 
### Exploring the Word of God

### The Conquest of Canaan: Leviticus to Joshua

By Tim Finlay and Jim Herst

Copyright 2013 Grace Communion International

All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com  
The "NIV" and "New International Version" are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™

Cover art by Basil Wolverton. Most internal illustrations by Ken Tunell;  
copyright Grace Communion International.

**Table of Contents**

Exploring Leviticus

Sacrifices and Priests: Leviticus 1-10

Various Laws: Leviticus 11-20

Rules for Worship: Leviticus 21-27

Form or Substance?

Tithing in Israel

Exploring Numbers

Organization for Worship: Numbers 1-10:10

Israel in the Wilderness Numbers 10:11–21:35

Israel and Moab: Numbers 22–36

Miriam: First Lady of the Exodus

Exploring Deuteronomy

Deuteronomy: God's People Challenged

Stipulations of the Covenant: Deuteronomy 4:44–26:19

Conclusion of the Covenant: Deuteronomy 27–34

Exploring Joshua

Joshua: Conflict and Conquest

Division of the Land: Joshua 13–24

About the Authors

About the Publisher

Grace Communion Seminary

Ambassador College of Christian Ministry

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## Exploring Leviticus

### What's in a name?

The opening word of Leviticus is _wayyiqra',_ which means "and he called." The Jews used this word as a title for Leviticus. They also called it "the law of the priests," "the book of the priests" and "the law of the offerings." These designations summarized the general content of the book, recognizing it as a work intended primarily for the priesthood.

The Septuagint calls the book _Leuitikon or Leueitikon,_ "pertaining to the Levites." The Latin Vulgate translated the Septuagint title as _Liber Leviticus,_ "the book of Leviticus," which then became the title in the English Bible.

### Outline

Leviticus begins where Exodus ends – at the foot of Mt. Sinai. The tabernacle has just been completed, and God now begins to teach the Israelites how to worship him. Through the book of Leviticus, God shows Israel how to live as a holy nation.

The book can be divided into six sections: sacrifices and offerings (1:1–7:38), the priesthood and the tabernacle (8:1–10:20), regulations about life (11:1–15:33), the Day of Atonement (16:1-34), living holy lives (17:1–22:33) and festivals and various regulations (23:1–27:34).

### How to read this book

To us, living in a modern society, the rituals and sacrifices explained in Leviticus may seem strange. Yet portions of the New Testament can be understood only by reference to Leviticus.

For example, what does it mean for Christians to be a royal priesthood? A holy nation? For Christ to be our great High Priest? Our Passover Lamb? Much of the original context of these New Testament concepts is found in Leviticus. Furthermore, some regulations in Leviticus

#### go beyond the religious institutions and that deal with the events of life. The implication of those regulations is that all of life is, in fact, religious. All that we do, whether in direct worship or not, is part of our relationship to God.... God sees us as totalities, and all of our life – work, worship, relationships, creativity, family – is important to him. (Walter A. Elwell, ed., _Baker Bible Handbook,_ Baker Book House, 1984, pp. 150, 152)

The book of Leviticus leads us to an understanding of the ultimate sacrifice of Jesus the Messiah, but we must not overlook other important elements it contains. The book is not only a record of laws and traditions that were superseded by the ministry of Jesus Christ. There are many laws, customs, traditions and principles that address such subjects as hygiene, managing the environment and moral conduct. These are sound guidelines for all people and all times.

"For example, the rules about sexual purity (15:1-33) may be seen as emphasizing the sanctity of sex and warning against its casual treatment. The need for such advice today is obvious" (ibid., p. 152). As the _Evangelical Commentary on the Bible_ explains:

#### Many Christians tend to ignore what the text meant to individual Israelites or to the community of Israel in Old Testament times and go immediately to a type study of Jesus and how he fulfilled many parts of Leviticus in the New Testament. We must first examine the text to see what it meant for Old Testament Israel. Only then can we proceed to a study of Jesus. (p. 68)

### Learning about God

Above all else, Leviticus teaches us that God is holy. This provides the basis of all his laws (11:44-45; 19:2-4; 20:7-8, 24-26). "Jewish sages considered [this] to be of primary importance. They felt that before proceeding to other biblical texts, children should first be educated concerning the sanctity of God and the responsibility of each individual to live a holy life" _(The Spirit-Filled Life Bible,_ NKJV, p. 146).

In Leviticus, God is present with his people. In Israel's worship, all sacrifices and ceremonies took place "before the Lord." This teaches us that God is always there and that everything we do must be done in light of his presence.

We also learn that God judges sin. Because God is holy, nothing sinful or unclean can come into his presence. For human beings to develop a relationship with God, they must first be forgiven and cleansed of sin (1:1–7:38; 11:1–15:33).

The book of Leviticus also tells us to:

##### • Obey God (17:2).

##### • Worship, serve and obey God only (17:3-9; 20:1-5).

##### • Recognize God's blessings (23:1-44).

##### • Be as concerned about every aspect of our lives as God is (18:1–22:16).

##### • Deal justly with each other, just as God deals justly with his people (19:1-37).

While Jesus is not mentioned in Leviticus, the sacrificial system and the office of high priest foreshadow the greater work of Christ for human salvation (Hebrews 3:1; 4:14-16). Hebrews 7 describes Jesus as our High Priest and uses the text of Leviticus as a basis for illustrating his work. Jesus is the eternal High Priest whose work far surpasses that of Aaron and his successors.

As the author of Hebrews states: "But now [Jesus Christ] has obtained a more excellent ministry.... He is also Mediator of a better covenant, which was established on better promises" (Hebrews 8:6, NKJV).

Through the crucifixion, Jesus fulfilled the Levitical concept of the sin offering (Romans 8:1-4; 2 Corinthians 5:18-21; Hebrews 9:1-1-28; 10:11-12; 13:10-15). In other passages, Paul described Christ as a peace offering (Romans 5:1-11; Ephesians 2:13-18; Colossians 1:18-20).

Christ's death and resurrection meant that the Levitical prescriptions for sacrifice and holiness have been superseded through Jesus Christ and the indwelling of the Holy Spirit (Acts 9:9-:19; 15:1-21; Galatians 2:15–3:5).

The concepts of separation and holiness were attractive themes to New Testament writers. The apostle Peter reflected the theme of Leviticus when he encouraged Christians to "be holy in all you do; for it is written: 'Be holy, because I am holy'" 1 Peter 1:15; see Leviticus 11:44; 19:2; 20:7). Peter also called Christians a "royal priesthood" and "a holy nation" (1 Peter 2:9).

### Other topics

Annual festivals: These festivals and holy days memorialize God's great acts of salvation in history, symbolize the power of God and typify the anticipated future fulfillment of God's plan of salvation for all humanity (Leviticus 23).

Tithing: Tithing is the practice of giving a tenth of one's increase to God. The Israelites paid 10 percent of their agricultural blessings to the Levites (Leviticus 27). Giving God a tenth of what belongs to him anyway, recognizes his ultimate ownership of everything.

Covenant: Because God had made his covenant (agreement) with the Israelites, it was important that they lived according to his laws. Read Leviticus 26 and note the eight references to "covenant" (verses 9, 15, 25, 42, 44-45).

Sacrifice/offering: Israel's sacrifices were to serve as a reminder of sin (Hebrews 10:3). An animal's life was taken to picture that without the shedding of blood there could be no forgiveness (Hebrews 9:22). But the Levitical sacrificial system lasted only until Jesus' death, the ultimate sacrifice for all humanity's sins.

Levites: The Levites and priests were the ministers of their day. They also regulated the moral, civil and ceremonial laws and supervised the health, justice and welfare programs of the nation.

Community health: Leviticus contains rules and guidelines regarding food, disease and sexual purity. Although some of the laws seem arbitrary, others would have promoted hygiene and community health.

### What this book means for you

Leviticus reminds us of the holiness of God and the necessity of living a holy life. Sin is always serious, because God is holy and cannot live with sin. Sin stems from a mode of thinking that is contrary to God, and puts human beings in a spiritual category different from God. If a relationship with God is to be maintained, sin must be removed.

Obedience to God must be important in our lives. Leviticus 1–16 may be summed up in the words of Jesus, "Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength" (Mark 12:30).

Being right with God leads us to be right with others. Leviticus 17–27 describes godly behavior toward our neighbors. These chapters can be summarized by Leviticus 19:18, "Love your neighbor as yourself."

##### • Family life should be strengthened and protected (18:6 19:3; 20:10-21).

##### • The poor should be provided for (19:9-10).

##### • All business transactions must be fair (19:11-13, 35-36).

##### • Nobody should acquire wealth to the hurt of other citizens (25:8-55).

Leviticus shows that God cares for his people. He has thought through our problems and given us guidance and direction, not just in spiritual, but also in physical matters. He always has an attitude of forgiveness toward us and wants to restore us to his fellowship. God can fully restore Christians today because Jesus did what the Levitical sacrificial system could only symbolize. Only in Christ do we experience the awesome opportunity to come humbly, yet boldly, before the throne of grace (Hebrews 4:16).

