Introduction Audience This teaching is targeted to targets a dedicated group of mature Christians who have committed themselves to a year-long

study of the Pentateuch. This group comes out of worships in a conservative Anglican Church located in Northern Virginia. This is not the only multi-phase Bible study offered in the by this church, but it is the first focused entirely on the Pentateuch. Previously, these students have taken completed a two-year survey course of the Bible called Foundations, which studies the Old Testament in its entirety over the first year, and covers the New Testament in the second. Now, in the latter part of the year as part of studying the Old Testament, the group, having previously studied Genesis, Exodus, and Leviticus, is prepared and ready to approach the mysteries of Numbers. As a resultConsequently, this group has already explored the various general theories as to the concerning authors of the Pentateuch; therefore, this outline will not spend a great deal of time re-inventing that wheel. Group Structure The group has emerged out of the studies in the first year [not sure what this means or says], and meets weekly in a home, and followsing the structure of a covenant or small group. The groups gathers for 2 two hours weekly with the following structure format: 7:30-7:35pm 7:35-8:30pm 8:30-9:00pm 9:00-9:30pm Gathering and opening prayer Teaching Announcements and prayer Refreshments and social time

Desired Outcomes 1. A Ddeeper commitment to and understanding of the Scriptures unityof the Scriptures: The Old and the New Testaments cannot be separated; they are part of, share, and tell the same story. 1. 2. Continued study and deeper understanding An awareness of the Pentateuchs main themes. of the Pentateuch. 2. 3. An Aappreciation of the Book of Numbers complexity of Numbers and its centrality importance and relevance to in the Pentateuch. 3. 4. Increased More insight into Gods character. 4. 5. A Nnew understanding of Gods purposes for each of our lives

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6. A Cclearer understanding of the relationship of between the Law of the Prophets and the New Covenant. 6. 7. A Ddesire for further, personal study of the bBook of Numbers. 7. 8. An Iincreased ability to apply the lessons of the bBook of Numbers to the our everyday Christian walk.

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Lesson 1 Introduction I. Meaning and Derivation of the Name I. A. Numbers is derived from the Greek and Latin OT translations (ariqmoi, Numeri)
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1. Comes from the numbering2 2. Census lists (1:1-4:49 and 26:1-65) 2. B. Hebrew traditional names/first words of the book 1. In the wilderness a. This is a place & condition b. Dark Night of the Soul c. See Hebrews 3, 4 3(Moore) 1.2.And hHe spoke II. Who wrote the Book of Numbers? II. A. Historically, Moses was considered the author4 B. Then, documentary hypothesis5 C. Followed by uncertainty The book in its present form comes from a date much later than the events described and thus cannot be taken at face value as entirely historical.6 A.D. Archaeology has pushed a return to favor Moses as writer A few generations ago it was held that Moses could not possibly have committed his legislation to writing, but archaeological discoveries in the Sinai Peninsula and Transjordan have necessitated a modification of this extreme view. Several means of linguistic expression were available in the Mosaic period for transmitting written communications. In the light of archaeological discoveries at [Serabit el-Khaden] there seems no valid reason to doubt the antiquity of the Hebrew tradition that ascribed literary activity to Moses.7

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(D. T. Olson 2003), 611 Sailhamer, 369. Erika Moore, OT 625, January 13, 2012 (Brown 2002), 17. (D. T. Olson 2003), 613. Weisberg, 712. (Harrison 1970), 151.

B.E. III.

The Bible we have is the bBible God gave us8

Variety of Literary Styles (Genres) III. A. Historical Narrative, Statistical Information, Itinerary, Poetry, Ritual Prescription, Other legal material9 B. Milgrom (as quoted by John Currid) enumerates narrative, poetry, prophecy, victory song, prayer, blessing, civil law, cultic law, oracular decision, census list, temple archive, itinerary10 C. Brown adds camping instructions, worship calendars, military records, detailed travelogues11 A.D. Does this matter? Structure IV. A. Traditional view is that was no structure 1. The structure of the book of Numbers has occasioned much scholarly discussions. Since the book contains both narrative and legal material, some have suggested that it displays little logic or plot.12 2. The problem, in a nutshell, as seen by many scholars, is that Numbers is a piece of narrative, but this narrative is interrupted again and again by the communication of more or less comprehensive regulations and lists. In other words, Numbers lacks coherence as narrative literature because its flow is often disturbed by insertions of law and other non-narrative material.13 B. Geographical is Oone generally agreed upon structure. is geographical 1. At Mount Sinai/Preparation for the Journey to Canaan (1:10-10:10) 2. From Mount Sinai to Kadesh-Barnea/In and Around Kadesh-Barnea (10:1119:22) 3. The Journey from Kadesh-Barnea to Moab/In the Plains of Moab (20:1-36:13) 4. But I would agree with Childs assessment of this position when he says, although geographical features are significant, their importance in establishing a structure should not be exaggerated.14 1.

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IV.

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Moore, January 9, 2012 Olson, 2003. 712 (Currid 2009), 12 (Brown 2002), 16 (Bellinger Jr. 2001), 169 (Currid 2009), 13 Currid, 14.

10

11

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C. Douglas disagrees and uses a highly structured diagram with a ring hypothesis as well as a ladder/rungs formation as the basis for her structure (See Handout # ??)#??) A.D. Currid agrees with Douglas on some aspects, but goes further to develop a completely different structure15 (See Handout # ??), focusing on the tabernacle as the pivotal center of the book E. Olsen Suggests two Divisions16 (Olsen, Negotiating Boundaries) B. 1. The Story of the old generation of Death (1-15) 1. 2. The Story of the New Generation of hope on the edge of the Promised Land (26-36)
2.
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C.F. V.

Wenhams Alternating Law-giving/Journey Structure (handout)

Main Themes of Numbers V. A. Obedience vs. Rebellion B. Order vs. Chaos C. From Crowd to Community D. Blessings and Curses E. Holiness F. Purity in the Camp G. Trust vs. Distrust H. Belief and Disbelief I. Partial Fulfillment of the Promise J. God Among Us F.K. God Reveals Himself How does Numbers relate to the rest of the Pentateuch A. Since the events recounted here take place at Sinai, these chapters link with the material that has gone before in the books of Exodus and Leviticus.17 In his footnote, Ashley continues: this link is also seen in that, in Hebrew, the book begins with a waw-construction, which is dependent (at least supposedly) on a previous verb (i.e. in Leviticus) for its meaning.18 B. The death of Moses is postponed until Deuteronomy 34 which serves to links Numbers with that book.19 C. Douglas view is complicated, but connected. A.

