A Lesson in Belief.

Moving forward from Moses, Aaron, the Tabernacle of Testimony, and the Ark of the Covenant, we encounter Joshua. You probably hear the name of Joshua and think, "the Battle of Jericho". From a historical standpoint, that battle would have been a test of belief indeed. So how contextually supported is the story of Jericho and the life of Joshua in Scripture?

"I Lift My Hands" by Chris Tomlin

Old Testament References to Joshua:

• Numbers 14:36-38, "The LORD spoke to Moses and Aaron, saying, 'How long shall I bear with this evil congregation who are grumbling against Me?' . . . 'Surely you shall not come into the land in which I swore to settle you, except Caleb the son of Jephunneh and Joshua the son of Nun' . . . 'Your sons shall be shepherds for forty years in the wilderness, and they will suffer for your unfaithfulness, until your corpses lie in the wilderness. According to the number of days which you spied out the land, forty days, for every day you shall bear your guilt a year, even forty years, and you will know My opposition. I, the LORD, have spoken, surely this I will do to all this evil congregation who are gathered together against Me. In this wilderness they shall be destroyed, and there they will die.' As for the men whom Moses sent to spy out the land and who returned and made all the congregation grumble against him by bringing out a bad report concerning the land, even those men who brought out the very bad report of the land died by a plague before the LORD. But Joshua the son of Nun and Caleb the son of Jephunneh remained alive out of those men who went to spy out the land."
• Joshua - Portrayed as a historical man, not simply a figurative one.
• Why would God speak to historical Moses and Aaron about a merely imaginary Joshua?
• Why mention the father of a merely figurative Joshua?
• Why would it be written in Scripture that the Lord swore He would punish Israel for forty years for their guilt, if the story of the spies, including Joshua, was fake?
• Where in Scripture do you find an imaginary plague from the Lord? If the plague was real, must not Joshua have been a real (not merely figurative) Israelite?
• Deut. 31:14-26, "Then the LORD said to Moses, 'Behold, the time for you to die is near; call Joshua, and present yourselves at the tent of meeting, that I may commission him.' So Moses and Joshua went and presented themselves at the tent of meeting. The LORD appeared in the tent in a pillar of cloud, and the pillar of cloud stood at the doorway of the tent. The LORD said to Moses, 'Behold, you are about to lie down with your fathers; and this people will arise and play the harlot with the strange gods of the land' . . . 'Now therefore, write this song for yourselves, and teach it to the sons of Israel; put it on their lips, so that this song may be a witness for Me against the sons of Israel' . . . So Moses wrote this song the same day, and taught it to the sons of Israel. Then He commissioned Joshua the son of Nun, and said, 'Be strong and courageous, for you shall bring the sons of Israel into the land which I swore to them, and I will be with you.' It came about, when Moses finished writing the words of this law in a book until they were complete, that Moses commanded the Levites who carried the ark of the covenant of the LORD, saying, 'Take this book of the law and place it beside the ark . . . '"
• Joshua - Portrayed as a historical man, not simply a figurative one.
• Why would the Lord speak to a historical Moses just before his death about an imaginary Joshua succeeding him?
• Where in Scripture does the Lord commission an imaginary man for leadership?
• Why would an imaginary Joshua be recorded in the real law of Moses, which was kept beside the real Ark of the Covenant?
• How could a merely imaginary man lead the real sons of Israel into a new land?
• Joshua 6:26-27, "Then Joshua made them take an oath at that time, saying, 'Cursed before the LORD is the man who rises up and builds this city Jericho; with the loss of his firstborn he shall lay its foundation, and with the loss of his youngest son he shall set up its gates.' So the LORD was with Joshua, and his fame was in all the land."
• Joshua - Portrayed as a historical man, not simply a figurative one.
• Where in Scripture are curses merely imaginary?
• Why associate a specific city with an imaginary curse?
• If the curse in Joshua 6 was real, how could Joshua be merely figurative?
• Joshua 19:49-50, "When they finished apportioning the land for inheritance by its borders, the sons of Israel gave an inheritance in their midst to Joshua the son of Nun. In accordance with the command of the LORD they gave him the city for which he asked, Timnath-serah in the hill country of Ephraim. So he built the city and settled in it."
• Joshua - Portrayed as a historical man, not simply a figurative one.
• Why write of the real sons of Israel apportioning land to a merely imaginary Joshua?
• Why specify the city given to Joshua and its location in the territory of Ephraim, if Joshua was a simply figurative character?
• Judges 2:6-10, "When Joshua had dismissed the people, the sons of Israel went each to his inheritance to possess the land. The people served the LORD all the days of Joshua, and all the days of the elders who survived Joshua, who had seen all the great work of the LORD which He had done for Israel. Then Joshua the son of Nun, the servant of the LORD, died at the age of one hundred and ten. And they buried him in the territory of his inheritance in Timnath-heres, in the hill country of Ephraim, north of Mount Gaash. All that generation also were gathered to their fathers; and there arose another generation after them who did not know the LORD, nor yet the work which He had done for Israel."
• Joshua - Portrayed as a historical man, not simply a figurative one.
• Why write of "all the days of Joshua", if Joshua never lived?
• Why reference "the elders who survived Joshua", if Joshua never lived?
• Why name Joshua as the "servant of the Lord", if he was an imaginary character who never actually served the Lord?
• Why specify the age of Joshua at his death if he never lived?
• Why specify the burial place of an imaginary man?
• I Kings 16:33-34, "Ahab also made the Asherah. Thus Ahab did more to provoke the LORD God of Israel than all the kings of Israel who were before him. In his days Hiel the Bethelite built Jericho; he laid its foundations with the loss of Abiram his firstborn, and set up its gates with the loss of his youngest son Segub, according to the word of the LORD, which He spoke by Joshua the son of Nun."
• Joshua - Portrayed as a historical man, not simply a figurative one.
• Why specify who rebuilt Jericho and who died, if the curse wasn't real?
• Why write of how the curse of a merely figurative man came to pass?
• How would the "word of the Lord" be given through an imaginary man?
• I Chron. 7:20-27, "The sons of Ephraim were Shuthelah and Bered his son, Tahath his son, Eleadah his son, Tahath his son, Zabad his son, Shuthelah his son, and Ezer and Elead whom the men of Gath who were born in the land killed, because they came down to take their livestock. Their father Ephraim mourned many days, and his relatives came to comfort him. Then he went in to his wife, and she conceived and bore a son, and he named him Beriah, because misfortune had come upon his house. His daughter was Sheerah, who built lower and upper Beth-horon . . . Elishama his son, Non his son and Joshua his son. Their possessions and settlements were Bethel with its towns, and to the east Naaran, and to the west Gezer with its towns, and Shechem with its towns as far as Ayyah with its towns, and along the borders of the sons of Manasseh, Beth-shean with its towns, Taanach with its towns, Megiddo with its towns, Dor with its towns. In these lived the sons of Joseph the son of Israel."
• Joshua - Portrayed as a historical man, not simply a figurative one.
• Why specify legacies of people in a genealogy attributed to the tribe of Ephraim, if these people never lived?
• Why include a merely figurative Joshua in the genealogy of the real tribe of Ephraim?

