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In the foregoing chapter we had the vexation which the people gave to Moses; in this we have his patience tried by his own relations. I. Miriam and Aaron, his own brother and sister, affronted him (Num 12:1-3). II. God called them to an account for it (Num 12:4-9). III. Miriam was smitten with a leprosy for it (Num 12:10). IV. Aaron submits, and Moses meekly intercedes for Miriam (Num 12:11-13). V. She is healed, but put to shame for seven days (Num 12:14-16). And this is recorded to show that the best persons and families have both their follies and their crosses.

INTRODUCTION TO NUMBERS 12 In this chapter we have an account of Aaron and Miriam speaking against Moses, and for what reason, whose amiable character is given, Num 12:1; and of the Lord's calling them to him, and rebuking them for it, giving an excellent testimony to Moses, and then departing in anger, Num 12:4; and of Miriam's being smitten with leprosy, and Aaron's entreating Moses on his and her account, who prayed to the Lord to heal her, Num 12:10; and of her being ordered to be shut out of the camp seven days, during which time the Israelites stayed at Hazeroth, and then removed to the wilderness of Paran, Num 12:14.

And Moses cried unto the Lord,.... With a loud voice, and with great earnestness and importunity, being heartily affected with the miserable condition Miriam was in: saying, heal her now, O God, I beseech thee; in the original text it is, "O God now, heal her now"; for the same particle is used at the close as at the beginning of the petition; and the repetition of it shows his earnestness and importunity that she might be healed directly, immediately, without any delay; and Moses uses the word "El", which signifies the strong and mighty God, as expressive of his faith in the power of God, that he was able to heal her; and at the same time suggests that none but he could do it; and so Aben Ezra interprets it,"thou that hast power in thine hand, now heal her;''this prayer is a proof of his being of a meek, humble, and forgiving spirit.

Miriam and her company spoke evil of Moses, and he immediately begged them off from their punishment. No, he would not so much as let it be known that his cause was avenged. But not so we. On the contrary, this is what we most desire; to have everyone know that they have not passed unpunished.

All monuments of idolatry in the promised land to be destroyed, Deu 12:1-3; and God's service to be duly performed, Deu 12:4-7. The difference between the performance of that service in the wilderness and in the promised land, Deu 12:8-11. The people are to be happy in all their religious observances, Deu 12:12. The offerings must be brought to the place which God appoints, and no blood is to be eaten, Deu 12:13-16. The tithe of corn, wine, oil, etc., to be eaten in the place that God shall choose, Deu 12:17, Deu 12:18. The Levite must not be forsaken, Deu 12:19. All clean beasts may be eaten, but the blood must be poured out before the Lord, and be eaten on no pretense whatever, Deu 12:20-25. Of vows, burnt-offerings, etc., Deu 12:26, Deu 12:27. These precepts are to be carefully obeyed, Deu 12:28. Cautions against the abominations of the heathen, Deu 12:29-31. Nothing to be added to or diminished from the word of God, Deu 12:32.

MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9) an Ethiopian woman--Hebrew, "a Cushite woman"--Arabia was usually called in Scripture the land of Cush, its inhabitants being descendants of that son of Ham (see on Exo 2:15) and being accounted generally a vile and contemptible race (see on Amo 9:7). The occasion of this seditious outbreak on the part of Miriam and Aaron against Moses was the great change made in the government by the adoption of the seventy rulers [Num 11:16]. Their irritating disparagement of his wife (who, in all probability, was Zipporah [Exo 2:21], and not a second wife he had recently married) arose from jealousy of the relatives, through whose influence the innovation had been first made (Exo 18:13-26), while they were overlooked or neglected. Miriam is mentioned before Aaron as being the chief instigator and leader of the sedition.

Moses, with his mildness, took compassion upon his sister, upon whom this punishment had fallen, and cried to the Lord, "O God, I beseech Thee, heal her." The connection of the particle נא with אל is certainly unusual, but yet it is analogous to the construction with such exclamations as אוי (Jer 4:31; Jer 45:3) and הנּה (Gen 12:11; Gen 16:2, etc.); since אל in the vocative is to be regarded as equivalent to an exclamation; whereas the alteration into אל, as proposed by J. D. Michaelis and Knobel, does not even give a fitting sense, apart altogether from the fact, that the repetition of נא after the verb, with נא אל before it, would be altogether unexampled.