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## Leviticus: Living a Holy Life  
Sacrifices and Priests:  
Leviticus 1-10

### Prelude: chapter 1:1-2

As he had promised, God met with Moses in the tabernacle to reveal his will to the Israelites (verse 1). The first of these revelations related to the sacrifices. The patriarchs, when sojourning in Canaan, had already worshiped God with burnt offerings and sin offerings. Consequently, the sacrificial laws of these chapters presuppose the presentation of burnt offerings, grain offerings and sin offerings as a custom well known to the people.

However, during the time of Moses, God organized the nation of Israel and its worship into more formal patterns. Instead of each individual or family building an altar wherever convenient, there was to be a central tabernacle where all would worship.

Not only did God stipulate where sacrifices were to be offered, he prescribed specific types of sacrifices for the people and for the priests. These God-ordained changes represented a profound break with tradition. No longer would the father of a family act as the family's priest. Now the worship and instruction of such a large nation called for additional order and regulation.

As you read through this section of Leviticus, remember that the New Testament makes clear that the sacrifices of Israel were symbolic of Christ's sacrifice and atonement for us.

Hebrews 5 through 10 is a New Testament commentary on Leviticus, emphasizing the priesthood of Christ and his atoning death. The sacrificial system of Leviticus foreshadows this essential truth. This is the implication of Hebrews 9:26-28: "Now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him."

" _The sons of Aaron the priest are to put fire on the altar and arrange wood on the fire. Then Aaron's sons the priests shall arrange the pieces, including the head and the fat, on the burning wood that is on the altar" (Leviticus 1:7-8)._

### Laws of the sacrifices: chapters 1:3-7:38

These laws describe the technical aspects of the sacrificial rituals. But bear in mind that the "various sacrifices always belonged to larger contexts of worship in which prayer, hymns, and other forms of liturgy were integral parts" _(Harper's Bible Commentary,_ p. 158).

1) Burnt offering (Leviticus 1; 6:8-13)

In the burnt offering the sacrificial animal was completely incinerated on the altar. "The offering represents the desire of the offerer to be in complete harmony with God" (Keith Schoville, _Exodus and Leviticus,_ p. 75). The offering symbolized the entire surrender to God of the individual or the congregation. The burnt offering was to be "without defect" (Leviticus 1:3, 10), foreshadowing the perfect sacrifice of Christ, "a lamb without blemish or defect" (1 Peter 1:19).

2) Grain offering (Leviticus 2; 6:14-23)

The grain offering was also known as the meal or cereal offering. It was the only offering without blood, and was called a gift. This offering demonstrated Israel's dependence on God, as shown by the presentation of the produce of the earth. Although it accompanied the burnt offering, the grain offering was a separate offering. The former symbolized a life devoted to God; the latter presented fruits of labor dedicated to him. The grain offering had several significant features.

3) Peace or fellowship offering (Leviticus 3; 7:11-36)

The peace offering symbolized reconciliation, as shown in the fellowship of eating. This offering is also symbolic of Christ. He is our peace offering, having made reconciliation for us: "For he himself is our peace" (Ephesians 2:14-18). When we are beneficiaries of his atoning work, peace becomes ours (Romans 5:1). Fellowship with Christ becomes the highest point of Christian privilege (John 17:3; 1 John 1:3).

4) Sin offering (Leviticus 4:1–5:13; 6:24-30)

The sin offering was made by those who had sinned unintentionally (sins of personal weakness as opposed to sins committed in defiant rebellion against God). Jesus was our sin offering: "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21).

5) Guilt offering (Leviticus 5:14–6:7; 7:1-10)

The offering for committing a violation against the Lord (Leviticus 5:14-19) was always an unblemished ram (verses 15, 18; 6:6). No sin could be overlooked. Even for ignorance, or inadvertence, sacrifice was necessary (Leviticus 5:15).

Restitution had to be made for any wrong committed against God or against one's neighbor, along with an additional 20 percent. For wrong done to the Lord (such as failing to pay tithes, eating the priest's portion of the sacrifice, or failing to redeem the firstborn), the 20 percent was given to the priest; for wrong done to a neighbor, it was given to the victim. "The major altar offerings...followed a stereotyped ritual pattern of six acts, of which the worshipper executed three and the priest performed three" (R.K. Harrison, _Introduction to the Old Testament,_ p. 599).

### The investiture: chapter 8

Chapter 8 describes the investiture — the elaborate ritual in which Aaron and his sons were instituted as a priesthood. They were anointed with a special perfumed oil (verse 10-13, 33; see also Exodus 30:23-25).

The dedication of the whole person to God's service was indicated by the blood on Aaron's ear, hand and toe (verse 23). "The ear, because the priest was always to [obey] the word and commandment of God; the hand, because he was to discharge the priestly functions properly; and the foot, because he was to walk correctly in the sanctuary" (C.F. Keil and F. Delitzsch, _Commentary of the Old Testament,_ Vol. 1, p. 341).

### Aaron begins service: chapter 9

The priests were to make atonement for themselves with special offerings before they could serve. Aaron and his sons then began their priestly service. The order of these sacrifices showed how a relationship with God could be restored.

### The sin of Aaron's sons: chapter 10

It did not take long for the priestly image to become tarnished. Aaron's sons decided to do things their own way. The "unauthorized" fire suggests that they lit their censers from an ordinary fire instead of from the fire of the burnt offering. Perhaps they were under the influence of alcohol, since a prohibition against drinking immediately follows their punishment (verse 9).

#### Whatever explanation is correct, the point is that Nadab and Abihu abused their office as priests in a flagrant act of disrespect to God, who had just reviewed with them precisely how they were to conduct worship. As leaders, they had special responsibility to obey God. In their position, they could easily lead many people astray. ( _Life Application Bible, NIV,_ commentary on Leviticus 10:1)

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## Various Laws: Leviticus 11-20

### Clean and unclean meats: chapter 11

Some of the rules of cleanness reflect sound guidelines for diet and hygiene. Others have no known purpose. The Bible does not make any claims about the health value of these rules — their function in Leviticus is for ritual purity. (For further information, see "Are Some Meats Unclean?" at <http://www.gci.org/law/unclean>.)

### Postnatal purification: chapter 12

In Canaan, worship was often connected with prostitution and fertility rites. However, for Israel, anything suggesting the sexual or sensual was strictly banned from the worship of God. This does not mean that this aspect of life is "unclean." The purpose is to ensure its separation from the worship of God. The rule of strict cleanliness in all sexual matters would also contribute to health. For a New Testament example of the law concerning postnatal purification (Leviticus 12:1-8), see Luke 2:22-24.

The law of circumcision (verse 3) was given to Abraham in Genesis 17:12-14. The spiritual significance of this law is touched on in the law of Moses (Deuteronomy 30:6), the prophets (Jeremiah 4:4) and the writings of Paul (Colossians 2:11-12; Philippians 3:3). (For further information, see our article about circumcision at <http://www.gci.org/law/circumcision>.)

### Skin diseases: chapters 13-14

Health regulations pertaining to "infectious skin diseases" ("leprosy," NKJV) were also included in God's laws. Such guidelines enabled the priests, who were responsible for the health of the camp, to distinguish between serious and chronic forms of these various diseases. Some of these diseases — unlike the diseases we call "leprosy" or "Hansen's disease" today — were very contagious. Regulations regarding certain forms of mildew (greenish or reddish) in fabrics or houses are also described (Leviticus 13:49; 14:37).

### Bodily discharges: chapter 15

Regulations are given for seminal and menstrual discharges, as well as malignant discharges. Washing is prescribed, which would promote hygiene.

### The Day of Atonement: chapter 16

This chapter is central to the book of Leviticus. The 10th day of the seventh month (September-October) was to be the annual Day of Atonement, or Yom Kippur.

Only on this occasion was Aaron allowed into the innermost part of the tabernacle, the Most Holy Place, where the ark of the covenant was housed. He first needed to obtain atonement and cleansing for his own sins and those of his household. Only then was he able to cleanse the tabernacle and make an offering on behalf of the people.

Two goats were chosen. One was sacrificed for the sins of the people; the other was sent into the wilderness, carrying the sins of Israel. (For a New Testament look at the Day of Atonement, see Hebrews 9 and 10.)

### Rules for sacrifice: chapter 17

Sacrifices were to be offered only at the tabernacle, partly as a safeguard against sacrificing to idols. God can only be approached in the place and by the means of his own choosing (Deuteronomy 16:5-6). In the New Testament, the divinely chosen place points to Jesus Christ as the one and only way (John 14:6; Acts 4:12).

### Sexual crimes: chapter 18

Many of these laws are directed against the practices of Israel's neighbors. For example, marriage between those closely related by blood or by marriage was forbidden by God (verses 6-18). In Egypt, which had little marital regulation, such marriages were common.

Adultery, child sacrifice, homosexual relations and bestiality — all part of the debased religions of Canaan — were also forbidden (verses 20-30).