VI.

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15 16 17

Ibid, 15. (D. T. Olson 1997), get page number (Ashley 1993), 43. Ibid. Ibid, 11.

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The part of the fourth book is evidently to sum and affirm the first three. Numbers combines interwoven stories and laws; it takes up the story part of Exodus by tracing the journey of the people of Israel from Mount Sinai to the borders of the Promised Land. Its own story documents the fulfillment of the Lords promises to Abraham, Isaac and Jacob and the curse of Noah against Canaan. As Numbers works forward from its beginning at Sinai to its ending in the Plains of Moab, it unfurls in reverse order the scroll of Gods promises in Genesis. The beginning of Numbers starts with the end of Genesis and the ending of Numbers arrives by an inverted parallel at the beginning of Genesis. B.D. Wenham demonstrates parallels between Exodus and Numbers20 (See Handout # ??)#??) Purpose of Numbers/why we read nNumbers. A. It mattered to the people of the Old Testament. A. Numbers does not simply describe what happened on the way from Sinai to the plains of Moab. It is a defining narrative characterizing God and Israel as Gods people. It speaks to questions of identity for the community: who they are and how they are to view life, the world, and others and how they are to live. That purpose is primary.21 B. It matters to Jesus. The message of Numbers was not only meaningful to Old Testament Ppeople; it was important to Jesus. Can Christians afford to ignore a book that mattered to him?22 C. Paul, especially, made direct use of this book book. See: 1. 1 Corinthians 6:9-11 1.2.Hebrews 3:1-4:11 VI.VIII. Discussion and Questions

VII.

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20

(Wenham 2003), 109. (Bellinger Jr. 2001), 175-176. (Brown 2002), 15

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Lesson 2 Readings: Numbers 1:1-6:27 1 The Lord spoke to Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month, in the second year after they had come out of the land of Egypt, saying, 2 Take a census of all the congregation of the people of Israel, by clans, by fathers' houses, according to the number of names, every male, head by head. 3 From twenty years old and upward, all in Israel who are able to go to war, you and Aaron shall list them, company by company. (ESV) Throughout the Book of Numbers, Gods instructions to Moses are very clear. They are spoken directly to him,him;and tell him exactly what he should do, and how he should do it. So, we see the emergence of our first theme: oObedience. Because wWhen Yahweh speaks, Moses obeys. So, Moses goes about taking a census, as directed. But, the question is, why did he do it? We find the answer in verse three3: all in Israel who are able to go to war. God is preparing the Israelites for battle, in order to take possession of the land that God has promised. Numbers opens just one month after the completion of the tabernacle, or one year and one month after the Exodus from Egypt.23 In tThe census , we find identifies a total of 603,550 fighting men. Many scholars suggest this number indicates a total population leaving Egypt of at around two million people. Many have questioned whether the numbers in the text are accurate, that is, were there really 600,000 fighting men, and a population of 2 million people? Some have suggested that there are errors in the text, or that we dont understand the way numbers were counted in the Aancient nNear East. There are many different explanations of the and many different ways that this data can be viewed,24 yet none appear to be satisfactory to the twentieth Twenty-first cCentury

23

Harrelson, Walter J. Guidance in the Wilderness: the theology of Numbers. p.24. Vasholz, Presbyterian, 122-125.

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Western mind. In the final analysis, we dont actually know if the number is accurate. We can choose to believe the text, because thats what we have, or we can choose to doubt it. Its up to each of us our choice. No matter what the numbers mean, we do know that one particular family group is excluded from this census: the Levites. These are the same people who, identified in Exodus 32:25-30, stood for with God against the idolatry of the Golden Calf. God has a special plan for them: tThey are to care for and protect the Tabernacle, Gods dwelling place (1:50). The Tabernacle is where God meets the people and is therefore holy.25 This is the brings us to the second theme in Numbers: the holiness of God, which we will see throughout the readingsbook. To find out more about the specific duties and responsibilities of the Levites, read chapters 3 and 4. Theres another reason for the census. God is beginning to create an orderly community out of the previous chaosthat has been. Imagine theis scene, no matter how many people left Egypt:. People, possessions, carts, tents, animalsand animals. Thousands, perhaps millions. Think of the disasters that were accompanied the evacuations from Hurricane Katrina. Somehow, a structure has to be set up, and thats what God does in Chapter 2. Not only does he count the people, but he shows them how and where to camp in relation to the Tabernacle, and how they should proceed when its time to move. Note in the chart (Handout #??) that the Tabernacle, Gods holiness, Gods dwelling place, is at the center of everything, whether in camp or on the move.

25

Ashley, p67.

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Now that God has set the camp in order and established leadership roles26, hHe proceeds to further instruct the people on how to maintaining the camps holinessof the camp. These rules include the separation and segregation of those with leprosy, rules for confession and restitution, a method by which both men and women can set themselves apart to God as Holy (the Nazirite rule), and a very interesting rule regarding jealousy and adultery that well delve into later. This section ends with perhaps one of the most famous passages in the Old Testament, Aarons blessing, which God told Moses to tell Aaron and his sons to use to bless the people: The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace. So shall they put my name upon the people of Israel, and I will bless them. (5:22-27). In this blessing, we see obedience, holiness, and the partial fulfillment of the promises to Abraham. Obedience by Moses, in passing on the word of the Lord, obedience by Aaron, in pronouncing the blessing, and partial fulfillment of the promise through the blessing of the Lord.
Comment [C1]: Not a complete sentence or thought.

