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On this second occasion when they were short of water God told Moses not to strike the rock but just to speak to it. A word would be sufficient to release the water in the rock. But Moses was so impatient with the people that he did not listen to God carefully and he struck the rock twice. God told Moses that because he was disobedient, he would not put a foot in the Promised Land. This is a poignant reminder of how important it is for a leader to listen carefully to God. Moses died at Mount Nebo in sight of the Promised Land, but unable to enter it.

Numbers tells us that it is a big responsibility to lead God’s people. It must be done correctly and it must be done God’s way.

Individuals

There were a number of individuals who let God down throughout the book of Numbers. The most outstanding was a man called Korah. We find Korah leading a rebellion because he was angry that the priesthood should be exclusively the right of Aaron and his family. Others joined him in this subversion, and soon there were 250 gathered together, challenging the authority of Moses and the priesthood of Aaron. The rebels said they could not believe that God had chosen Moses and Aaron and were critical of their failure to lead the Israelites into the Promised Land.

Then with great drama, Moses told the people to keep away from all the rebels’ tents. Fire came down from heaven, struck their tents and destroyed them all. Korah saw it coming and ran away with a few of his followers, but they were swallowed up on some mudflats. (In the Sinai Desert there are mudflats which have a very hard crust but are very soft underneath, like thin ice on a pond. They are like a treacherous swamp or quicksand.)

Despite all this, some of the psalms are written by the sons of Korah. This man’s family did not follow him in his rebellion, and his children later became singers in the temple. We do not need to follow our parents when they do evil.

Korah is mentioned in the book of Jude in the New Testament as a warning to Christians not to question God’s appointments and become jealous.

Moses then announced that they needed to test whether God had chosen him and his brother for these positions. He told the leaders of the twelve tribes to get hold of twigs from the scrub bushes in the desert. They were to lay these twigs in the holy place before the Lord all night. In the morning Aaron’s stick had blossomed with leaves, flowers and budding fruit. The other twigs were dead. From then on they put Aaron’s rod inside the ark of the covenant as God’s proof that Aaron was his choice and not self-appointed.

People

The people as a whole were problematic, as well as some individuals. Acts tells us that God endured their conduct for 40 years in the wilderness. Numbers says that the whole people failed except for two – two out of more than 2 million, not a high proportion. The people had one general problem and failed on three occasions of particular note.

GRUMBLING

The general problem with the people was ‘grumbling’. You need no talent to grumble, you need no brains to grumble, you need no character to grumble, you need no self-denial to set up the grumbling business. It is one of the easiest things in the world to do.

The people thought that because God was in the tabernacle, he did not know what they said when they went to their own tents. What a big mistake! They grumbled about the lack of water, they grumbled about the monotonous food. It says they grumbled because they could not have garlic, onions, fish, cucumbers, melons and leeks as they had in Egypt. God heard their grumbling and responded accordingly. Soon he sent them quails to supplement their diet of manna – so many that they lay 1.5 metres thick, covering 12 square miles of ground! The people went out to gather the quail, but while they were still eating the meat, God struck them with a severe plague because they had rejected him.

Grumbling probably does more damage to the people of God than any other sin.

OASIS OF KADESH

The first particular occasion for failure was when they arrived at the last oasis, 66 miles south-west of the Dead Sea (today called Ain Qudeist) in the Negev Desert. They were told to send 12 spies, one from each tribe, to spy out the land and return to tell the whole camp what it was like. They spent 40 days in the south around Hebron and also travelled up to the far north, and they found it a very fertile land. But the conclusion of their report was negative. They spread the rumour that the land would devour them. They would rather go back to Egypt.

Two of the spies, Joshua and Caleb, said that God was with them and there was nothing to fear. They agreed that the land was well fortified and that it was inhabited by much bigger people. We know from archaeology that the average height of the Hebrew slaves was quite small compared to the Canaanites. They agreed too that the walls around the cities provided an obstacle. But they argued that God had not brought them this far to leave them in the desert. They told the people that God would carry them on his shoulders (just as a small boy might feel like a giant on the shoulders of his father).

