Numbers 12:1-16 | In the Wilderness

Listen to this week’s sermon, In the Wilderness preached by Rev. Benjamin Kandt from Numbers 12:1-16.

Episode Transcript

Rev. Benjamin Kandt (00:06):
Hello everyone.
This is Pastor Benjamin.
You're listening to SermonAudio from New City, Orlando.
At New City, we long to see ourFather answer the Lord's
Prayer.
For more resources, visit ourwebsite at Newcity Orlando.com.

Sarah Bruner (00:20):
Please pray this prayer of illumination, asking
the Holy Spirit to illuminateour hearts with me.
Heavenly Father, we wish to seeJesus by your Spirit's power,
give us eyes to see his glory.
Through Christ we pray.
Amen.
Today's scripture comes fromNumbers 12.

(00:41):
Miriam and Aaron spoke againstMoses because of the Kushite
woman whom he had married, forhe had married a Cushite woman.
And they said, Has the Lordindeed spoken only through
Moses?
Has he not spoken through usalso?
And the Lord heard it.
Now the man Moses was very meekmore than all people who were
on the face of the earth.
And suddenly the Lord said toMoses and to Aaron and Miriam,

(01:03):
Come out, you three, to the tentof meeting.
And the three of them came out.
And the Lord came down in apillar of cloud, and stood at
the entrance of the tent, andcalled Aaron and Miriam, and
they both came forward.
And he said, Hear my words.
If there is a prophet amongyou, I the Lord make myself
known to him in a vision.
I speak with him in a dream.
Not so is my servant Moses.

(01:25):
He is faithful in all my house.
With him I speak mouth to mouthclearly, and not in riddles,
and he beholds the form of theLord.
Why then were you not afraid tospeak against my servant Moses?
And the anger of the Lord waskindled against them, and he
departed.
When the cloud removed fromover the tent, behold, Miriam
was leprous, like snow.
And Aaron turned toward Miriam,and behold, she was leprous.

(01:48):
And Aaron said to Moses, O myLord, do not punish us, because
we have done foolishly and havesinned.
Let her not be as one who isdead, whose flesh is half eaten
away when he comes out of hismother's womb.
And Moses cried out to theLord, Oh God, please heal her,
please.
But the Lord said to Moses, Ifher father had spit in her face,
should she not be ashamed sevendays?

(02:10):
Let her be shut outside thecamp camp seven days, and after
that she may be brought inagain.
So Miriam was shut outside thecamp seven days, and the people
did not set out on the marchtill Miriam was brought in
again.
And after the after that thepeople set out from Hezarath and
camped in the wilderness ofPeran.
This is God's word.
You may be seated.

Rev. Benjamin Kandt (02:36):
We've been walking through the book of
Numbers this fall, and in thebook of Numbers, Israel is on
the move from Mount Sinai toCanaan, the promised land.
And the New Testament is theauthoritative commentary on the
Old Testament.
And in 1 Corinthians 10, Paultells us that what was written
in the book of Numbers waswritten for our instruction.

(02:59):
Interestingly.
So how does this instruct us?
Well, last week we saw inNumbers 11 that Moses, as he's
leading the people of God in thewilderness, faced two
challenges.
This week in Numbers 12, we seethat Moses faces one more
challenge to his leadership, butthis time it's personal.
And so, how does this textinstruct us?

(03:22):
I've got one point and onepoint only, and that is that the
Lord defends his friends.
The Lord defends his friends.
Let's look at Numbers 12together.
We're going to walk throughthis passage verse by verse.
So if you have a Bible, adevice to worship God, go ahead
and get it out in front of you.
And look with me at Numberschapter 12, verse 1.
Numbers 12, 1 says this Miriamand Aaron spoke against Moses.

(03:47):
Pause for a moment.
In case you don't know, Miriamis Moses' sister.
Like in the movie, she's theone that follows the basket down
the Nile.
That's who we're talking abouthere.
And Aaron is Moses' brother.
They've been ride together,died together since the burning
bush.
This is personal and it ispainful when his own brother and

(04:08):
sister are speaking againsthim.
But what's their beef?
What's the problem?
Look at verse 1 again.
It says this.
What's going on here?
Well, twice the text repeatsthat Moses married a Cushite
woman.