26

Coles, p. 108

12

Handout #

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Lesson Three Read Numbers 7:1-10:35. Flashback. Its one month earlier. The Tabernacle is finished, finally. In a sense, weve jumped back into the bBook of Exodus. What do we do happens when we finish creating something that is holy to the Lord? We consecrate it. Thats exactly whats happensing in Numbers 7. The people of Israel consecrate the tabernacle, and the leaders of each of the tribes bring offerings, each on a separate day. Each leader brought exactly the same offering, which included items necessary for the upkeep and transportation of the Tabernacle. This uniformity of gifts can and should be read interpreted as unanimous support of by the tribes for official worship.27 Mary Douglas makes a thematic point, which this ceremony underscores: All the sons of Jacob share the destiny of Israel the enduring brotherhood of the twelve sons is carried in the lists and in the stories .28 No matter what happens, all will share in the inheritance. At the end of the consecration, Moses goes and meets with Yahweh again, this time, from the holy of holies, the very center of the Tabernacle. The Lord is in his sanctuary; hes giving more instructions, this time about how to make the Levites clean, and specifically, how, when, where, why to make them clean when something of the world contaminates or pollutes them. Remember, the Levites have significant duties in, around, and for the Tabernacle. If Unless or until they Levites are not clean (read also pure or holy), the results for everyone in the camp could be disastrous. These instructions serve two purposes for us: 1) to understand that it is impossible in our own will to stay holy all the time relying on our own will, it is impossible to stay holy all the time;, and, 2) to see know that the Lord provides the ways and means for us to follow hHis instructions.
27

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ESV sStudy Bbible note. Pp. 275. (Douglas 1993), p. 195

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As we begin chapter 9, theres another time shift. Heres sequentially is how it works, chronologically. First, they consecrate the Tabernacle (Chapter 7); then, they take the census (Chapter 1);, and now, after the order of the camp is arranged in accordance with Gods specific instructions, the duties of the Levites laid out, and the rules for keeping the Levites clean are delivered, the Lord speaks to Moses again, and tells him that it is time to celebrate the Passover. This will be the first Passover celebrated in freedom. Currid calls this no accident. Passover is the first festival celebrated within the organized worship structure of Israel; this is appropriate because it not only symbolizesd redemption and deliverances from Egypt, and but also acknowledges the fact that the people now belong to Yahweh along (Exod. 12:26-37).29 Here, we also see another example of fulfillment of the a promise fulfilled: I will take you to be my people, and I will be your God, and you shall know that I am the Lord your God, who has brought you out from under the burdens of the Egyptians. (Ex: 6-7). The character of God continues to be revealed: hHe keeps his promises. Then, a situation arises for which Moses doesnt have an answer. Some men in the camp were unable to celebrate the Passover because they were ritually unclean (9:6-7). Moses turns to the Lord for guidance, and receives not only the an answer for this particular problem (i.e., a second celebration) but also a very important addendum corollary. And if a stranger sojourns among you and would keep the Passover to the Lord, according to the statute of the Passover and according to its rule, so shall he do. You shall have one statute, both for the sojourner and for the native, (Nu 9:14). Those who choose to honor the Lord are to be included, whether they are descendants of Jacob or not. After this issue is settled, the cloud that led the people out of Egypt to freedom (Ex: 13:21-22), the cloud where the glory of the Lord appeared (Ex 16:10), the cloud that was with
29

(Currid 2009), p. 133.

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the house of Israel through all their entire journey (Ex:40: 40-38), that very same cloud which covered the Tabernacle, and at its command, the people set out, and at its command, the people camped. On the twentieth day of the second month of the second year (Nu 10:11), after the second celebration of the Passover, the cloud lifted and the people finally set out from Sinai. Imagine the scene. The priests, (i.e., Aaron and his sons), going into the Hholy of Hholies and to packing and covering the holy things. The Levites doing the work the Lord have has given them to do: the Korashites carrying the Aark of the Ccovenant on their shoulders; the Gershonites dissembling the Tabernacle and placing it on the carts that had been were offered at the dedication; the Merarites carefully making sure that every last little piece of the Tabernacle was where it belonged, so they could find it when they made camp and reassembled the Tabernacle. Think of the people of Israel, banners flying, marching across the desert, in the formation that God had ordained, obedient to the Lord, free at last, takingand taking off for the Promised Land. Oh, how glorious!. As this section is about to end, Moses invites Hobab (who is probably his brother-inlaw),30 to journey with them, in part as a local guide. At first, Hobab declines, but Moses asks again. Hobab's reply to Moses is not recorded. But the fact that later Hobabs descendants are present in the land of promise (Judges 1:16; 4:11) indicates that it was a positive one.31 Again, we see an invitation, but this is more than just one to travel alongside the house of Israel: And if you do go with us, whatever good the LORD will do to us, the same will we do to you. (Numbers 10:32 ESV). This is another iteration of the inclusion of including those who are

30

Currid, p. 152 Ibid, p153.

31

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willing to follow the Lord in the promises. God continues to reveal himself, showing us even in the Old Testament that his promises are not just for the few, but for everyone.

Comment [C2]: Not sure I understand what this means.

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Lesson 4 Readings Numbers 11:1-14:45 And the people complained in the hearing of the LORD about their misfortunes, and when the LORD heard it, his anger was kindled, and the fire of the LORD burned among them and consumed some outlying parts of the camp. (Nu 11:1) We dont know what they were complaining about, but they were complaining yet again. Yahweh responds by sending fire on the Israelite camp. This is a common divine reaction to treason (see, e.g., Lev. 10:2.) It is clearly a supernatural occurrence that strikes only the outskirts of the camp. The fire hits Hitting the camps extremities with fire should be seen as a warning; it strikes the area where uncleanness32 lurks. Israel is being severely warned in the strongest possible way not to act profanely.33 Coles call these (and the peoples other complaints of the people the successive acts of sedition34). These complaints, followed by divine punishment, and immortalizing the incident by giving a name to the site,35 are serve as the model for addressing all of the remaining complaints rest of the narratives of complaining.36 Yet, the Lord is true to Hhis nature of being merciful, even in the face of sedition. Many could have been consumed had the judgment been meted out in the midst of the encampment.37 In their fear, the people cry out to Moses, Gods appointed leader38, and he intercedes. But, the
Formatted: Indent: First line: 0" Comment [C3]: Can you explain or describe what sending fire means to the Israelite camp?

32

Remember, when people are unclean, they are sent outside the camp until the ritual of cleanliness that will allow them to return to the camp is complete (see Lev 13:46; 14:8; Nu 5:2-4, for examples.) (Currid 2009), p 156 (Cole 2000), p. 180. Ibid. Ibid. Ibid, p. 181. (Ashley 1993), p. 202.

