Study Focus: Num. 20:1–13, Deuteronomy 34, 1 Cor. 15:13–22.
Part I: Overview
This last lesson of this Bible study guide will be about the last chapter of the book of Deuteronomy, the conclusion. The beginning of that conclusion echoes the beginning of the introduction of the book. Both passages situate Moses in “the plains of Moab, . . . across from Jericho” (Deut. 34:1, NKJV; compare Deut. 1:5; compare Num. 36:13), just before the possession of the land. This inclusio marks the limits (beginning and end) of the book. This time, however, Moses has climbed to the top of the mountain and has a view of the whole country. This passage about Moses’ death continues, in fact, in Deuteronomy 32:48–52 (before Moses’ blessing in Deuteronomy 33), in which we learn that Moses has come to that place on God’s order (Deut. 32:48), and wherein God explains why Moses will not be able to enjoy the land. In this lesson, we shall focus on the resurrection of Moses, an event that is not explicitly recounted in the book, although it is suggested through a few textual clues. We will explore the significance of the event of the resurrection of Moses for our understanding of the resurrection of humankind, and for our hope in the heavenly kingdom of God, the new Promised Land.
Lesson Themes:
We will encounter the following themes that will make this study relevant for God’s people today, as the present truth:
• Justice and grace
• Death and resurrection
• The great controversy
Part II: Commentary
Like the book of Deuteronomy, the book of Genesis ends with a death but without a grave, and with the same association of the prospect of the Promised Land (Gen. 50:26). The book of Genesis, like the whole Pentateuch, begins with Creation and the Garden of Eden and ends with the view of the Promised Land, often a symbol of the new heaven and new earth. The significance of these two events will be repeated in the Scriptures. This literary pattern is present in the structure of several books of the Bible: see, for instance, the book of Isaiah, which also begins with Creation (Isa. 1:2) and ends with the evocation of the creation of “new heavens and the new earth” (Isa. 66:22), and the hope of an everlasting worship (Isa. 66:23), in contrast to the effect of death (Isa. 66:24). The book of Ecclesiastes begins with the Creation of the world (Ecclesiastes 1–11) and ends with the destruction of the world (Eccl. 12:1–7) and the day of judgment (Eccl. 12:14). The book of Daniel begins with a reference to Creation when Daniel justifies his diet by alluding to the Genesis Creation account (Dan. 1:12; compare Gen. 1:29). The same structural pattern reappears in the New Testament. John, who begins his Gospel with the evocation of the event of Creation (John 1:1–10), ends his apocalyptic book with the hope of the coming of Jesus Christ and the instauration of the kingdom of God (Rev. 21:22, 23). One could consider that this structural message has affected the canonical structure of the whole Bible, which begins with Creation (Genesis 1, Genesis 2) and ends with the expectation of the Messianic hope (Mal. 4:5, Rev. 22:20). Note also that this association of thoughts has inspired the only biblical definition of faith: “Faith is the substance of things hoped for [hope in the kingdom of God; compare Heb. 11:13–16], the evidence of things not seen [Creation; compare Heb. 11:3]” (Heb. 11:1). This literary observation is important, for it testifies to the high significance of the story of the resurrection of Moses at the end of the book of Deuteronomy and its relevant message for the readers of the Bible.
The Judgment of Moses
God recalls the event of Moses’ trespass against Him (Deut. 32:51) at Meribah Kadesh, when he struck the rock twice. As Ellen White comments: “Moses manifested distrust of God.”—Patriarchs and Prophets, p. 417. God’s response suggests that it was a matter of faith: “ ‘You did not believe Me’ ” (Num. 20:12, NKJV). This judgment may be clarified in light of the incident of the manna, in which the people focused on the bread itself and lost touch with the Giver of the bread (see lesson 12 under “Live by the Word”). Moses’ attitude seems to be of the same vein as that of the Israelites. Instead of praying and calling on God for the miracle, he struck the rock, as if the solution to the thirst of the Israelites was in the water coming out of the rock itself and not in the Creator Himself. Moses’ mistake was to fail to refer to God, to glorify Him. Instead, he behaved like an Egyptian magician, focusing on the power of magic rather than on the power of God. He even included himself in the pronoun “we” in the capacity to bring water: “ ‘must we bring water . . . ?’ ” (Num. 20:10, NKJV). Moses’ trespass is the mistake of any leader—the temptation to replace God.
Discussion and Thought Questions: Read Numbers 20:1–13. What other mistakes did Moses make in his response to the people that caused him to deserve God’s judgment? What difference is there between calling to the rock and striking it?