(04:29):
Cushites are descendants ofNoah's grandson Cush, the son of
Ham.
They settled in East Africa.
The King James Version readsthis it says, Ethiopian woman
instead of Cushite.
So let me make this plain.
Moses married an Ethiopianwoman with black skin.
That's what the text is sayinghere.
Now, I don't believe Miriam andAaron were being racist here.

(04:53):
That would be to read modernracial categories back into the
text.
Those categories emerged in the15th century.
It's not here in Moses' story.
But what is happening here?
Well, I do believe what isactually occurring is a form of
xenophobia, a fear of strangers,of outsiders.

(05:13):
This is why.
When God led his people out ofEgypt in Exodus 12, 38, it says
that a mixed multitude came upwith Israel.
What does that mean?
Well, we see right there in theExodus, the great act of
redemption in the Hebrew Bible,that God's heart is for the
nations.
You see, because along withIsraelites, some Egyptians, some

(05:37):
Midianites, and apparently someKushites, Ethiopians, came up
out of Exodus with Israel.
God had a multi-ethnic familyback in the day.
This is really importantbecause in this moment we saw in
Numbers 11, verse 4, that therewas a quote, rabble.
That's what the text says.

(05:58):
It was a group of people whocaused the Lord to judge Israel.
And so here's what I think ishappening.
Many commentators connect thatgroup of people causing the Lord
to judge Israel by stirring upa strong craving, as it said,
with this mixed multitude thatcame out of Egypt.
So, to make that plain, intimes of fear, human beings

(06:20):
often live from their limbicsystems.
What do I mean?
I mean that, I mean, we modernsdon't do this, right?
We wouldn't do that.
But but they did it back then,so we're we're exempt.
It's all right.
Um, because we've progressed,right?
In times of fear, ethnocentrismand xenophobia increase.

(06:40):
It happened in ancient Israel,it happened in the fall of Rome,
it happened in Germany in the1930s, and it's happening today.
It's happening today.
People make snap judgments, usversus them.
And one of the easiest ways tojudge people is by their outward
appearance.
Paul in 2 Corinthians 5 saysit's he calls it judging people

(07:02):
according to the flesh.
That's what is happening inthis text.
Do they look like us, talk likeus, walk like us?
If not, fear stirs up and webegin to make divisive
categories.
You see, that's what'shappening here.
Miriam regards Moses and hiswife according to the flesh, and

(07:22):
that's always divisive.
Now, quick sidebar oninterracial marriage because
it's here in the text.
You see, in his book, FromEvery People and Nation, a
Biblical Theology of Race, ascholar named J.
Daniel Hayes writes this quote,clearly God affirms Moses'
marriage to this black woman.

(07:44):
Interracial intermarriage isstrongly affirmed by Scripture.
Marrying unbelievers, on theother hand, is strongly
prohibited.
Let me summarize that.
Biblically, we have more incommon with Christians of a
different ethnicity than withnon-Christians of the same
ethnicity.
Moses, the man of God, thefigure who towers over everyone

(08:09):
until Jesus Christ was marriedto a black woman, and the Lord
defends it in this text.
It baffles me how racistreadings of Scripture live on
for so long in church history.
But it also sobers me for whatwe're missing today and
justifying it to ourselves.
Lord, have mercy.

(08:30):
But it's not only ethnocentrismthat's happening here, it's not
only ethnocentricity, but alsoenvy in the hearts of Miriam and
Aaron.
Look at verse 2 with me.
It says this.
And they said, Has the Lordindeed spoken only through
Moses?
Has he not spoken through usalso?
There's a pastor named CraigGroschel who says, Envy is when

(08:51):
you resent God's goodness inother people's lives and ignore
God's goodness in your own life.
You see, Miriam and Aaron hadtheir own amazing callings.
Miriam was a prophetess, apoet, and a musician, a leader
of the spirit-filled women inExodus 15.
Aaron was the first high priestand therefore the supreme

(09:14):
religious leader and the mostholy man in Israel.
But it wasn't enough becausefor envy it's never enough.
You see, when we judge othersaccording to the flesh, we begin
to rank ourselves againstothers.
Now I'm not sure that thisreally had much to do with Big
Mo's wife.
I think actually what was goingon was they were playing a

(09:35):
comparison game.
When you're bested by someone,and so you compare their
weaknesses with your ownstrengths.
Like I've been playing ballbefore and gotten crossed by
somebody and thought, at leastI'm more godly than they are.
I mean, I used to do that.
I used to do that.
I'm sanctified now.
Doesn't happen anymore.

