Sight is a major theme in the scriptures. The church has long identified sight’s relationship to the future fulfillment of the eschaton. As Paul says, “For now we see only a reflection as in a mirror; then we shall see face to face” (1 Cor 13.12). Sight is associated with full revelation, with a future time when all things will be known. It becomes a way of looking forward into what is to come. All this being said and taking nothing away from these reflection, the Bible also connects sight with memory. According to the scriptures, sight is not just for looking ahead, but it is also for looking back.

In this paper I seek to give a biblical description of the relationship of sight and memory. To do this I will examine the many monuments that are erected in the book of Numbers. Throughout Numbers, Moses guides Israel in developing a theological memory primarily through the construction of public monuments. My thesis is a simple one: God has inspired men to build monuments that serve as visual reminders of God’s purposes for them. I will present my argument in three parts: (1) I will explain the purpose and function of monuments; (2) I will examine five places in the book of Numbers where monuments are used; and (3) I will draw out a theology of sight and memory based on these examinations.

Monuments and Memory

Images help people remember. The near ubiquitous use of visuals in education is proof of this. Humans are visual creatures; we see and are affected by what we have seen. Monuments function as visual pedagogical aids; they are public images that aid the community in remembering. Monuments by definition are publicly erected artifacts (statues, spoils of war, memorials) by the community. They are often large, beautiful, costly, and made from enduring substances (rocks, metals, etc). Monuments are built to last and to be noticed.

Monuments serve two specific purposes in a community. First, monuments serve

to create a shared story. Daniel Little writes,

Monuments and historical celebrations play a role in creating a sense of public memory, a shared narrative of “our” history, a framework of meaning that becomes a source of public identity. And this in turn plays into a sense of collective identity, a willingness to sacrifice for a larger cause, and a sense of commonality with one’s fellow citizens. Monuments express and advocate for public values.¹

As Little argues, monuments shape a public identity. Monuments loom over parks and city centers telling a story. The story that the monument tells, regardless if it is good or bad, becomes the people’s story. This is why we see so many statues being torn down these days: the community wants to forget its past.

Monuments record a people’s story and presents it to the community. The story of the monument becomes the story of the local community simply because of proximity; those near the statue gain its history. The monument enshrines history and makes it public.

Second, monuments enforce memory; or to put this another way, they create involuntary memories. The power of the monument lies in the fact that it is erected in a public space. Being public means the object will be seen on a regular basis. Annette Hamilton explains why putting monuments in a museum actually cripples the artifact’s power. She writes,

Their [the monuments or artifacts] ‘viewing’ requires an act of intention by the viewer; they cannot be encountered ‘accidentally’. The monument, on the other hand, has an external existence, in public space, and is always/already a reminder. From this point of view, monuments stimulate a different kind of memoire involuntaire. They are a message to the viewer (the masses?): Do Not Forget.²

Monuments are erected in public and frequented spaces so that they will be seen. The monument’s power lies in its visibility. The whole point of the monument is to be a visual reminder that is ever present before you. It must be placed where people will pass it frequently, for the monument serves as an enforcer of memory. So long as you live near this statue, you will be challenged to remember its story.

Thus monuments serve an important purpose in memory. They are visual reminders that create a shared narrative for a people; that is, the people who congregate around a monument take on the story bound to it. And the monument serves as an involuntary reminder of said story. The people must remember what happened, good or bad.

The Monuments of Numbers

In the book of Numbers, there are many visual aids given to the people of Israel. These visual aids, in large, are functional monuments. Here, I will highlight five of these monuments,³ giving a short exegetical reflection on how they function as a monument in the Israelite community.

1. Pillar of Fire/Smoke. The first monument is the pillar of fire/smoke. This miraculous sign was a giant pillar of fire at night and a giant cloud of smoke by day (Num 9.16), thus giving light at night and shade during the day. The pillar also functioned as guide for Israel. When it moved, the tribes must follow, and when it settled down in one place, the tribes must settle down too (Num 9.17–23). When the people were camped the pillar would rest over the Tabernacle and the people were told to camp facing the Tabernacle (Num 2.1–2). The pillar was in a central location and all the people were organized in such a way that everyone would face the pillar. The pillar is set up to function not only as a guide but also as a monument. The pillar is a monument for all the people to see. What makes the pillar unique is that it does not serve to remind the people of an historic event but of an idea. The pillar reminds the people that the invisible God is in their midst. It is easy to forget something you cannot see, so the pillar is a visible reminder. When the Israelite sees the pillar he is reminded that God is with him.

2. Tassels. Second, the tassels that hang from Israelite clothing function as a monument. There are clear differences between an actual monument and these tassels, which if anything function more like a uniform. But the connection between sight and memory remain the same (Num 15.39).⁴ The tassels that would be worn by all of Israel would be an unavoidable visual aid. Everyday, Israelites would see these tassels on their family, friends, their own bodies and would be reminded of Yahweh’s commandments. The tassels, like the pillar, do not remind the people of an historical event but of an idea. Yahweh tells Moses that the tassels are meant to remind the people to keep his commandments. The tassels also have a string of blue in them, which is a priestly color. The people must keep the commandments because they are holy like the priesthood. The tassels function as a visual reminder: you are holy.