New Testament References to Joshua:

• Acts 7:44-47, "The high priest said, 'Are these things so?' And he [Stephen] said, 'Hear me, brethren and fathers! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran' . . . 'Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen. And having received it in their turn, our fathers brought it in with Joshua upon dispossessing the nations whom God drove out before our fathers, until the time of David. David found favor in God’s sight, and asked that he might find a dwelling place for the God of Jacob. But it was Solomon who built a house for Him.'"
• Joshua - Portrayed as a historical man, not simply a figurative one.
• Why would Stephen defend himself before the antagonistic high priest by referencing a figurative character? How would this be a good defense for Stephen?
• Why would Stephen insert an imaginary character into a story including the historical Abraham and Moses?
• Why would Stephen bring a merely imaginary Joshua into the story of how their real "God drove out" the Canaanite nations before them? Wouldn't referencing an imaginary character in this story be considered blasphemous by the high priest?
• Hebrews 3:16-4:11, "For who provoked Him when they had heard? Indeed, did not all those who came out of Egypt led by Moses? And with whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who were disobedient? So we see that they were not able to enter because of unbelief . . . For He has said somewhere concerning the seventh day: 'AND GOD RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS'; and again in this passage, 'THEY SHALL NOT ENTER MY REST.' Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience, He again fixes a certain day, 'Today,' saying through David after so long a time just as has been said before,
              'TODAY IF YOU HEAR HIS VOICE,
              DO NOT HARDEN YOUR HEARTS.'
  For if Joshua had given them rest, He would not have spoken of another day after that. So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His. Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience."
• Joshua - Portrayed as a historical man, not simply a figurative one.
• Why would an imaginary Joshua be referenced in writing of the yet observed (at least by Jews) seventh day sabbath and the final Sabbath rest promised to believers?
• Why at all consider whether Joshua gave the sons of Israel true rest, if Joshua never led Israel into a land of their own?
• Why write of some "following the same example of disobedience", if the story of Joshua being exempted from Israel's punishment of forty years' wandering in the wilderness was merely figurative and not a real example from which to learn?

Covenant Testimony

In view of Scripture, it seems that the Tabernacle of Testimony was real and historical. At the same time, the New Testament writers evidently believed that the nation of Israel had wondered without a land to settle in time past. But might the eyes of modern readers be blind in regard to ancient Judaic writings? Would this be a good, scholarly supposition? I think that the answer to this question lies in considering the author. The Scriptures do not claim human authors, although they were recorded and copied by human hand. No, the Scriptures claim as author the One, True, Omniscient God. This God is said to have no favoritism for the ancients or for the wise:

Psalm 19:1-4, 7-9 (NASB), "The heavens are telling of the glory of God;
            And their expanse is declaring the work of His hands.

      Day to day pours forth speech,
            And night to night reveals knowledge.

      There is no speech, nor are there words;
            Their voice is not heard.

      Their line has gone out through all the earth,
            And their utterances to the end of the world . . .

 The law of the LORD is perfect, restoring the soul;
            The testimony of the LORD is sure, making wise the simple.
       The precepts of the LORD are right, rejoicing the heart;
            The commandment of the LORD is pure, enlightening the eyes.
      The fear of the LORD is clean, enduring forever;
            The judgments of the LORD are true; they are righteous altogether."

The works of the Lord are not uttered to a few but rather "through all the earth" and "to the end of the world". The sure testimonies of the Lord are not given to the "wise" but rather to the "simple" to make them wise. This being our framework for studying Scripture, well, then onward! All are welcomed to read and seek understanding, and all are offered the opportunity to look upon the "work of His hands".



Facts, customs, and widespread beliefs regarding the Tabernacle of Testimony and Israel's wilderness wandering:

Reconstructed Tabernacle

• Timna Park - Park surrounded by cliffs and centered about Mt. Timna which offers a replica of the Old Testament tabernacle of testimony. The park also boasts the "world's first copper mine", dating back to imperial Egypt.
• Jerusalem Post - Tourist review of Timna Park and the full-size, reconstructed tabernacle of testimony. Article includes a photo of the replica tabernacle and notes its placement in the wilderness that Israel wandered.
• Encyclopaedia Britannica - Jewish history accounts that the tabernacle served as a "portable sanctuary" during a time of their wandering prior to arrival in Canaan. The Biblical account described how the tabernacle sheltered an alter of incense, table of shewbread, and a seven-branched menorah in the "holy place". Within the "holy place", the "Holy of Holies" was said to be indwelt by the presence of the Lord and sheltered the Ark of the Covenant, containing tablets written with the Ten Commandments.