The Resurrection of Moses
The text of Deuteronomy does not mention the resurrection of Moses. Deuteronomy 32:48–50, Deuteronomy 33:1, and Deuteronomy 34:5 refer specifically to his death but say nothing about his resurrection. A number of clues from the biblical text, however, point to the idea of resurrection. The most significant indication of a hint of the resurrection of Moses may be found in the strange line “No one knows his grave to this day” (Deut. 34:6, NKJV). This latter part of the biblical verse and the very fact that God is mentioned as the only One involved in that burial indicates that there was something special about the burial of Moses. In addition, the Hebrew phrase ‘al pi YHWH, “according to the word of the Lord” (Deut. 34:5, NKJV), which means literally “on the mouth of the Lord,” seems to refer to an exceptional death. From this expression, an ancient Jewish midrash avers that Moses died with a kiss from God, strangely evoking God’s breathing the breath of life (Gen. 2:7)—thus suggesting the miraculous re-creation of Moses. The information about the perfect health of Moses (Deut. 34:7) when he died adds to the abnormality of his death. Moses did not die naturally. God put him to death Himself and then raised him from the dead Himself. Moses extolled God’s power to raise the dead in song (Deut. 32:39). Furthermore, the association with the land that has been promised to the patriarchs (Deut. 34:4), which is reminiscent of the Garden of Eden (Gen. 15:18; compare Gen. 2:13–15), reinforces the intention of that resurrection. Moses was not allowed to enter the earthly Promised Land, but he entered the heavenly Promised Land, a heritage that awaits God’s people at the time of resurrection (Dan. 12:2, 3, 13).
For Ellen White, Moses’ vision of the country of Canaan from Mount Nebo is related to his vision of the new earth, “the good land” (Deut 3:25):
“Still another scene opens to his view—the earth freed from the curse, lovelier than the fair Land of Promise so lately spread out before him. There is no sin, and death cannot enter. There the nations of the saved find their eternal home. With joy unutterable Moses looks upon the scene—the fulfillment of a more glorious deliverance than his brightest hopes have ever pictured. Their earthly wanderings forever past, the Israel of God have at last entered the goodly land. Again the vision faded, and his eyes rested upon the land of Canaan as it spread out in the distance. Then, like a tired warrior, he lay down to rest.”—Patriarchs and Prophets, p. 477.
Discussion and Thought Questions: Why does Moses relate the vision of the country of Canaan to the vision of the kingdom of God? Why does God resurrect Moses, and not Abraham or Daniel? Why does the book of Deuteronomy end with the death of Moses, and not with his resurrection, as is the case for other biblical heroes?
The Great Controversy
It is significant that, for Jude, the event of Moses’ resurrection showcased in miniature the great controversy between God and Satan. The dispute between Michael, the great warrior who is Jesus Christ, and the devil captures the whole fate of the world. On one hand, there is Satan, who has good reasons to keep Moses in the tomb because of his failure to be righteous. On the other hand, there is Jesus Christ, who defends and saves Moses through the power of His blood.
Discussion and Thought Question: Compare Genesis 3:15 and Jude 9. List the common themes between these two texts. Why was Satan so eager to keep Moses dead?
Part III: Life Application
The Significance of Moses’ Trespass
Find cases, in the Bible or in history, in which a political or religious leader has replaced God. What are the results of this usurpation of God’s divine prerogatives and sovereignty?
Discuss the following cases, and find a solution to address them:
• An evangelist boasts about the great number of baptisms he has performed. How should we explain our evangelistic success?
• A member of your church relates a miracle of healing that God has performed in his behalf. In your church, however, another member is dying of the same disease. How do you explain that difference? How should the member who has been healed witness to God’s preferred method of treatment?
• What does Moses’ mistake teach you about your own mistakes?
The Significance of Moses’ Resurrection
What, to you (as a mortal person), is the personal and theological significance of the resurrection of Moses? How does this event strengthen your faith in the personal reality of resurrection? How does the historical truth of the resurrection of Moses confirm the historical truth of your own resurrection?
You are a pastor and must give a homily for a funeral, preaching on the story of the resurrection of Moses. What themes are you going to develop to comfort the family? What arguments are you going to use to prove the truth of the resurrection for that person? How will that story comfort their pain and at the same time strengthen their faith?
How does the story of Moses’ resurrection help you better understand the resurrection of Jesus?