### The heart of the law: chapter 19

Verse 2 is the heart of God's moral law: "Be holy, because I am holy" (1 Peter 1:15-16). Holiness is demonstrated by our concern for others, especially the underprivileged. For example, God's instructions to "not reap to the very edges of your field" (Leviticus 19:9) taught the Israelites to reflect God's generous nature. Jesus quoted part of verse 18 as the second-greatest commandment: "Love your neighbor as yourself" (Matthew 22:39).

### Crimes deserving the death penalty: chapter 20

To have so many crimes punishable by death may seem harsh today, but these offenses were in deliberate defiance of God's holy law.

Israel was instructed not to imitate the nations around them, such as the Ammonites who offered children as a burnt sacrifice to Molech (Leviticus 18:21). God had separated Israel from the nations for the all-important reason of preserving the knowledge and worship of himself as the true God.

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## Rules for Worship: Leviticus 21-27

### Rules for priests: chapters 21-22

Rules for ritual purity were particularly stringent for priests, especially for the high priest. For example, priests could not marry women defiled by prostitution (Leviticus 21:7). Studying these chapters makes it clear that God's people must be holy.

### The festivals: chapter 23

Various annual festivals and Holy Days were commanded for ancient Israel. They were holy convocations, memorials of God's great acts of salvation in history, symbols of the power of God, and types of the anticipated future fulfillment of God's plan of salvation. Paul describes them as "shadows" or pointers toward Christ, who fulfilled all the ritual symbolism (Colossians 2:16-17).

Although God commanded these festivals for Israel, he does not command them for Christians today. See our study paper at <http://www.gci.org/law/festivals1>. Do these festivals symbolize Christian truths? See our Bible study at <http://www.gci.org/law/festivals/picture>.

### Lamps and sacred bread: chapter 24

This chapter discusses two important duties of the priests in the tabernacle: tending the ever-burning lamps and making the weekly offering of 12 loaves of bread ("shewbread," NKJV). Unlike the pagan religions that offered food to the gods, God's priests were to eat the bread themselves. This was to remind Israel of their total dependence upon God. The bread symbolizes Christ. He is the bread of God for our spiritual nourishment (John 6:32-51).

God also deals with blasphemy in this chapter (Leviticus 24:10-23). A member of the "mixed multitude" (Exodus 12:38, NKJV) was executed for blaspheming God's name.

### The land sabbath and the jubilee: chapter 25

Every seventh year, the land was not to be cultivated. Not only did this practice teach respect for the land God would give the Israelites, it again emphasized their dependence on God.

God also instituted the Jubilee year, or 50th year (the year following the seventh seven-year cycle). At this time, property reverted to its original owner. The Jubilee was intended to rescue those who were living in poor economic conditions, and to restore to them the means of working their way back to prosperity. This lesson should not be lost on us today. God is a giving God who also wants to see a generous attitude in us (2 Corinthians 9:7).

Both the Sabbatical and Jubilee years were designed to remind Israel that it was God who really owned the land. He also owned their time and their lives. However, there is no evidence that the Israelites ever observed these institutions.

### Blessings and curses: chapter 26

Pictured here are the rewards for obedience (verses 1-13) and the penalties for disobedience (verses 14-39). As you read through the chapter, you will notice that God describes the curses in more detail than the blessings. While these statements can be viewed prophetically, they must also be understood as laws of cause and effect.

God's warning to ancient Israel remains in effect today. Disobedience will bring calamity to any nation. But God will always respond to genuine repentance. For an interesting spiritual parallel, read the story of the two kinds of people in Psalm 1.

### Vows and tithes: chapter 27

God taught the Israelites that when they made a vow to him (verses 1-29), they must not go back on the promise even if it turned out to cost more than they expected.

Tithing (verses 30-33) is the practice of giving a tenth of one's increase to God. Tithes and offerings were commanded in the Old Testament; the New Testament does not prescribe a percentage but calls for greater generosity. (For further information, see <http://www.gci.org/law/tithing>) Tithing and giving reflect the believer's worship, faith and love for God, the source of salvation and giver of all good things (Numbers 18:20-21; 2 Corinthians 9:7).

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## Form or Substance?

In Mesopotamian thought, the purpose of human existence was to provide the gods with the necessities and luxuries of life. Israelite worship shared many of these external forms, such as calling sacrifices "the food of their God" (Leviticus 21:6). The essence of Israelite worship, though, was quite different.

As the prophets pointed out, God could not be worshiped only externally. To honor God, it was necessary to obey his laws, including the moral and ethical laws as well as the ritual laws. Simply to appear before God with sacrifices, while flouting his demands for justice, was to insult him.

God certainly did not need the sacrifices for food: "If I were hungry I would not tell you, for the world is mine, and all that is in it. Do I eat the flesh of bulls or drink the blood of goats?" (Psalm 50:12-13). Rather, sacrifices and other types of worship were to honor God as king.

Later in Israel's history, the prophets warned that purity of form in worship — performing the sacrificial rituals precisely as commanded — was meaningless if the worshipers failed to meet the ethical and moral responsibilities of God's covenant and laws. When the prophets found that a focus on the _form_ of worship had replaced the _substance_ of worship — obedience to God's law — they proclaimed God's scorching judgment on Israel's elaborate but empty rituals.

Through the prophet Amos, God warned Israel: "I hate, I despise your religious feasts; I cannot stand your assemblies. Even though you bring me burnt offerings and grain offerings, I will not accept them.... But let justice roll on like a river, righteousness like a never-failing stream!" (Amos 5:21-22, 24).

Although the prophets honored God's sacrificial system, they continually warned Israel and Judah that sacrifices alone were not enough. As Isaiah proclaimed: "'The multitude of your sacrifices — what are they to me?' says the Lord. 'I have more than enough of burnt offerings.... Wash and make yourselves clean. Take your evil deeds out of my sight! Stop doing wrong, learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow'" (Isaiah 1:11, 16-17).

God was unhappy with Israel's sacrifices. Although the people were making the traditional sacrifices, they were unfaithful to God in their hearts. Like many people today, they had come to place more faith in the rituals of their religion than in the God they worshiped. God hates worship done out of pretense or for show. If we are living sinful lives and using religion only to look respectable or feel good, God will reject what we have to offer.

We need to examine our own religious practices. Do they spring from faith in the living God? Or are we guilty of performing empty rituals, as did ancient Israel? If we are, we need to remember that God does not honor our outward behavior if our inward faith is missing. God always demands a sincere heart (Deuteronomy 10:12-16; 1 Samuel 15:22-23; Psalm 51:16-17).

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## Tithing in Israel

God instituted a financial system in Israel that enabled the Levitical priesthood to perform its religious functions. This system also made it possible for the Israelites to attend God's festivals, and provided for the needs of the widows, orphans and poor.

Tithing is an Old Testament practice. God accepted the tithes of Abraham and Jacob (Genesis 14:18-24; 28:20-22). Later, he used the tithing system to finance the religious and secular needs of his people, the nation of Israel (Numbers 18:21; Leviticus 27:30). Tithing continued periodically throughout the eras of the judges and of the kings of Israel and Judah. Even after the Jews were freed from captivity, God rebuked them for stealing his tithes (Malachi 3:8).

The most ancient record of anyone giving a tithe is found in Genesis 14. In a battle between various kings and armies of that day, Abram's nephew Lot was taken captive. Abram rescued him and brought back a large amount of booty from the campaign (verse 16). It was an occasion of great rejoicing.

"Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, 'Blessed be Abram by God Most High, Creator of heaven and earth. And blessed be God Most High, who delivered your enemies into your hand.' Then Abram gave him a tenth of everything" (Genesis 14:18-20).

Tithing, in this context, acknowledged God's sovereignty and lordship over the earth. God later revealed that "the silver is mine and the gold is mine" (Haggai 2:8). Giving God back a tenth of what is his was a way of recognizing God's ultimate ownership of everything.

Abraham has been called the "father of the faithful." Many Christians practice tithing as a voluntary practice, as Abraham did, as a way to enable the church to fulfill its God-given commission to preach the gospel to the world.

Tithing, in patriarchal times, was an act or expression of worship. Tithing is not again discussed in the Pentateuch until the time of Moses — with the establishment of a priesthood in Israel. Mosaic law required the Israelites to pay tithes to the Levites, who did not own land, the usual means of support (Numbers 18:21-24). The Levites, in turn, gave one tenth of what they received to the Aaronic priesthood (verses 25-32).

Although the Levites received tithes, it did not belong to them. The tithe belonged to God. It was "holy" (verse 32), sanctified for God's use and purpose. God was simply defining how his tithe was to be used.

In the book of Deuteronomy, we find a tithe mentioned in connection with religious celebrations (Deuteronomy 12:11-14). The tithe was to be used by the people during the festival seasons of Passover, Pentecost and Tabernacles. The custom was to travel to a central location (eventually Jerusalem) at these times. If it was impractical to bring the tithe in the form of animals or produce, the people could exchange these for money to buy food and drink at the site of the festival (Deuteronomy 14:22-26). The tithe was designed to help the people rejoice at the festivals: "Use the silver to buy whatever you like.... Then you and your household shall eat there in the presence of the Lord your God and rejoice" (verse 26).

