Front matter (continued, part 25)
The tribal inheritance (26:52–56). Once the land had been conquered and God had given His people rest, Joshua, Eleazar, and the ten tribal representatives (34:16–29) would cast lots to determine each tribe's portion of the land (Josh. 14—19). Naturally, the size of the tribe would help to establish the amount of land that would be assigned. According to the record in the book of Joshua, some of the tribes gladly accepted their inheritance and went to work making it "home," some complained about the land they were given, and some went out and conquered more territory. "According to your faith be it unto you" (Matt. 9:29).2
The five daughters of Zelophehad, of the tribe of Manasseh, thought that this law of inheritance was unfair, and they asked Moses, Eleazar, the tribal princes, and the whole congregation to consider changing it. Why should their father's name be blotted out of Israel because of something over which he had no control? Should his family be penalized because he had no son?
Being a wise man, Moses took the matter to the Lord, just as he had done with the problem of the blasphemer (Lev. 24:10–16) and the man who violated the Sabbath (Num. 15:32–36). The Lord agreed with the five women and decreed that a father who had no son could leave his estate to his daughter. If he had neither son nor daughter, he could pass the land on to his nearest male relative.
The Levitical inheritance (26:57–62). From the first census to the second, the number of Levites increased slightly from 22,000 (3:39) to 23,000 (27:62). The Levites were not given their own territory to possess but were scattered throughout the nation in forty-eight assigned cities (35:1–5; Josh. 21). There were at least three reasons for this procedure.
The decision to allow daughters to inherit solved one problem but created another one, and the leaders of the tribe of Manasseh called it to the attention of Moses (Num. 36). If a daughter who had inherited her father's land married into another tribe, this would take the land away from the original tribe and make it part of her husband's estate. At the Year of Jubilee (Lev. 25:8–24), it could not return to the original family, and this would rob a tribe of its property.
First, scattering the Levites fulfilled Jacob's deathbed prophecy that Levi's descendants would be distributed throughout the land (Gen. 49:1–7). Levi and Simeon had been violent in their treatment of the people of Shechem (Gen. 34), and Jacob felt it would be safer if the sons of Levi were widely dispersed.
Second, by scattering throughout the land, the Levites had a better opportunity to teach the law to more people and influence them to be faithful to the Lord. Parents were obligated to teach their children God's Word (Deut. 4:1–10; 6:6–15), but it was the responsibility of the priests and Levites to teach the people the meaning of God's law and the blessing of obeying it (Lev. 10:11; 2 Chron. 15:3; 17:7; Mal. 2:4–7). The third reason the Levites were not allowed to inherit property was that God was their inheritance (Num. 26:62). They were privileged to serve God by assisting the priests, and they shared in the sacrifices
Moses must have taken the matter to the Lord, because he replied "according to the word of the Lord" (Num. 27:5). The solution was to require daughters who had the inheritance to marry men who belonged to their own tribe. This simple procedure would permit the daughters to marry but would at the same time keep family property in the original tribe. The five sisters obeyed the edict and each one married a cousin.
Regulations like this are unnecessary in today's society, but they were very important to God's ancient people. God owned the land and allowed His people to use it as long as they obeyed Him. When the Jews
Numbers 27
Ps. 74:1; 79:13; 95:7; 100:3; 2 Sam. 24:7), and sheep must have a shepherd (1 Kings 22:17; Zech. 10:2; Matt. 9:36; Mark 6:34).
turned to idols and polluted the land, God allowed other nations to invade and steal the produce (see the book of Judges). When Israel's sins became so heinous that God could endure it no longer, He took the Jews off the land and exiled them to Babylon. There they learned to appreciate what the Lord had given to them.
It was certainly no surprise that Joshua was the man God chose to take Moses' place, for Joshua had worked closely with Moses since the nation left Egypt. He led the Jewish army in defeating the Amalekites (Ex. 17:8–16), and he ministered as Moses' servant (24:13; 33:11; Num. 11:28), even going up Sinai with Moses when God gave the law (v. 13; 32:17). As one of the twelve spies, he joined with Caleb in encouraging the people to enter the land (Num. 14:6–9). He was filled with the Spirit (27:18; Deut. 34:9) and had been disciplined in the rigors of Egyptian slavery and the wilderness march. In every way, he was a perfect successor to Moses.
To the Jews in Canaan, possessing land was the foundation for building a family, earning an income, and having security and the necessities of life. The prophets frequently denounced wealthy people who amassed great estates by stealing land from the poor (Isa. 5:8–10; Mic. 2:1–3; Hab. 2:9–12). The ideal life for an Old Testament Jew was to own his own land and be able to sit under his own fig tree and enjoy his family and the fruit of his labor (1 Kings 4:25; Mic. 4:4).
Dedicating a new leader (27:12–23) Though still physically strong, Moses was now 120 years old (Deut. 31:2; 34:7) and the time had come for him to move off the scene. He had led the people of Israel faithfully for forty years (Acts 7:23, 30; Ex. 7:7), bearing their burdens, sharing their victories, and teaching them God's laws. God and Moses communed with each other as friend with friend, and the Lord didn't hide anything from His servant.
Moses had received his call and commission in the loneliness of the Midianite wilderness (Ex. 3), but Joshua was commissioned publicly by Moses and Eleazar the high priest. Moses laid his hand on his successor and bestowed on him the authority God had given him, and Eleazar would use the Urim and Thummin to help Joshua determine the will of God (28:30). In the weeks that followed, Moses gradually gave more responsibility to Joshua so that the people learned to respect him and obey him as God's chosen leader.6 Part of Moses' commissioning speech is found in Deuteronomy 31:1–8, and God gave Joshua further encouragement in Joshua 1:1–9. During his years of service with Moses, Joshua learned some valuable principles of spiritual life and service, principles that still apply today. When you read the book of Joshua, you see that he was concerned for the glory of God and the welfare of the people, and that he was careful to obey the orders God gave him. The two times Joshua didn't seek God's will, he brought the nation into shameful defeat (Josh. 7 and 9), but to his credit, he trusted God to make his mistakes work out successfully in the end.
Moses and the land (vv. 12–14). Because Moses and Aaron had not honored the Lord at Meribah, they weren't permitted to enter the Promised Land with the new generation (20:2–13). Moses repeatedly asked God for permission to enter the land (Deut. 4:23–29),4 but the Lord refused to relent. Not only must Moses be disciplined because of his pride and anger at Meribah, but he must not mar the type that would be expounded in the book of Hebrews. It isn't the law (Moses) that gives us our spiritual inheritance but Jesus (Joshua; Heb. 4:8; and context).5
After Moses delivered the messages recorded in Deuteronomy, he was permitted to ascend Mount Nebo (Pisgah), in the Abarim mountain range, and view the land that Israel would inherit (Deut. 32:48–52; 34:1–4). Centuries later, Moses and Elijah would stand in glory on the Mount of Transfiguration when they talked with Jesus about His impending death on the cross (Matt. 17:1–8); so he did finally make it to the Promised Land.
F.A new leader—27:12–23 G.New commitment to the law—28—30
Under Joshua's leadership, the nation worked together to defeat the pagan nations in Canaan and then establish the nation of Israel. Before he died, he called the leaders and the people together and led them in dedicating themselves and their families to the Lord, affirming to them, "As for me and my house, we will serve the Lord" (24:15).
