NUMBERS Studies in the Pentateuch. Pentateuchal Studies2 A Play with 3 characters The Title: Israel...

NUMBERSNUMBERS

Studies in the PentateuchStudies in the Pentateuch

Pentateuchal StudiesPentateuchal Studies 22

A Play with 3 A Play with 3 characterscharacters The Title: The Title: Israel in the WildernessIsrael in the Wilderness The anti-hero: IsraelThe anti-hero: Israel The stooge: MosesThe stooge: Moses The critic: GodThe critic: God


1. Israel1. Israel

– A complaining people A complaining people – Lack of food (Num. 11:4-35)Lack of food (Num. 11:4-35)– Lack of water (Num 20:2-13) Lack of water (Num 20:2-13)

– A rebellious people A rebellious people – Against Moses (Num 12:1-15)Against Moses (Num 12:1-15)– Against God ( Num 16:1-40)Against God ( Num 16:1-40)

– A cowardly peopleA cowardly people– Afraid of Canaan Afraid of Canaan (Num. 13:25-14:38) (Num. 13:25-14:38)


Rebellion against Rebellion against MosesMoses

– By Aaron and Miriam (Num. 12:1-15) By Aaron and Miriam (Num. 12:1-15) Moses' marriage to a Cushite woman is Moses' marriage to a Cushite woman is

mentioned as the cause of tension (Num. mentioned as the cause of tension (Num. 12:1) but in reality Aaron and Miriam 12:1) but in reality Aaron and Miriam wondered why God did not speak through wondered why God did not speak through them since they were Moses' brother and them since they were Moses' brother and sister respectively sister respectively

God settled the dispute by confirming the God settled the dispute by confirming the special role of Moses and then punished special role of Moses and then punished Miriam with leprosy - Moses interceded Miriam with leprosy - Moses interceded for his sister and the leprosy was for his sister and the leprosy was removed although she had to go through removed although she had to go through a period of cleansing - Aaron was not a period of cleansing - Aaron was not plagued with leprosy probably because as plagued with leprosy probably because as priest, Israel could not afford to have him priest, Israel could not afford to have him unclean - in a sense he shared in Miriam's unclean - in a sense he shared in Miriam's disgrace disgrace


Rebellion of the people after Rebellion of the people after the spies' report (Num. 13:25-the spies' report (Num. 13:25-14:38) 14:38)

The 12 spies who returned from investigating The 12 spies who returned from investigating Canaan all agreed it was a beautiful and rich Canaan all agreed it was a beautiful and rich place and that it was defended by seasoned, place and that it was defended by seasoned, strong warriors strong warriors

Two of the spies, Caleb and Joshua, argued God Two of the spies, Caleb and Joshua, argued God would give Israel the land if Israel had faith - would give Israel the land if Israel had faith - the other 10 spies disagreed not believing that the other 10 spies disagreed not believing that Israel even with God's help could take the land Israel even with God's help could take the land

When Moses sided with Caleb and Joshua, the When Moses sided with Caleb and Joshua, the people wanted to elect a new leader and return people wanted to elect a new leader and return to Egypt - they preferred "safe, known" slavery to Egypt - they preferred "safe, known" slavery to "dangerous, facing the unknown" freedom to "dangerous, facing the unknown" freedom

God punished the rebellion by allowing only God punished the rebellion by allowing only Caleb and Joshua from that entire generation to Caleb and Joshua from that entire generation to enter Canaan - the others would die in the enter Canaan - the others would die in the wilderness wilderness


Rebellion of Korah, Rebellion of Korah, Dathan, and Abiram Dathan, and Abiram (Num. 16:1-40(Num. 16:1-40

Again the question was if all the Again the question was if all the people were chosen, why did Moses people were chosen, why did Moses have such a special place - Korah in have such a special place - Korah in particular was a Levite who worked particular was a Levite who worked in the tabernacle and apparently in the tabernacle and apparently wanted more authority wanted more authority

God again confirmed the special God again confirmed the special position of Moses and caused the position of Moses and caused the earth to swallow up Korah, Dathan, earth to swallow up Korah, Dathan, Abiram, and their entire families Abiram, and their entire families (cf. Josh 7:22-26) (cf. Josh 7:22-26)

Any rebellion against Moses can Any rebellion against Moses can also be considered a rebellion also be considered a rebellion against God since Moses was God's against God since Moses was God's chosen leader chosen leader


2. Moses2. Moses

Moses the rebel Moses the rebel (Num. 20:2-13) (Num. 20:2-13)

Moses the Moses the Intercessor (Exodus Intercessor (Exodus 32)32)

Moses the humble Moses the humble servantservant


Moses the rebel?Moses the rebel?