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34

35

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grumbling continues. This time its about the food. Instead of Gods gift of manna, they want meat. Theyre not just complaining about the food; all of a sudden, theyre yearning for all the good things they had in Egypt. the specific problem of dissatisfaction with food (11:4-6) leads Moses to question his own role as a leader and his leadership style (11:10-13).39 Moses appears to be sick and tired of the people, and he, in turn, complains to the Lord. He seems, on some level, to have lost his own personal trust in the Lord: Where am I to get meat to give to all thisthis entire people? For they weep before me and say, Give us meat, that that we may eat.(11:13) His mood turns to despair. I am not able to carry all of theseis people alone; the burden is too heavy for me. If you will treat me like this, kill me at once;, if I find favor in your sight, that I may not see my wretchedness. (11:14-15). God responds to this desperation Moses desperate plea with a promise to give share some of his spirit, that presently is resting solely on Moses, to with 70 elders who will be empowered to help him manage the people. God also understands that this is more than a question of food. This also is a question of questioning Gods wisdom in bringing them out of Egypt. (11:18). Gods response to these issues is to appoint 70 elders on whom he will take some of the Spirit that is on you and put it on them, and they shall bear the burden of the people with you, so that you may not bear it yourself alone (11:17). Further, Yahweh promises Hhe will give them meat. Yet, Moses himself continues to doubt: The people among whom I am number six hundred thousand on foot, and you have said, I will give them meat, thatmeat that they may eat a whole month! Shall flocks and herds be slaughtered for them, and be enough for them? Or shall all the fish of the sea be gathered together for them, and be enough for them? And the LORD said to Moses, Is the LORD's hand shortened? Now you shall see whether my word will come true for you or not. (11:21-23)
39

Ibid, p. 206.

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Sailhamer says that The central purpose of the narrative appears to be to show the failure of Moses office as mediator for the people.40 He continues to suggest that the ideal leadership of Gods people is shown in the examples of the seventy leaders, upon whom Yahweh has sent his Spirit, and that Moses longer for a much different type of community than the one formed under the Law at Sinai. He longed for a community led not by a person like himself, but a community a guided by Gods Spirit.41 But, the challenges to leadership are not quite done.42 Aaron and Miriam, his own sister brother and brothersister, question what hes doing and how hes doing it. Has the LORD indeed spoken only through Moses? Has he not spoken through us also? (12:2). God summons the three siblings to the Tabernacle, and stood stands before them (12:4-6). Imagine the power, the glory, theand the intensity, of such a meeting. Yahweh rebukes Miriam and Aaron for their rebellion against Moses, his faithful servant. This Their rebellion is tantamount to rebellion against God himself.43 As punishment, God sullies Miriam by making her leprousleprous, which essentially means that she will be banishedment from the camp, and probably death die in the wilderness (5:1). Aaron intercedes with Moses, Moses intercedes with God, and Miriams leprosy is gone, although she does have to go through must submit to a ritualistic cleansing which takes her outside the camp for seven days. Progress Movement towards the Promised Land halts while the community waits for Miriams return to the camp. The message is clear. Yahweh will not tolerate rebellion against
40

(Sailhamer 1992), p. 385. Ibid, 386. Bellinger, 224. ESV Study Bible, p 284.

41

42

43

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his appointed leaders. But, the rebellion isnt over. We all know the story of the spies being sent out to scout out the land of Canaan. (13:1-3). Most of the spies think the task is too big, and the people agree with them, yearning for the safety of Egypt. Now, the rebellion turns into a mutiny. Let us choose a leader and go back to Egypt (14:4). Two of the spies, Caleb and Joshua, are sure that the land can be won over because God has promised it. They urge the people, Do not rebel against the Lord (4:9). Once again, God comes down to meet the people at the Tabernacle, and hHe thinks about destroying the people and starting over, again. Adam, then Noah, now Moses. As weve seen before so many times, Moses intercedes, and the Lord relents. But, this time there is a severe punishment. None of the men who have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have put me to the test these ten times and have not obeyed my voice shall see the land that I swore to give to their fathers (14:22-23). Essentially, this means that anyone over the age of twenty (those who had been counted in the census) will ever actually reach the Promised Land (although Yahweh does except exempt Caleb at this point.) But God doesnt rescind the promises. He just holds them in abeyance for the next generation. Here we see yet another example of God keeping his promises, but the Israelites breaking their side of the covenant. God is faithful, even when tested to the breaking point. Israel is a recalcitrant child, whining and grumbling, focusing on the bad things, forgetting all the good things, ungrateful for what has been done and what has been given. But God continues to reveal his mercy, his love, his steadfast nature, and his commitment to the His promises.

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Lesson Five Read Numbers (15:1-19:22. Last week, the people were told that only the children will reach the Promised Land. Now we switch from narrative to lawgiving, but this time the laws are for the future when you come into the land you are to inherit (15:2), laws for the strangers among the Jews, and laws about unintentional sins. Laws for the stranger are welcoming. The stranger in the land who wants to be included in the blessing of the Lord only has to become aware of his transgression, to repent, and to bring sin offerings to be cleansed. If he says he wants to share in the worship of the Lord, he cannot be turned away [the] purity laws apply universally, to the people of Israel and to the strange (Num. 19.10).44 Regarding the law of unintentionality: community life would be made impossible if it involved continuing bring neighbors to book somewhere, blaming has to come to an end.45 God continues to shape and form the community, releasing people from unnecessary guilt and shame. Thanks to the doctrine of inadvertency, the victim of misfortune can be release from trouble without being made to feel guilty.46 Here we see God clearly stating that salvation is not only for the Jews, but also for the Gentiles. Hes also preparing us for the New Testament concept of forgiveness of sins. God doesnt change, but his revelation to us continues. After this interlude, we go back to rebellion. This time, its at the very center of things, for it concerns the Tabernacle. As the center of the camp, the center of worship, this, according to Currid, is also the pivot, the turning point of the book.47 Korah, leader of the Korathites, the
44

(Douglas 1993), p. 159. Ibid, p. 157. Ibid. (Currid 2009), p 229.