The pessimistic arguments of the other 10 spies were more persuasive, however. The crowd actually wanted to stone Moses and Aaron for bringing them all this way. It had been just three months since they had left Egypt, but they were prepared to kill Moses and Aaron for bringing them out of slavery! They preferred to trust in what the 10 spies saw and said. They took the majority verdict, which in this case was contrary to God’s intentions.

The contrast in the two reports is remarkable. The 10 men said they were not able to take the land and that was that; Joshua and Caleb said, ‘We can’t, but God can’. This was not merely positive thinking but a willingness to see the problems as opportunities for God.

As a result of the faithless outlook of the majority, God swore that not one of that generation would ever get into the Promised Land – except Joshua and Caleb. We are told that he swore by himself, because there is no one else higher by whom he could swear.

They had been spying out the land for 40 days, so God said that for every day they had spied out the land and come to the wrong conclusion, they would spend one year in the wilderness. He made the punishment fit the crime. This event becomes the hinge of the book of Numbers, just a third of the way through. Had they obeyed God, the rest of the events in the book would never have taken place.

THE VALLEY OF ‘SCORPIONS’

The next time the people tested God and failed came after a magnificent victory over the Canaanite king of Arad.

They made their way back down into the deep valley of Arovar, also known as the ‘valley of the scorpions’. It is just below Mount Hor and is well known for its scorpion and snake population. Once again the Israelites grumbled against God, returning to the theme of the poor diet, saying they would prefer to return to Egypt rather than remain in the desert.

This time God punished them by sending snakes so that many were bitten and died. Realizing their sin, they asked Moses to intercede for them. God did not stop the snakes, but he sent a cure for the snakebites. Moses set up a copper snake on a pole on the top of the mountain looking over the valley. If anyone was bitten by a snake, they could look at that copper snake on the pole and would not die. All they needed was faith to believe it would work.

PLAIN OF MOAB

The third and final crisis came when they got to the plains of Moab. They achieved a number of victories along the way. They wanted to use a main route through Edom. Their request was denied, despite their historical links (Edom was descended from Esau, Jacob’s brother). A battle ensued and God gave them victory over Edom and Moab, so they were feeling confident. They camped by the Jordan looking across to the Promised Land.

But there was opposition to their advance on Canaan. The people of Ammon and Moab, owning land bordering the Promised Land, decided to disrupt their plans and hired a soothsayer from Syria to achieve their aim.

This soothsayer from Damascus was named Balaam. He had built a reputation for seeing the defeats of the armies he had cursed. But he had never been asked to curse Israel, for, as he actually explained to those who hired him, he could only say what God gave him to say! It was customary for a soothsayer to curse the opposition prior to a battle and so Balaam was asked to pronounce ill words upon the Israelites. His motive was purely the fee he would be paid. However, he proved to be unable to utter curses against Israel and ended up blessing her instead. He was unable to help himself!

Balaam announces that God will bless and multiply Israel – a prediction about King David and the son of David. So we have an amazing account of a non-believer prophesying a blessing upon Israel.

The account also tells the extraordinary story of the talking ass who refuses to advance when he sees an angel in his path. After Balaam beats the ass for refusing to move, the ass finally tells him why he is not moving! (Those who question whether this took place forget that animals can be possessed by evil spirits and good spirits. The serpent in the Garden of Eden and Jesus sending demons into the pigs are two biblical examples.) The message is clear: the animal has more sense than Balaam!

It is a sad story because of the sequel. Balaam finally realized how to obtain money from the kings of Ammon and Moab. He told them to forget about cursing but instead to send some of their pretty girls into the camp to seduce the Israelites. As this was prohibited by the law, most of the illicit sex took place outside the camp. But one man, Zimri, had the affront to bring a girl to the very door of the tabernacle.