God also instituted a program to help the needy, such as orphans and widows. Those who had the means were to set aside a tithe every third year (verses 28-29).

Three tithes are mentioned in the book of Tobit, part of the Apocrypha, probably written between 300-175 B.C. Regarding the tithes, Tobit says, "The first tenth part of all increase I gave to the sons of Aaron, who ministered at Jerusalem; another tenth part I sold away, and went, and spent it every year at Jerusalem; and the third I gave unto them to whom it was meet" (Tobit 1:6-8; Lancelot Brenton's translation of the Septuagint version).

Josephus, who had been a priest, writes about how tithing was practiced in his day, near the time of the fall of Jerusalem: "Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city" ( _Antiquities of the Jews,_ book 4, chapter 8, section 8).

Josephus later writes: "Besides those two tithes, which I already said you are to pay every year, the one for the Levites, the other for festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows, and to children that are orphans" (section 22).

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## Exploring Numbers

### What's in a name?

The title of this book in the Septuagint is _Arithmoi,_ which translates into English as _Numbers._ This name was probably chosen because of the census described in the first chapter of the book, in which the tribes of Israel are numbered (1:1-3).

Note how the book begins, "And the Lord spake unto Moses in the wilderness of Sinai" (1:1, KJV). The _and_ illustrates the continuity between Numbers and the previous book, Leviticus.

The Hebrew title for the book of Numbers, _Bemidbar,_ meaning "in the wilderness," is taken from the first verse. Most of the book describes Israel's 40 years of wandering in the desert wilderness between Mt. Sinai and the plains of Moab.

### Outline

The book of Numbers is a bridge between the events at Mt. Sinai (Exodus and Leviticus) and Moses' last words to the Israelites before they entered the Promised Land (Deuteronomy).

Numbers begins with the Israelites at Mt. Sinai. The first part of the book describes their preparations to leave the region (1:1–10:10).

God had planned for the Israelites to travel directly to the Promised Land. But instead of trusting God, they feared to enter the land. Because of their lack of faith, they spent 40 years wandering in the wilderness. All those who left Egypt over the age of 20 died. Joshua and Caleb were notable exceptions because of their faithfulness (10:11–21:9).

In the last year of their wandering, the younger generation, now grown adults, arrived in the plains of Moab, east of Canaan. The events of the next few months form the subject of Numbers 21:10–33:49. Finally, Moses began to prepare the new generation of Israelites to enter the Promised Land (33:50–36:13).

Some of the more significant events of Israel's history in the book of Numbers are:

##### • The sending of the scouts into Canaan, the Promised Land, and their contradicting reports (13:1-33).

##### • The refusal of the people to enter the land, and God's subsequent judgment of them condemning the Israelites to 40 years of wandering in the wilderness (14:1-35).

##### • The story of Balaam and Balak, which illustrates the futility of opposing God's will for his people (22:1–24:25).

##### • The human failings of such leaders as Miriam, Aaron and even Moses (12:1-15; 20:1-13).

##### • The rebellion of Korah, showing that God does not allow human beings to usurp the authority of his chosen servants (16:1-50).

### How to read this book

Numbers is the fourth volume in a series of books on Israel's history. It is part of a continuous narrative stretching from Genesis through 2 Kings, and should be read as such. The book describes why the Exodus generation died in the wilderness, and why Joshua would lead a new generation of Israelites into the Promised Land.

The early chapters, which describe the Israelites' last few days at Mt. Sinai, conclude themes begun in Exodus. For example, Exodus 27 and 38 describe the design of the altar. In Numbers 7, we read of its dedication. In the middle of the book there are further instructions regarding the Levitical priesthood (18:1–19:22) and the observance of God's festivals and holy days (28:16–29:40).

The last few chapters of Numbers are a fitting introduction to Deuteronomy. They summarize what the Israelites had to do once they entered the land of Canaan.

One theme dominates the book: God keeps his covenant with his people. He is sovereign over heaven and earth, and he rules over all nations. He bound himself to Israel and he kept his agreement. Balaam, for example, shows that it was impossible to curse the people God had chosen to bless.

However, God will not compromise his holiness. In Numbers, as in Leviticus, God demands his people to be sanctified in every aspect of their lives. According to circumstances, God will warn, punish, instruct, commend or bless his people. When the Israelites obeyed, God blessed them; when they disobeyed, God was fair to punish them.

Although Israel's record in the wilderness was far from perfect, God continued his covenant relationship with them. He was always their guide and protector, even as Jesus Christ is ours today (Hebrews 13:8).

Numbers is encouraging for Christians because it reminds us that, in spite of our weaknesses and failures, God remains faithful to his purpose for us, even when we, like the Israelites, are stubborn and self-centered (2 Corinthians 8:6).

### Learning about God

One of the most important aspects of God's character revealed in Numbers is his loyalty to his people. On almost every occasion when their faith was challenged, the Israelites lost courage and complained bitterly. Yet God continued to protect and lead them, even when they begged to return to slavery in Egypt (1:18-20; 14:1-4).

However, Numbers also shows us there are some things God will not tolerate. One is rebellion. The book records seven major rebellions (11:1-35; 12:1-15; 14:1-10; 14:41-45; 16:1-50; 20:1-13; 21:4-6). Israel saw that even though God was merciful, he would eventually punish those who consistently challenged his leadership (14:20-23).

Jesus Christ appears both metaphorically and prophetically in Numbers. Twice during the years in the wilderness, God supplied water miraculously from a rock (Exodus 17; Numbers 20). The apostle Paul understood these events as symbolizing Jesus Christ (1 Corinthians 10:1-4), a Sustainer who never fails his people (John 4:13).

The coming Messiah is also prophesied by Balaam in Numbers 24:1: "I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel." Jesus Christ is the star and scepter mentioned in this verse, according to the witness of the New Testament. (See, for example, Matthew 2:2 and Revelation 22:16.)

### Other topics

Organization: God values order (1 Corinthians 14:33, 40). He numbered the people, arranged the camp and delineated the boundaries of Canaan (Numbers 1-4; 34).

Unbelief: Israel's journey between Mt. Sinai and Kadesh-barnea was marred by grumbling. It is the story of repeated murmurings against God and of the punishments that followed. There are recurring warnings against unbelief.

Rebellion: When Miriam and Aaron spoke against Moses, God strongly rebuked them (12:1-15). Later, Korah, Dathan and Abiram went further, and openly rebelled against Moses (16:1-40). God made the earth open up and swallow them. God does not tolerate rebellion against his chosen servants.

Wandering: God taught this stubborn and ungrateful people an important lesson: "But you – your bodies will fall in this desert.... For forty years – one year for each of the forty days you explored the land – you will suffer for your sins" (14:32, 34).

Festivals and holy days: God's festivals and holy days are again listed. The narrative in Numbers concentrates on the special sacrifices given on these days (28:16–29:40).

### What this book means for you

The apostle Paul tells us what we should learn from Numbers. In speaking of the Israelites, he says, "God was not pleased with most of them; their bodies were scattered over the desert" (1 Corinthians 10:5). Paul went on to say, "These things occurred as examples to keep us from setting our hearts on evil things as they did" (verse 6).

In reading the tragic story of Israel's unbelief, it would be easy to conclude that Numbers serves only as a warning. But the book has many practical and positive lessons that we can apply in our lives today.

There are times when we all feel that we are wandering in a spiritual wilderness, trying to find our way across an emotional desert. During such times, we can derive great comfort from the book of Numbers.

Although rebellion, self-pity and death fill its pages, Numbers is also a book of hope. It is the story of the ever-faithful God of Israel and his ability to salvage victory out of what often appeared to be terrible defeat. Christians should be encouraged by Numbers, for here we see God's grace and power overcoming Israel's lack of faith.

However, before we condemn the frailties of the unstable and double-minded Israelites, do we see a mirror image of ourselves in our Christian struggles? We, too, need to move away from an overly confident reliance on self, and humbly confess to God our tendency to rebel and complain against him. When we do, Numbers reassures us that God is more than equal to any crisis, problem or difficulty that we may encounter as we try to live a Christian life.

The wilderness is a place of testing, where God teaches and trains us. The lessons he taught the Israelites during their 40 years of wandering are the same kind of lessons he wants us to learn today. As he was preparing them, so he is moving us into our promised land – the kingdom of God.

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## Numbers: Life as a Pilgrimage  
Organization for Worship:  
Numbers 1-10:10

### Moses numbers the tribes: chapters 1–2

One month after setting up the tabernacle, Moses and Aaron conducted a census. The purpose was to number all men over 20 who qualified for military service. God exempted the Levites because of their religious obligations to the community. The camp was arranged around the tabernacle, showing that the worship of God was central to the nation's existence. In the New Testament era, members would be placed in the body, with Christ as the head (1 Corinthians 12).

When the Israelites moved, the three eastern tribes, headed by Judah, led the way. This same rectangular formation was popular in Egyptian warfare strategy. Ramses II, for example, used it in his Syrian campaign (circa 1279 B.C.). Perhaps God was allowing Moses to make good use of the military training he had received in Egypt.