Shiloh

• Israel Ministry of Tourism website - Notes that upon entry into Canaan, the Tabernacle was set up in the territory of the tribe of Ephriam at Tel Shiloh. Scholars have assessed what they deem to be the exact spot that the Tabernacle stood, corresponding also to the place where Hannah came to pray for and dedicated her son Samuel.
• Jewish Press - An alter (2 ft x 2 ft x 16 in.) has been discovered at Shiloh dating to the first kings of Israel.
• Islamic Web - Reinterpretes quite a bit of Scripture from an Islamic viewpoint (site info page), yet affirms that the Tabernacle and ark of the Covenant were placed at the geographical town of Shiloh.
• Islam For Mankind - Appears to copy, come from the same source text, or provide a source text for the Islamic Web website page above as this alternate webpage identically reinterpretes Scripture (for those questioning the acceptability of such exact copy, similar Islamic reasoning regarding Shiloh can be found on The Message of Islam website).
• United with Israel - Ongoing archeology to discover traces of the Tabernacle of Testimony which is noted in Scripture to have rested there.
• Joshua 18:1, "Then the whole congregation of the sons of Israel assembled themselves at Shiloh, and set up the tent of meeting there; and the land was subdued before them."
• I Samuel 1:24-25, "Now when she [Hannah] had weaned him [Samuel], she took him up with her, with a three-year-old bull and one ephah of flour and a jug of wine, and brought him to the house of the LORD [the Tabernacle] in Shiloh, although the child was young. Then they slaughtered the bull, and brought the boy to Eli."
• I Kings 8:1-6, "Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the fathers’ households of the sons of Israel, to King Solomon in Jerusalem, to bring up the ark of the covenant of the LORD from the city of David, which is Zion . . . Then all the elders of Israel came, and the priests took up the ark. They brought up the ark of the LORD and the tent of meeting and all the holy utensils, which were in the tent, and the priests and the Levites brought them up . . . Then the priests brought the ark of the covenant of the LORD to its place, into the inner sanctuary of the house [the Temple]. . ."

Other Attestators

• Feast of Tabernacles:
• Overview of the Feast - Rabbi Jack Zimmerman (a Messianic Jewish Rabbi and an ordained Christian pastor) reviews how the feast of Booths/Tabernacles is called "Sukkot" in Hebrew and was ordained by God as a reminder of how the nation of Israel dwelt in booths in the wilderness. Many Jews yet observe the feast by constructing four-walled booths with roofs of palm branches in which they "dwell" for the seven days of the feast.
• Judaism 101 - Affirms that the feast is still observed by Jewish people as a reminder of how the Children of Israel dwelt in temporary booths while wondering in the wilderness, which also necessitated a Tabernacle for worship.
• Reform Judaism - Affirms the continued observance of the feast by Jewish people in commemoration of Israel's 40 years of wandering in the wilderness.
• Leviticus 23:33-34, 39-43, "Again the LORD spoke to Moses, saying, 'Speak to the sons of Israel, saying, "On the fifteenth of this seventh month is the Feast of Booths for seven days to the LORD" . . . On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the LORD for seven days . . . Now on the first day you shall take for yourselves the foliage of beautiful trees, palm branches and boughs of leafy trees and willows of the brook, and you shall rejoice before the LORD your God for seven days. You shall thus celebrate it as a feast to the LORD for seven days in the year. It shall be a perpetual statute throughout your generations; you shall celebrate it in the seventh month. You shall live in booths for seven days; all the native-born in Israel shall live in booths, so that your generations may know that I had the sons of Israel live in booths when I brought them out from the land of Egypt. I am the LORD your God.'"
• John 7:1-3, 10, "After these things Jesus was walking in Galilee, for He was unwilling to walk in Judea because the Jews were seeking to kill Him. Now the feast of the Jews, the Feast of Booths, was near. Therefore His brothers said to Him, 'Leave here and go into Judea . . .' But when His brothers had gone up to the feast, then He Himself also went up . . ."
• Levitical Tabernacle Service:
• Temple Institute - The Temple Institute was founded by Rabbi Yisrael Ariel, who served in a paratrooper brigade during the 1967 Six Day War to regain the Temple Mount for Israel, and who has written many Hebrew works of scholarship. The Temple Institute website notes that Aaron, of the tribe of Levi, and his sons were appointed the first priests for the nation of Israel.
• Cohen-Levi.org - Modern family of Kohen, or Cohen, claims direct geneological descent from the Aaronic priesthood, with geneticists having identified a "Cohen Model Haplotype" DNA signature on the Y-chromosome. This DNA signature in members of the modern Kohen family shows direct descent from a single paternal ancester, which parallels the Torah description of the Aaronic priesthood and its regulations for priestly marraige.
• Chabad.org - Notes that the dedicated status (in departing from Egypt) of all firstborn sons of Israel was transferred to the tribe of Levi at Mt. Sinai due to the idolatry of all the other tribes with the golden calf. The dedication of the Levites assigned them to service in the Tabernacle and Temple of the Lord, which is yet seen as their role by Jewish people in their hope for a Third Temple.
• Numbers 3:5-13, "Then the LORD spoke to Moses, saying, 'Bring the tribe of Levi near and set them before Aaron the priest, that they may serve him. They shall perform the duties for him and for the whole congregation before the tent of meeting, to do the service of the tabernacle. They shall also keep all the furnishings of the tent of meeting, along with the duties of the sons of Israel, to do the service of the tabernacle. You shall thus give the Levites to Aaron and to his sons; they are wholly given to him from among the sons of Israel. So you shall appoint Aaron and his sons that they may keep their priesthood, but the layman who comes near shall be put to death.'       Again the LORD spoke to Moses, saying, 'Now, behold, I have taken the Levites from among the sons of Israel instead of every firstborn, the first issue of the womb among the sons of Israel. So the Levites shall be Mine. For all the firstborn are Mine; on the day that I struck down all the firstborn in the land of Egypt, I sanctified to Myself all the firstborn in Israel, from man to beast. They shall be Mine; I am the LORD.'"
• Leviticus 21:10-15, "[the Lord speaking to Moses, who instructed Aaron and his sons] 'The priest who is the highest among his brothers, on whose head the anointing oil has been poured and who has been consecrated to wear the garments, shall not uncover his head nor tear his clothes . . . for the consecration of the anointing oil of his God is on him; I am the LORD. 'He shall take a wife in her virginity. A widow, or a divorced woman, or one who is profaned by harlotry, these he may not take; but rather he is to marry a virgin of his own people, so that he will not profane his offspring among his people; for I am the LORD who sanctifies him.'"