Seeing this awful act, a man named Phinehas pinned the couple to the ground with a spear. Thereafter he was given a perpetual priesthood for himself and his family. He was the only man to defend God’s house against what was happening in God’s sight. The judgement may seem harsh, but remember that the Israelites were heading for the Promised Land. One of the worst features they would find there would be immorality. There were fertility goddesses, occult statues and phallic symbols, and all kinds of licentious behaviour. They needed to realize that such things were abominations before God.

What can we learn from Numbers?

Numbers was written for the Jews in order that later generations might learn to fear God. It was, therefore, written for Christians too, so that we might learn from their failures. We have seen already how Paul told the Corinthians that these events were recorded as ‘examples’, warning us not to live as the Israelites did. We can also fail to arrive, just as they did. The Bible is a mirror in which we see ourselves, according to James. We can live and die in the wilderness; we can look back on the ‘pleasures of sin’ but be unable to look forward to ‘God’s rest’ in the Promised Land.

We can learn more about the character of God from Numbers, and the twin themes of kindness and sternness are taken up again at various times in the New Testament, in Romans, Hebrews, Jude and 2 Peter.

Jude also mentions both Korah and Balaam. Grumbling was as big a problem in the early Church as it was in Israel. When people grumble and complain it is called a ‘bitter root’ which can grow inside a fellowship and cause trouble.

In the New Testament we are reminded that we are names, not numbers. Even the hairs of our head are numbered. Our names are in the ‘book of life’, but there is also evidence that our names can be erased.

What Numbers says about God

In Numbers we are told very clearly that there are two sides to God’s character. The apostle Paul draws them out when he says, ‘Consider then the kindness and sternness of God…’

1 On the one hand we see his provision of food, drink, clothes and shoes. We see God providing his people with protection from their enemies, greater than them in size and number. We see his preservation of the nation despite their sinfulness.

2 On the other hand we see his justice. He is faithful to his covenant promises, punishing the people when they sin. This involves discipline, and ultimately disinheritance if they refuse to go on and follow his will.

We deal with the same God. He is holy and we must fear him.

What Numbers says about Jesus

1 As Israel went through the wilderness, so Jesus spent 40 days in the wilderness being tempted.

2 John 3:16 is well known, but the verse before it less so: ‘…as Moses lifted up the serpent in the wilderness, so must the son of man be lifted up.’

3 John also asserts that Jesus is the ‘manna’, the ‘bread from heaven’.

4 Astonishingly, the apostle Paul speaks of the water being struck from the rock in the wilderness, suggesting that the rock was none other than Christ.

5 Hebrews says that if the ashes of a heifer could bring forgiveness, how much more will the blood of Christ achieve the same thing.

6 Perhaps the most amazing thing is that Balaam, the false prophet, actually made a true prophecy about Jesus! ‘I see him, but not now; I behold him, but not near. A star will come out of Jacob; a sceptre will rise out of Israel.’ From that time on, every devout Jew looked for the star of the king to come, and that is what led the wise men to Bethlehem.

Blessings of fellowship with God

Perhaps the best-known verse in Numbers is 6:24: ‘The LORD bless you and keep you; the LORD make his face shine upon you and be gracious to you; the LORD turn his face towards you and give you peace.’

This was the blessing that God gave Aaron to give to the people when they set off from camp on the next part of their journey. It has every mark of direct inspiration from God because it is mathematically perfect. Whenever God speaks, his language is mathematically perfect. In the Hebrew there are three lines in the blessing:

The LORD bless you and keep you

The LORD make his face shine upon you and be gracious to you

The LORD turn his face towards you and give you peace

In the Hebrew, there are 3 words in the first sentence, 5 in the second, and 7 in the third. There are 15 letters in the first, 20 in the second, and 25 in the third. There are 12 syllables in the first, 14 in the second, and 16 in the third. If you take the word ‘LORD’ out, you are left with 12 Hebrew words. We are left with the Lord and the 12 tribes of Israel! It is mathematically perfect. Even in English it builds up – there is a kind of crescendo through the lines. Each line has two verbs, and the second expands the first.

