In the union of Moses with “the Ethiopian woman,” we have a type of that great and marvelous mystery, the union of the Church with Christ her Head. This subject has come before us in our study of the book of Exodus; but we see it here in a peculiar light—as that which evokes the enmity of Aaron and Miriam. The sovereign actings of grace draw forth the opposition of those who stand upon the ground of natural relationship and fleshly privilege. We know, from the teaching of the New Testament, that the extension of grace to the Gentiles was that which ever elicited the fiercest and most terrible hatred of the Jews. They would not have it; they would not believe in it; nay, they would not even hear of it. There is a very remarkable allusion to this in the eleventh chapter of Romans, where the apostle, referring to the Gentiles, says, “For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: even so have these [Jews] also now not believed in your mercy [or, in mercy to you], that they also may obtain mercy.” (Ver. 30, 31.—_See Greek._) This is precisely what we have typically presented in the history of Moses. He, first of all, presented himself to Israel, his brethren according to the flesh; but they, in unbelief, rejected him. They thrust him from them, and would not have him. This became, in the sovereignty of God, the occasion of mercy to the stranger; for it was during the period of Moses’ rejection by Israel that he formed the mystic and typical union with a Gentile bride. Against this union Miriam and Aaron speak, in the chapter before us, and their opposition brings down the judgment of God. Miriam becomes leprous—a poor defiled thing—a proper subject of mercy, which flows out to her through the intercession of the very one against whom she had spoken. The type is complete and most striking. The Jews have not believed in the glorious truth of mercy to the Gentiles, and therefore wrath has come upon them to the uttermost. But they will be brought in by and by, on the ground of simple mercy, just as the Gentiles have come in. This is very humiliating to those who sought to stand on the ground of promise and national privilege; but thus it is in the dispensational wisdom of God, the very thought of which draws forth from the inspired apostle that magnificent doxology, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counselor? or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory forever. Amen.”