"So the Israelites did everything the Lord commanded Moses; that is the way they encamped under their standards, and that is the way they set out, each with his clan and family" (Numbers 2:34).

### The Levites commissioned: chapter 3

Earlier, God had set apart Israel's firstborn (Exodus 12). Now, God set apart the Levites as "substitutes for all the firstborn" (Numbers 3:12, New Revised Standard Version). The idea of substitutionary atonement was central to God's people ever since God substituted a sacrificial ram for Abraham's son, Isaac (Genesis 22:13). It was reiterated through the Passover lamb in the Israelites' escape from Egypt (Exodus 12) and repeated in their regular sacrifices (Leviticus 4). It was designed by God to foreshadow the role of his firstborn Son, Jesus Christ (Mark 10:45).

### Duties of Levitical families: chapter 4

This Levitical census listed all men between 30 and 50 eligible for service in the tabernacle. The Kohathites, Gershonites and Merarites were appointed to guard and transport the holy things of God through the wilderness.

### Laws of purity: chapter 5

Chapter 5 illustrates the need for the newly organized nation to be pure. For example, isolation and observation were required in all suspected cases of leprosy. [See commentary on Leviticus 13–14.]

The principle of restitution in God's law (verses 5-10; Luke 19:8) was unique among ancient law codes. It demonstrates an important Christian principle: When we have wronged others, we should look for ways to set matters right.

Trials by ordeal were common in the ancient world. Such trials in other cultures utilized magic and sorcery. The test for adultery, however, safeguarded a wife from an unjust accusation by her husband (Numbers 5:11-31). It served to remove suspicion and doubt. Some scholars feel that the judgment of guilt described here caused the loss of capacity to bear children. There is no biblical record of such a test ever being used.

### The Nazirite vow: chapter 6

This special vow was a voluntary dedication to God. Usually, the vow was for a limited time, but Samson was set apart as a Nazirite for life. Samuel and John the Baptist may also have been Nazirites.

###

### Freewill offerings: chapter 7

The princes of the tribes brought freewill offerings for the tabernacle and the dedication of the altar. Verses 84-88 give the total offering as 2,400 silver shekels, 120 gold shekels and 252 sacrificial animals.

Giving is an important part of worship, and God loves a cheerful giver (Hebrews 13:15-16; 2 Corinthians 9:6-8). The voice from the mercy seat (Numbers 7:89, NKJV) demonstrated God's pleasure for Israel's generosity. This fulfilled God's promise recorded in Exodus 25:22.

### Purification of the Levites: chapter 8

Vital symbolism is presented in this chapter. The dedication of the Levites prefigures our consecration to God for his service (Romans 12:1-2). The Levites belonged to God. They dedicated themselves, not in order to become his, but because they were his. We, too, are God's own children, dedicating our lives to him because we are his (1 John 3:2-3).

### The second Passover: chapter 9:1-14

God instructed Israel to observe the Passover. Those who missed it for legitimate reasons, such as being unclean or away on a journey, were permitted to observe a Passover one month later. A "second chance" is not given for any other festival; this indicates the importance of the Passover for the Israelite community.

### God's guidance: chapter 9:15-23

God led his people with a pillar of cloud by day and a pillar of fire by night. In the wilderness of this world of sin, Christians need the guidance of God's Holy Spirit by day and by night (Romans 8:9-14).

### The silver trumpets: chapter 10:1-10

These trumpets were used for summoning the Israelites and breaking up camp. They announced God's feast days and new months, and they sounded the alarm in times of war. Long trumpets like these were common in Egypt. Some were discovered in the funeral chamber of Tutankhamen (circa 1333-1323 B.C.).

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## Israel in the Wilderness  
Numbers 10:11–21:35

### The wilderness march: chapter 10:11-36

As you read this story, bear in mind that, while the march through the wilderness was necessary, the wandering was not. Israel could have traveled from Mt. Sinai to Canaan in about two weeks. But, because of their disobedience, they wandered in the wilderness 40 years.

### Complaints about food: chapter 11

Murmuring broke out in the camp: "The people complained" (verse 1). The Israelites had welcomed the delicious manna at first, but now they were tired of the monotonous daily rations. They craved the delicacies of Egypt: fish, cucumbers, melons, leeks, onions and garlic (verse 5).

God answered the people's demand for meat by showering them with more quail than they could eat. The rebellious attitude that lay behind their discontent was punished with a plague.

### Moses' leadership challenged: chapter 12

Miriam and Aaron began to gossip about Moses. The Hebrew verb form here, _wat_ e _dabber,_ is feminine singular, implying that Miriam led in this criticism. The pretext used was Moses' marriage to a foreign woman, but the real cause was envy of Moses' position and authority. Envy is a damaging emotion (Proverbs 14:30), and Miriam's action delayed the progress of Israel's journey for seven days (Numbers 12:15).

### Exploring Canaan: chapters 13-14

Deuteronomy 1:19-25 explains that at this point Moses wanted to go straight on into the Promised Land. In fact, he challenged Israel to take possession of it. But the people suggested that he send scouts ahead to check out the territory. Moses consented to the plan (verses 21-23).

"When they reached the Valley of Eshcol, they cut off a branch bearing a single cluster of grapes. Two of them carried it on a pole between them" (Numbers 13:23).

The land was truly all God said it was (Numbers 13:26-27). Joshua and Caleb, two of the scouts, were eager for the Israelites to take possession of the land God had promised them. But the Israelites listened to the 10 faithless scouts with their tales about the great walled cities and the giants of Anak. God's perspective, as reported by Joshua and Caleb, was forgotten. Within a few miles of their goal, Israel had again given up.

God's anger was stirred once more, and only Moses' intervention saved the nation from total destruction (Numbers 14:13-19). But Israel's punishment for this act of rebellion was severe: "But you — your bodies will fall in this desert. Your children will be shepherds here for forty years...one year for each of the forty days you explored the land" (verses 32-34).

### Additional offerings: chapter 15

Although most of the people would eventually die in the wilderness, God would bring the next generation into the Promised Land. They were to make additional offerings once in the land (verses 1-31).

### Korah's rebellion: chapter 16

"Korah's rebellion" (Jude 11) was a rejection of Moses' authority as God's chosen spokesman. Korah unfairly criticized Aaron's leadership of the priesthood, while Dathan and Abiram blamed Moses for failing to bring Israel into the Promised Land. Their real rebellion, though, was against God (Numbers 16:11).

God demonstrated that Moses and Aaron were his servants, and punished the rebels: "And the earth opened its mouth and swallowed them, with their households and all Korah's men and all their possessions. They went down alive into the grave, with everything they owned; the earth closed over them, and they perished and were gone from the community" (verses 32-33).

### Aaron's staff: chapter 17

Korah had publicly ridiculed the priesthood. With the miracle of Aaron's budding staff (verse 8), God once again confirmed through whom he was working. The staff was placed as a memorial inside the ark of the covenant (Hebrews 9:4).

### The Levitical priesthood: chapter 18

The Levites and priests were not allowed to inherit rural land. This was to prevent the growth of a wealthy priestly class such as those in Egypt and other nations around Israel. God was the inheritance of the Levites and priests. He gave the Levites the tithes of the nation and they, in turn, gave one tenth to the priests (verses 24-28).

### The red heifer: chapter 19

The detailed cleansing process described here should remind us of the need to lead a spiritually clean life. If one is to be a "vessel for honor," one must be purged from sin (2 Timothy 2:21, NKJV).

### Death of Aaron and Miriam: chapter 20

Death dominates this chapter. It opens with the death of Miriam and closes with the death of her brother Aaron. Miriam, Aaron and Moses all died in the same year (verses 25-26; 33:38; Deuteronomy 34:5-8).

Thirty-eight years had passed since Numbers 13:1. These long years of wandering were filled with failure and death (Amos 5:25-26; Acts 7:42-43; 1 Corinthians 10:1-10). Yet God remained loyal to this sinful nation: "The Lord your God has blessed you in all the work of your hands. He has watched over your journey through this vast desert. These forty years the Lord your God has been with you, and you have not lacked anything" (Deuteronomy 2:7).

Moses' sin (Numbers 20:2-13) shows how one of God's greatest servants, even after a long life of obedience to God, stumbled. He disobeyed God. He should have spoken to the rock, not struck it. Though God called Moses the most humble man on earth (Numbers 12:3), in this instance Moses was guilty of self-exaltation, claiming credit and assuming authority that was not his. As a result of this sin of broken faith, God decreed that Moses would not enter the Promised Land (Deuteronomy 32:51-52).

### The bronze snake: chapter 21

God gave the Israelites a great victory over the Canaanite king of Arad (verses 1-3). But the celebration was short-lived and the people continued to complain. God punished this rebellion with a plague of poisonous snakes (1 Corinthians 10:9).

At God's command, Moses constructed a bronze snake and hung it on a pole. Those bitten by poisonous snakes were told to look at the bronze snake in order to be healed. The bronze snake prefigured our Lord and Savior Jesus Christ, who was lifted up for us on the cross (John 3:14-15).