The blessing applies to Christians today, for the two things the blessing offers are grace and peace. This is the Christian blessing given in the epistles in the New Testament: ‘Grace and peace to you from God our Father and the Lord Jesus Christ.’

We too can receive the blessings of fellowship with God that Israel enjoyed – if we heed the lessons of Numbers.

6.
DEUTERONOMY

Introduction

Every Jewish synagogue includes a large cupboard, usually covered with a curtain or a veil. Inside the cupboard are some scrolls wrapped in beautifully embroidered cloth. These scrolls are the law of Moses. They are called the Torah, which means ‘instruction’, and are regarded as foundational to the whole Old Testament. They are read through aloud once a year.

When a scroll was removed from the cupboard, the first part would be unrolled to reveal the opening words. The book became known by these words. The book of Deuteronomy is simply called ‘The Words’, because the first phrase in the Hebrew is ‘These are the words’. When the Hebrew Old Testament was translated into Greek, they had to think of a more appropriate name. ‘Deuteronomy’ comes from two words in the Greek language, deutero, which means ‘second’, and nomos, which means ‘law’.

The name gives us a clue to its content, for in Deuteronomy we find that the Ten Commandments appear again, just as in the book of Exodus.

A second reading

Why is it that the Ten Commandments need to be repeated a second time? Furthermore, there are 613 laws of Moses in total and many are repeated here. Why?

The clue lies in the book of Numbers. Deuteronomy was written 40 years after the book of Exodus. During those 40 years an entire generation died. These consisted of all the adults who came out of Egypt, crossed the Red Sea, camped at Sinai and heard the Ten Commandments the first time. By the time of Deuteronomy, they were all dead (with the exception of Moses, Joshua and Caleb). They had broken the law so quickly that God had said they would never get into the Promised Land. Their punishment was to wander around the wilderness for the 40 years until an entire generation had disappeared.

The new generation were only little children when they crossed the Red Sea and camped at Sinai. Most of them, therefore, would barely remember what had happened when their fathers came out of Egypt, and certainly would not recall the reading of the law at Sinai. So Moses read and explained the law a second time. Each generation must renew the covenant with God.

There is another reason for the second reading. This is to do with the timing. They were about to go into the Promised Land. They had been on their own in the wilderness and now they were facing a land that was already occupied by enemies. So the law was read and explained when the people were still on the east side of the River Jordan so that they might know what God required of them.

In addition, their leader Moses was not going to go in with them. He had forfeited his right to go in because he disobeyed God’s Word concerning the provision of water from the rock. God had shown him that he was going to die in just seven days’ time. So Moses wanted to ensure that this new generation were informed about the past and ready to face the future. Indeed, they would see the miracle of the parting of the water all over again, this time with the River Jordan. God wanted them to know his miraculous power, just as the previous generation had done.

It is important that we are clear about the context in which the law was given for the second time. God brought the Israelites through the Red Sea first and then made the covenant at Sinai. He did not tell them how to live until he had saved them. This is a pattern throughout the whole Bible: God first of all shows us his grace by saving us, and then he explains how we should be living.

This new generation were going to see God rescue them and take them through the Jordan, which at that time of year was in flood and impassable. Having seen that miracle, they would go on to their own equivalent of Mount Sinai (Mount Ebal and Gerizim) and hear a repetition of the blessings and curses of the Lord. It was a repeat performance at the end of 40 years for an entirely new generation.

Deuteronomy therefore, the last of the books of Moses, is written and spoken in the Israelites’ camp on the east side of the River Jordan, while Moses is still alive and still leading them.

Land

There are certain key phrases in the book of Deuteronomy. One occurs nearly 40 times. It is ‘the land the LORD your God gives you’. The Israelites are reminded that this land is a gift, an undeserved gift. Psalm 24 states that ‘The earth is the LORD’s, and everything in it.’ When we argue about who has the ownership of land, we should remember that ultimately God owns it all. He gives it to whomever he wishes. In Acts 17 Paul, addressing the Athenians on Mars Hill, explained that it is God who decides how much space and how much time a nation has on this earth.