Moses and Joshua (vv. 15–23). Many times during his long ministry, Moses had proved himself a true leader by being more concerned for the people than for himself. Twice God had offered to destroy the Jews and start a new nation with Moses, but Moses had refused (14:11–19; Ex. 32:7–14), and often he had interceded for the people when God's judgment was about to fall. He had been misunderstood, criticized, and nearly stoned, but he remained a faithful shepherd to his people.
One of the responsibilities of Christian leaders today is to see to it that the next generation is equipped to carry on the work (2 Tim. 2:2). Each local church is just one generation short of extinction, and unless we teach and train new leaders, we jeopardize the future of our homes, churches, and nation.
Focusing on worship (28:1—29:40) From the beginning of their national life, the secret of Israel's success was a relationship to the Lord characterized by faith and obedience. The Jews were God's covenant people, chosen by Him to do His will and ultimately bring the Redeemer into the world. Once
Though he was about to die, Moses didn't think about himself but about the future of the nation. His great concern was that God provide a spiritual leader for the people, for they were sheep (Num. 27:17; see
Numbers 27—28
Passover (28:16–25; Ex. 12). This feast celebrated Israel's exodus from Egypt and also marked the beginning of the nation's religious year (Ex. 12, and note v. 2). On the fourteenth day of the month, the head of each household brought a lamb to be slain and later roasted and eaten, but on the fifteenth day, the priests had to offer on the altar sacrifices identical to those offered at new moon: a burnt offering of two young bulls, one ram, and seven male lambs, plus a male goat for a sin offering. Identical sacrifices were repeated each day for a week, during which time the Jews celebrated the Feast of Unleavened Bread and removed all traces of yeast from their homes.
Israel was settled in the land, they had to be careful to follow these instructions carefully, for they worshipped the Lord God Almighty. The pagan nations around them could invent their own forms of worship, but Israel had to bring the right sacrifices at the right time and in the right way, or the Lord could not bless them (John 4:22).
Some of the instructions given here had already been given at Sinai, while others were new. The basis for their worship was the calendar of special days outlined in Leviticus 23, beginning with the weekly Sabbath and ending with the annual Feast of Tabernacles.7 The phrase "sweet savour" in the KJV, used seven times in these two chapters (Num. 28:2, 6, 8, 13; 29:2, 6, 8), is translated "an aroma pleasing to me" in the NIV. Each of the offerings had a different purpose to fulfill, but the ultimate goal was to please the Lord and delight His heart. God seeks for true worshippers (John 4:23) and delights in the worship of His loving people. Daily sacrifices (28:1–10). Each morning and each evening, the priests were to offer a lamb as a burnt offering. The new instruction was that on the Sabbath days they were to offer two lambs each morning and evening. (See Ex. 29:38–43 and Lev. 1.) The burnt offering typified total dedication to the Lord, and we should begin and end each day by giving ourselves completely to the Lord (Rom. 12:1–2). The Christian life is a "continual burnt offering," except that we are living sacrifices not dead ones.
For the Christian believer, Passover speaks of the death of Christ on the cross for the sins of the world (John 1:29; 1 Cor. 5:7–8; 1 Peter 1:18–21; Rev. 5:5–6). Yeast is a picture of sin, and God's redeemed people must put sin out of their lives and be a holy people (1 Cor. 5:1–8; Gal. 5:7–9; Matt. 16:6; Mark 8:15; Luke 12:1).
Pentecost (28:26–30; Lev. 23:15–22) was celebrated fifty days after Passover, counting from the Feast of Firstfruits, which was the day after the Sabbath following Passover.8 The priest offered sacrifices identical to those offered for new moon and Passover. Christians celebrate Pentecost as the day when the promised Holy Spirit came and baptized believers into the body of Christ and filled them with power for ministry (Acts 1:1–5; 2:1–4). Pentecost is the birthday of the church. The Feast of Trumpets (29:1–6; Lev. 23:23–25). The blowing of the trumpets on the first day of the seventh month signaled the beginning of a new civil year for Israel. On that day the Jews were not to work and the priests were to offer a burnt offering of one bull, one ram, and seven male lambs, as well as a sin offering of one male goat.
Monthly offerings (28:11–15). This was a new instruction to the priests. The Jewish people followed a lunar calendar (Lev. 23) and "new moon" was joyfully celebrated by the nation as a whole (Num. 10:10; Ps. 81:1–3) as well as by individual families (1 Sam. 20:5, 18, 24). On the first of every month, along with the daily continual burnt offering, the priests were to offer an additional burnt offering comprised of two young bulls, a ram, and seven male lambs a year old, along with the proper meal offerings and drink offerings. A male goat was also sacrificed as a sin offering. Israel was to make a new start with each new month.
According to Numbers 10, the trumpets could be blown for several reasons: to call the people together (v. 2), to sound an alarm (v. 5), or to announce a battle (v. 9). Today, the Jews are a scattered people (Deut. 28; Lev. 26), but one day the trumpet will sound to call them back to their land and prepare them for the return of their Messiah (Isa. 27:12–13; Matt. 24:29, 31). The trumpet sound that Christians are awaiting will announce the return of the Savior for His church (1 Thess. 4:13–18).
Offerings for the annual religious events (28:16—29:40). Five different annual events are named here, starting with Passover. Pentecost was celebrated seven weeks after Passover (pentecost means "fiftieth day" in Greek), and was also called "The Feast of Weeks." The seventh month of the Jewish year opened with the Feast of Trumpets (29:1–6; Lev. 23:23–25), signaling the beginning of the Jewish civil year (Rosh Hashana). On the tenth day of that month, Israel celebrated the day of Atonement (Num. 29:7–11; Lev. 16; 23:26–32). Five days later, the Feast of Tabernacles began and lasted for a week. It was a joyful time of harvest celebration when the Jews lived in booths to commemorate their time in the wilderness. For each of these special events, the priests were instructed to offer appropriate sacrifices. For believers today, these special annual events speak of Christ and what He has done for us.
The day of Atonement (29:7–11; Lev. 16; 23:26–32). This was Israel's highest and holiest day, when the people fasted and abstained from all work. The priest offered sacrifices identical to those offered on the first day of the month, but he also by himself followed the ceremony outlined in Leviticus 16. This was the only day of the year when the high priest was permitted to go beyond the veil into the Holy of Holies, but he had to bring with him burning incense and sacrificial blood. The ritual on the day of Atonement pictures the work of Jesus Christ when He died on the cross for our sins.
The Feast of Tabernacles (29:12–39; Lev.
Numbers 29
23:33–43). This joyful harvest festival began five days after the day of Atonement and lasted for a week. During that week, the priests offered over 200 sacrifices, including the daily burnt offerings (two lambs) which were doubled on the Sabbath. This feast looks forward to the time when God will fulfill the kingdom promises made to Israel and the nation will rejoice in their bountiful beautiful land.