Notes
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Key Text: Jude 9
Study Focus: Num. 20:1–13, Deuteronomy 34, 1 Cor. 15:13–22.
Part I: Overview
This last lesson of this Bible study guide will be about the last chapter of the book of Deuteronomy, the conclusion. The beginning of that conclusion echoes the beginning of the introduction of the book. Both passages situate Moses in “the plains of Moab, . . . across from Jericho” (Deut. 34:1, NKJV; compare Deut. 1:5; compare Num. 36:13), just before the possession of the land. This inclusio marks the limits (beginning and end) of the book. This time, however, Moses has climbed to the top of the mountain and has a view of the whole country. This passage about Moses’ death continues, in fact, in Deuteronomy 32:48–52 (before Moses’ blessing in Deuteronomy 33), in which we learn that Moses has come to that place on God’s order (Deut. 32:48), and wherein God explains why Moses will not be able to enjoy the land. In this lesson, we shall focus on the resurrection of Moses, an event that is not explicitly recounted in the book, although it is suggested through a few textual clues. We will explore the significance of the event of the resurrection of Moses for our understanding of the resurrection of humankind, and for our hope in the heavenly kingdom of God, the new Promised Land.
Lesson Themes:
We will encounter the following themes that will make this study relevant for God’s people today, as the present truth:
• Justice and grace
• Death and resurrection
• The great controversy
Part II: Commentary
Like the book of Deuteronomy, the book of Genesis ends with a death but without a grave, and with the same association of the prospect of the Promised Land (Gen. 50:26). The book of Genesis, like the whole Pentateuch, begins with Creation and the Garden of Eden and ends with the view of the Promised Land, often a symbol of the new heaven and new earth. The significance of these two events will be repeated in the Scriptures. This literary pattern is present in the structure of several books of the Bible: see, for instance, the book of Isaiah, which also begins with Creation (Isa. 1:2) and ends with the evocation of the creation of “new heavens and the new earth” (Isa. 66:22), and the hope of an everlasting worship (Isa. 66:23), in contrast to the effect of death (Isa. 66:24). The book of Ecclesiastes begins with the Creation of the world (Ecclesiastes 1–11) and ends with the destruction of the world (Eccl. 12:1–7) and the day of judgment (Eccl. 12:14). The book of Daniel begins with a reference to Creation when Daniel justifies his diet by alluding to the Genesis Creation account (Dan. 1:12; compare Gen. 1:29). The same structural pattern reappears in the New Testament. John, who begins his Gospel with the evocation of the event of Creation (John 1:1–10), ends his apocalyptic book with the hope of the coming of Jesus Christ and the instauration of the kingdom of God (Rev. 21:22, 23). One could consider that this structural message has affected the canonical structure of the whole Bible, which begins with Creation (Genesis 1, Genesis 2) and ends with the expectation of the Messianic hope (Mal. 4:5, Rev. 22:20). Note also that this association of thoughts has inspired the only biblical definition of faith: “Faith is the substance of things hoped for [hope in the kingdom of God; compare Heb. 11:13–16], the evidence of things not seen [Creation; compare Heb. 11:3]” (Heb. 11:1). This literary observation is important, for it testifies to the high significance of the story of the resurrection of Moses at the end of the book of Deuteronomy and its relevant message for the readers of the Bible.
The Judgment of Moses
God recalls the event of Moses’ trespass against Him (Deut. 32:51) at Meribah Kadesh, when he struck the rock twice. As Ellen White comments: “Moses manifested distrust of God.”—Patriarchs and Prophets, p. 417. God’s response suggests that it was a matter of faith: “ ‘You did not believe Me’ ” (Num. 20:12, NKJV). This judgment may be clarified in light of the incident of the manna, in which the people focused on the bread itself and lost touch with the Giver of the bread (see lesson 12 under “Live by the Word”). Moses’ attitude seems to be of the same vein as that of the Israelites. Instead of praying and calling on God for the miracle, he struck the rock, as if the solution to the thirst of the Israelites was in the water coming out of the rock itself and not in the Creator Himself. Moses’ mistake was to fail to refer to God, to glorify Him. Instead, he behaved like an Egyptian magician, focusing on the power of magic rather than on the power of God. He even included himself in the pronoun “we” in the capacity to bring water: “ ‘must we bring water . . . ?’ ” (Num. 20:10, NKJV). Moses’ trespass is the mistake of any leader—the temptation to replace God.