In the camp of Yahweh.

What would happen if over one million people set out together for a new land? Further, imagine that this people had not made any provisions of food for the journey except what they could prepare a few hours before departure.

This was the people of Israel in their Exodus from Egypt (Exodus 12:29-39). The children who exited Egypt then saw their parents deny, at Mt. Sinai, the very God who redeemed them. They saw their parents continue to rebel against God and suffer just punishment during forty years' wandering in the wilderness. The generation that grew up in the wilderness . . . learned to fear the one true God. Their worship was centralized at the tabernacle (i.e. the tent of testimony), over which the glory of the Lord rested in a piller of cloud and fire (Numbers 9:15-23). Joshua led this Exodus generation into Canaan. This story is woven with the themes of redemption, rebellion, discipline, and spiritual renewal. But are these themes just themes? What does the larger context of Scripture say about the tabernacle of the Lord?

"Be Thou My Vision" by Selah

Old Testament References to the Tabernacle:

• Numbers 1:48-51, "For the LORD had spoken to Moses, saying, 'Only the tribe of Levi you shall not number, nor shall you take their census among the sons of Israel. But you shall appoint the Levites over the tabernacle of the testimony, and over all its furnishings and over all that belongs to it. They shall carry the tabernacle and all its furnishings, and they shall take care of it; they shall also camp around the tabernacle. So when the tabernacle is to set out, the Levites shall take it down; and when the tabernacle encamps, the Levites shall set it up. But the layman who comes near shall be put to death.'"
• Tabernacle - portrayed as a historical tent of worship (contrast with building/house of worship).
• How could the real tribe of Levi take charge of, carry, and set up an imaginary tent?
• Why would an imaginary tabernacle be holy?
• How could the congregation of Israel know how to avoid coming near an imaginary tabernacle?
• Why would the tribe of Levi get special exemption from the national census if all they did was pretend to serve in an imaginary tabernacle?
• Why have a frail tent of worship (instead of a building) if the Israelites never migrated as a people?
• Joshua 22:13-19, "Then the sons of Israel sent to the sons of Reuben and to the sons of Gad and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest, and with him ten chiefs, one chief for each father’s household from each of the tribes of Israel . . . They came to the sons of Reuben and to the sons of Gad and to the half-tribe of Manasseh, to the land of Gilead, and they spoke with them saying . . . 'If you rebel against the LORD today, He will be angry with the whole congregation of Israel tomorrow. If, however, the land of your possession is unclean, then cross into the land of the possession of the LORD, where the LORD’S tabernacle stands, and take possession among us. Only do not rebel against the LORD, or rebel against us by building an altar for yourselves, besides the altar of the LORD our God.'"
• Tabernacle - portrayed as a historical tent of worship.
• Why would an imaginary alter in an imaginary tabernacle hold presidence over a real altar built by the sons of Reuben, Gad, and the half-tribe of Manasseh?
• How could an imaginary tabernacle "stand" in a real land among ten real tribes of Israel?
• Why would ten chiefs of Israel get into a heated argument with their relatives about an imaginary tabernacle?
• Why have a frail tent of worship (instead of a building) if the Israelites never migrated as a people?
• I Chronicles 6:16, 31-49, "The sons of Levi were Gershom, Kohath and Merari . . . Now these are those whom David appointed over the service of song in the house of the LORD, after the ark rested there. They ministered with song before the tabernacle of the tent of meeting, until Solomon had built the house of the LORD in Jerusalem; and they served in their office according to their order. These are those who served with their sons: From the sons of the Kohathites were . . . Heman’s brother Asaph stood at his right hand, even Asaph . . . the son of Levi. On the left hand were their kinsmen the sons of Merari: Ethan the son of Kishi . . . Their kinsmen the Levites were appointed for all the service of the tabernacle of the house of God. But Aaron and his sons offered on the altar of burnt offering and on the altar of incense, for all the work of the most holy place, and to make atonement for Israel, according to all that Moses the servant of God had commanded."
• Tabernacle - portrayed as a historical tent of worship.
• Why would the real descendents of Levi still choose to minister before an imaginary tabernacle in the time of King David?
• Why would the sons of Aaron offer real burnt offerings if Moses only commanded them about imaginary worship at an imaginary tabernacle?
• Why structure real, complex, religious activities, including song and burnt offerings, around an imaginary tabernacle?
• Why would the people of Israel keep a frail tent of worship (instead of a building) until the time of Solomon, unless that tabernacle had been ordained by God?
• Why ordain a frail tent of worship if the Israelites never migrated as a people?
• I Chronicles 21:1-7, 26-30, "Then Satan stood up against Israel and moved David to number Israel. So David said to Joab and to the princes of the people, 'Go, number Israel from Beersheba even to Dan, and bring me word that I may know their number.' Joab said, 'May the LORD add to His people a hundred times as many as they are! But, my lord the king, are they not all my lord’s servants? Why does my lord seek this thing? Why should he be a cause of guilt to Israel?' Nevertheless, the king’s word prevailed against Joab. Therefore, Joab departed and went throughout all Israel, and came to Jerusalem. Joab gave the number of the census of all the people to David. And all Israel were 1,100,000 men who drew the sword; and Judah was 470,000 men who drew the sword. But he did not number Levi and Benjamin among them, for the king’s command was abhorrent to Joab.
        God was displeased with this thing, so He struck Israel . . . Then David built an altar to the LORD there and offered burnt offerings and peace offerings. And he called to the LORD and He answered him with fire from heaven on the altar of burnt offering. The LORD commanded the angel, and he put his sword back in its sheath.
        At that time, when David saw that the LORD had answered him on the threshing floor of Ornan the Jebusite, he offered sacrifice there. For the tabernacle of the LORD, which Moses had made in the wilderness, and the altar of burnt offering were in the high place at Gibeon at that time. But David could not go before it to inquire of God, for he was terrified by the sword of the angel of the LORD."
• Tabernacle - portrayed as a historical tent of worship.
• How could an imaginary tabernacle be located at the real physical place of Gibeon?
• How could the real man Moses "make" an imaginary tabernacle?
• Why write that a real tabernacle (seen in the time of David) was made during an imaginary time of Israel wandering in the wilderness? How would that lend credibility to the whole system of worship?
• Why would a census of all Israel be cause for guilt if Israel hadn't received any real instruction about how-to/how-not-to take a census?
• If Israel had received real instruction about how-to/how-not-to take a census based in part on the special status of the Levites (seen in Numbers 1:48-51 above), how could the tabernacle so central to the Levites' status be imaginary?
• I Chronicles 23:24-28, "These were the sons of Levi according to their fathers’ households, even the heads of the fathers’ households of those of them who were counted, in the number of names by their census, doing the work for the service of the house of the LORD, from twenty years old and upward. For David said, 'The LORD God of Israel has given rest to His people, and He dwells in Jerusalem forever. Also, the Levites will no longer need to carry the tabernacle and all its utensils for its service.' For by the last words of David the sons of Levi were numbered from twenty years old and upward. For their office is to assist the sons of Aaron with the service of the house of the LORD, in the courts and in the chambers and in the purifying of all holy things, even the work of the service of the house of God . . ."
• Tabernacle - portrayed as a historical tent of worship.
• Why would the Levites ever have the task of carrying the tabernacle if the tabernacle was never moved?
• Why ever move a central place of worship (the tabernacle) for a settled people? Wouldn't that just cause confusion for worshipers?
• Why would the people of Israel keep a frail tent of worship (instead of a building) until the time of Solomon, unless that tabernacle had been ordained by God?
• Why ordain a frail tent of worship if the Israelites never migrated as a people?
• II Chronicles 1:1-7, "Now Solomon the son of David established himself securely over his kingdom, and the LORD his God was with him and exalted him greatly.
        Solomon spoke to all Israel, to the commanders of thousands and of hundreds and to the judges and to every leader in all Israel, the heads of the fathers’ households. Then Solomon and all the assembly with him went to the high place which was at Gibeon, for God’s tent of meeting was there, which Moses the servant of the LORD had made in the wilderness. However, David had brought up the ark of God from Kiriath-jearim to the place he had prepared for it, for he had pitched a tent for it in Jerusalem. Now the bronze altar, which Bezalel the son of Uri, the son of Hur, had made, was there before the tabernacle of the LORD, and Solomon and the assembly sought it out. Solomon went up there before the LORD to the bronze altar which was at the tent of meeting, and offered a thousand burnt offerings on it."
• Tabernacle - portrayed as a historical tent of worship.
• Why would the people of Israel consider Gibeon a special place of worship if there was really nothing special there?
• How could an imaginary tabernacle be located at the real physical place of Gibeon?
• How could the real man Moses "make" an imaginary tabernacle?
• Why write that a real tabernacle (seen during the time of Solomon) was made during an imaginary time of Israel wandering in the wilderness? How would that lend credibility to the whole system of worship?
• Why remember the chief craftsman, Bezalel (Exodus 31:1-11), of the tabernacle and its bronze altar up to the time of Solomon if Bezalel never really made anything?