The second phrase which occurs the same number of times is ‘go in and possess the land’. Everything we receive from God is a gift, but we have to take it. Salvation is a free gift from God, but we must ‘go in and possess it’ for it to be ours. God does not force it on us. Possessing the land would be a very costly thing for the Israelites: they would have to fight for it; they would have to struggle for it. Even though God gives everything to us, we have to make an effort to take it.

An important question arising from Deuteronomy concerns the ownership of the land. Was it to be theirs for ever, or was it theirs to keep or lose? There are two conclusions we can draw.

1. UNCONDITIONAL OWNERSHIP

God said he was giving the land to them for ever. This did not, however, mean they could necessarily occupy it for ever.

2. CONDITIONAL OCCUPATION

The occupation of the land was conditional. Whether they lived in it and enjoyed it depended on how they lived in it.

The Deuteronomy message is very simple: You can keep the land as long as you keep my law. If you do not keep my law, even though you own the land and I have given it to you, you will not be free to live in it and enjoy it.

There is a difference between ‘unconditional ownership’ and ‘conditional occupation’. This distinction was one about which the prophets of the Old Testament needed to remind the people. The prophets could see that the people’s behaviour would mean a forfeiture of their right to keep the land.

To this day the promises of God are conditional. They are gifts, but how we live in those promises determines whether we can enjoy them.

Covenant framework

The framework of covenant described in Deuteronomy was used throughout the ancient Near East. Whenever a king expanded his empire and conquered other countries he would make what was known as a ‘suzerain treaty’. This was an agreement which in basic terms said that if the conquered behaved themselves, the king would protect them and provide for them, but if they misbehaved, he would punish them. Numerous examples of such treaties from the ancient world have been uncovered by archaeologists, particularly in Egypt. The pattern of the treaties is exactly the same in outline as the book of Deuteronomy.

Presumably Moses saw and studied these treaties when he was educated in Egypt. Moses presents the covenant to the people of Israel in the form of a treaty since the Lord was their king, and they were his subjects. The pattern of the suzerain treaty went as follows:

Preamble: ‘This is a treaty between Pharaoh and the Hittites…’

Historical prologue summarizing how the king and his new subjects came to be related to each other

Declaration of the basic principles on which the whole treaty would be based

Detailed laws as to how the subjects were to behave

Sanctions (i.e. rewards or punishments): what the king would do if they did behave properly, and what he would do if they did not

Witnessed signature, normally calling on ‘the gods’ to witness the treaty

Provision for continuity: what would happen if the king died and naming a successor to whom the people would still be subject

All would be settled in a ceremony when the treaty would be written down, signed and agreed by the king and his new subjects.

It is easy to see the parallels between this form and the form and content of the law given in Deuteronomy:

Preamble	1:1–5
Historical prologue	1:6–4:49
Declaration of basic principles	5–11
Detailed laws	12–26
Sanctions	27–28
Invocation of divine witness	30:19; 31:19; 32
Provision for continuity	31–34

The sanctions are a key part of the book and concern our understanding of later events in biblical history. There were two things that God would do in terms of sanctions if the Israelites did not live the way he told them to.

NATURAL SANCTIONS

The natural sanction he could impose was the absence of rain. The land they were entering was between the Mediterranean Sea and the Arabian desert. When the wind blew from the west it would pick up rain from the Mediterranean and drop it on the Promised Land. But if the wind came from the east, it would be the dry, hot desert wind which dries up everything and turns the land into a place of desolation. During Elijah’s day, therefore, God punished the idolatry of the people with a drought for three and a half years. This was a simple way of God rewarding or punishing the people.