Discussion and Thought Questions: Read Numbers 20:1–13. What other mistakes did Moses make in his response to the people that caused him to deserve God’s judgment? What difference is there between calling to the rock and striking it?
The Resurrection of Moses
The text of Deuteronomy does not mention the resurrection of Moses. Deuteronomy 32:48–50, Deuteronomy 33:1, and Deuteronomy 34:5 refer specifically to his death but say nothing about his resurrection. A number of clues from the biblical text, however, point to the idea of resurrection. The most significant indication of a hint of the resurrection of Moses may be found in the strange line “No one knows his grave to this day” (Deut. 34:6, NKJV). This latter part of the biblical verse and the very fact that God is mentioned as the only One involved in that burial indicates that there was something special about the burial of Moses. In addition, the Hebrew phrase ‘al pi YHWH, “according to the word of the Lord” (Deut. 34:5, NKJV), which means literally “on the mouth of the Lord,” seems to refer to an exceptional death. From this expression, an ancient Jewish midrash avers that Moses died with a kiss from God, strangely evoking God’s breathing the breath of life (Gen. 2:7)—thus suggesting the miraculous re-creation of Moses. The information about the perfect health of Moses (Deut. 34:7) when he died adds to the abnormality of his death. Moses did not die naturally. God put him to death Himself and then raised him from the dead Himself. Moses extolled God’s power to raise the dead in song (Deut. 32:39). Furthermore, the association with the land that has been promised to the patriarchs (Deut. 34:4), which is reminiscent of the Garden of Eden (Gen. 15:18; compare Gen. 2:13–15), reinforces the intention of that resurrection. Moses was not allowed to enter the earthly Promised Land, but he entered the heavenly Promised Land, a heritage that awaits God’s people at the time of resurrection (Dan. 12:2, 3, 13).
For Ellen White, Moses’ vision of the country of Canaan from Mount Nebo is related to his vision of the new earth, “the good land” (Deut 3:25):
“Still another scene opens to his view—the earth freed from the curse, lovelier than the fair Land of Promise so lately spread out before him. There is no sin, and death cannot enter. There the nations of the saved find their eternal home. With joy unutterable Moses looks upon the scene—the fulfillment of a more glorious deliverance than his brightest hopes have ever pictured. Their earthly wanderings forever past, the Israel of God have at last entered the goodly land. Again the vision faded, and his eyes rested upon the land of Canaan as it spread out in the distance. Then, like a tired warrior, he lay down to rest.”—Patriarchs and Prophets, p. 477.
Discussion and Thought Questions: Why does Moses relate the vision of the country of Canaan to the vision of the kingdom of God? Why does God resurrect Moses, and not Abraham or Daniel? Why does the book of Deuteronomy end with the death of Moses, and not with his resurrection, as is the case for other biblical heroes?
The Great Controversy
It is significant that, for Jude, the event of Moses’ resurrection showcased in miniature the great controversy between God and Satan. The dispute between Michael, the great warrior who is Jesus Christ, and the devil captures the whole fate of the world. On one hand, there is Satan, who has good reasons to keep Moses in the tomb because of his failure to be righteous. On the other hand, there is Jesus Christ, who defends and saves Moses through the power of His blood.
Discussion and Thought Question: Compare Genesis 3:15 and Jude 9. List the common themes between these two texts. Why was Satan so eager to keep Moses dead?
Part III: Life Application
The Significance of Moses’ Trespass
Find cases, in the Bible or in history, in which a political or religious leader has replaced God. What are the results of this usurpation of God’s divine prerogatives and sovereignty?
Discuss the following cases, and find a solution to address them:
• An evangelist boasts about the great number of baptisms he has performed. How should we explain our evangelistic success?
• A member of your church relates a miracle of healing that God has performed in his behalf. In your church, however, another member is dying of the same disease. How do you explain that difference? How should the member who has been healed witness to God’s preferred method of treatment?
• What does Moses’ mistake teach you about your own mistakes?
The Significance of Moses’ Resurrection
What, to you (as a mortal person), is the personal and theological significance of the resurrection of Moses? How does this event strengthen your faith in the personal reality of resurrection? How does the historical truth of the resurrection of Moses confirm the historical truth of your own resurrection?
You are a pastor and must give a homily for a funeral, preaching on the story of the resurrection of Moses. What themes are you going to develop to comfort the family? What arguments are you going to use to prove the truth of the resurrection for that person? How will that story comfort their pain and at the same time strengthen their faith?
How does the story of Moses’ resurrection help you better understand the resurrection of Jesus?
Notes