Nice to be at Thanksgiving Break--school slows down a little.

Two brothers. One people. One God. (Part II)

On to the New Testament writings concerning Aaron and Moses. How were these two figures remembered by the modern (Roman era) Jews? Were Moses and Aaron merely characters useful for theological debate? Was their story of leading the Israelite people up from Egypt merely a parable?

Ok, this will again be difficult. I just scrolled through (on the Bible Hub website) the New Testament references to Moses, and I will definitely need to condense. If the following seems long, well, I still did condense.

"Whom Shall I Fear" by Chris Tomlin

New Testament references to Moses and Aaron:

• Mark 9:2-8, "Six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain by themselves. And He was transfigured before them; and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. Elijah appeared to them along with Moses; and they were talking with Jesus. Peter said to Jesus, 'Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah.' For he did not know what to answer; for they became terrified. Then a cloud formed, overshadowing them, and a voice came out of the cloud, 'This is My beloved Son, listen to Him!' All at once they looked around and saw no one with them anymore, except Jesus alone."
• Moses - portrayed as a historical man.
• How could Jesus speak to imaginary men?
• Why would Jesus associate with imaginary characters before his disciples? How would that help His credibility?
• Why would Peter suggest building a real tabernacle/tent/dwelling for an imaginary Moses?
• Why would Peter, James, and John be terrified, at the same time, unless they really observed something extraordinary (i.e. the transfiguration of Christ and the appearance of ancestors)?
• Why would Peter identify an imaginary Moses?
• Luke 1:1-7, "Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; so that you may know the exact truth about the things you have been taught.
        In the days of Herod, king of Judea, there was a priest named Zacharias, of the division of Abijah; and he had a wife from the daughters [descendents] of Aaron, and her name was Elizabeth. They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. But they had no child, because Elizabeth was barren, and they were both advanced in years."
• Aaron - portrayed as a historical man.
• Why would an eyewitness account of Christ begin with reference to descendents (Zacharias and Elizabeth) of an imaginary person Aaron?
• Why would the author profess to teach the "exact truth" and then reference an imaginary Aaron?
• Why retain the priesthood of Aaron from the conquest/settlement of Canaan through to Roman rule, if Aaron was an imaginary figure?
• Why bother with writing out an acount of Christ "in consecutive order" if you're starting with imaginary ancestry which has no place in human history?
• Why note details such as the priestly division of Abijah, when the whole priesthood had fictitious origins in an imaginary Aaron?
  