4 The tense of the verb in Deuteronomy. 4:23 indicates that Moses repeatedly begged God to allow him to enter Canaan. 5 In spite of what some hymns and popular gospel songs say, Canaan is not a picture of heaven. Canaan represents our inheritance now in Jesus Christ as we follow God's Word and claim His promises by faith. God has a special inheritance of life and service for each of His children, and we must trust Him and obey His will. This is one of the major themes of the book of Hebrews. 6 God instructed Moses to appoint a successor, but there's no record that God gave Joshua the same command before he died. Some "leadership experts" have criticized Joshua for this, but what kind of leader could Joshua appoint without the express commandment of the Lord? Joshua did leave behind a generation of elders who served the Lord, but the next generation turned away from God (Judg. 2:7–11). Moses was the lawgiver who built a great nation out of a collection of slaves, but Joshua was the general who led that nation in conquering the land and claiming the inheritance. After the conquest of Canaan, the twelve tribes were established in their Godappointed territories, each with its own officers and judges, and the tabernacle and priesthood were in place. The people knew that God was their King, and they had His law to guide them. The collapse described in the book of Judges didn't occur because the tribes had no leadership but because the people turned from God their King to the false gods of their neighbors. It was spiritual failure, not organizational or political. The people had failed to obey Deuteronomy 6:1–15. 7 See my book Be Holy for an application of these feasts to the Christian life today (Cook). 8 Firstfruits was celebrated on the day after the Sabbath following Passover, which meant it was always on the first day of the week (Lev. 23:9–14). It speaks to the church today of the resurrection of Jesus Christ on the first day of the week (1 Cor. 15:20–24), the Lord's Day. On that day, the Jewish priest cut a sheaf of grain from the wheat harvest and offered it to God, indicating that the whole harvest belonged to Him. When Christ arose from the dead on that first Lord's Day, He guaranteed our resurrection as well (Rom. 8:18–23; John 12:23–33).
Believers today can learn at least three practical lessons from these offerings. First, all of them are fulfilled in Jesus Christ (Heb. 10:1–18). The blood of animals can never take away sin (vv. 1–4), but the blood of Christ cleanses us from all sin (1 John 1:7; Eph. 1:7; Rev. 1:5). These sacrifices had to be repeated on a regular schedule; but the sacrifice of Jesus Christ at Calvary accomplished eternal salvation once for all (Heb. 9:24–28; 10:11–14).
Second, the nation could not have functioned without the ministry of the priests. They represented the people before God and offered the sacrifices that He required. Today, Jesus Christ is the believer's high priest in heaven (4:14–16) and "ever lives to make intercession for us" (7:25). His sacrifice at Calvary was final, and now He is our high priest, advocate (1 John 2:1–3), and mediator in heaven (1 Tim. 2:5; Heb. 8:6; 12:24). Third, these sacrifices were very expensive. Totally apart from the sacrifices that the people brought in their own personal worship, and the great number of lambs slain at Passover, each year the priests offered 113 bulls, 32 rams, and 1,086 lambs! If God's people under law could do this, how much more should we do who have experienced the grace of God!
How thankful we should be that the ancient sacrificial system has been fulfilled in Jesus Christ, and that we have the privilege of coming into the presence of God at any time through the new and living way (10:19–25). As priests of God, we can bring to Him our spiritual sacrifices (1 Peter 2:5, 9): our bodies (Rom. 12:1–2), people won to Christ (15:16), money and material gifts (Phil. 4:18), worship and praise (Heb. 13:15), good works (v. 16), a broken heart (Ps. 51:17), and believing prayer (141:1–2). Let's imitate David and not give to the Lord that which costs us nothing (2 Sam. 24:24; see Mal. 1:6–11).
CHAPTER TWELVE Numbers 30—35 PREPARING FOR CONQUEST F
or forty years, Israel had been moving from place to place, a nomadic people traveling to their Promised Land. Soon they would enter and conquer that land and establish their own nation, and for this responsibility they had to be prepared. The final chapters of Numbers, along with the book of Deuteronomy, record the Lord's instructions through Moses, given to prepare the people for this challenging new experience. For Israel to become a holy nation to the glory of God, they had to accept and apply the basic principles Moses enunciated, and these principles still work in communities and nations today.
1 The first census only listed the tribes and the count, but the second census included the clans and families. Since the second census would assist Joshua and Eleazar in assigning each tribe's inheritance, this extra information would be helpful to them. 2 For a study of the book of Joshua, see my book Be Strong (Cook). 3 This explains why Naboth refused to sell his property to King Ahab (1 Kings 21). See Leviticus 25:23 and Numbers 36:7. Moving or removing a boundary marker was a serious offense in Israel (Deut. 19:14; 27:17; Prov. 22:28; 23:10).
Numbers 30—31
The sanctity of words (30:1–16) In Leviticus 27 Moses had touched on the subject of vows in terms of dedicating people and possessions to the Lord, but here he deals with personal vows and how they are affected by relationships. The chapter makes it clear that the home is basic to the nation, that there must be authority and subordination in the home, and that truth is what binds society together.
today are eroding because of unkept promises, whether they be official contracts, marriage vows, political pledges, or words spoken on the witness stand. We expect the Lord to keep His promises, and He expects us to keep ours. Truth is the cement that holds society together.
A second truth is the importance of authority and subordination in society and in the home. While all people are created equal before God and the law, there are still levels of authority and responsibility that must be respected (Eph. 5:18—6:9). The unmarried maiden in her father's home is subject to her father's will, and the married woman is subject to her husband's will. Before making vows, the maiden should consult her father and the wife her husband, and the engaged maiden should speak with her betrothed. Relationships bring responsibilities, and to rush into unwise commitments is to incur penalties that can be costly. (See Proverbs 20:25 and Ecclesiastes 5:1–6.)
There is a difference between "vows" and "oaths," but both were to be considered inviolate. The vow was a promise to do a certain thing for the Lord, while the oath was a promise not to do a certain thing. Any man who made a vow or took an oath had to keep his word, because what he said was "unto the Lord." When people forget that God hears what they say, then they're tempted to deceive, and lies cause the fabric of society to rip apart. (See Deut. 23:21; Ps. 76:11; Eccl. 5:1–7.)
When the men made promises to God, they had to keep their promises and nobody could annul them, but what about the women? Moses deals with the vows of single women at home (Num. 30:3–8), women formerly married (v. 9), and married women (vv. 10–15). The basic principle is that if the woman was under the authority of her father or husband, the father or husband had to approve the vow. He also had the power to cancel the vow.
The victory of faith (31:1–54) Though the people of Israel were wrong in getting entangled with the Midianites at Baal Peor, Midian was wrong in following Balaam's counsel and trying to destroy Israel. Those who curse Israel, God will curse (Gen. 12:1–3), and the time had come for God to punish Midian (25:16–18).1 This battle would be a "dress rehearsal" for the battles Israel would fight in the land of Canaan. But this would be Moses' last battle; then he would meet "the last enemy" which is death (1 Cor. 15:26). The battle (vv. 1–10). This battle was part of a "holy war" that Jehovah had declared against Midian because Midian had led Israel into sin. Certainly Israel was responsible for disobeying God and engaging in idolatry and immorality, and God punished them for it, but Midian was the chief offender, and such offenses must be punished (Matt. 18:7). The church has no mandate from God to engage in "holy wars" (John 18:10–11, 36) because our enemies aren't flesh and blood (Eph. 6:10ff.) and our weapons are spiritual (2 Cor. 10:1–6). The sword of the Spirit is the only sword we use to advance the cause of Christ (Eph. 6:17–18).