Moses' rebellion (Num. 20:2-13) Moses' rebellion (Num. 20:2-13) When the people complained of the lack of water, When the people complained of the lack of water,

God instructed Moses to speak to a rock and water God instructed Moses to speak to a rock and water would come out would come out

– Moses instead struck the rock twice with his rod much Moses instead struck the rock twice with his rod much like he had done earlier (Exod. 17:2-7) like he had done earlier (Exod. 17:2-7)

– Interestingly enough water still gushed forth - Moses' Interestingly enough water still gushed forth - Moses' disobedience did not preclude God meeting the people's disobedience did not preclude God meeting the people's need need

– Moses' disobedience prevented him from entering Moses' disobedience prevented him from entering Canaan - the punishment has always seemed extreme Canaan - the punishment has always seemed extreme to many since Moses spent 40 years obeying God and to many since Moses spent 40 years obeying God and leading and interceding for a recalcitrant people leading and interceding for a recalcitrant people

– The entire chapter speaks of death - Miriam' death is The entire chapter speaks of death - Miriam' death is reported at the beginning (Num. 20:1) and Aaron's at reported at the beginning (Num. 20:1) and Aaron's at the end (Num. 20:22-29) - Edom's refusal to allow Israel the end (Num. 20:22-29) - Edom's refusal to allow Israel to pass through its territory meant the death of any to pass through its territory meant the death of any hope that even distant relatives would rejoice in Israel's hope that even distant relatives would rejoice in Israel's homecoming (Num. 20:14-21) - the announced death of homecoming (Num. 20:14-21) - the announced death of Moses fits the morose nature of the chapter Moses fits the morose nature of the chapter


Moses the IntercessorMoses the Intercessor

– As an intercessor Moses represented As an intercessor Moses represented God to the people and the people to God to the people and the people to God - the best example of this role is God - the best example of this role is Exodus 32 - in this account Moses pled Exodus 32 - in this account Moses pled with God for mercy upon His people but with God for mercy upon His people but then angrily denounced Aaron and the then angrily denounced Aaron and the people to show them how angry God people to show them how angry God was with their behavior and lack of faith was with their behavior and lack of faith

– Moses was one of the few people in Moses was one of the few people in history who were willing to stand history who were willing to stand between God and the people and between God and the people and negotiate with both sides - the role of negotiate with both sides - the role of intercessor is a dangerous and intercessor is a dangerous and thankless one which requires courage thankless one which requires courage and genuine concern and genuine concern


3. God3. God

– God of concern and patience God of concern and patience ProvidingProviding ForgivingForgiving GuidingGuiding

– God of wrath God of wrath Numbers 11Numbers 11 Numbers 21Numbers 21


God of concern and God of concern and patience patience

Provided for their physical needs Provided for their physical needs with manna, meat, and water with manna, meat, and water

In at least one instance, He In at least one instance, He overlooked the people's sin and overlooked the people's sin and simply warned them again (Exod. simply warned them again (Exod. 16:27-30) 16:27-30)

Willing to give the people second Willing to give the people second chances - but it was Moses' chances - but it was Moses' intercession which accomplished intercession which accomplished this - Moses twice appealed to this - Moses twice appealed to God's honor and name to prevent God's honor and name to prevent God from destroying the people God from destroying the people (Exod. 32:11-14, Num. 14:13-19) (Exod. 32:11-14, Num. 14:13-19)


A God of wrath and A God of wrath and destruction destruction

Once when the people complained, God sent Once when the people complained, God sent a fire to consume some of the people (Num. a fire to consume some of the people (Num. 11:1-3) :just the complainers?11:1-3) :just the complainers?