• John 5:39-47, "[Jesus speaking to the Jews seeking to kill Him] 'You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life. I do not receive glory from men; but I know you, that you do not have the love of God in yourselves. I have come in My Father’s name, and you do not receive Me; if another comes in his own name, you will receive him. How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. For if you believed Moses, you would believe Me, for he wrote about Me. But if you do not believe his writings, how will you believe My words?'"
• Moses - portrayed as a historical man.
• How could an imaginary man Moses accuse the Jews seeking to kill Christ?
• Why would the Jews set their hope in an imaginary man?
• How could the Jews possibly "believe" the words/writings of an imaginary man? Yet, Jesus implied that they should.
• Why would Jesus inseverably tie belief in the testimony of an imaginary man Moses to belief in His own real testimony? Wouldn't this be self-defeating?
• Why would Jesus attribute "writings" to Moses, if Moses never lived?
• Acts 7:2-53, "And he said [Stephen speaking before the Jewish Council and the high priest], 'Hear me, brethren and fathers! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran . . . But as the time of the promise was approaching which God had assured to Abraham, the people increased and multiplied in Egypt, until THERE AROSE ANOTHER KING OVER EGYPT WHO KNEW NOTHING ABOUT JOSEPH. It was he who took shrewd advantage of our race and mistreated our fathers so that they would expose their infants and they would not survive. It was at this time that Moses was born; and he was lovely in the sight of God, and he was nurtured three months in his father’s home. And after he had been set outside, Pharaoh’s daughter took him away and nurtured him as her own son. Moses was educated in all the learning of the Egyptians, and he was a man of power in words and deeds . . . MOSES FLED AND BECAME AN ALIEN IN THE LAND OF MIDIAN, where he became the father of two sons. After forty years had passed, AN ANGEL APPEARED TO HIM IN THE WILDERNESS OF MOUNT Sinai . . . THE LORD SAID TO HIM, "TAKE OFF THE SANDALS FROM YOUR FEET, FOR THE PLACE ON WHICH YOU ARE STANDING IS HOLY GROUND. I HAVE CERTAINLY SEEN THE OPPRESSION OF MY PEOPLE IN EGYPT AND HAVE HEARD THEIR GROANS, AND I HAVE COME DOWN TO RESCUE THEM; COME NOW, AND I WILL SEND YOU TO EGYPT." . . . This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years. This is the Moses who said to the sons of Israel, "GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN." [see also Acts 3:17-24] This is the one who was in the congregation in the wilderness together with the angel who was speaking to him on Mount Sinai, and who was with our fathers; and he received living oracles to pass on to you. Our fathers were unwilling to be obedient to him, but repudiated him and in their hearts turned back to Egypt, SAYING TO AARON, "MAKE FOR US GODS WHO WILL GO BEFORE US; FOR THIS MOSES WHO LED US OUT OF THE LAND OF EGYPT—WE DO NOT KNOW WHAT HAPPENED TO HIM." At that time they made a calf and brought a sacrifice to the idol . . . Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen . . . You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become; you who received the law as ordained by angels, and yet did not keep it.'"
• Moses and Aaron - portrayed as historical men.
• Why would Stephen speak of the enslavement of real Jewish forefathers ("our fathers") and then describe their deliverance through an imaginary man Moses?
• How could the birth of an imaginary man Moses answer the "time of promise"?
• Why describe the details of Moses' birth and education, if Moses was merely an imaginary figure, when he wasn't doing anything to save Israel from bondage at that point?
• How could an imaginary man Moses be a "prophet"?
• Why would a real, coming Messiah be likened to an imaginary man? If deliverance through Moses was imaginary, would that not imply imaginary salvation through a coming Messiah?
• How could real Jewish forefathers ("Our fathers") speak to an imaginary Aaron?
• How could an imaginary Aaron lead Israel into real idolatry by fashioning idols?
• What meaning would there be for Stephen to say that his listeners were rebelling in the same manner as imaginary forefathers, such as Aaron?
• How could Israel receive the law and pattern for the tabernacle directly from God, if Moses wasn't there in person to receive God's instructions?
• Hebrews 7:11-14, "Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? For when the priesthood is changed, of necessity there takes place a change of law also. For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests."
• Moses and Aaron - portrayed as historical men.
• How could you have the real "order of Aaron", if Aaron, the originator of that order, never lived?
• How could the Levitical priesthood be tied to the real law at the same time as it was tied to an imaginary Aaron?
• If the Jewish genealogies are historically accurate in describing how Jesus was descended from Judah, why would they be merely imaginative in saying that Aaron was descended from Judah's brother Levi?
• How could an imaginary Moses' be the religious authority regarding the real priesthood?
• Why would anyone refer to the speech/writings of an imaginary man Moses?
• Hebrews 11:22-40, "By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones. By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s edict. By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen. By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. By faith they passed through the Red Sea as though they were passing through dry land; and the Egyptians, when they attempted it, were drowned . . . And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect."
• Moses - portrayed as a historical man.
• How could an imaginary Moses exemplify faith?
• Why such detailed consistency on how Moses was hidden "three months" if the story about Moses is imaginative? Moses was a baby at that point and was doing nothing to save the Israelites.
• Why mention the real Egyptian Pharaohs and speak at the same time of an imaginary Moses?
• How could an imaginary Moses keep the first real Jewish Passover and motivate succeeding generations to do so also?
• How could an imaginary Moses "gain approval" through his faith?
• How could an imaginary Moses be linked to New Testament Christians ("apart from us they would not be made perfect")?