H.New commitment to battle—31—32
The single young woman at home (vv. 3–8). If the father hears the vow and says nothing, the vow must stand and the young lady must fulfill it. Not only is there power in words, but there's also power in silence; in this case, silence means consent. But if the father announces that he disapproves of the vow, then the vow is canceled. If later she becomes engaged to be married and her fiancé knows about the vow and says nothing, then the vow stands, even after they marry, but if he doesn't approve, the vow is annulled even if her father approved it. The Lord would then release her from the obligations related to that vow.
The widow and the divorcee (v. 9). The Lord assumes that these women are experienced and mature and can make wise decisions, although age and experience aren't always a guarantee of wisdom. If they make promises to the Lord, these promises must be fulfilled. Moses doesn't explain what would happen if they married again. Since no special qualifications are given, we assume that their vows couldn't be canceled even by their new husbands.
We see here a pattern for the military engagements Israel would experience in Canaan: Israel received their instructions from God and trusted God to go before them and give them victory. We assume that Joshua led the army, but Phinehas, the son of the high priest, was also there with the priests who carried the ark of the covenant and blew the trumpets (Num. 10:1–10). It was Phinehas who had demonstrated great courage and devotion to God when the sin of Baal Peor invaded the camp of Israel (25:7–15).
The married woman (vv. 10–16). If the husband hears the vow and says nothing, the vow becomes binding, for silence means consent. If he openly disagrees with the vow and forbids it, the vow is annulled. However, if he should change his mind after consenting, then he (not the wife) must pay the penalty for causing her to abandon her sacred vow, and this meant bringing a sin offering to the Lord (Lev. 5:4).
It was a monumental victory from the Lord, for all the Midianite men were killed but not a single Jewish soldier died in the conflict (31:7, 48–49). Many enemy leaders were killed during the battle, and after the battle Joshua killed five remaining Midianite kings, including Zur, the father of Cozbi, the woman with
Written into this ruling are some important truths, not the least of which is the power of speech. To make a promise is to obligate oneself to the Lord, whether people realize this or not. The foundations of society
Numbers 31—32
not one Israelite soldier had been lost! Only the Lord could have done such a miracle and the officers wanted to show their gratitude to Him. They brought a special gift for the sanctuary of God out of the spoils they themselves had received. It's one thing to bring offerings to God because it's our duty, and quite something else because we love Him and appreciate what He's done for us.
whom Zimri had sinned in the camp of Israel (25:14–15). Balaam, the architect of the great seduction at Baal Peor, was also killed (31:8, 16). Israel burned the cities and claimed the Midianite territory, later giving it to the tribe of Reuben (Josh. 13:15–23).
The purification (vv. 12–24). In disobedience to God's command, the soldiers did not exterminate all the Midianites but brought the women and children back as captives. This angered Moses, for the presence of the Midianite women and girls in the camp only gave further opportunity for the sin that had almost destroyed Israel. The nation had won the battle but was now in danger of losing the victory, a mistake that God's people have made more than once down through the centuries.
When the officers spoke of "making atonement" for themselves before the Lord (v. 50), they weren't suggesting that their gift of gold could in any way save their souls (Ps. 49:6–9; 1 Peter 1:18–19). According to Exodus 30:11–16, each time there was a census in Israel (and one had just occurred—Num. 26), the men twenty years and older were each to give a half shekel of silver as an offering to the Lord. This was known as "atonement money" and was originally used to make the sockets for the posts that helped to form the tabernacle frame (Ex. 38:21–28). Realizing that their lives had graciously been spared, the 12,000 soldiers wanted to give extra "atonement money" in thanksgiving to the Lord. Instead of bringing silver, they brought over 400 pounds of gold, which Moses and Eleazar received and put into the sanctuary.
Moses commanded that the male children be slain as well as the women and girls who were not virgins. The virgins remaining could be taken by the men to be servants.2 Since the soldiers had been defiled in battle by touching dead bodies, they had to obey the law of cleansing (19:11–13), and Moses applied this same rule to the female captives who were now expected to obey Jewish law. The great amount of wealth that was taken from Midian also had to be purified, either by fire or by the water of cleansing, and it would take a week for this purification to be completed.
The loyalty of people to each other (32:1–42) A successful community or nation depends not only on keeping our word and trusting God for victory; it also depends on the loyalty of people to each other. Perhaps our word "patriotism" best describes this attitude, as long as we don't turn love of country into idolatry.3
Whether in peace or in war, it was important to Israel that they maintain a holy relationship with the Lord. They had to make a difference between the clean and the unclean, and no compromise was permitted. This week-long period of purification would remind the 12,000 soldiers and the people in the camp that the nations they would face in Canaan were dangerous, not only because they were enemies but they were also unclean sinners who could tempt them and defile them. Moses wanted to prevent another defeat like Baal Peor.
The request (vv. 1–5). The tribes of Reuben and Gad were herdsmen and requested permission to settle east of the Jordan where the land was especially suited to pasturing flocks and herds. Half of the tribe of Manasseh would later join them (v. 33; Josh. 13:8ff.). The Lord had given all that land into the hands of His people (Num. 21), so there was nothing to do but fortify it and occupy it. True, these tribes would be separated from the rest of the nation by the Jordan River, but they saw this as a minor concern.
The spoils of battle (vv. 25–47). The people and animals that Israel took as spoils of war were distributed three ways: the soldiers got half, the people in the camp got half, and both the soldiers and the people gave a percentage to the Lord. After all, it was the Lord who gave them the victory. The soldiers were commanded to bring one person or animal out of 500, a total of 840, and the community was to bring one person or animal out of 50, which totaled 8,400. These animals and people were given to Eleazar the high priest to be used for the tabernacle ministry. The women were given tasks to perform to assist the priests and Levites (Ex. 38:8; 1 Sam. 2:22), from whom, we trust, they learned to know and obey the true and living God of Israel.
Moses' reaction (vv. 6–15). The great lawgiver may have reacted too quickly (Prov. 18:13), because his first thought was that these tribes were deserting the cause. Of course, their statement, "Do not make us cross the Jordan" (Num. 32:5 niv) would give Moses the impression that they were getting ready to settle down.
Moses always had the entire nation at heart as well as the great challenge of conquering and claiming the Promised Land. To Moses, it was a terrible sin for any of the tribes to retreat from conflict and fail to do their part in conquering the land. Just as the ten spies had discouraged the whole nation at Kadesh-Barnea, and led the people into thirty-eight wasted years, so these two tribes could discourage Israel by quitting at the very borders of their inheritance. More than that, their selfish attitude could arouse the anger of the Lord, and He might send judgment as He had done before when
A special gift (vv. 48–54). Since there were only 12,000 men who attacked Midian (v. 5), there could have been 132 officers at the most who came to Moses with their special gifts to the Lord. However, it's possible that some commanders of 100 soldiers were in charge of more than one division. When the officers counted their men after the battle, they discovered that
Numbers 32—33
trusted God, entered the land, claimed the victory, and enjoyed the blessings.
the people sinned. Even worse, He might just abandon the nation and let them die in the wilderness.