45

46

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clan of the Levites responsible for carrying the Ark of the Covenant on the journey to the Promised Land, publicly incites 250 of his men to rise up against Moses and Aaron (16:3-4). Although no motive is explicitly stated, many scholars agree that the issue was submission to Moses and Aaron, and, by extension, submission to the authority of God. Moses doesnt defend himself against this rebellion. Rather, he turns to the Lord; he warns them explicitly that they are rebelling against Yahweh himself (16:11). Needless to say, the Lord punishes the rebellious, this time responding with death by earthquake and fire. The narrative continues with additional grumblings, more charges against Moses. The people do not understand. They blame Moses and Aaron for the activity of Yahweh. And furthermore, they do not acknowledge their own collusion in the episode.48 Theyre reacting as if Yahweh is not the Lord God of the Universe, but as if he is some local God who can be bought and sold, despite his repeated demonstrations of his might and power. Yet again, God proposes to destroy the people, this time by plague. As the Lord initiates this action, Moses and this time also including Aaron, intercede once again, serving in their roles as mediators.49 Aaron rushes into the middle of the dying people to make atonement for them. Israels high priest stood between the dead and the living, an arresting picture of an infinitely greater Mediator. Gods Son entered a rebellious world where people were indifferent to the power and consequences of sin, and its effects infinitely worse than the deadliest plague, but he made atonement for them.50 Imagine how disconcerting all these rebellions must have been to both Moses and Aaron. But, God himself establishes the authority of the Aaronic priesthood in the test of the blooming rod. (Nu 17:1-13). After the leaders of the tribes see this
48

(Currid 2009), p. 245. (Currid 2009), p 245. Ibid. (Brown 2002), p150.

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50

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miracle, God instructs Moses to keep Aarons staff in the tabernacle as a sign to the rebellious. The motivation is to warn the people of the Levitical and priestly authority so they will not murmur and challenge it.51 God has set his boundaries around the tabernacle. He has given the people the rules regarding the who, what, when, where, why and how of worship, of priesthood, of interaction with his mediators, of interaction with him. Surely, we must be able to get to the Promised Land from here.

51

Bellinger, p. 245.

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Lesson 6 Read Numbers 20:1-20:29). The rebellions have been quelled, the Tabernacle protected, and the laws established. What next? Miriam dies and is buried in the Wilderness at Kadesh. Mays suggest that this happens in the 40th year, based on the text of 33:36-39.52 The first generation is dying off. We must be nearing the end of the wilderness. But theres no time either to mourn for Miriam or rejoice because were almost there. Because theres a bigger problem. Theres no water. As expected, the people start grumbling, one more time failing to trust Yahweh for provision. Inevitably, they long for Egypt, failing to remember the slavery they endured. This time, instead of leeks and garlic, the people long for figs, and grain, and grapevines, and pomegranates. What misplaced yearnings. Once more, all the responsibility for all the peoples lives rests on Moses reliance on the Lord. He seeks guidance from Yahweh,Yahweh and is told exactly what to do. The problem is, this time Moses doesnt follow the Lords instructions. Instead of speaking to the rock, as commanded, Moses strikes the rock with his staff. Bellinger concludes that Moses is weary53 of all the work he and Aaron have had to do these last forty years. It makes sense. So Moses, acting in his frustration, strikes the rock instead of speaking to it. Suddenly, Moses is Rrebellious, too. The fullness of his frustration was manifest before God and the whole assembled congregation. Moses did not simple call the people rebels but he took the Lords instructions and used them as a means to justify his self-interest and self-pity.54

52

(Mays 1977), p. 109. (Bellinger Jr. 2001), 256

53

54

(Cole 2000), p. 327. 25

Cole likens thethis striking of the rock to astriking out against God,God; even to the point of being detrimental to the maintaining of a reverence for God and his mercy is Israel an unpardonable act of insubordination.55 God could not allow this act to go unpunished; hence, Moses, too, will not enter the Promised Land. The leadership of Aaron and Moses is humanly imperfect; they also are part of the wilderness generation.56 But God remains merciful to his people, providing them with water. As we see the playing out of the curse play out on each and every member of the wilderness generation, we see God moving us closer to the Promised Land. Chapter 20 closes with the death of Aaron and the orderly transfer of priestly authority to his son Eleazar. We witness thirty days of mourning for Aaron, though the normal period was just 7 days.57 Miriam is gone. Moses has been disgraced by his own behavior. His big brother, Aaron, is dead. The new generation is starting to rise and come into authority. Are we there yet? Well, not quite. Lets go back to Chapter 14 for a moment. After the disobedient spies died as the result of a plague sent by the Lord, the Israelites tried to make up for their sin of rebellion against Lord by going out on an authorized mission to Canaan. Moses warned them about their actions. Why now are you transgressing the command of the LORD, when that will not succeed? Do not go up, for the Lord is not among you, lest you be struck down before your enemies. For there the Amalekites and the Canaanites are facing you, and you shall fall by the sword. Because you have turned back from following the LORD, the LORD will not be with you. But they presumed to go up to the heights of the hill country, although neither the ark of

55

Ibid, p. 328. (Bellinger Jr. 2001), 257. (Ashley 1993), 397.

56

57

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the covenant of the LORD nor Moses departed out of the camp. Then the Amalekites and the Canaanites who lived in that hill country came down and defeated them and pursued them, even to Hormah (Numbers 14:41-45). Now, forty years later, the new generation finds itself at Hormah. This time, however, the Canaanites start the fight, capturing some of the Israelites. Instead of just fighting back, however, Israel vowed a vow to the LORD and said, If you will indeed give this people into my hand, then I will devote their cities to destruction. And the LORD heeded the voice of Israel and gave over the Canaanites, and they devoted them and their cities to destruction. So the name of the place was called Hormah (21:2-3).58 So, weve come full circle. What the previous generation couldnt do in their own strength, the next generation would do in the strength of the Lord. The Israelites are starting to understand that obedience pays off. But the grumbling starts again, and we get another plague, this time fiery serpents that bite and kill. Is this starting to sound like what Yahweh did to Pharaoh? Instead of just begging for help, this time the people acknowledge their sin and ask Moses to pray for them. Again, God instructs Moses, and this time the people are saved by a bronze serpent on a pole. Jesus teaches that the episode involving the serpent in the wilderness is a foreshadowing of, or pointer to, his own work of judgment and restoration at the cross. He says to Nicodemus, And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life (John 3:1-15). Both the serpent and Jesus are lifted up on a pole and life is given to those who respond to the object raised up. How much greater, however, is the work of Christ, because those who look to him and fix their eyes on the splintered, bloody cross shall have life eternal!59

58

Hormah means destruction. See ESV Study Bible notes, 298. (Currid 2009), p. 298

59

27

But there is danger in the things made by man. We should note that at a later time in Israels history, during a period of the kinds, the people had begun to offer incense to this same image, and had given it a name, Nehushtan (2Ki 18:4). This is a clear warning about turning the things of God into idols, which we so easily do. After this, the journey continues to the plains of Moab. Along the way they defeat King Sihon of the Amorites and Og, the king of Bashan. The House of Jacob is now firmly ensconced in the plains of Moab. The people of God have learned to repent and acknowledge their sins; theyve come to see that obedience to God is preferable to rebellion or self-directed decisions. The can see the Promised Land from the campsite. Theyre on the banks of the Jordan River. Theyre pumped up by the victories theyve achieved with Gods help. It looks like smooth sailing from here on in.