When the people craved meat, God gave it to When the people craved meat, God gave it to them - but when He sent the quails, He them - but when He sent the quails, He changed His mind and sent a plague upon the changed His mind and sent a plague upon the people while the meat was still in their people while the meat was still in their mouths mouths

Another time when the people complained Another time when the people complained about the food, God sent fiery serpents which about the food, God sent fiery serpents which bit and killed the people - a bronze serpent bit and killed the people - a bronze serpent was made and placed atop a pole so that was made and placed atop a pole so that those who were bit could look at the bronze those who were bit could look at the bronze serpent and not die (Num. 21:5-9) serpent and not die (Num. 21:5-9)

Twice God declared that He would destroy Twice God declared that He would destroy Israel and begin again with Moses (Exod. Israel and begin again with Moses (Exod. 32:9-10, Num 14:12) - only Moses' 32:9-10, Num 14:12) - only Moses' intercession for the people spared them (also intercession for the people spared them (also see Num. 16:20-24) see Num. 16:20-24)


Balaam and his donkeyBalaam and his donkey (Num. 22:1-24:25) (Num. 22:1-24:25)

– Balaam was a non-Balaam was a non-Israelite prophet hired by Israelite prophet hired by King Balak of Moab to King Balak of Moab to curse the Israelites who curse the Israelites who were approaching Moab - were approaching Moab - Balaam refused to go Balaam refused to go unless God stated that unless God stated that would be acceptable - would be acceptable - God finally agreed to let God finally agreed to let Balaam go but warned Balaam go but warned Balaam to say only what Balaam to say only what God told him God told him


Concerning the donkeyConcerning the donkey

Chief problem is why God commanded Chief problem is why God commanded Balaam to go and then tried to stop him Balaam to go and then tried to stop him (cf. Exod. 4:24-26) - perhaps God simply (cf. Exod. 4:24-26) - perhaps God simply wanted to emphasize His power and wanted to emphasize His power and Balaam's responsibility to obey completely Balaam's responsibility to obey completely

Text plays down the fact that the donkey Text plays down the fact that the donkey talked - crucial point is that Balaam talked - crucial point is that Balaam listened and heard God (as in the account listened and heard God (as in the account of Moses and the burning bush - Exod. 3:1-of Moses and the burning bush - Exod. 3:1-4) 4)

Perhaps to the Hebrews, Balaam's Perhaps to the Hebrews, Balaam's instruction by his donkey was a joke - instruction by his donkey was a joke - "Who guides non-Israelite prophets? "Who guides non-Israelite prophets? Donkeys. Who guides Israelite prophets? Donkeys. Who guides Israelite prophets? God of the Heavens and the Earth." God of the Heavens and the Earth."


Balaam in later Balaam in later thoughtthought

– God used this non-Israelite prophet to God used this non-Israelite prophet to demonstrate that His influence demonstrate that His influence extended not only over Egypt and extended not only over Egypt and Israel but over the other nations as Israel but over the other nations as well well

– There is nothing in the account to There is nothing in the account to suggest Balaam was an obstacle to suggest Balaam was an obstacle to Israel (cf. Micah 6:5) although Israel (cf. Micah 6:5) although later later writers implied as muchwriters implied as much (e.g., Deut. (e.g., Deut. 23:4-5, Josh. 24:9-10, Neh. 13:2, 2 23:4-5, Josh. 24:9-10, Neh. 13:2, 2 Peter 2:15-16, Rev. 2:14)Peter 2:15-16, Rev. 2:14)

– It seems that later (Christian) thought It seems that later (Christian) thought developed the idea of Balaam into a developed the idea of Balaam into a symbol symbol


THEOLOGICAL SUMMARYTHEOLOGICAL SUMMARY

The two major genres, The two major genres, law and journey reportlaw and journey report (cf. 36:13), (cf. 36:13), each speak to the question of a dynamic (changing) each speak to the question of a dynamic (changing) relationship between God and people.relationship between God and people.

The laws (differing in this respect from Exodus and Leviticus) The laws (differing in this respect from Exodus and Leviticus) are subject to modification as a result of circumstances. are subject to modification as a result of circumstances. Even laws are contingent. Even laws are contingent.

The itinerary, while straightforward (from Sinai to the land of The itinerary, while straightforward (from Sinai to the land of Canaan), becomes tortuous, given Kadesh Barnea. So the Canaan), becomes tortuous, given Kadesh Barnea. So the way of the journey is also contingent. way of the journey is also contingent.