The tribes' defense (vv. 16–19). No doubt Reuben and Gad weren't too happy about being called "a brood of sinners" (v. 14 niv), but it was their own fault for presenting their appeal in such a careless manner. Now they carefully explained to Moses that they were willing and prepared to enter the land and fight alongside their brothers until Canaan had been conquered. Only after the other tribes had received their inheritance would the two tribes (and later half of Manasseh) return to the Transjordan territory to settle down. However, first they would like to build fortified cities, to protect their wives and children, and pens for their cattle. Then they would join the other tribes in crossing the river and confronting the enemy.
The sovereignty of God (33:1–49) The Lord commanded Moses to keep a list of the places Israel camped during their wilderness journey. Forty places are listed, starting with Rameses in Egypt (v. 3) and ending with the plains of Moab, across from Jericho (v. 49). Israel's exodus from Egypt is recorded in verses 3–4, and their march to and through the Red Sea in verses 5–8. Verses 9–15 take Israel from Marah to Mount Sinai, and verses 16–36 from Sinai to Kadesh, where because of their unbelief Israel failed to enter the Promised Land. Their thirty-eight years of wandering fall between verses 36 and 37 and are graciously passed over in silence. The passage from Kadesh to the plains of Moab is recorded in verses 37–49.
I.New laws for the new land—33—36
The agreement (vv. 20–42). Moses repeated their promise to the Gadites and Reubenites and added a word of warning: If they didn't keep their promise, they would be sinning against the Lord, and their sin would catch up with them! The phrase "Be sure your sin will find you out" (v. 23) is often used in evangelistic appeals, and it can have that application, but the original intent was to admonish God's people. Their sin would be failure to keep their vow and unwillingness to assist their brothers and sisters in the task God had called them to do.
But this chapter is more than a list of places; it's a testimony to the sovereignty of God in dealing with His people. As A.T. Pierson used to say, "History is His story." God doesn't just write history; He plans history and sees that His plan is executed. "The counsel of the Lord stands forever, the plans of His heart to all generations" (Ps. 33:11 nkjv). When Israel didn't permit God to rule, then He overruled. Israel lost the blessing but God achieved His purposes.
No difficulty was too great for God. He opened the Red Sea to let His people march through, and then He closed it and drowned the pursuing Egyptian army. When His people were in danger, God gave them victory over their enemies. When they were thirsty, He supplied water, and each morning He rained manna from heaven to feed them.
Moses wouldn't be alive when the nation crossed the river, so he called Eleazar, Joshua, and the leaders of the tribes and told them of the agreement. It would be their responsibility to see to it that the Transjordanic tribes kept their promise and crossed over the river to battle the nations in Canaan. The land they requested was theirs, but they would lose it if they didn't keep their promise.
During this march, the older generation died off and the new generation took over. Miriam died at Kadesh (Num. 20:1) and another woman had to lead the choir. Aaron died at Mount Hor (vv. 23–29), and his son Eleazar became high priest. Before Moses died, he named Joshua as his successor. But in all these changes, God remained the same and never forsook His people. "Lord, thou hast been our dwelling place in all generations" (Ps. 90:1).
The nation lingered long enough for the two and a half tribes to move into their land, defeat the enemies that remained, and get their families and flocks settled safely. But we can't help wondering if these Transjordanic tribes made a wise choice. They were outside the land of promise and separated from the rest of the nation. They made their choice only on the basis of personal gain: the land was good for their flocks and herds. Like Lot, they were walking by sight and not by faith (Gen. 13:10–11). The tribes did keep their promise, but in spite of that, their location across the Jordan created some problems (Josh. 22).
The sovereignty of God doesn't destroy human individuality or responsibility. God is so great that He can will us the freedom to choose but still accomplish His purposes. What a mighty God is He! No wonder Paul wrote, "How unsearchable are his judgments, and his ways past finding out" (Rom. 11:33).
According to Hebrews 4, claiming the inheritance in the Promised Land is an illustration of the different ways believers today relate to the will of God and the inheritance He has for us now in Jesus Christ. Some people are like the older generation of Jews that perished in their wandering and never entered the land. Others are like the ten spies who visited the land and saw its wealth but failed to enter in. The Transjordanic tribes entered the land but didn't stay there. They preferred to live on the border and raise their cattle. God wants His people to be like the new generation that
The certainty of the inheritance (33:50—35:34) The land of Canaan is mentioned sixteen times in this passage, and the emphasis is on Israel entering the land and claiming the promised inheritance. The Lord wanted the people to know that the thirty-eight year delay didn't alter His plans or annul His promises. The section opens with the Lord saying, "When you have crossed the Jordan into the land of Canaan" (33:51 nkjv). What an encouragement that statement was to them!
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their sides and led some of the Jews into sin (Num. 33:55). Before we pass judgment on ancient Israel, what about the church today? Have we claimed by faith all that we have in Christ? Are there still pockets of resistance in our lives that draw us away from the Lord? "Let us therefore be diligent to enter that rest, lest anyone fall after the same example of disobedience" (Heb. 4:11 nkjv).
The inhabitants of the land (33:50–56). God wanted Israel's invasion of Canaan to be a total conquest. Israel was to drive out and dispossess the inhabitants, destroy the altars, images, and temples, and then divide the land among the tribes. The command was nothing new, because the Lord had told them this at Sinai (Ex. 23:20–33; 34:10–17). Moses would repeat it in his farewell message to the nation (Deut. 7; 12:1–3).
The dividing of the land (34:16–29). At the beginning of Numbers, Moses had a committee of twelve leaders to assist him in taking the census (1:5–16), and now he appointed a committee of ten leaders to help Joshua and Eleazar divide the land for the tribes living east of the Jordan (Josh. 14:1—19:51).
What were the reasons for the extermination of these nations? For one thing, this was God's judgment because of their wickedness (Gen. 15:15–16; Lev. 18:24–28). How they became so evil and what happened as a result is described in Romans 1:17–32. God had been longsuffering with them for centuries, but now it was time for judgment to fall.
The cities in the land (35:1–34). After their conquest of Canaan, the Jews changed the names of many of the cities, and they also established forty-eight cities for the Levites to dwell in, and six cities of refuge (vv. 1–8). As we have seen, the Levites were scattered throughout Israel so they could minister to the people and teach them God's law (Josh. 21). They were also granted pasture lands adjacent to the cities where they could care for their flocks and herds.
A second reason was that the way might be cleared for the tribes of Israel to claim their inheritance (Num. 33:54). Just as a contractor must demolish buildings and clear land to make room for a new structure, so God had to wipe out the pagan societies in Canaan so that His people might move in and build a nation that would glorify God. The Promised Land would be the stage on which God would display His power, pour out His blessings, send His truth, and one day send His Son to die for the sins of the world.
The six cities of refuge were Kedesh, Shechem, and Hebron on the west side of the Jordan, and Golen, Ramoth, and Bezer on the east side. If you look at a map of ancient Israel, you will see that these cities were so located in the land that nobody would be too far away from an appointed city who needed to flee for refuge.