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Lesson 8 Read Chapters 22:1 24:25 So what are we to make of Balaam and Balak, two of the principle principal characters in the longest narrative in the book of Numbers? Balak the king of Moab and principal antagonist in the Balaam story His pathetic pleas for a curse against Israel casts him as a tragic figure, yet places him in comic contrast to the prophet who blesses Israel.60 But what is Balak really up to? Well, he is being threatened by the Israelites recent military victories, and by the fact that theyve moved into his territory. So, given his beliefs and his cultures, one easy way to take care of all this is to get someone to put a curse on the Israelites. He calls on Balaam of Peor, a world class diviner.61 Among Biblical scholars, there is a lot of disagreement whether Balaam is a diviner, a sorcerer, a seer, or a prophet.62 Ashley states flat out that Balaams character is incidental to the story. 63 What we do know is that Balak was prepared to pay big money for the curse. We also know from the text itself that Balaam and Yahweh were in direct conversation. What we cant be sure of is what Balaam actually believed, because the text doesnt tell us that. The best judgment one can make is that Balaam was inspired by God to speak his true word, although Balaams devotion to Yahweh was partial at best and failed him in the end.64 Like so much in the bBook of Numbers, the story itself is complex. Balaam refuses to take the job, because God forbids him to go. God said to Balaam, You shall not go with them.
60

(Weisberg 1985), p. 90. (Cole 2000), p. 364). See, for example, Michael Moores 1997 article in Restoration Quarterly, Balaam the Prophet? (Ashley 1993), p. 435. Ibid, p. 436.

61

62

63

64

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You shall not curse the people, for they are blessed (Numbers 22:12). The king offers more money to convince Balaam; although he initially refuses to go, he decides to see what Yahweh has to say about it. And God came to Balaam at night and said to him, If the men have come to call you, rise, go with them; but only do what I tell you. So Balaam rose in the morning and saddled his donkey and went with the princes of Moab (22:20-21). We dont know if Balaam actually believed that the Lord could stop him from cursing the Israelites. We only know that he went to Balak. On the journey, we encounter the ironic, funny, satirical, frightful episode of Balaam, the ass, and the angel of the Lord. Here, the seer cant see the angel, and no one is surprised about a talking donkey. The ass is the savior of the seer, and the seer makes an ass out of himself. More importantly, the seer offers to turn back from the journey in the face of the Lord. Then Balaam said to the angel of the LORD, I have sinned, for I did not know that you stood in the road against me. Now therefore, if it is evil in your sight, I will turn back. And the angel of the LORD said to Balaam, Go with the men, but speak only the word that I tell you. So Balaam went on with the princes of Balak. (22:34-35). Notice that in the test, the angles never says whether the mission is for good or for evil and we still dont know whether Balaam actually believes that Yahweh can stop him from cursing the Israelites. But it surely looks like Balaams going to try to pronounce the curse, because he continues on. When he gets to Moab, King Balak comes out to meet him. Possibly trying to provide cover for himself should the Lords prohibitions be in force, Balaam said to Balak, Behold, I have come to you! Have I now any power of my own to speak anything? The word that God puts in my mouth, that must I speak (22:38).

30

Balaam proceeds with the elaborate ritual surrounding his work of divination and conjuring up a curse. On the hilltop where Balaam sacrificed his bulls and rams, Balaam pronounced his first oracle, which not only did not curse Israel, but actually blessed them. This Balaam does two more times. In the second and third oracles, Balaam not only blesses Israel, but also curses the nations, using Yahwehs own words to Abraham: Blessed are those who bless you, and cursed are those who curse you (24:9). Barak is furious and refuses to pay Balaam. Balaam responds by offering a fourth oracle (perhaps free of charge!), whereby Moabs destruction is foretold, the ascendancy of the House of Jacob (and by inference the House of David) is predicted, and many interpret another foreshadowing of Christ (24:15-19). So what does this all mean? First and foremost, God keeps his word. In Genesis 12:1-3, we see the promises made to Abraham. Here, we see another partial fulfillment of the promises. We also see that God will ultimately accomplish his will by whatever means and agency he desires. And we can see the land. We are almost there.

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Lesson 9 Read Numbers 25:1-26:6 We find the Israelites in Shittim, the place that turns out to be their final encampment before crossing the Jordan.65 Things are going just great. The Jordan River is nearby, theyre out of the desert, and they can see the Promised Land. As is often the case in the Bible, the account of Gods act of salvation is immediately followed by that of the peoples apostasy. 66 So what do the Israelites do? True to form, they break the very first of Gods commands, and begin to worship another god, Baal-Peor. The text tells us that first they make themselves unclean, by whoring with the daughters of Moab (25:1), and then, once they are unclean (and apparently enjoying themselves), they fall into the grievous sin of worshipping another god, paying homage to an idol. In some ways Israels position here is analogous to that in the first part of the spy narrative in Numbers 13-14. Israelites are ready to take the land, but again they are faithless.67 Boyce suggests that there are significant issues in the transition to a settled people. Up to this point in the story, Israel has been wandering and walking Even short stays in camp lead to problems. So what happens when this people being to dwell, even temporarily, in a given spot? allAll hell (as separation from God) breaks loose.68 There are myriad sins in this complex but concise story. Idolatry, worshipping other gods, and intermarriage with forbidden tribes are the three most obvious. This episode makes the point that Israels priesthood must be pure in order to continue, and that Israel must be
65

(Currid 2009), p. 348. John H. Sailhamer, p. 411 (Bellinger Jr. 2001), 276. (Boyce 2008), 228.