(09:56):
Some of y'all are laughingbecause either you're in that
category or you're lying.
Okay.
What happens here is that life,when we judge others according
to the flesh, life becomes azero-sum game.
We get into competitivecomparison with others.
But listen to me, the Lorddoesn't want you to demean your

(10:17):
own uniqueness by envyingothers.
That's what's happening withMiriam and Aaron.
That's why the best antidote toenvy is a deep and settled
conviction that the Lord is bothgreat and near.
He is great and near.
That's why verse 2 ends withthese words here.
It says this, and the Lordheard it.

(10:39):
They weren't talking to theLord, the Lord was
eavesdropping.
Have you ever been talkingabout someone and then realized
that they were in the room thewhole time?
Like you don't even have to betalking trash, but something
happens, something changes inthe room, right?
The conviction that God isgreat means that he is in

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control over all things.
And the conviction that God isnear means that he is involved
in the details.
That's the antidote to envy.
That belief is the root remedyto envy.
And it's called meekness inScripture.
Look at verse 3 with me.
Now the man Moses was verymeek, more than all the people

(11:22):
who were on the face of theearth until he wrote that
sentence.
Just kidding.
I think actually what'shappening here is Moses'
disciple, Joshua, is writingsome editorial comments into
Moses' text, just like the deathof Moses is recorded at the end
of Deuteronomy.
That's kind of hard to doposthumously.

(11:43):
And so the question is why putthat comment here in the
passage?
It actually interrupts the flowof the narrative to put verse 3
in there.
Well, because I think meeknessis the opposite of envy.
We just preached through Psalm37 this summer.
Go back and look.
It's very clear in the textmeekness is the opposite of

(12:04):
envy.
And Moses is a model ofmeekness here.
The rapper KB said it likethis: if you think being meek is
weak, try being meek for aweek.
In our cultural moment, weequate meekness with weakness,
and it causes a problem becauseJesus intends for meekness to be
a characteristic that defineshis people.

(12:25):
And so, what does it mean to bemeek?
Meekness is love-constrainedpower.
It's not weakness, it's powerthat's actually constrained,
hemmed in by a greater use ofthat power, which is to love.
And that's what we see.

(12:45):
Moses is being attacked and hedoesn't defend himself.
Look closely at the text.
He never defends himself.
Why?
How?
Well, because meekness truststhat the Lord defends his
friends.
That's what meekness believes.
And Moses told Israel in Exodus14, 14, a famous text, he says

(13:06):
this the Lord will fight foryou, you have only to be silent.
And now, when it's not publicand political, it's actually
deeply painful and personal.
He practices what he preaches.
You see, Moses doesn't sayanything in our text until verse
13.
He knows the Lord will fightfor him.

(13:28):
He has only to be silent.
And so sometimes the Lord seemsslow to defend his friends, but
not here.
The Lord is sudden.
Look at verse 4.
And suddenly the Lord said toMoses and to Aaron and to
Miriam, Come out, you three, tothe tent of meeting.
And the three of them came out,and the Lord came down.

(13:49):
You see, the Lord descends todefend his friends.
Look at verse 5.
And the Lord came down in apillar of cloud and stood at the
entrance of the tent of meetingand called Aaron and Miriam.
And they both came forward andhe said, Hear my words.
There's a poetic irony herebecause Miriam and Aaron claim
that the Lord speaks to them.

(14:10):
And so the Lord is basicallysaying, Oh, you want me to speak
to you, all right?
Listen up, verse 6.
And he said, Hear my words.
If there is a prophet amongyou, I the Lord make myself
known to him.
This is the Christian doctrineof revelation.
Revelation.
How do we know that the Lorddefends his friends?

(14:30):
Because the Bible tells me so.
Because it's in the story ofScripture.
Revelation means that the Lordreserves the right to
self-define and self-disclose.
We don't get to tell God oranybody else what God is like.
He reserves that right forhimself.
You see, because if the Lorddoesn't make himself known, John

(14:51):
Calvin says that the greatestgeniuses are blinder than moles
when it comes to the knowledgeof God.
If the Lord doesn't makehimself known, we're like
travelers walking through afield at night, and then there's
a flash of lightning thatilluminates real quick and we
can see, but then it's darkbefore we know it.
Too dark even to know how totake the next step.

