Problem: Deuteronomy records, “Hear, O Israel! The Lord is our God, the Lord is one!” (Deut. 6:4) This passage—often called the Shema—is recited daily by Orthodox Jewish believers as a reminder of the uniqueness and exclusivity of God. Orthodox Jewish interpreters often argue that this passage claims that God is “one” in essence and “one” in person—thus contradicting the NT doctrine of the Trinity. Is this the case?
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Problem: In one area of Scripture, it appears that a son will bear the sins of his father, yet in other areas, it seems that that is not the case. So which is it? The answer lies, as always, in examining the context of the statements. Ultimately, the Bible has no internal contradiction. It just takes looking and reading to figure things out.
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Problem: The context of the “Thou shall not make a graven image” passages is dealing with the worship of false things. Exodus 20:4 states that no one is to make an image of what is in heaven, so that you may not worship them or bow down to them (20:5). This is reiterated in Leviticus 26:1. The Deuteronomy passages, contextually, are dealing with the same thing: an admonition against worshipping a false image. God does not want people bowing down before idols and worshiping false gods.
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Problem: Moses writes, “What god is there in heaven or on earth who can do such works and mighty acts as Yours?” (Deut. 3:24) Critical scholars note that this passage seems to support henotheism: the notion that there is one infinite-personal God who is in control of other gods. This is sort of a mix between monotheism and polytheism. Is this the case?
Problem: The command by God to kill all inside a city is seen by many to be immoral and a demonstration that the Bible is not true. But, we must examine the issue in light of its context – its biblical context – not in light of present-day, non-Christian assumptions. If we want to see if it is moral or not, we must know which morals are in question.
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Problem: Deuteronomy records that Moses died before he could enter the land of Israel (Deut. 34). But Moses knew how the Jews had taken possession of the land, which he never saw (v.12). Critics argue that this demonstrates that Moses was not the author of the Pentateuch. Instead, a later author must have composed this work.
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Problem: After the war with Midian, Moses rebukes the Israelites for not killing the women and children. Moses states, “All the girls who have not known man intimately, spare for yourselves” (Num. 31:18). Critics object that this is a case of war-conquering rape and conquest. For instance, atheist Richard Dawkins criticizes, “This merciful restraint by his soldiers infuriated Moses, and he gave orders that all the boy children should be killed, and all the women who were not virgins… Moses was not a great role model for modern moralists.”[1]
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Problem: The Midianite virgins were not killed in Numbers 31:17-18 because they did not participate in the idolatrous sin of Baal at Peor. Let’s take a look.
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Problem: Why would God order the destruction of women and children? God is often judgmental in the Old Testament mostly to ensure the arrival of the Messiah. The enemy of the gospel always intended to destroy the people of Israel through whom the Messiah would come. If there is no Messiah, we have no redeemer and our entrance into hell is assured. But, because of God’s actions to execute some people in order to save others via the arrival of Jesus, we can then have our sins forgiven and enjoy God forever in heaven with him.
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Problem: After the Israelite men fall into sexual immorality with the Moabite women, Moses orders their immediate execution (v.5). Later, when a man takes one of the women into his tent, Phineas throws a spear through the man and the woman’s stomach (v.8)! Why is the punishment so severe here?
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Problem: Balaam says, “I see him, but not now; I behold him, but not near; a star shall come forth from Jacob, a scepter shall rise from Israel, and shall crush through the forehead of Moab, and tear down all the sons of Sheth” (Num. 24:17). Biblical interpreters debate whether this is a biblical prophecy. This excerpt from the prophet Balaam is short, but seems to be predictive of the Messiah. Is this the case?
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Problem: Can Jesus be God if God is not a man (Numbers 23:19)? Context is everything. Let’s first take a look at the verse.
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Problem: Numbers records, “God is not a man, that He should lie, nor a son of man, that He should repent” (Num. 23:19). Orthodox Jewish interpreters argue that this passage invalidates the notion that God could ever become a man (Jn. 1:14; Col. 2:9). Is this the case?
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Problem: Originally, God tells Balaam: “Since these men have come to summon you, go with them, but do only what I tell you” (Num. 22:21). But, in the very next verse, he gets angry with Balaam for going with him. Is this a sign of caprice on God’s behalf?
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Problem: John writes, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; 15 so that whoever believes will in Him have eternal life” (Jn. 3:14-15). Why does Jesus claim that the story of the brazen (Num. 21:4-9) serpent prefigures his death on the Cross?
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