66

67

68

32

as pure as its priesthood in order to continue.69 Yahwehs instructions to Moses to atone for these sins include judgment on the leaders by executing them publicly.70 We do not know whether this sentence was ever carried out. What we do know is that once more, the Lords wrath exhibits itself in a consuming plague, which kills 24,000, the last of the old generation.71 The priest Phinehas grandson of Aaron, son of Eleazar, the new high priest makes atonement to the Lord by slaying the most flagrant of the sinners, once more cleansing the camp and the people of sin. One of the issues that this passage forces us to look at is that of leadership. This execution of the whole corps of Israelite leaders may seem unjust to a modern Western individualism It must be remembered, however that these men were the divinely appointed representatives of the people. In v. 3 it was Israel (as a whole group) that bound itself to BaalPeor, so that either the whole group must pay the price of Gods wrath, or a representative group must. It is a serious thing to be a leader.72 We are no different from the Israelites. When we settle, when were fat and happy, we get complacent. We get lazy. Rather than hearing what God has to say to us, we begin to idolize what we have and what we do. Its a slippery slope from being settled to being sinful. Here, on the east bank of the Jordan, after the Lord God has faithfully carried this people all the way through the wilderness, once they have even a slight taste of settlement, they forget their

69

Ashley, p. 515. (Currid 2009), p. 349. (Bellinger Jr. 2001), p. 278 Ashley, p. 518.

70

71

72

33

covenantal partner.73 Beware, because we live in a settled society. We are no longer in the wilderness. Ours is an idolatrous age. We must not limit our perception of idolatry to the statuettes of pagan culture. In a sinful world, all manner of things, innocent or sinister, have idolatrous potential. Anything is an idol if it comes between us and God In contemporary society, people idolize homes, jobs, possessions, sexuality, relationships, good drink, entertainmentand entertainment. All these things, harmless or appropriate in their proper setting, become controlling powers that displace God in human thinking. Christians today need to heed the closing warning in Johns first letter: Dear children, keep yourselves from idols (1 John 5:21).74

73

Ibid, p 229 (Brown 2002), p. 229.

74

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Lesson 10 Read Numbers 26:1-29:40 Now that the last generation has finally died off, God commands a second census with a two-fold purpose. First, the roll of those able to serve militarily is called; the people are on the brink of the Jordan, preparing for battle for the Promised Land. Second, it was important to know exactly which tribe had what people, because once the land was conquered, a partitioning according to inheritance was to take place, drawn up by lots (26:53-56). This time, we see the census taken by Moses and Eleazar. The new generation is beginning to take its leadership role. Theres a major difference between the old generation and the new. The new generation is one born in freedom, with no memories of Egypt. Their experience of life is centered in the power and promises of God in action, unlike the old generation, who experienced life under two masters: Pharaoh, first, the false god, and then Yahweh, the one true God. The new generation is to be led by the remaining two members of the old generation: Joshua and Caleb, the faithful spies who believed in Gods promises, Gods power, Gods grace, and Gods protection. Joshua is consecrated before the Lord by the laying on of hands, and also before the entire congregation. There is no question who the next leader will be. But Joshua will not speak directly to God in the same way that Moss did. Here, the role of the priest is elevated to interpret the word of God. And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD. At his word they shall go out,out and at his word they shall come in, both hehe and all the people of Israel with him, the whole congregation (27:21). Yahweh will continue to reveal Himself, but in a new and different way. The new generation sees things in a new and different way, too. Instead of being afraid to go into the land, we see in the story of Zelophehads daughters a desire to fight for the land.

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Remember, the setting the Ancient Near East, where daughters couldnt inherit.75 But the land is in sight, and the entire community knows there will be an apportionment. Each family will have their share. Except the daughters of Zelophehad. They had no brother to inherit their fathers portion, for Zelophehad had died without male heirs. The daughters want to keep their fathers name alive; their want to be part of the promises. So they boldly went before Moses, before Eleazar, before all the leaders and the entire congregation, in front of the Tabernacle (27:2-5). They made a public request for inclusion in the promise. Moses didnt have an answer for this request, so he went to the Lord, who told him to allow them their inheritance. Boyce asserts that this is not just an issue of gender, but more importantly it is an issue of inclusion.76 Just as we have seen provision made for the alien and the stranger, now we see provisions for the disenfranchised through no fault of their own. This is also a clear example of the development of case law throughout the Torah. As specific situations for which there is no answer turn up, the Israelites turn to God for answers. Adjudications, words, revelations from the Lord thus are seen to be an ongoing activity, even within the confines of canonical Scripture Matters that seem to be temporarily resolved spawn other matters from their resolution, and on and on it goes. One danger is that the complexity and sinfulness of the human community requires such detailed legislation that the whole parade bogs down with one addendum after the next, until the whole story becomes a wrangling over words and subwords. But the other danger is that the Scriptures become so fossilized that they are unable to speak to new situations and unforeseen developments. Yes, this is about far more than gender Though the boundary lines between those who stand to inherit and those who dont are still within the family here in Numbers 27, the possibility

75

(Ashley 1993), 545 (Boyce 2008), 237.

76

36

of fresh revelations hint at the continuing possibility of fresh revelations elsewhere.77 Circumcisedion or uncircumcisedson? Samarians or not? Who is part of the Promise? The reasoning behind the answers can be found throughout the Scriptures. God reveals himself, always. Currid inserts an important, additional consideration. As we have already seen, the new generation is in power. The old generation is dead. And there is good news for the second generation Even if the parents were judged for their sins, the children might still have a future in the Lord, through his grace and mercy.78

77

Ibid, p. 237. (Currid 2009), p. 371

78

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Lesson 11 Read Numbers 5:11-28; 30:1-16 What do these two passages interact or intersect with each other? One is about the accusations of a jealous husband, and the other speaks to vows made by women. In order to understand these two sections, we need to take a look at them in light of one of the greater themes of the Book of Numbers: holiness. Sin is a two-sided matter. On the one side, the human being is responsible for it. On the other, God forgives sin, so that sin does not permanently estrange God from humanity or humanity from God. In the context of the stories of Numbers that concern cultic cleanness and uncleanness, this point is made in a very specific way. Even though Israel becomes unclean, God is still within the camp. Nonetheless, sin does have the power to place a barrier between humanity and God, and that barrier must be taken away.79

