Numbers 12

Notes

Ver. 1. [Or Cushite—Cush was the son of Ham, Ge. 10.6, and father of Nimrod, who founded the first great empire: and this wife is supposed to give offence as a descendant of Ham—whereas Zipporah, who is generally supposed to be now dead, is considered as a descendant of Midian, the son of Abraham by Keturah, Ge. 25.2. But from Ex. 18.5,6 it appears that Zipporah had been brought to the camp, at most, a very short time before this event; and as there is no mention of her sudden death, an occurrence not likely to be overlooked, so there is no reason to suppose that Moses had married another wife; but that the offence is taken at Zipporah's real or imaginary influence with her husband. Ethiopia, as a geographical term, is one of very indefinite and general application in Scripture, unquestionably extending both to Asia and Africa, Ge. 2.13; Eze. 30.5; 38.5. But if the name Ethiopian, or Cushite, be taken, not from the country, but the lineage of the woman, Moses had violated no law by his marriage, as God's prohibition on that head extended only to the Canaanites, De. 7.3. —C. 'Ethiopian' is in the Hebrew Cushite. There were two divisions of the Cushites: one settled in Arabia, and mingled with the Joktanites and Ishmaelites; the other crossed into Africa and colonized Ethiopia. The wife of Moses—doubtless a second wife—was not necessarily an Ethiopian; she was probably an Arabian Cushite. Zipporah was a Midianite, and could not therefore be termed a Cushite. —P.]

Ver. 3. [These words, as so highly commendatory of Moses, are by some supposed an addition of Ezra, or some other inspired writer: but why indulge suppositions without evidence? The word translated meek may be justly rendered broken, afflicted, in which sense it would be an accurate description of his condition with his relatives and the whole people. But taking the word meek as descriptive of placidity of temper, there is no offence against modesty: because there is no offence against truth. —C.]

Reflections.—Too common, but very sinful, are contentions among saints; nor doth anything produce hotter disputes than jealousy of power. Grace, natural affection, duty, and safety, are all trampled under foot when men strive for grandeur and rule. But God takes a peculiar pleasure in vindicating and honouring his faithful ministers or people. He remarks exactly, and justly punishes, the injuries done to those who, from a meek regard to his law, will not avenge themselves. It is dangerous therefore to revile God's servants: they who do it shall at last be obliged to bow to them, and confess their sin. Yea, often God deals most sharply with his principal children when they offend him; and marks the abominable nature of their sin in the filth, pain, or shame of their punishment. But it is becoming when offending saints make the deepest submissions. And acceptable to God, honourable to us, and effectual for our neighbour's advantage, are sincere and affectionate intercessions for those who have injured us. But even while our sins hinder our heavenly journeys, the Lord will take care of our honour and comfort, if once we be penitent and humble.