(15:11):
That's what we're like if theLord does not make himself
known.
And so praise God that he hasrevealed himself.
Look at verse 6.
If there is a prophet amongyou, I the Lord make myself
known to him in a vision.
I speak with him in a dream,not so with my servant Moses.
He is faithful in all my house.

(15:33):
With him I speak mouth tomouth, clearly and not in
riddles.
Notice for a moment, the Lordis not denying that he's spoken
to other prophets besides Moses.
Maybe even Miriam and Aaron.
That's not the issue.
The issue here is theuniqueness of God's revelation

(15:53):
to Moses.
For us today, people mightclaim to hear God or be led by
God.
Science might be a source ofunderstanding the world better.
We have a lot we can learn fromthe wisdom of history and other
cultures, but disciples ofJesus uphold the unique way in
which, quote, I the Lord makemyself known to the authors of

(16:13):
Scripture, beginning with Moses.
It's a uniqueness for us.
We believe that the Bible isthe authoritative God, the only
rule to direct us how we mightglorify God and enjoy him
forever.
Why do we have such a high viewof Scripture?
Well, because in everything wewant to be like our rabbi Jesus.
You see, every 10 things thatJesus says, he quotes the Bible.

(16:38):
Pause.
Think about that for a moment.
Every ten things that Jesussays, he quotes the Bible.
Eleven times in the Gospels,he's recorded as saying, Have
you not read?
Thirty times he defended hisown teaching by saying, It is
written, and then goes on toquote Scripture.

(16:59):
You see, when I haveconversations with people, not
yet disciples, around hot topicslike politics or sexuality,
things like that, I will hearthis often.
People will say, Yeah, well, Ijust don't think Jesus is like
that.
To which my genuine questionis, how do you know?
I mean it, I ask it withcuriosity and gentleness, but

(17:19):
it's a real question.
How do you know?
Like, what is yourauthoritative guide to what
Jesus is like, except for theinspired portraits of Scripture?
And so Jesus himself in John 5,46, says this if you believed
Moses, you'd believe me, for hewrote of me.
Listen for a moment.

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Jesus is telling us if you wantto know Jesus, you should read
Moses.
Read Genesis throughDeuteronomy, read the book of
Numbers if you want to get toknow Jesus.
That's from Jesus' own lips inthe Gospel of John.
And so Jesus, just as peoplecontest the uniqueness of God's
revelation in Scripture today,so Miriam and Aaron contested

(18:02):
the uniqueness of God'srevelation to Moses then.
Charles Spurgeon says, Youdon't defend the Bible, you let
it out of its cage and let itroar.
That's what's happening in thetext.
Moses, there is no self-defensebecause the Lord defends his
friends.
Look at verse 7.
Not so with my servant Moses.

(18:24):
He is faithful in all my house.
With him I speak mouth tomouth, clearly and not in
riddles, and he beholds the formof the Lord.
You see, in our secularculture, it's popular to say
that every religion is basicallythe same.
The only problem with that isevery religion denies that, bold

(18:49):
face.
In his book Evangelism throughthe early church, Michael Green,
he does this sweeping tour ofall the various religions and
ideologies on offer, fromBuddhism to communism, from
Islam to animism, and he comesto this conclusion about the
distinctiveness of Christianity.
Quote, the Christian message ofintimacy with God is strikingly

(19:10):
different from the centralaffirmation of all other faiths.
Whatever they're about, theyare not about this.
This language of mouth to mouthstarts in creation's design in
Genesis 2.7 when it says, theLord God formed the man of the

(19:33):
dust of the ground and breathedinto his nostrils the breath of
life, and the man became aliving creature.
We still talk about mouth tomouth like this, right?
We talk about it in CPR.
The rescuer blows air into theperson's lungs and they provide
oxygen so that they can breatheagain, which, and I I've

(19:53):
realized some of you know thistoo, that apparently the
American Heart Association onlyrecommends chest compressions
now because bystanders arehesitant to put their lips on
strangers.
I get it, I really do.
But I wonder who made thatcall?
Who is the person that was justlike, listen, if I have to put
my lips on one more Rando, I'mdone.
I'm gonna let them die.
I don't even care.