A third reason for the extermination of the pagan nations was to remove temptation from the people of Israel who were prone to worship idols (vv. 55–56). During their wilderness march, the Jews revealed their appetite for the things of Egypt, and at Baal Peor, they succumbed to the seductions of Baal worship. If the pagan shrines were left standing, it wouldn't take long for Israel to forsake the Lord and start worshipping idols. Unfortunately, Israel didn't obey God's orders and ended up being snared by the practices of the heathen peoples left in the land (Judg. 2:6–15). The boundaries of the land (34:1–15). In ancient days, there were no survey crews with scientific instruments for determining property lines. People cited towns and geographical features when they wanted to define boundaries. The Lord started with the south boundary of Canaan (vv. 3–5), then moved to the western border, which was the Mediterranean Sea (v. 6). Next came the north border (vv. 7–9), the east border (vv. 10–13), and the portion for the Transjordanic tribes (vv. 14–15).
The nation of Israel had an army, but it didn't have anything equivalent to our modern police system. If somebody was murdered, the members of the family and clan saw to it that the murderer was punished. However, if a man accidentally killed someone, that was a case of manslaughter, not murder; and it would have been wrong to make him pay with his life.
The man could flee to one of the cities of refuge and present his case to the elders who would hear him and the witnesses. If they thought he was guilty of murder, they would turn him over to the family and the authorities for punishment. If they concluded that he was innocent, they allowed him to stay in the city of refuge under their protection until the death of the high priest. Then he was free to return home. He was not allowed to pay a ransom and be freed sooner (v. 32).
If the man was guilty, he was stoned to death. Murder was a capital crime in Israel for which there was no ransom (v. 32). The blood of innocent victims polluted the land, and the land belongs to the Lord (vv. 33–34; see Gen. 4:10; 9:5). The only way the land could be cleansed was by the death of the murderer.
The Lord gave His people a large land and a good land, but they didn't defeat their enemies and claim it all by faith (Josh. 15:63; 16:10; 17:11–13; Judg. 1:21–35).4 Their eastern border didn't reach to the Mediterranean, for the Philistines still held that territory, nor did they get as far as Hamath on the north. On the east side of the Jordan, as you traveled north from the border of Manasseh, you would discover pockets of resistance in cities that Israel didn't conquer and destroy. Moses' prediction came true: the Canaanites became barbs in their eyes and thorns in
Guilty sinners today can flee by faith to Jesus Christ and find refuge from the judgment of God (Heb. 6:18). Because Jesus is the ever-living High Priest, salvation is secure forever; for "He ever lives to make intercession for them" (7:25 nkjv). He bore the
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rity, from selfishness to service, from glorifying the past to anticipating the future.
guily sinner's punishment; therefore, there can be no condemnation (Rom. 8:1).
From God's point of view, there are only three locations in this journey: Egypt, the place of bondage that seems like security; Canaan, the place of inheritance where God wants to give us His best; the wilderness, the place of unbelief, discipline, and falling short of the good things God has planned for us. This truth is elaborated in Hebrews 1—5.
1 Moab had also been involved in the seduction at Baal Peor (25:1), but since the Moabites were relatives of the Jews, God spared them (Deut. 2:8–9). For the same reason, God wouldn't allow Israel to engage the Ammonites. 2 Once the nation was established, a different law applied to the treatment of captives taken in victories over cities outside the land of Canaan (Deut. 20:1—21:14). However, the conflict with Midian wasn't a normal battle; it was God's punishment of Midian for trying to weaken and destroy His chosen people. He wanted the Midianites to be exterminated so they couldn't pollute the land anymore or tempt His people to sin. 3 That's what Samuel Johnson meant when he said, "Patriotism is the last refuge of a scoundrel." George Bernard Shaw was in agreement when he wrote, "Patriotism is your conviction that this country is superior to all other countries because you were born in it." A love of country that sees no flaws, pray no prayers, and tries to make no improvements, is idolatry and is dangerous. 4 During the reigns of David and Solomon, the boundaries of the land did approach the borders God set for them. David's conquests reached north to the Euphrates and south to the River of Egypt, and the eastern and western boundaries were expanded.
Living the Christian life begins with deliverance from Egypt (bondage) through the grace and power of God. This we experience when we trust Jesus Christ, the Lamb of God, and commit our lives to Him. But the essence of Christian living is to enter into your spiritual inheritance as quickly as possible. When you reach the Kadesh-Barnea place in life, and all believers do, trust His Word and enter into your inheritance by faith. Don't worry about the giants, the enemy, the walled cities, or your own weakness and insignificance. Say with Caleb and Joshua, "The Lord is with us; fear them not" (Num. 14:9). "For we who have believed do enter into rest" (Heb. 4:3).
Before Israel arrived at Kadesh-Barnea, God put them through various trials because a certain amount of wilderness experience is good for people who want to grow (James 1:2–8; 1 Peter 1:3–9). But the Lord doesn't want us to stay in the wilderness constantly. Yes, there are lessons to learn, but there are even greater lessons to learn after we have claimed our inheritance in Christ. The Lord knows what trials we need, when we need them, and how long we need them; He always teaches those who are willing to learn.
CHAPTER THIRTEEN Summary and Review THE WILDERNESS SCHOOL T
Above all else, in the journey of life, we must be sure to follow the Lord as He goes before us, and we must not look back or hunger for the old life in Egypt. "Oh, taste and see that the Lord is good; blessed is the man who trusts in Him" (Ps. 34:8 nkjv).
he Jewish scholar Martin Buber once wrote, "All life is meeting." It's a brief statement, but the more you ponder it, the more luminous it becomes. Life is meeting new circumstances, many of which we don't expect and can't control. Life is meeting new people and developing new relationships; it's meeting new ideas, some of which may upset us. As much as we try to avoid it, life is meeting ourselves and not always liking what we see. But most of all, life is meeting God, for He's always there, protecting us, wanting to teach, and always seeking to mature us.
We learn about God Israel repeatedly committed the same three mistakes that caused them no end of trouble: (1) they looked back and glorified Egypt; (2) they looked around and complained about their circumstances; and (3) they looked within and magnified their own desires. What they should have done was to look up to Almighty God and trust Him to see them through. We never learn the lessons we should learn if we plan the curriculum and write the textbook. We must leave it all with the Lord.
Life is meeting, and meeting ought to lead to learning and learning to growing. Let's review some of the lessons we can learn while marching with Moses and the people of Israel, people just like you and me.
God's desire is that we develop character and become more like Jesus Christ. That's why He arranges the experiences of life and causes them to work together for our good and His glory (Rom. 8:27–29). We can't grow in grace unless we grow in the knowledge of God as revealed in Jesus Christ (2 Peter 3:18).
We learn about life The metaphors for life are many, and each one teaches us something important. Sometimes life is like a battle and sometimes it's more like a race, but always it's a school where we need to be awake and alert to what God is trying to teach us. To Moses and the people of Israel, life was a journey, but a very special journey: from bondage to freedom, from childishness to matu-
How do we learn about God? Primarily, we learn about God from His Word, both in private meditation and public worship. We also learn about God from personal experience, our own as well as that of others who share with us what He has done for them. In the difficult
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blaming others. Not many people pray as honestly as David did in Psalm 51.
places of life, the Holy Spirit helps us recall and apply the truths of the Word. This ministry gives us wisdom to understand the situation better and faith to trust the promises we need to carry us through.