The portrait of this interaction, very much The portrait of this interaction, very much two-waytwo-way in in Numbers, differs markedly from Exodus, Leviticus, or Numbers, differs markedly from Exodus, Leviticus, or Deuteronomy, where it is predominantly one-way (God to Deuteronomy, where it is predominantly one-way (God to people).people).


So what is the theology of So what is the theology of Numbers?Numbers?

The agenda is about The agenda is about cult and governancecult and governance. Hence, . Hence, the theology turns about purity, but also about the theology turns about purity, but also about authority and leadership—its legitimation through authority and leadership—its legitimation through appointment and enablementappointment and enablement, procedures for , procedures for transfer of leadership, and designation of transfer of leadership, and designation of responsibilities.responsibilities.

God is a God is a God of orderGod of order (cf. 1 Cor. 14:40). From the (cf. 1 Cor. 14:40). From the book’s structure, attention is on God as lawgiver, book’s structure, attention is on God as lawgiver, guide, and promise-keeper, and on a people’s guide, and promise-keeper, and on a people’s defections from God.defections from God.

In short, the theology of Numbers centers on In short, the theology of Numbers centers on God as God as caring and so fully involved with his peoplecaring and so fully involved with his people en en route to their destination that even people’s defections route to their destination that even people’s defections from him cannot thwart his promise to them.from him cannot thwart his promise to them.


CANONICAL CONTEXT (1)CANONICAL CONTEXT (1)

In some ways Numbers with its laws anticipates In some ways Numbers with its laws anticipates Deuteronomy, and with its journey to the land, Deuteronomy, and with its journey to the land, including military campaigns, anticipates the book of including military campaigns, anticipates the book of Joshua. Joshua.

Single themes in Numbers reappear elsewhere. Single themes in Numbers reappear elsewhere. Israel’s poets incorporate the rebellion motif (Pss. Israel’s poets incorporate the rebellion motif (Pss. 78:12-55 [note v. 52]; 106:13-33). 78:12-55 [note v. 52]; 106:13-33).

The prophets have less to say about sacrifice than The prophets have less to say about sacrifice than Numbers and more to say about repentance, a subject Numbers and more to say about repentance, a subject on which Numbers is virtually silent. on which Numbers is virtually silent.

The subject of Yahweh’s holiness (marked in Leviticus) The subject of Yahweh’s holiness (marked in Leviticus) is echoed by Ezekiel, who also has much to say about is echoed by Ezekiel, who also has much to say about “glory” and the presence of Yahweh (cf. 40-48). “glory” and the presence of Yahweh (cf. 40-48).

Wilderness themes, oppositely assessed, appear in Wilderness themes, oppositely assessed, appear in the prophets (Jer. 2:2; Ezek. 20:10-26). {62} the prophets (Jer. 2:2; Ezek. 20:10-26). {62}



As for the New Testament, Christ is the “star” out of Jacob As for the New Testament, Christ is the “star” out of Jacob and the “scepter” out of Israel (Num. 24:17).and the “scepter” out of Israel (Num. 24:17).

Following the interpretation model of typology, Christ is said Following the interpretation model of typology, Christ is said to embody in a fuller way that represented by the manna to embody in a fuller way that represented by the manna (John 6:22-59) and the water from the rock (John 4:1-15; (John 6:22-59) and the water from the rock (John 4:1-15; 7:37-39), being himself the rock (1 Cor. 10:4). 7:37-39), being himself the rock (1 Cor. 10:4).

The lifting up of the Son of man is compared to the raising of The lifting up of the Son of man is compared to the raising of a bronze snake (John 3:14; cf. Num. 21:4-9). a bronze snake (John 3:14; cf. Num. 21:4-9).

On a more structural basis, W. Swartley (7, 44-94, 95-113) On a more structural basis, W. Swartley (7, 44-94, 95-113) argues that Israel’s larger story, including the wilderness argues that Israel’s larger story, including the wilderness segment, is reflected in the structuring of the synoptic segment, is reflected in the structuring of the synoptic Gospels and in the journey motif there.Gospels and in the journey motif there.



