And Miriam and Aaron spake against Moses. While the people were encamped at Hazeroth (see Numbers 12:16), and therefore probably very soon after the events of the last chapter. That Miriam's was the moving spirit in the matter is sufficiently evident,
He appears uniformly as a man of weak and pliable character, who was singularly open to influence from others, for good or for evil. Superior to his brother in certain gifts, he was as inferior to him in force of character as could well be. On the present occasion there can be little question that Aaron simply allowed himself to be drawn by his sister into an opposition with which he had little personal sympathy; a general discontent at the manifest inferiority of his position inclined him to take up her quarrel, and to echo her complaints. Because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman. Hebrew, a Cushite woman. The descendants of Cush were distributed both in Africa (the Ethiopians proper) and in Asia (the southern Arabians, Babylonians, Ninevites, &c.). See Genesis 10:1-32. Some have thought that this Ethiopian woman was none other than the Midianite Zipporah, who might have been called a Cushite in some loose sense by Miriam. The historian, however, would not have repeated in his own name a statement so inaccurate; nor is it at all likely that that marriage would have become a matter of contention after so many years. The natural supposition undoubtedly is that Moses (whether after the death of Zipporah, or during her lifetime, we cannot tell) had taken to himself a second wife of Hamite origin. Where he found her it is useless to conjecture; she may possibly have been one of the "mixed multitude" that went up out of Egypt. It is equally useless to attribute any moral or religious character to this marriage, of which Holy Scripture takes no direct notice, and which was evidently regarded by Moses as a matter of purely private concern to himself. In general we may say that the rulers of Israel attached neither political, social, nor religious significance to their marriages; and that neither law nor custom imposed any restraint upon their choice, so long as they did not ally themselves with the daughters of Canaan (see Exodus 34:16). It would be altogether beside the mark to suppose that Moses deliberately married a Cushite woman in order to set forth the essential fellowship between Jew and Gentile. It is true that such marriages as those of Joseph, of Salmon, of Solomon, and others undeniably became invested with spiritual importance and evangelical significance, in view of the growing narrowness of Jewish feeling, and of the coming in of a wider dispensation; but such significance was wholly latent at the time. If, however, the choice of Moses is inexplicable, the opposition of Miriam is intelligible enough. She was a prophetess (Exodus 15:20), and strongly imbued with those national and patriotic feelings which are never far removed from exclusiveness and pride of race. She had—to use modern words—led the Te Deum of the nation after the stupendous overthrow of the Egyptians. And now her brother, who stood at the head of the nation, had brought into his tent a Cushite woman, one of the dark-skinned race which seemed oven lower in the religious scale than the Egyptians themselves. Such an alliance might easily seem to Miriam nothing better than an act of apostasy which would justify any possible opposition.