One of the first lessons we learn about ourselves from Israel's experience is that all of us have a fallen nature that's prone to resist the will of God, and the sooner we admit it, the easier it will be to make the journey. Peter acknowledged that he was a sinful man (Luke 5:8), and Paul confessed, "I know that in me … nothing good dwells" (Rom. 7:18 nkjv). Our Lord warned us, "The spirit indeed is willing, but the flesh is weak" (Matt. 26:41).
During their wilderness journey, Israel learned that God loved them and cared for them, but they didn't always believe it. "What shall we eat? What shall we drink?" were the repeated questions the Jews asked (Matt. 6:25–34), when they should have been saying to one another, "The Lord is our shepherd. We shall not lack for anything."
Israel also learned that God was longsuffering with them but wouldn't permit them to sin successfully. He was willing to forgive when they cried out to Him, but too often they didn't cry out in confession until first they cried out in pain. "For whom the Lord loves He corrects, just as a father the son in whom he delights" (Prov. 3:12 nkjv; see Heb. 12:1–11). How much pain we would avoid if only we submitted to the will of our loving Heavenly Father!
Another lesson we learn about ourselves is that we don't enjoy changes in our lives and the discomfort they usually bring. One day the people were thirsty; the next day they were attacked by an enemy; for forty days, they wondered what had happened to their leader. All of us want life to be one vast comfort zone where we're sheltered from change, all the while forgetting that God-ordained change can be used to mold our character and help us grow up.
If there's one lesson the Jews frequently failed to learn it was that complaining and criticizing are sins that God judges. When we complain to God about our lot in life, we not only commit the sin of ingratitude, but we also reveal pride (we think we know more than God knows, and why should this happen to us!), unbelief (we don't really trust Him), and impatience. If we would learn to trust God, praise Him for His mercies, and wait for Him to accomplish His will, we'd grow a lot faster and experience a lot less misery.
On life's journey, we learn that the Lord is the God of new beginnings. As Dr. V. Raymond Edman used to remind the students at Wheaton College, "It's always too soon to quit." It's sad that the Israelites doubted and disobeyed God so many times, but it's encouraging that God gave them a new start and encouraged them to keep moving toward their inheritance. True, a whole generation had to die before the nation could enter the Promised Land, but they died because of their own rebellion. In His grace, God forgave them; in His government, He permitted them to suffer the consequences of their sin. You can't negotiate the will of God. You either obey it, ignore it, or resist it.
One last lesson from Israel's experiences: age is no guarantee of maturity. It's possible to grow old and not grow up. When the nation failed at Kadesh-Barnea, the fault didn't lie with the young people but with the older people. To prove it, God rejected the older generation (twenty years and older), gave it time to die off, and then made a new beginning with the younger generation.
One of the tests of spiritual maturity is what Paul called "increasing in the knowledge of God" (Col. 1:10). Not just in the knowledge of the Bible or Christian theology, but the knowledge of God Himself, His character, how He works, and how we can delight His heart. Moses grew in his understanding of God, but Israel failed to learn this lesson. "He made known his ways unto Moses, his acts unto the children of Israel" (Ps. 103:7). The Jews saw what God did, but Moses understood why God did it. There's a difference.
The church needs both the older saints and the younger ones, because each generation has something to contribute, and we can all learn from each other (Titus 2:1–8). But Moses was wise to train Joshua to be his successor, and Paul was wise to equip Timothy to succeed him in Ephesus.
We learn about ourselves As I studied the book of Numbers in preparation for writing this book, I frequently said out loud, "How could they do that? Don't they realize what they're doing?" Then I would pause and confess, "But, Lord, I've done the same thing. Forgive me." People are people, whether marching slowly through an ancient wilderness or driving at high speed down a modern freeway. "For He knows our frame; He remembers that we are dust" (Ps. 103:14 nkjv).
We learn about faith Life is a journey that we make by faith, for only God knows the end from the beginning. Actually, everybody lives by faith in someone or something. The difference between Christians and non-Christians is the object of that faith. Christians put their faith in God and His Word, while non-Christians trust themselves, their experience, and ability, their money, and perhaps their friends. But Israel had the bad habit of walking by sight, not by faith, and it was this failure to trust God that caused the nation so much trouble.
Socrates said that the unexamined life was not worth living, but most people don't like to face the truth about themselves. Like our first parents, we run and hide and defend ourselves by making excuses and
No sooner had the Lord delivered the people from Egypt than they stood by the Red Sea trembling with fear and wanting to go back. Why? Because they didn't
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We learn the importance of one believer Numbers is a book of "counting." Twice Moses counted the men available to serve in the army, and he also counted the Levites. Somebody even counted the number of people who died in the various plagues God sent to discipline them. Those ancient Jews would be shocked to see how much counting goes on in today's world, most of it done unannounced by electronic devices.
really believe that the God who had redeemed them could finish the task and see them through. But when God begins a work, He completes it (Phil. 1:6).
Faith is not believing in spite of evidence; that's superstition. Faith is obeying God in spite of what we see or hear, how we feel, or what might happen. The Jews had been given all the evidence they needed that God was concerned about them and had the power to deliver them, protect them, and take them to the Promised Land. The devastation of the land of Egypt was proof of God's power, so why should the nation not trust Him?
God wants all of His children to be the kind He can count on. The Lord could count on Moses and Aaron to lead the people in His will, even though they each disappointed the Lord on a couple of occasions. Joshua and Caleb were men God could count on, and so were Eleazar and his son Phinehas. Anybody can be a statistic, a number in a record, but it takes faith and courage to be the kind of person the Lord can count on.
Years ago, I heard Vance Havner give a message on Hebrews 11 that has stayed in my heart and encouraged me in many a difficult hour. This was his outline:
Faith chooses the imperishable (Heb. 11:24–26) Faith sees the invisible (Heb. 11:27) Faith does the impossible (Heb. 11:28–29)
We have a choice. We can go with the unbelieving majority and miss God's very best, complaining our way through life, or we can stand with the minority and dare to believe God and follow His commands. We can crave comfort or respond to challenge. We can look back and yearn for carnal security or look ahead and eagerly anticipate spiritual maturity. We can wander in the wilderness of unbelief, selfishness, and disobedience or enter into the Promised Land with its battles and trials, trusting God to give us the victory.
Once we've made that choice to follow the Lord and live for eternal values, the rest is bound to follow: He will help us see the invisible and do the impossible, no matter what the circumstances may be around us.
Faith must be nourished if it's to grow strong, and that's where the Scriptures come in, for "faith comes by hearing, and hearing by the word of God" (Rom. 10:17 nkjv). When Moses declared God's word, Israel didn't really hear it or mix it with faith, so their faith didn't grow (Heb. 4:1–2). Faith is like the muscles in your arms: If you don't exercise them, they lose their strength. Every trial of life is an opportunity to claim God's promises and trust Him for the solution.
"He shall choose our inheritance for us" (Ps. 47:4). Will we choose to claim our inheritance and use it for His glory? Will we be counted among the conquerors?