Two brothers. One people. One God.

Exodus 1:1-12, "Now these are the names of the sons of Israel [Jacob] who came to Egypt with Jacob; they came each one with his household: Reuben, Simeon, Levi and Judah; Issachar, Zebulun and Benjamin; Dan and Naphtali, Gad and Asher. All the persons who came from the loins of Jacob were seventy in number, but Joseph was already in Egypt. Joseph died, and all his brothers and all that generation. But the sons of Israel were fruitful and increased greatly, and multiplied, and became exceedingly mighty, so that the land was filled with them. Now a new king arose over Egypt, who did not know Joseph. He said to his people, 'Behold, the people of the sons of Israel are more and mightier than we. Come, let us deal wisely with them, or else they will multiply and in the event of war, they will also join themselves to those who hate us, and fight against us and depart from the land.' So they appointed taskmasters over them to afflict them with hard labor. And they built for Pharaoh storage cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and the more they spread out, so that they were in dread of the sons of Israel."

According to Exodus, after Joseph and the Pharaoh he ruled alongside died, things changed for the sons of Israel. They first surpassed the Egyptians in either population, possessions, or both. Then, in fear of their power, the current Egyptian Pharaoh enslaved the descendents of Jacob. Yet, in the midst of this narrative, two names stand out--Moses and Aaron.

Exodus 2:1-10, "Now a man from the house of Levi [descendents of Levi] went and married a daughter of Levi. The woman conceived and bore a son; and when she saw that he was beautiful, she hid him for three months [since the Pharaoh had ordered that newborn Israelite sons be put to death]. But when she could hide him no longer, she got him a wicker basket and covered it over with tar and pitch. Then she put the child into it and set it among the reeds by the bank of the Nile. His sister stood at a distance to find out what would happen to him.

      The daughter of Pharaoh came down to bathe at the Nile, with her maidens walking alongside the Nile; and she saw the basket among the reeds and sent her maid, and she brought it to her. When she opened it, she saw the child, and behold, the boy was crying. And she had pity on him and said, 'This is one of the Hebrews’ children.' . . . and he became her son. And she named him Moses, and said, 'Because I drew him out of the water.'"

Exodus 3:4-4:16, "When the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, 'Moses, Moses!' And he said, 'Here I am.' . . . He said also, 'I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.' Then Moses hid his face, for he was afraid to look at God. The LORD said, 'I have surely seen the affliction of My people who are in Egypt, and have given heed to their cry because of their taskmasters, for I am aware of their sufferings . . . Therefore, come now, and I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt' . . . Then Moses said to God, 'Behold, I am going to the sons of Israel, and I will say to them, "The God of your fathers has sent me to you." Now they may say to me, "What is His name?" What shall I say to them?' God said to Moses, 'I AM WHO I AM'; and He said, 'Thus you shall say to the sons of Israel, "I AM has sent me to you."' . . . Then Moses said to the LORD, 'Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue.' The LORD said to him, 'Who has made man’s mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the LORD? Now then go, and I, even I, will be with your mouth, and teach you what you are to say.' But he said, 'Please, Lord, now send the message by whomever You will.' Then the anger of the LORD burned against Moses, and He said, 'Is there not your brother Aaron the Levite? I know that he speaks fluently. And moreover, behold, he is coming out to meet you; when he sees you, he will be glad in his heart. You are to speak to him and put the words in his mouth; and I, even I, will be with your mouth and his mouth, and I will teach you what you are to do. Moreover, he shall speak for you to the people; and he will be as a mouth for you . . ."

What is the siginificance of Moses and Aaron in Scripture outside of the Pentateuch (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy), also called the "Law of Moses" with authorship at least traditionally attributed to Moses?


Moses & Aaron in the context of the Old Testament:

