Page 106 - Pentateuch - Student Textbook

Strangely enough the very last chapter returns again to a previous issue, the inheritance rights of
women (cf. 27:1-11). The daughters of Zelophehad are the only heirs. Their father passed away in the
wilderness but was not involved in a specific rebellion (27:3). They wanted part of the land as an
inheritance. The problem arises of their marrying into a different tribe. Could tribes gain or lose land
through this or another method? The answer comes from God. Marry someone within the tribe, but
land cannot pass from one tribe to another (36:6-9).

We must pause in our review of Numbers to touch on an
rAa yhiy – Let there be light important point of theology, the doctrine of scripture.
Throughout the Pentateuch, not just in the prophecies of
Balaam, the word of God has been central. At the creation of the world, God spoke, and creation
happened (Gen. 1:3). As time went by, God spoke to a variety of individuals. We do not know exactly
how this happened, yet he made a clear distinction between his voice and the inner, everyday thoughts
of a person. Abraham, for example, did not try to sacrifice his son Isaac because he heard a strange
voice in his head. God “said to him, ‘Abraham!’ (Gen. 22:1).” The voice of God was clear, different from
any other voice Abraham had ever heard. The assumption of scripture from beginning to end, not just
the Pentateuch, is that God has spoken clearly. He has revealed himself to people. We cannot afford to
miss this claim. “Your word is a lamp for my feet, a light on my path (Ps. 119:105).” God has spoken. God
has spoken clearly. We might not understand parts, yet we can understand quite a lot.

Besides claiming to be revelation from God, the law gives a few guidelines about how to differentiate
between true and false words from God. Deuteronomy 18:9-22 is one of those passages. As we might
expect, we are warned about adopting any of the methods used by the nations of the day. “Let no one
be found among you who sacrifices their son or daughter in the fire, who practices divination or sorcery,
interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults
the dead (vv. 10-11).” All of these activities were, and are still, used to force a god to divulge information
or to manipulate him into doing something. By knowing the proper spell, for example, a person could
bind his god and make him carry out actions against or for another person. All of these methods
reflected gods with different characteristics than YHWH. Their methods did not work. When used with
YHWH, their methods were offensive, calling into question his uniqueness.

Instead God gave them a clear example of his method of revelation by speaking to Moses. For more
than forty years, they saw exactly how God would speak to them. When God originally met them at
Mount Sinai, the people were afraid and asked not to hear the voice of God. Moses instead spoke with
God (v. 16). “The LORD directed me,” wrote Moses, “at that time to teach you the decrees and laws you
are to follow (4:14).” Over the years, when someone protested the role of Moses, that person was in
trouble. “Has the LORD spoken only through Moses? Hasn’t he also spoken through us (Num. 12:2)?”
were the questions of Miriam and Aaron. In answer God gave to Miriam a case of leprosy (v. 10),
apparently the ringleader of this little rebellion as her name is listed first (v. 1).

The pattern is set. YHWH promises to raise up another
prophet like Moses. The people would be required to listen hw"hy> rm;a' hKo – Thus says the
to him. “I will put my words in his mouth. He will tell them
everything I command him (18:19).” The promise carries an implication of a whole line of prophets, as
many as God might need over the centuries to communicate to his people. God might use other
methods, such as the events of history to teach them, yet prophets would be his preferred method.

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