MILITARY SANCTIONS

If the natural sanction failed, he would move on to something rather more fierce. He would use human agents to attack them. Amos 9 tells us something very significant in this regard. We read that when Israel was crossing the Jordan, God brought another people at the same time into the same land from the west. These people were called Philistines. Thus God brought a people who proved to be Israel’s greatest enemy into the same land at the same time. Israel settled in the hills and the Philistines on the coastal plain (now the Gaza Strip). If Israel were faithful in keeping the laws they would enjoy peace. If they misbehaved God would send the Philistines to deal with them. It was as simple as that.

Corruption

The land of Canaan was inhabited by a mixture of Amorites and Canaanites. God told the Israelites to drive out these nations and possess the land. This point has given rise to a common objection to the Bible. Such apparent genocide seems barbaric to the modern mind. How can we reconcile a God of love with a God who tells the Jews to slaughter all the people living in the Promised Land? It seems immoral and unjust.

The answer is found back in Genesis. God told Abraham that he would keep his family and their descendants in a foreign country for 400 years until the wickedness of the Amorites was complete. God actually waited 400 years for those people to become so bad that they no longer deserved to live in Canaan – because they did not deserve to live anywhere on his earth. God does not allow people to go on occupying his earth regardless of what they do. He is very patient with them, but eventually he will act in judgement. Archaeology has revealed evidence of just how wicked the Amorites were. Sexually transmitted diseases were commonplace amongst them, for example. If the Israelites had mixed with these people it would have been like living in a land where everybody had AIDS, quite apart from the generally unhealthy influence of their corrupt lifestyle.

In Deuteronomy God says, ‘It is not because of your righteousness or your integrity that you are going in to take possession of their land; but on account of the wickedness of these nations, the LORD your God will drive them out before you, to accomplish what he swore to your forefathers, to Abraham, Isaac and Jacob.’

Some ask why it was necessary for the Israelites to slaughter them. Could God not have destroyed them himself? The answer is very clear. He needed to teach the Israelites the importance of living the way he said. If they behaved like the Amorites, they would go exactly the same way.

When we read Deuteronomy we must realize that we are reading a mirror image of life in Canaan. Everything God tells the Israelites not to do is what was already happening in Canaan. We can build up a picture of what was happening in the Promised Land before they got into it. This can be summarized in three words.

1. IMMORALITY

We have noted already that there were sexually transmitted diseases in the land. There was fornication, adultery, incest, homosexuality, transvestism and buggery. There was also widespread divorce and remarriage. Deuteronomy outlines how all such behaviour was strictly prohibited.

2. INJUSTICE

Deuteronomy also addresses injustice. ‘The rich were getting richer and the poorer getting poorer.’ The age-old sins of pride, greed and selfishness were evident, leading to exploitation of the poor. Those with disabilities, the blind, the deaf, were not cared for. Many people were unable to break the shackles of poverty caused by usury. God said the Israelites were to be selfless. They were to look after the deaf, the blind, the widow and the orphan. People mattered.

3. IDOLATRY

Canaan was full of idolatry. There was occultism, superstition, astrology, spiritism, necromancy, and fertility cults. They worshipped ‘Mother Earth’, believing that sexual acts had links with the fertility of the land. In the pagan temples there were male and female prostitutes, and worship included sex. These practices were reflected in the monuments throughout the land: asherah poles (phallic symbols) were frequently seen on the hills as a witness to the pagan rituals which predominated.

Deuteronomy makes it clear how God viewed such behaviour. It was his land and it was now totally corrupt, defiled, debased. It was disgraced and God could not let it go on. Are things so different now?

The last work of Moses

Deuteronomy is the last of the five books of Moses, the Pentateuch. We have seen that it was written at a critical moment for the people of Israel. They were about to enter the Promised Land, but Moses was not going to lead them. He was by then an old man of 120, and was entering his last week of life (the book ends with his death). Having seen the weakness of the present generation’s parents, he was afraid that they might go the same way. He saw ahead to the battles they would need to fight, both physical and spiritual.