• Joshua 1:1-7, "Now it came about after the death of Moses the servant of the LORD, that the LORD spoke to Joshua the son of Nun, Moses’ servant, saying, 'Moses My servant is dead; now therefore arise, cross this Jordan, you and all this people, to the land which I am giving to them, to the sons of Israel. Every place on which the sole of your foot treads, I have given it to you, just as I spoke to Moses. From the wilderness and this Lebanon, even as far as the great river, the river Euphrates, all the land of the Hittites, and as far as the Great Sea toward the setting of the sun will be your territory. No man will be able to stand before you all the days of your life. Just as I have been with Moses, I will be with you; I will not fail you or forsake you. Be strong and courageous, for you shall give this people possession of the land which I swore to their fathers to give them. Only be strong and very courageous; be careful to do according to all the law which Moses My servant commanded you; do not turn from it to the right or to the left, so that you may have success wherever you go.'"
• Moses - portrayed as a historical man.
• Why add the descriptor "servant of the Lord" following the name of an imaginary character? How could an imaginary person serve the Lord?
• Why would God directly say that an imaginary person had died?
• Why would a real, all-powerful God speak to an imaginary person?
• What encouragement is there for God to say "Just as I have been with" [an imaginary person] "I will be with you"?
• What reason would there be for Joshua to heed the law commanded by an imaginary person? How could an imaginary person even entrust this law to Joshua?
• Why juxtapose reference to an imaginary man with reference to the real Jordan River, the real land of Lebanon, the real Euphrates, and the real Hittite people?
• How could settlement of real land be promised through an imaginary man?
• I Samuel 12:6-9, "Then Samuel said to all Israel, 'Behold, I have listened to your voice in all that you said to me and I have appointed a king over you. Now, here is the king walking before you, but I am old and gray, and behold my sons are with you' . . . Then Samuel said to the people, 'It is the LORD who appointed Moses and Aaron and who brought your fathers up from the land of Egypt. So now, take your stand, that I may plead with you before the LORD concerning all the righteous acts of the LORD which He did for you and your fathers. When Jacob went into Egypt and your fathers cried out to the LORD, then the LORD sent Moses and Aaron who brought your fathers out of Egypt and settled them in this place. But they forgot the LORD their God, so He sold them into the hand of Sisera, captain of the army of Hazor, and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them.'"
• Moses and Aaron - portrayed as historical men.
• Why would an old man tell a fictitious story about imaginary characters named Moses and Aaron to the Israelite people he has led and judged? He would have little personal benefit in old age.
• Why would Samuel "plead"/argue with the people by talking about imaginary characters? How would such an argument be convincing?
• Why would it be said that the ompnipotent God sent imaginary men to bring Israel up from Egypt?
• Why would Samuel, who received direct word from God as a prophet his whole life, indoctrinate Israel with an imaginary story about imaginary characters? Would God blind the eyes of His own people?
• How could the Israelites forget the Lord their God if the tale of their forefathers witnessing God's wonders was merely imaginary?
• I Chronicles 1:1-15, "The sons of Levi were Gershon, Kohath and Merari. The sons of Kohath were Amram, Izhar, Hebron and Uzziel. The children of Amram were Aaron, Moses and Miriam. And the sons of Aaron were Nadab, Abihu, Eleazar and Ithamar. Eleazar became the father of Phinehas, and Phinehas became the father of Abishua, and Abishua became the father of Bukki, and Bukki became the father of Uzzi . . . and Ahitub became the father of Zadok, and Zadok became the father of Ahimaaz . . . and Johanan became the father of Azariah (it was he who served as the priest in the house which Solomon built in Jerusalem), and Azariah became the father of Amariah, and Amariah became the father of Ahitub . . . and Seraiah became the father of Jehozadak; and Jehozadak went along when the LORD carried Judah and Jerusalem away into exile by Nebuchadnezzar."
• Moses and Aaron - portrayed as historical men.
• Why trace a current priestly line father-to-son from an imaginary character Aaron, brother of an imaginary Moses? One simply cannot justify authority [priestly here] based on an imaginary ancestor, no matter how detailed you are.
• Why reference the real Temple of Solomon in a fictitious genealogy?
• Why reference the real captivity of Judah and Jerusalem under the real Bablyonian King Nebuchadnezzar in a fictitious genealogy?
• I Chronicles 23:1-17, "Now when David reached old age, he made his son Solomon king over Israel. And he gathered together all the leaders of Israel with the priests and the Levites. The Levites were numbered from thirty years old and upward, and their number by census of men was 38,000. Of these, 24,000 were to oversee the work of the house of the LORD; and 6,000 were officers and judges, and 4,000 were gatekeepers, and 4,000 were praising the LORD with the instruments which David made for giving praise. David divided them into divisions according to the sons of Levi: Gershon, Kohath, and Merari. Of the Gershonites were Ladan and Shimei . . . The sons of Kohath were four: Amram, Izhar, Hebron and Uzziel. The sons of Amram were Aaron and Moses. And Aaron was set apart to sanctify him as most holy, he and his sons forever, to burn incense before the LORD, to minister to Him and to bless in His name forever. But as for Moses the man of God, his sons were named among the tribe of Levi. The sons of Moses were Gershom and Eliezer. The son of Gershom was Shebuel the chief. The son of Eliezer was Rehabiah the chief; and Eliezer had no other sons, but the sons of Rehabiah were very many."
• Moses and Aaron - portrayed as historical men.
• How could the real King David place the an imaginary man Aaron among the descendents of real Levi, son of real Jacob?
• Why would David divide up the sacred Temple duties of the Levites in part according to the imaginary setting apart of an imaginary Aaron for priesthood?
• How could Aaron and his sons be "forever" set apart for priesthood, if Aaron had never lived?
• How could the sons of an imaginary man Moses be "named" among the real tribe of Levi?
• Why would descendents of an imaginary man be real chiefs?
• Why go into the detail of noting the relative number of grandsons (sons of Eliezer) and greatgrandsons (sons of Rehabiah) of an imaginary man Moses?
• Why take a lengthy real census of the Levites during the beginning of Solomon's reign based on their imagined ancestry from Aaron?
• I Chronicles 24:1-6, "Now the divisions of the descendants of Aaron were these: the sons of Aaron were Nadab, Abihu, Eleazar and Ithamar. But Nadab and Abihu died before their father and had no sons. So Eleazar and Ithamar served as priests. David, with Zadok of the sons of Eleazar [descendents of Eleazar] and Ahimelech of the sons of Ithamar, divided them according to their offices for their ministry. Since more chief men were found from the descendants of Eleazar than the descendants of Ithamar, they divided them thus: there were sixteen heads of fathers’ households of the descendants of Eleazar and eight of the descendants of Ithamar, according to their fathers’ households. Thus they were divided by lot, the one as the other; for they were officers of the sanctuary and officers of God, both from the descendants of Eleazar and the descendants of Ithamar. Shemaiah, the son of Nethanel the scribe, from the Levites, recorded them in the presence of the king, the princes, Zadok the priest, Ahimelech the son of Abiathar, and the heads of the fathers’ households of the priests and of the Levites; one father’s household taken for Eleazar and one taken for Ithamar."
• Aaron - portrayed as a historical man.
• Why note the deaths of two sons of an imaginary Aaron when simply explaining priestly divisions?
• Why link real priests (Zadok and Ahimelech) living during the time of David to the sons of an imaginary man Aaron?
• Why select certain men who simply claimed descent from an imaginary Aaron to hold the privilege of "officers of the sanctuary and officers of God"?
• Why so seriously draw lots for men claiming to be descendents of Aaron in the presence of the king, the princes, the priest, and the heads of the priests and Levites, unless Aaron was their real ancestor?