Like Israel, the church is a chosen people (1 Pet. 2:9).Like Israel, the church is a chosen people (1 Pet. 2:9). Leaders are to teach the word and be examples of Leaders are to teach the word and be examples of

holiness (1 Tim. 3; Titus 1:5-9);holiness (1 Tim. 3; Titus 1:5-9); They are entitled to material rewards (1 Cor. 9:13-14; They are entitled to material rewards (1 Cor. 9:13-14;

1 Tim. 5:17-18).1 Tim. 5:17-18). Tithing is reiterated (Matt. 23:23; cf. Num. 18). Tithing is reiterated (Matt. 23:23; cf. Num. 18). Warnings to the Corinthians about wrong behavior are Warnings to the Corinthians about wrong behavior are

illustrated from Numbers (1 Cor. 10:1-11). illustrated from Numbers (1 Cor. 10:1-11). The Kadesh Barnea incident is also the basis for a The Kadesh Barnea incident is also the basis for a

warning in Hebrews 3:17-19 (cf. Jude 5). warning in Hebrews 3:17-19 (cf. Jude 5). Jude’s warnings about rejecting authority and about Jude’s warnings about rejecting authority and about

covetousness are each grounded in Numbers (Jude covetousness are each grounded in Numbers (Jude 11).11).


BibliographyBibliography

Clines, D. J. A. Clines, D. J. A. The Theme of the PentateuchThe Theme of the Pentateuch, JSOTSup 10, 1978. , JSOTSup 10, 1978. Coats, G .W. Coats, G .W. The Murmuring Motif in the Wilderness Traditions of the Old The Murmuring Motif in the Wilderness Traditions of the Old

Testament: Rebellion in the WildernessTestament: Rebellion in the Wilderness, 1968. , 1968. Douglas, M. Douglas, M. In the Wilderness: The Doctrine of Defilement in the Book of In the Wilderness: The Doctrine of Defilement in the Book of

NumbersNumbers, JSOTSup 158, 1993. , JSOTSup 158, 1993. Gray, G. B. Gray, G. B. A Critical and Exegetical Commentary on NumbersA Critical and Exegetical Commentary on Numbers, {63} , {63}

International Critical Commentary, 1903. International Critical Commentary, 1903. Harrelson, W. “Guidance in the Wilderness: The Theology of Numbers,” Harrelson, W. “Guidance in the Wilderness: The Theology of Numbers,”

InterpretationInterpretation 13 (1959): 24-36*. 13 (1959): 24-36*. Levine, B. Levine, B. Numbers 1-20Numbers 1-20, Anchor Bible 4, 1993. , Anchor Bible 4, 1993. Merrill, E. H. “A Theology of the Pentateuch.” In Merrill, E. H. “A Theology of the Pentateuch.” In A Biblical Theology of the Old A Biblical Theology of the Old

TestamentTestament, ed. Roy Zuck, 1-87 [59-62]*, 1991. , ed. Roy Zuck, 1-87 [59-62]*, 1991. Milgrom, J. Milgrom, J. NumbersNumbers, The Jewish Publication Society Commentary, 1990*. , The Jewish Publication Society Commentary, 1990*. Olson, D. T. Olson, D. T. The Death of the Old and the Birth of the New: The Framework of The Death of the Old and the Birth of the New: The Framework of

the Book of Numbers and the Pentateuchthe Book of Numbers and the Pentateuch, Brown Judaic Studies 71, 179-86*, , Brown Judaic Studies 71, 179-86*, 1985. 1985.

Swartley, W. M. Swartley, W. M. Israel’s Scripture Traditions and the Synoptic Gospels: Story Israel’s Scripture Traditions and the Synoptic Gospels: Story Shaping StoryShaping Story, 1994. , 1994.

Tunyogi, A. C. Tunyogi, A. C. The Rebellions of IsraelThe Rebellions of Israel, 1969. , 1969. Wenham, G. Wenham, G. NumbersNumbers, Tyndale Old Testament Commentaries, 39-49*, 1981. , Tyndale Old Testament Commentaries, 39-49*, 1981.

NUMBERS Studies in the Pentateuch. Pentateuchal Studies2 A Play with 3 characters The Title: Israel...

Documents

Transcript of NUMBERS Studies in the Pentateuch. Pentateuchal Studies2 A Play with 3 characters The Title: Israel...