D E U T E R O N O M Y
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s Deuteronomy J o s h u a J u d g e s R u t h
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
S o l o m o n I s a i a h
OUTLINE Key theme: Preparation for claiming the inheritance Key verses: Deuteronomy 6:1–3, 23
Deuteronomy 1—3 306 Catching Up on the Past
Deuteronomy 4—5 311 The God We Worship
I. REMEMBERING GOD'S BLESSINGS (1:1— 5:33) A. God led them 1:1—3:29 B. God came to them—4:1–43 C. God taught them—4:44—5:33
Deuteronomy 6—7 317 The Secrets of Obedience
Deuteronomy 8—11 323 See What You Are
II. RESPONDING TO GOD'S GOODNESS (6—11)
Deuteronomy 12—13; 18:9–22 330 Worship Him in Truth
A. Loving God—6 B. Obeying God—7 C. Showing gratitude to God—8:1—10:11 D. Fearing God—10:12—11:32
Deuteronomy 14:1—16:17 337 Food and Festivals
Deuteronomy 16:18—18:8; 26:1–19 342 Judges, Kings, Priests, and Ordinary People
III. REVIEWING GOD'S WORD (12:1—26:19)
A. Worship and obedience—12:1—16:17;
Deuteronomy 19:1—21:14 347 Manslaughter, War, and Murder
18:9–22 B. Civil officials—16:18—17:20 C. Offerings—18:1–8; 26:1–19 D. Cities of refuge—19; 21:1–9 E. Waging war—20 F. Miscellaneous laws—21:10—25:19
Deuteronomy 21:15—25:19 352 Disputes and Decisions
Deuteronomy 26:16—31:13 360 Obedience and Disobedience, Blessings and Curses
IV. RENEWING GOD'S COVENANT (27:1—30:20)
Deuteronomy 31:14—32:47 365 The Song of Moses
A. Obedience and disobedience—27—28 B. The terms of the covenant—29—30
Deuteronomy 32:48—34:12 369 The End of an Era
V. REPLACING GOD'S SERVANT (31—34)
A. Moses encourages his successor—31:1–13 B. Moses warns the nation—31:14—32:52 C. Moses blesses the tribes—33 D. Moses leaves the people—34
Review of Deuteronomy 373 Learning To Remember—
Remembering to Learn
Deuteronomy 1
land of Canaan. It also contains instructions and exhortations concerning the conquest of the land and Israel's relationship to the inhabitants of the land.
"Deuteronomy" means "second law" or "repetition of the law." In this book, Moses reviews the law originally given at Sinai and applies it to Israel's life in the
idea that the past is unreal and unimportant and has no bearing on life today; and like that little boy, they are wrong. The cynic claims that all we learn from history is that we don't learn from history, but the mature Christian believer knows that A. T. Pierson was right when he said, "History is His story." The Bible isn't a boring museum where everything's dead. It's a living drama that teaches us about God and encourages us to obey Him and enjoy His blessings (Rom. 15:4; 1 Cor. 10:1–12). No book is more contemporary than the Bible, and each new generation has to learn this important lesson.
CHAPTER ONE Deuteronomy 1—3 CATCHING UP ON THE PAST O
ur journalism instructor taught us that the first paragraph of every news article had to inform the reader of the "who, what, where, when, and why" of the event being reported. Deuteronomy 1:1–5 isn't a news article, but it does just that. The people of Israel are at Kadesh-Barnea in the fortieth year after their deliverance from Egypt, and their leader Moses is about to expound God's law and prepare the new generation to enter Canaan. Although Moses himself wouldn't enter the land, he would explain to the people what they had to do to conquer the enemy, claim their promised inheritance, and live successfully in their new home to the glory of God.
I. Remembering God's blessings (1:1— 5:33) A.God led them 1:1—3:29
Israel at Sinai (vv. 6–8; see Num. 1:1—10:10).2 After the nation left Egypt, they marched to Mount Sinai, arriving on the fifteenth day of the third month (Ex. 19:1), and there the Lord revealed Himself in power and great glory. He delivered the law to Moses who declared it to the people, and they accepted the terms of the covenant. The Jews left Sinai on the twentieth day of the second month of the second year after the exodus (Num. 10:11), which means they were at Sinai not quite a year. While the nation was camped at Sinai, the tabernacle was constructed and the priests and Levites were set apart to serve the Lord.
God was giving His people a second chance and Moses didn't want the new generation to fail as their fathers had failed before them. Israel should have entered Canaan thirty-eight years before (2:14), but in their unbelief they rebelled against God. The Lord condemned them to wander in the wilderness until the older generation had died, with the exception of Joshua and Caleb (Num. 13—14). Philosopher George Santayana wrote, "Those who cannot remember the past are condemned to repeat it,"1 so the first thing Moses did in his farewell discourse was to review Israel's past and remind the new generation who they were and how they got where they were (Deut. 1—5). Knowing their past, the new generation in Israel could avoid repeating the sins of their fathers.
Why did the Lord have the Jews tarry so long at Sinai? He wanted to give them His law and teach them how to worship. The Lord didn't give Israel His law to save them from their sins, because "by the works of the law shall no flesh be justified" (Gal. 2:16). Under the old covenant, people were saved by faith just as sinners are today (Rom. 4:1–12; Gal. 3:22; Heb. 11). The law reveals the sinfulness of man and the holy character of God. It explained what God required of His people if they were to please Him and enjoy His blessing. The civil law allowed Israel to have an orderly and just society, and the religious laws enabled them to live as the people of God, set apart from the other nations to glorify His name. The law also prepared the way for the coming of Israel's Messiah (Gal. 4:1–7), and the various tabernacle furnishings and ceremonies pointed to Jesus.
Israel marching (1:6–18) A grasp of history is important to every generation because it gives a sense of identity. If you know who you are and where you came from, you will have an easier time discovering what you should be doing. A generation without identity is like a person without a birth certificate, a name, an address, or a family. If we don't know our historic roots, we may become like tumbleweeds that are blown here and there and never arriving at our destination.
Knowing that wars and dangers lay before them, many of the people might have been satisfied to stay at Mount Sinai, but the Lord ordered them to move. Not only did the Lord command them but He also encouraged them: "See, I have given you this land" (Deut. 1:8 niv). He promised to keep the covenant He had made with the patriarchs to whom He had graciously promised the land of Canaan (Gen. 13:14–18; 15:7–21; 17:8; 28:12–15; Ex. 3:8). All the army of Israel had to do was follow God's orders and
A father took his young son to the local museum to help him better understand what life was like before he was born. After looking rather glumly at some of the exhibits, the boy finally said, "Dad, let's go someplace where the people are real."
Like that bored little boy, many people have the
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their land? Hadn't He defeated and disgraced all the false gods of Egypt, protected Israel, and provided for them on their pilgrim journey? God's commandment is always God's enablement, and to win the victory, His people need only trust and obey.
the Lord would give them victory over their enemies in Canaan.
Israel on the way to Kadesh-Barnea (vv. 9–18; Num. 10:11—12:16). It wasn't easy for Moses to lead this great nation because he frequently had to solve new problems and listen to new complaints. Accustomed to the comfort of their camp at Sinai, the people resented the hardships of their journey to the Promised Land. They forgot the distress of their years of slavery in Egypt and even wanted to turn around and go back! They got accustomed to the manna that God sent them from heaven each morning and soon took it for granted, and they longed for the savory meat and vegetables they had enjoyed eating in Egypt. No wonder Moses got discouraged and cried out to the Lord!3 He wanted to quit and he even asked God to take his life (Num. 11:15)!