Satan had appeared as a serpent when he deceived Adam and Eve. Subsequently, the serpent became an illustration in nature of the effects of sin. The bronze snake on the pole foreshadowed sin judged on the cross of Christ. The Israelites, looking to the bronze snake for healing of their snake bites (Numbers 21:8-9), typified the Christian faith in the crucifixion of Christ for spiritual healing of the venom of sin (Romans 4:24-25). The bronze snake later became an object of idolatry in Israel until King Hezekiah destroyed it around 700 B.C. (2 Kings 18:4).

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## Israel and Moab:  
Numbers 22–36

### Balak and Balaam: chapters 22-24

With Israel camped on his border, Balak, king of Moab, asked Balaam, prophet and diviner, for help. Balak wanted Balaam to come and curse Israel. At that time, it was a routine business arrangement for a king to hire a prophet to try to influence events by pronouncing blessings and curses.

Balaam responded to Balak's offer of a reward. However, God turned the tables on Balak and used Balaam initially to bless Israel. Balaam was a mercenary prophet who exploited others. The Bible calls such unscrupulous greed "the way of Balaam" (2 Peter 2:15) and "Balaam's error" (Jude 11).

### The doctrine of Balaam: chapter 25

It was on Balaam's advice that the Moabite women seduced the men of Israel at Peor. Balaam supposed that a righteous God would curse the people for sinning. Eventually, God took Balaam's life for this sedition (verses 1-18; 31:8, 16; Joshua 13:22).

The local deity at Peor, "Baal" (meaning "master"), became a proper name for the great fertility god of the Canaanites. The events described in this chapter illustrate the intoxicating, but ultimately deadly, blend of sexual and religious practices that characterized the Canaanite forms of worship. When the Israelites entered Canaan, they succumbed to these ungodly rituals and broke their covenant with God.

### The second census: chapter 26

As Israel was about to enter the Promised Land, God took another census. This new revision of the military lists provided figures for a more equitable division of the land by the drawing of lots.

### Women's inheritance: chapter 27:1-11

In other ancient Near Eastern countries, women could not normally inherit property and land. But in Israel God permitted brotherless daughters to do so if they married within their own tribe (Numbers 36:8).

### Joshua anointed: chapter 27:12-23

Moses showed humility and selflessness in thinking of the interests of God's people (verses 15-17), even though details about his own death and the reason for it had been explained by God (verses 12-14).

God then invested authority in Joshua to lead the Israelites into the Promised Land (verses 18-20). Joshua had been Moses' chief assistant for many years (Exodus 17:9; 24:13; 33:11; Numbers 11:28; 14:6-9). Moses transferred the mantle of leadership to his faithful attendant and friend (Deuteronomy 34:9).

"The Lord said to Moses, 'Take Joshua son of Nun, a man in whom is the spirit, and lay your hand on him. Have him stand before Eleazar the priest and the entire assembly and commission him in their presence. Give him some of your authority so the whole Israelite community will obey him'" (Numbers 27:18-20).

### Vows and public worship: chapters 28-30

Chapters 28 and 29 discuss how Israel was to worship God after they had entered the Promised Land. In chapter 29, prominence is given to the Feast of Tabernacles and its offerings. (There are 23 verses here about Tabernacles, but only 11 verses are devoted to this Feast in Leviticus 23:33-43.)

Chapter 30 explains that men in Israel were bound by vows of any kind (verses 1-2). The terms under which vows made by women were binding are given in verses 3-15. [Compare this chapter with Leviticus 27.]

### Vengeance on Midian: chapter 31

The Midianites were responsible for enticing Israel into Baal worship (Numbers 25:1-3). God's vengeance on Midian, "reiterates that it is important for God's people to know how to deal with sin. The seducing Midianites...show sin's vicious and virulent nature. God deals with sin ruthlessly and calls His people to deal with it similarly in their own personal lives" ( _The Spirit-Filled Life Bible,_ NKJV, p. 251).

### The Transjordan tribes: chapter 32

Reuben, Gad and the half-tribe of Manasseh requested that their inheritance be east of the Jordan River (verses 1-5), just outside the eastern boundary of Canaan (Numbers 34:12). It is possible that by asking for territory outside of Canaan, these tribes showed a lack of faith and a desire to avoid responsibility in the upcoming war effort.

Moses' rebuke reminded the tribes of the terrible consequences of similar unbelief that had been shown at Kadesh, when the scouts were sent out. He eventually accepted their compromise: They would fight alongside their brothers in Canaan before settling down (Numbers 32:16-24).

### Travelogue of Israel: chapter 33

This retrospective chapter summarizes Israel's journey from Egypt to Canaan. God then gave directions to exterminate the Canaanites. Idolatry was to be rooted out. God warned, "If you do not drive out the inhabitants of the land, those you allow to remain will become barbs in your eyes and thorns in your sides" (verse 55). As you can read in the books of Joshua and Judges, this is exactly what happened. The Israelites did not drive out the Canaanites, and soon they began to pick up their pagan religious beliefs and practices.

Israel's failure has important implications for Christians today.

#### Just as the Israelites were hesitant to clear out all the wicked people, we are sometimes hesitant to clear out all the sin in our lives.... But Hebrews 12:1, 2 tells us to throw off "the sin that so easily entangles" us. We all have "idols" we don't want to let go of (a bad habit, an unhealthy relationship, a certain life-style). If we allow these idols to dominate us, they will cause serious problems later. ( _Life Application Bible,_ NIV, commentary on Numbers 33:55)

### Tribal boundaries: chapter 34

The tribal boundaries of the Promised Land were determined by sacred lot. No tribe had absolute claim to its own land. Every inheritance was a gift from God.

### Levitical cities and cities of refuge: chapter 35

Forty-eight Levitical cities are listed (verses 1-8). These were set apart because the Levites were not entitled to the usual tribal inheritance (Leviticus 25:32-34; Joshua 21; 1 Chronicles 6:54-81).

The six cities of refuge, or asylum, are also described (Numbers 35:6-34; Deuteronomy 4:41-43; 19:1-13). If a person was accidentally responsible for another's death, a relative of the victim ("avenger of blood") could hunt down and execute the murderer ("the law of blood revenge"). (There was no police force.) The cities of refuge put a control on this practice by protecting the alleged murderer from the avenger of blood. By creating these cities of refuge, God was making allowance for involuntary manslaughter (Numbers 35:22-28). The city assembly judged whether the killing was accidental (manslaughter) or intentional (murder).

### Laws protecting female inheritance: chapter 36

We return again to the question of inheritance. The tribe of Manasseh requested that a tribal inheritance, involving five women, be kept within their tribe. Moses approved this request.

Resolving the question of inheritance is a fitting way to end the book of Numbers. One generation of Israelites had marred its inheritance. But God justified their children, even without their knowledge. He was determined to fulfill his plan by establishing the next generation of the children of Israel in the land he had promised their father Abraham (Genesis 15:18-21).

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## Miriam: First Lady of the Exodus

"Great queen of Egypt, I believe we can all see that the Hebrew child will not accept nourishment from those not related to him. Why not bring a woman of his own race to feed him?"

In her excitement over finding the beautiful child in the basket among the reeds of the Nile River, the princess had not noticed a young onlooker.

"Please forgive me for my boldness, but I know of a Hebrew woman who has just lost a baby. Your newfound child might allow her to feed him. If her majesty pleases, I would be happy to bring the Hebrew woman to you."

"You speak well for a child of your age," said the princess. "What is your name?"

"Miriam," she said.

"Well, Miriam, bring the woman of whom you speak — and quickly, demanded the princess, now ready to accept whatever help she could get to quiet the hungry baby Moses.

Miriam's forthright courage, her faith and her ability to think and take decisive action, even as a youth, help us to understand why God chose her, along with her brothers, Moses and Aaron, to lead Israel out of Egypt: "I brought you up out of Egypt and redeemed you from the land of slavery. I sent Moses to lead you, also Aaron and Miriam" (Micah 6:4).

The Bible doesn't tell us when God began to use Miriam as a prophetess. The first biblical description of her in this role occurs after God miraculously stopped the pursuing Egyptian army at the Red Sea.

"Then Miriam the prophetess, Aaron's sister, took a tambourine in her hand, and all the women followed her, with tambourines and dancing. Miriam sang to them: "Sing to the Lord, for he is highly exalted. The horse and its rider he has hurled into the sea" (Exodus 15:20-21).

According to Josephus, Miriam was married to Hur of the tribe of Judah — the same Hur who, along with Aaron, supported Moses' arms in Israel's battle with the Amalekites (Exodus 17:11-13).

As part of this influential family, Miriam was there when Moses, Aaron, Hur and various other family members discussed Israel's problems, and developed strategies to solve them. As a prophetess and the oldest member of the family, her opinion was valued. She was accustomed to being approached for her advice and was revered as the first lady of Israel.

Compared to some other ancient cultures, women in early Israelite history enjoyed many freedoms. A woman, whether married or single, could appear without a veil. She could travel about alone, and meet and talk with men publicly.