3. Bronze Cover. Third, the bronze cover. The bronze cover was made from the incense censers that were used by the family of Korah. Korah and his people had challenged Aaron and his priesthood. To solve this dispute, Moses had Aaron, Korah and Korah’s people all offer incense to Yahweh to see who Yahweh would accept. Yahweh accepted Aaron’s offering but rejected Korah and his people. Yahweh consumed Korah and his people in fire. The only thing that endured Yahweh’s fire were the censers. Yahweh then ordered Eleazar to gather the censers and beat them into a cover to be placed on top of the bronze altar (Num 16.1–35). The Tabernacle was a necessary part of Israelite life; thus, connecting the cover to the bronze altar (where the sacrifices were burned up) located this monument in such a place that everyone would regularly see it. Anyone who wanted to draw near to God had to see this public reminder (Num 16.36–40). And this reminder was a historic one. This monument reminded the people of the time when Yahweh punished Korah and his family for their arrogance.

4. Budded Staff of Aaron. The next monument is the budded staff of Aaron. There was yet another rebellion against the leadership of Israel, and this time it was settled when Yahweh made Aaron’s stuff miraculously bloom (Num 17.1–9). After Aaron had been vindicated by this miracle, Yahweh instructed him to place the staff before the ark of the covenant (Num 17.10). The staff was set up to be a sign to the rebels. The staff, just like the bronze cover, is meant to be a visual reminder of a particular rebellion. The staff is placed before the ark of the covenant which means it will not be seen by as many people but still is erected in a necessary location in the Tabernacle. The staff stands as a reminder to the priesthood that Yahweh has chosen Aaron and his sons as the high priest.

5. Copper Serpent. Finally, there is the copper serpent. This serpent is unique because it is introduced as the means of healing and then is later on set up as a monument (2 Kings 18.4). The copper serpent finds its place here because the way a person was healed was by looking at the statue (Num 21.4–9). God used a statue of a serpent on a stick to heal his people from serpent venom because the statue was a sign of God’s victory. Moses held up a defeated snake to show that Yahweh was victorious over the snake. The final visual aid does more than simply remind; it also saves. The people were reminded of God’s power and love by looking at a statue that was the conduit of God’s mercy and love. This final example reveals the bigger theme of memory in general. For Israel, memory was salvific, not in the sense that a simple memory of God would save them, but in the fact that if the people could remember God’s faithfulness and thus trust in him, they would be saved. The old generation of the exodus was doomed to die in the wilderness because they did not remember that Yahweh was mighty to save. The copper serpent’s connection to sight and salvation points to how every monument erected by God moves the people to salvation. Remember the goodness of God and you will not turn from him.

A Visual Theology of Memory

What then can we learn from the monuments of Numbers? Yahweh clearly uses monuments as a memory aid. On multiple occasions he specifically declares that these monuments are to help the people remember. Yahweh uses monuments to create a shared narrative amongst the people of Israel and erects these monuments at public spaces where the people would not be able to avoid them.

Specifically, Yahweh uses monuments to form his people in both abstract ideas and historical narratives. For example, the pillar of fire rests over the Tabernacle where everyone can see it. Yahweh places the pillar here to remind the people of the truth that God is with them. That is a truth that must be remembered. It is not only a story from the past but also a present reality for the people.

Yahweh also uses his monuments to help the people remember historic events. These monuments are established to help the people remember both the good and the bad. In the case of the bronze cover, Israel is challenged to remember a dark part of their past, an evil rebellion. Yahweh does not want Israel to only remember the good parts of their story but also their failures to help Israel learn from their mistakes and not commit the same sins again.

On the other hand, in the book of Joshua, Yahweh has the people set up stones to remember how they crossed the Jordan River. That monument was to remind the people of a good event, Yahweh’s great miracle of provision. Yahweh wants Israel to remember both of these moments. Both are important to Israel properly forming her identity. Both the good and the bad are given monuments to enforce this memory upon the people. The idea being, you cannot live in Israel and not see these reminders.

We as Christians should not be scared to employ visual reminders. Numbers is not the only book where Yahweh calls for monuments to be erected. And in actuality, even if the idea of monuments bothers you, there is a very good chance that your church has already erected at least one monument. The monument par excellence of the church is none other than the cross. The cross is the epitome of the Christian monument tradition. The cross calls the church to remember both the abstract idea of our salvation and the historical event that achieved it. The cross should be the first monument that any church erects, for there is no greater event in history or truth more important to remember.

The church should feel confident to erect monuments that will enforce memory. These monuments can be built as reminders for important moments in salvation history (like the cross), but they could also be erected to stand as a reminder for a local memory. Each parish has her own story and her own history; there are important events that God may want the people to remember. We as God’s people should not need to question the integrity of building monuments to remember God’s faithfulness. He has ordered his people to build monuments; he can do it again.

Yahweh uses the power of sight to call his people to remember. He has given humanity eyes to see; let us use this gift. Build monuments, erect statues that demand us to remember God’s faithfulness. Place these wards of memory in front of our churches, in your homes, before the people of God, that we may see and remember that our God is good.

Matthew Darby is an assisting priest at All Saints Anglican Honolulu.

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NOTES

1. Accessed at https://medium.com/philosophy-and-society/monuments-and-collective-memory-749dea913238 ↩︎
2. Annette Hamilton, “Monuments and Memory,” Continuum: Journal of Media & Cultural Studies 3, no. 1 (1990): 103.
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3. The rock that gave water to Israel (Num 20.1–13) could also be counted here due to the fact that the rock followed Israel through the wilderness (1 Cor 10.4). ↩︎
4. Yahweh literally says, “And it shall be a tassel for you to look at and remember” (Num 15.39). ↩︎