(20:14):
But praise be to God that Heisn't ashamed to get up and
close it personal with us.
The Lord speaks mouth to mouthbecause we need the
resuscitation of revelation.
He gets close, he gets near, hegets intimate with his people.

(20:34):
Right about now, some men inthe room are getting
uncomfortable with all this talkabout intimacy.
I get it, it's all right.
We come by it honestly from ourfather Adam.
Genesis 3.10 says, I was afraidbecause I was naked and I hid
myself.
You see, insecurity is theenemy of intimacy.
But God in his kindness wantsto lead you out of that

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insecurity and into intimacywith himself.
This is what he does in thestory of Moses.
In Exodus 3.6, the story of theunburning bush, Moses, it says
this quote, Moses hid his facewhen he was afraid to look at
God.
Fast forward 30 chapters.
Exodus 33, 11, it says this,the Lord spoke to Moses face to

(21:18):
face as a man speaks to hisfriend.
Fast forward to our text today.
Numbers 12, 8 says this, theLord, I'm saying that the Lord
defends his friend as the onewho speaks, quote, mouth to
mouth.
From face to face, to mouth tomouth.
This is getting more intimate.
He's drawing him deeper intohis own heart.
That's what the Lord's doing.

(21:39):
Because intimacy doesn't justhappen, it deepens over time.
Verse 7 says, Moses is faithfulin all my house.
And one commentator says thatMoses was a familiar presence in
the house of God.
Are you a familiar presencebefore God?
Because you can be.
Like Jesus bled and died androse again to make that possible

(22:03):
for you.
We get to have far more thanwhat Moses had.
Because if you look at verse 8,it says this, why then were you
not afraid to speak against myservant, Moses?
But in John 15, 15, Jesus says,No longer do I call you
servants.
For the servant doesn't knowwhat his master is doing, but I

(22:24):
have called you friends.
For all that I have heard frommy father, I've made known to
you.
The true and living God, whospoke cosmos, the cosmos into
creation, wants to speak to youface to face, mouth to mouth, as
a man speaks with his friend.
That's what the Bible is sayingto us here.

(22:44):
Because the Lord not onlydescends to defend his friends,
but the Lord descends tobefriend his enemies too.
You see, in in the Gospels inMatthew 11 19, some people spoke
against Jesus like they speakagainst Moses.
And they said, Look at thisguy, a friend of tax collectors

(23:04):
and sinners.
And what they meant as a mock,Jesus took as a title.
He embraced the title of I amJesus the friend of sinners.
He reveled in it, he boasted inthat.
But Jesus isn't just the friendof sinners because he doesn't
leave his friends as sinners.

(23:25):
You see, Jesus wants to set usfree, and sin is slavery.
And so he begins by setting usfree from the just judgment of
God for our sin.
Look at verse 9.
And the anger of the Lord waskindled against them, and he
departed.
When the cloud removed fromover the tent, behold, Miriam
was leprous like snow.
And Aaron turned toward Miriam,and behold, she was leprous.

(23:48):
And Aaron said to Moses, O myLord, do not punish us because
we have done foolishly and havesinned.
Let her not be as one deadwhose flesh is half eaten away
when he comes out of hismother's womb.
You see, God is a just judge.
And so we've got to ask thequestion here, how does this
punishment fit the crime?
Well, Miriam judged accordingto the flesh, and now her flesh

(24:12):
is judged.
Miriam called out Moses formarrying a Gentile, and now
she's cast out with theGentiles.
Miriam claimed inside heraccess, and now she's outside
the camp.
You see, we get to this pointwhere Miriam is facing the
justice of her own judgment, andwe finally, for the first time,
hear Moses speak.

(24:32):
And what does he say?
He prays for his accusers.
Look at verse 13.
And Moses cried to the Lord, OhGod, please heal her.
Please.
You see, Moses, Miriam andAaron spoke against Moses as
enemies, but Moses spoke forthem as friends.