Yet, in spite of her prominence, Miriam, and her brother Aaron, both began to fear their influence was waning. Out of jealousy, they began to gossip about Moses' marriage to an Ethiopian woman: "Has the Lord spoken only through Moses?... Hasn't he also spoken through us?" (Numbers 12:2).

God heard what Miriam and Aaron said about Moses, and God was not pleased. God knew that it was not so much Moses' marriage, as Miriam and Aaron's envy of their younger brother's authority over them, that underlay their criticism.

Miriam and Aaron did not fear Moses' reprisal. After all, their brother usually did not defend himself against reproaches. Hadn't he always listened patiently to the endless complaints of Israel? Miriam and Aaron knew that Moses was long-suffering and humble — perhaps in their judgment, a little too much so.

God, however, did not view what had happened in the same way as Miriam and Aaron. He saw their presumptuous attack, at Miriam's instigation, against his chosen leader. If they wanted God's attention, they now fully had it. God commanded: "Come out to the Tent of Meeting, all three of you" (verse 4).

Reminding Miriam of his special relationship with Moses, God said: "When a prophet of the Lord is among you, I reveal myself to him in visions, I speak to him in dreams. But this is not true of my servant Moses.... With him I speak face to face, clearly and not in riddles; he sees the form of the Lord. Why then were you not afraid to speak against my servant Moses?" (verses 6-8).

When the cloud lifted from above the tabernacle, signifying that God had departed, Aaron sheepishly looked over at Miriam. Recoiling in horror at the sight of his sister's pasty-white scaly skin, he must have quickly looked at his own hands and arms as well. No, only Miriam was leprous.

Aaron's tone and approach toward Moses were now remarkably changed: "Please my lord, do not hold against us the sin we have so foolishly committed. Do not let her be like a stillborn infant coming from its mother's womb with its flesh half eaten away" (verses 11-12).

Moses didn't have to be persuaded further. He fervently cried out: "O God, please heal her!" (verse 13). God agreed to do so, but not immediately. Miriam was shut out of the camp for seven days before God removed her humiliating punishment.

We read little more about Miriam in the annals of the Bible. According to Josephus, however, Miriam and Hur were the grandparents of Bezalel, whom God commissioned as the chief craftsman and builder of the tabernacle and its furniture in the wilderness (Exodus 31:2-11; 35:30; 38:22).

Hur was also father of three sons who founded the towns of Kiriath Jearim, Bethlehem and Beth Gader (1 Chronicles 2:20, 50-51).

Miriam went on to travel with Moses and Aaron and the Israelites for almost 40 years in the desert. She died shortly before Aaron, near the end of Israel's wanderings, at Kadesh (Numbers 20:1). Like her brothers, Miriam did not enter the Promised Land, and was buried in the wilderness. Thus ended the life of this talented woman of courage, faith and firm resolve, who, alongside Moses and Aaron, rejoiced in the triumphs and suffered the trials and dangers of God's calling in the wilderness of Sinai.

As with the many other heroes of the Bible, Miriam's strengths and weaknesses were recorded for our education, inspiration and encouragement.

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## Exploring Deuteronomy

### What's in a name?

The name _Deuteronomy_ comes from the Septuagint title _Deuteronomion,_ which means "second law." The title is apt, since Deuteronomy is a second telling of the law. Much of what it says repeats what is said in the previous four books.

The book begins, "These are the words Moses spoke to all Israel" (1:1). The Hebrew title _'elleh had_ e _bharim_ means "these are the words." Toward the end of the 40th and last year of the Israelites' wanderings in the wilderness, Moses spoke to them one last time. Deuteronomy consists of "the words Moses spoke to all Israel" at that time.

The book of Deuteronomy plays an important part in the Hebrew canon. The last book of the law or Pentateuch, it summarizes the contents of the first four books (sometimes called the Tetrateuch by scholars) and forms a link between them and the historical books from Joshua through 2 Kings. Deuteronomy is also one of the books most often quoted in the New Testament. For example, Jesus quoted from Deuteronomy to refute the devil's temptations (Matthew 4).

### Outline

After an introduction (1:1-5), Deuteronomy consists of three addresses by Moses to the children of Israel, followed by an epilogue describing Moses' last acts. In the first address (1:6 – 4:43), Moses reminds the Israelites how their lack of faith resulted in 40 years of wandering in the desert.

The second address is the longest. It forms the heart of the book (4:44–28:68). Most of this address is a repetition of various stipulations contained in the previous three books (4:44–26:19). It concludes by describing the blessings God would shower upon Israel if the people obeyed him – and the curses that would result from their disobedience (27:1–28:68).

Moses' third address is essentially a restatement of what the covenant meant (29:1–30:20). This address is closely linked to the last two chapters of the previous address, since both sections present the covenant in terms of blessings and curses.

The epilogue (31:1–34:12) records Joshua's appointment as Moses' successor, the song of Moses (which declares God's greatness), Moses' blessing on the various tribes of Israel and the account of Moses' death and burial.

### How to read this book

Deuteronomy is a renewal of the covenant between God and Israel. The organization of Deuteronomy follows the usual form of vassal treaties of the time. These treaties were agreements between an overlord, or suzerain (God, in this case), and a lesser lord, or vassal nation (Israel). Deuteronomy, like other ancient treaties, includes

##### • a preamble identifying the suzerain (1:1-5),

##### • a historical prologue recounting how the suzerain has helped the vassal (1:6–3:29),

##### • a list of stipulations for the vassal to do (4:1- 26:19),

##### • a command to place the treaty in the vassal's center of worship (31:9, 24-26),

##### • a call to read the treaty publicly (31:10-13),

##### • a list of witnesses to the treaty (31:16–32:47) and

##### • lists of blessings for keeping the covenant and curses for breaking it (28:1-68).

By delineating the terms of the treaty so carefully, God made sure the Israelites would be without excuse if they broke the covenant.

On the theological level, Deuteronomy should also be read as the background to the books of Joshua through 2 Kings. Deuteronomy outlines what would happen to the Israelites if they obeyed God, and what would happen if they disobeyed. Generally, the Israelites disobeyed, and experienced unpleasant results. As described in 2 Kings, this eventually led to the Israelites losing the land God had given them.

### Learning about God

Deuteronomy 6:4 is the key expression of one of the Bible's most fundamental truths. Moses declared, "Hear, O Israel: The Lord our God, the Lord is one." This concept of monotheism, the belief that there is only one God, is foundational to three of the world's major religions – Judaism, Christianity and Islam. This verse begins the passage known to the Jews as the _sh_ e _ma',_ after its initial word, "Hear."

The next verse is equally important: "Love the Lord your God with all your soul and with all your strength" (6:5). Jesus acknowledged this verse as the great commandment of the law. It shows that God expects us to put him first in our lives. God is a jealous God (6:15). Deuteronomy particularly warns against the sin of idolatry.

Deuteronomy also teaches us more about the Messiah, Jesus Christ. Moses foretold of another prophet who would be like him (18:15-19). The New Testament identifies Jesus Christ as the prophet of whom Moses spoke. The apostle Peter, in his sermon on the day of Pentecost, quotes this prophecy as being fulfilled in Christ (Acts 3:22-23; see also John 1:45; Acts 7:37).

As Moses was the mediator of the old covenant, so Christ was for the new: "The law was given through Moses; grace and truth came through Jesus Christ" (John 1:17). The law of Moses points toward Jesus Christ. Jesus told the Jews of his day, "If you believed Moses, you would believe me, for he wrote about me. But since you do not believe what he wrote, how are you going to believe what I say?" (John 5:46-47).

### Other topics

The Ten Commandments: Moses reminded the Israelites that God had given them the Ten Commandments at Mt. Sinai (5:1-21). "These are the commandments the Lord proclaimed in a loud voice to your whole assembly there on the mountain from out of the fire, the cloud and, the deep darkness; and he added nothing more. Then he wrote them on two stone tablets and gave them to me" (5:22).

Covenants: Moses explained clearly to the people the terms of their covenant with God and how this covenant would affect their life in the Promised Land. This theme permeates the entire book of Deuteronomy and is summarized in chapters 29–30.

Tithing: Two tithes are mentioned in Deuteronomy. A tithe was used to help everyone rejoice at God's annual festivals (12:4-22; 14:22-27). In every third agricultural year, a tithe was used to help the needs of Levites, widows, orphans and the poor (14:28-29; 26:12-15). Since the land was allowed to rest every seventh year (Lev. 25:1-7), this tithe would have applied every third and sixth year of a seven-year cycle.

Reminders of holiness: As the Israelites were about to enter the Promised Land, Moses restated a number of laws that emphasized the people's need to keep themselves holy. "For you are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people" (7:6). The laws concerned which meats the people could eat (14:3-21), laws regulating ritual cleanliness and proper waste disposal (23:9-14), instructions for segregation of certain diseases (24:8-9) and even laws regarding clothing (22:5, 11-12).

Festivals and holy days: The three festival seasons – Passover, Pentecost and Tabernacles – are again described and commanded to be observed as joyous celebrations (16:1-17). God also commanded the people to give offerings at these times (16:16-17).