What could be more sin-producing than suspicion between a husband and his wife? Did she, or didnt she? He cant prove it, but its driving him nuts. The human problem which this text foregrounds is living at the mercy of jealousy, and the destructive effects, all too clear in the passage, of letting suspicion triumph over trust.80 When jealousy runs rampant, sin multiplies. How to put an end to this? Like the story of the daughters of Zelophehad, this passage puts the onus on Yahweh. Moses doesnt try to work out a solution, or adjudicate it for himself. Rather, we have the arcane, complicated test for purity. The best thing that can be said about this instruction is that it at least recognizes that something must be done. Jealousy is as much a part of the human heart as the cholesterol and plaque we so assiduously measure. Moreover, once present, it shall find some out; through

79 80

(Neusner 1987), p. 177 (Briggs 2009), p. 312

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destructive behavior directed toward the spouse81 toward the person itself, or toward the community at large.82 Despite the attempts of many commentators to declare it an ordeal, the structure of this ritual is an attempt to resolve such conflict publicly, immediately, and following some sort of orderly procedure.83 Boyce goes further to suggest that this is an attempt to Place it in Gods hands.84 Considering the fact that were dealing with the Ancient Near East, and where adultery is punishable by death (Lev 20:10), Coles restatement of Milgroms conclusion provides some justification. It provides the priestly legislator with an accepted practice by which he could remove the jurisdiction over and punishment of the unapprehended adulteress from human hand and thereby guarantee that she would not be put to death.85 Cole goes further to declare that the purity and the sanctity of the community are thereby assured, so that the nation may be prepared to move forth from Sinai to the Promised Land experience Gods fullest blessing.86 This of course, assumes the woman is an adulteress. It does not deal with the spirit of jealousy (5:15) which, rightly or wrongly, has gripped the husband. Now lets connect this with the material in chapter 30 regarding the vows of women. First, we need to understand the power of the spoken word in context. The keeping of vows was a fundamental value for the Israelites. As a people whose sole

81

See also Briggs, page 289 Boyce, p. 122. Ibid. Ibid, p. 123 (Cole 2000), 119. Ibid.

82

83

84

85

86

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hope was grounded in the vows the Lord had made to them vows made in response were not to be taken lightly.87 Cole argues that the primary focus of this entire passage is the binding character of vows for all community members.88 When vows were broken, sin took place. In the context of chapter 30, the issues of vows must be viewed in terms of the relationship between husbands and wives, fathers and daughters. In a time and place where men had almost complete authority over women, the clear case law regarding vows brought clarity to the ability of women to have their own relationship with God. For example, a vow made where no one could hear was still binding. In order for a husband or father to nullify the vow, he would have to know about it, and immediately upon knowing, pronounced it invalid. If a vow werea vow was valid and a father or husband tried to thwart the fulfillment of the vow, the guilt and sin would be upon him (30:15). Guilt and sin are antithetical to holiness. Specific laws were put in place for the purpose of helping the sinful human beings doing their best to avoid sin. But, Cole summarizes it best. Numbers 30 elevate(s) the status of women within the patriarchal society of ancient Israel.89 Numbers 5 protects women from jealousy and suspicion; Numbers 30 protects the rights of women to have their own relationship with God.

87

(Boyce 2008), p. 245. (Cole 2000), p. 482. Ibid., 485.

88

89

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Lesson 12 Read Numbers 31: 1-36:13 We really are at the end at least of this book. As you know, the story continues. Here, however, we tidy up the loose ends. We find the last battle before the House of Jacob crosses the Jordan, a battle against the Midianites. Once again, Yahweh commands Moses and Moses obeys by ordering the Israelites troops into battle. The Midianites were the ones who seduced Israel to worship Baal just a few chapters ago, and it is Gods last command to Moses to wipe them out, which the troops dont do. So, Moses must command them to kill the all the men and all the sexually active women, as atonement for the seduction of Israel. But, because they have killed and exposed themselves to dead bodies, the necessary purification and cleansing rituals take place on a wholesale level. Nothing is to be kept, except that which can stand the fire, (31:23). Even metal objects must undergo the rites of purification. Holiness is one of the great themes found in the Book of Numbers. That which is not clean is not holy; that which is not clean can and does incite and invite Gods wrath and indignation , which, as we have seen, is often exhibited in catastrophic ways : plague; fire; more plague; earthquake; even more plague; even more plague again; and even more plague yet again. Clean, pure, and holy are not just concepts or ideas to consider. They are essential to life as a follower of Yahweh.
Comment [C4]: Dont you mean punishment?

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God provides for the lands apportionment and the laws regarding its division. He provides for the Levites, who will not inherit a portion. He declares cities of refuge for those who may have killed unintentionally or are awaiting trial, and puts the Levites in charge of them. Yahweh gives his final laws and then, suddenly without notice or warning, we are back to dealing with the daughters of Zelophehad. What can this possibly mean? Boyce doesnt even address the question. He skips from 35:34 to his epilogue. Mays glosses over the chapter, merely giving a blow-by-blow description without as much as a simple comment or explanation.90 Brown speaks of it in terms of land-rights, unity of the people, obedience to Gods will, and concludes with a stirring exhortation that calls for obedience on the part of the reader.91 Cole, too, stresses the importance of this passage in terms of our uncompromising obedience to Gods will, and ties it to the central theme of Numbers. The men had completed faithfully the charge given to them by God in the beginning, and in the conclusion the women likewise had carried out Gods word in unwavering approbation.92 Ashley concludes, It ends a section of legal material. The formula is intended to conclude the whole section that began when Israel arrived on the plains of Moab in 22:1.93 Currid offers no additional insight. We are left, like the people of Israel, in the plains of Moab by the Jordan at Jericho: (36:13), awaiting the next chapter. Like the Israelites, we will sin, repent, sin again, look to our priestly leadership for guidance, and try to develop our relationships with God. We are blessed with the gift of Christ, even holier than Moses, who will mediate on our behalf, and is the one true sacrifice that atones for sin.

90 91 92

Mays, p. 143. (Brown 2002), 303-307 Cole, p. 563. 93 Ashley, p. 659

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