloud was raised Miriam was leprous. But a very natural question comes in here. Why was it Miriam who was leprous, and why not Aaron as well? For surely he sinned as Miriam did! The answer appears to be twofold. Miriam and Aaron respectively, denote the good of faith and the truth of faith, and thus the will and the understanding of the regenerating man. But it is the will that constitutes the person primarily, and only the understanding so far as it agrees with the will, and therefore it was Miriam who was leprous; and besides this, truth considered distinctly, although it is said to be profaned when it is applied to selfish purposes, is still the truth even if it is wrongly used, and thus Aaron was not leprous. Also note, that the profanation of truth, signified by leprosy, is its perverted use by an affection external to itself, that is, by a selfish affection; and the new will of the spiritual man is an internal affection implanted in the understanding; and hence we find that it is Aaron who makes the double confession by saying, "we have done foolishly," which is a fault of the understanding, and "we have sinned," which is an act of the will. And thus we see how, in spiritual temptation, the corrupt will, and the new will are both active, and that there is profanation when the natural will prevails, or predominates, and repentance when the new will does so. And now consider the entreaty of Aaron. For the spiritual man may here truly fear spiritual death, that kind of spiritual death, namely, which is caused by profanation. But read all the passages referred to in connection with ver. 12, and also remember that spiritual death, which is caused by profanation, is attended by much suffering to the subject of it, because the vastation of such persons is more difficult; and it is necessary that every one who thus confirms himself in evil, should finally reject truths altogether, not only that he may have less suffering, but that he may be prevented from doing injury to the good by continuing in the intermediate state. But now we must consider the last section.

And the predominant general thought that arises out of the spiritual sense here is, that he who is regenerated, cannot enter heaven so long as the least remains of falsity from evil are active with him; while the great lesson we have to learn is, that we must be most particular in our daily lives, not to allow merely natural motives to contaminate our love of the truth. To this we are stimulated particularly by the study of ver. 14. But another thing here taught is also of great practical importance. Regeneration is retarded by indulgence in evil; and also the whole church is checked in its progress by the persistence of certain forms of evil and error, which is described by the people not journeying so long as Miriam remained out of the camp, because without the good of faith there can be no advance. And the advance here, is from the comparatively obscure state denoted by Hazeroth into the comparatively clear one represented by the wilderness of Paran, as the correspondence of each name shows. But we shall discover as we proceed, that the general progress of man in regeneration, involves many fluctuations between good and evil, so that sometimes he may appear not only to make no progress, but even to glide back into former states of discontent and evil and error, as indeed we saw in the last chapter.