(24:53):
Praying for our enemies is amark of meekness throughout the
story of Scripture.
Job, if you know the story, Jobprays for his frenemies because
they accused him of all kindsof evil.
The Apostle Paul told Timothythat everybody abandoned him,
and then he says, May it not becharged against them.
Where did Paul learn this?
Well, in Acts 7, Stephen wasmartyred, and Paul was there

(25:16):
high-fiving the murderers.
And then he hears Stephen, ashe's dying, cry out, Lord, do
not hold this sin against them.
Paul watched Stephen die.
And Augustine of Hippo saysthat we owe the conversion of
Paul to the prayer of Stephen.
Where did Stephen learn toforgive like this?
Well, Jesus, when he wascrucified, said, Father, forgive

(25:37):
them.
They know not what they do.
Don't you see?
When it looks bleak for themeek, our technique is to turn
the cheek.
That's the story of Scripture.
That's what it looks like.
You see, Christians don't havea fire that burns with a
righteous fury that our enemiescannot comprehend.

(25:58):
That's not true of Christiansbecause the meek are those who
seek the Lord who defends hisfriends.
Remember, meek is not weak.
We are called to bless thosewho curse us.
That's really hard.
We are called to pray for thosewho abuse us in Luke 6.
That takes strength.
We forgive as God in Christforgave us.

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That's love.
The answer to hate is not hate.
The answer we know from thegospel is love.
But how?
Well, Peter, the apostle,writing to a persecuted people
in 1 Peter chapter 2, 21, saysthis, for to this you have been
called, new city.
New city, for to this you havebeen called.

(26:40):
Because Christ also sufferedfor you, leaving you an example
so that you might follow in hissteps.
What was his example, Peter?
He goes on, he says, Hecommitted no sin.
Neither was deceit found in hismouth.
When he was reviled, he did notrevile in return.
When he suffered, he did notthreaten, but continued in

(27:01):
trusting himself to him whojudges justly.
Jesus himself bore our sins inhis body on the tree, so that we
might die to sin and live torighteousness.
By his wounds you have been fhave been healed.
You see, the gospel makes usmeek because Jesus died for the
weak.
We are the weak.

(27:22):
When we recognize that, thatJesus died for his enemies, and
that was us until he made us hisfriend.
Romans 5 says it like thiswhile we were still weak at the
right time, Christ died for theungodly.
You see, we forgive because weknow the great cost of our own
forgiveness.
But the gospel makes us meekbecause we know that justice

(27:45):
will be served either on thecross of Christ or in hell for
eternity.
You see, we know that God isjust.
After Moses' intercession forMiriam, I believe she was
healed, but the Lord still puther outside the camp for seven
days.
There were still consequencesto what she did.
Listen, we live for justice,but Jesus died for

(28:08):
reconciliation.
The rabbi Jonathan Sachs saysit like this forgiveness breaks
the cycle of stimulus andresponse, harm and retaliation,
wrong and revenge, which has ledwhole cultures to their
destruction and still threatensthe future of the world.
It frees individuals from theburden of their past and
humanity from theirreversibility of history.

(28:30):
And he ends the quote by sayingthis: forgiveness tells us that
enemies can become friends.
Can enemies really becomefriends?
Only the gospel can make it so.
You see, Romans 8 31 says, ifGod is for us, who can be
against us?
For if he did not, who did notspare his own son, but gave him

(28:50):
up for us all, if he freely didthat, will he not also with him
graciously give us all things?
Who shall bring any chargeagainst God's elect?
It is God who justifies.
Who is to condemn?
Christ Jesus is the one whodied, and more than that, was
raised and indeed is intercedingfor us at the right hand of

(29:10):
God.
You see, if it's true thatJesus descends to befriend, that
Jesus not only defends hisfriends, but that Jesus also
ascends to send his friends, ifthat's true, then like Moses for
Miriam, Jesus is right nowcontending for his friends in
heaven right now.
Why?
So that disciples of Jesus canlive as if the Lord defends his

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friends and we can go befriendour enemies.
Let's pray.
Lord Jesus, thank you.
Thank you that you came down,not in judgment, but in mercy.
We look to you now, Lord Jesus.
We see you enthroned on thecross, crying out in forgiveness

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for your enemies, and we seeyou enthroned in the throne of
heaven.
And we praise you that the dustof earth is now enthroned in
heaven.
We praise you that you are theone who wears the crown, that
all authority in heaven andearth belongs to you because you
alone are worthy of it.
And so we listen to you now,Lord Jesus.
We trust your words.
And we read Moses because inMoses we learn about you.

(30:21):
We pray these things in yourname.
Amen.