### What this book means for you

In Deuteronomy, Moses recalled how God had saved and protected Israel. In light of this, he challenged the Israelites to rededicate their lives to God. Similarly, Christians should remember how God has saved them through his Son, Jesus Christ (John 3:16). Just as the Israelites observed festivals that reminded them of their rescue from slavery, so Christians observe memorials of what Jesus did for our salvation.

Moses also reminded this new generation of Israelites of their covenant with God. We, too, need to keep our relationship with God and Christ always fresh in our minds.

God's covenant required that the people choose the path of obedience to him. Obedience to God would result in blessings; rebellion would bring curses (Deuteronomy 28). Today, obedience to the gospel involves a new, and far greater, covenant relationship with God (Acts 5:32; Hebrews 8:6).

The wide range of laws in Deuteronomy shows that all aspects of life were to be regulated for the good of the people. God is concerned with every area of our lives, too. He wants us to love him and our fellow human beings.

Another of Deuteronomy's key themes is stated at the beginning: "Go in and take possession of the land that the Lord swore he would give to your fathers...and to their descendants after them" (1:8). Like the Israelites, Christians have a promised land – the kingdom of God. It is God's good pleasure to give you eternal life (Luke 12:32). In all your pursuits, he wants you to seek first his kingdom (Matthew 6:33). By God's grace, through faith in his Son, Jesus Christ, we enter his kingdom. "The Father...has qualified you to share in the inheritance of the saints in the kingdom of light. For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves" (Colossians 1:12-13).

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## Deuteronomy: God's People Challenged

### Outline of Deuteronomy

##### 1. Introduction (1:1-5)

##### 2. Historical prologue (1:6–4:43)

##### 3. Stipulations (4:44–26:19)

##### 4. Blessings and curses (27:1–30:20)

##### 5. Succession arrangements and public readings (31:1–34:12)

The outline of the book follows a specific pattern used for treaties in the region, which contained five main sections.

###  

### Introduction: chapter 1:1-5

Deuteronomy records Moses' farewell address to Israel on the plains of Moab. Moses rehearsed God's law to the new generation of Israelites to prepare them for life in the Promised Land, which they were about to enter. We are reminded that the Israelites spent 40 years on a journey that should have lasted 11 days (verse 2). "The journey from Jebel Musa (traditional site of Mt Sinai/Horeb)...to Kadesh [an oasis on the border of Canaan]...has recently been shown to take just this time" ( _Eerdmans' Handbook to the Bible,_ p. 195).

### From Sinai to Kadesh: chapter 1:6-46

Moses reminded the people why God had condemned them to 40 years of wandering in the wilderness. He highlighted the story of the scouts and Israel's lack of faith (verses 19-46). [See commentary on Numbers 13–14.]

### Edom, Moab and Ammon: chapter 2

In this chapter, we learn about God's concern in protecting national rights (verses 2-19), God's insistence on obedience (verses 2-37), God's care for his people (verse 7) and God's blessing and protection (verses 7, 25, 33).

The generosity shown to the Edomites (descendants of Esau), Moabites and Ammonites (descendants of Lot — Genesis 19:36-38), because of kinship, was typical of patriarchal times. God gave specific lands to these peoples (Deuteronomy 2:4-5, 9, 19). Israel was to respect these God-given territorial boundaries (verses 26-37).

### War against Og: chapter 3

Og's territory was part of the Amorite kingdom. Bashan, famous for its cattle, was an inviting destination for the tribes of Reuben, Gad and Manasseh. [See Numbers 32.]

### A call to obedience: chapter 4:1-43

Moses reminded Israel of the blessings that result from obeying God: "The Lord is God in heaven above and on the earth below. There is no other. Keep his decrees and commands, which I am giving you today, so that it may go well with you and your children after you and that you may live long in the land the Lord your God gives you for all time" (verses 39-40).

Moses also designated three cities on the east side of the Jordan River as cities of refuge. These protected a suspected murderer from the law of blood revenge. [See Numbers 35.]

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## Stipulations of the Covenant:  
Deuteronomy 4:44–26:19

### Rehearsal of the Law: chapters 4:44-5:33

Moses reviewed the Ten Commandments (Exodus 20:1-17). These express the Israelites' duties to God and neighbor. Together with the "judgments" governing the daily life of Israel (Exodus 20:22–24:18), and the "ordinances" regulating Israel's worship of God (Exodus 25:1–31:18), they formed "the Law" (Matthew 5:17-18), or Mosaic Covenant.

### The Great Law: chapter 6

Verse 4 begins one of the most significant passages for orthodox Jews, who call it the _sh_ e _ma'_ , after the first word, "Hear." Jews have carried out verses 6-9 literally, writing these words on parchment and binding them in little boxes on their foreheads and hands. These boxes were later called phylacteries (Matthew 23:5; see also Josephus' _Antiquities of the Jews,_ book 4, Chapter 8, section 13).

This command, however, was not intended to be a ritual requirement, but a vital spiritual reality in the life of every believer. Jesus summed up the whole law in the words of Deuteronomy 6:5: "Love the Lord your God with all your heart [or mind] and with all your soul and with all your strength" (Matthew 22:37-40).

In this important chapter, God spoke about Israel's new life in the Promised Land.

Moses explained the rationale behind these guidelines: "The Lord commanded us to obey all these decrees and to fear the Lord our God, so that we might always prosper and be kept alive, as is the case today" (verse 24).

### Moses' warning: chapters 7-10

Moses now turned to the task at hand. The Israelites would soon be living near Canaanite tribes, and they had to take extra care to obey God, separating themselves from sin. The idolatrous Canaanites were to be exterminated because their wicked ways would corrupt the Israelites. The Ugaritic religious texts, discovered between 1929-37 at Ras Shamra (ancient Ugarit) on the coast of northern Syria, confirm the depraved religious practices of the Canaanites around 1400 B.C.

Moses predicted that God would give the Israelites victory and prosperity in their new homeland (Deuteronomy 8:7; 9:3). But such blessings would bring dangers. Israel could become proud and be tempted to forget God, not giving him the credit for the success achieved with his help (Deuteronomy 8:10-20; 9:1-29).

In an effort to prevent this, Moses encouraged the Israelites to remember their past:

##### • "Remember well what the Lord your God did to Pharaoh and to all Egypt" (7:18).

##### • "Remember how the Lord your God led you all the way in the desert these forty years, to humble you and to test you in order to know what was in your heart, whether or not you would keep his commands" (8:2).

##### • "Be careful that you do not forget the Lord your God, failing to observe his commands, his laws and his decrees that I am giving you this day" (8:11).

##### • "Remember this and never forget how you provoked the Lord your God to anger in the desert. From the day you left Egypt until you arrived here, you have been rebellious against the Lord" (9:7).

Israel was supposed to remember God's love in order to remain humble and faithful as his chosen people (Deuteronomy 10).

### Love and obey God: chapter 11

"Obedience," a key word in Deuteronomy, is further explained. Israel's supreme duty was to love God and to show that love by keeping the law (verses 1, 13-14).

### Canaanite idols to be destroyed: chapter 12

God commanded Israel to destroy all Canaanite centers of idolatry. Israel was not to use them for worship. God told the Israelites: "You are to seek the place the Lord your God will choose...to put his Name.... To that place you must go" (verse 5; see also verses 15-32).

God also gave commands concerning tithes, offerings and diet. Meat had not been part of Israel's daily diet in the wilderness, but would be plentiful in Canaan. However, God cautioned them: "But be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat" (verse 23).

### False prophets: chapter 13

False prophets were to be punished by death because they would lead the people into idolatry and apostasy. If an entire city defected to idolatry, it had to be destroyed (verses 12-16). False prophets are not a thing of the past (Matthew 24:24; 2 Thessalonians 2:9).

### Separation of God's people: chapter 14

Israel was a holy nation. Moses told them: "You are a people holy to the Lord your God. Out of all the peoples on the face of the earth, the Lord has chosen you to be his treasured possession" (verse 2; Exodus 19:5-6). Indeed, God called Israel his firstborn son (Exodus 4:22).

To maintain this close relationship with God, the Israelites had to separate themselves from the sinful customs of the heathen nations around them. For example, pagan mourning customs involved self-mutilation and cutting hair as a token of a gift for the dead. (Compare Jeremiah 16:6 and 41:5 with Leviticus 21:5-6.)

This chapter also describes dietary guidelines God gave Israel (Deuteronomy 14:3-21). These instructions are followed by commands regarding a tithe to be used at the festival seasons, and a tithe to help widows and orphans.

### The year of release: chapter 15

Every seventh year saw a remission of all debts (verses 1-3). Lenders were required to cancel the balance on all outstanding loans to fellow Israelites at year's end. It was also a year of release for Hebrew servants who wanted freedom (verses 12-18).

### Festival days: chapter 16

Three times each year all Israelite men were to appear before God at his chosen place of worship: the Feast of Unleavened Bread, the Feast of Weeks (Pentecost) and the Feast of Tabernacles. God reminded the people that, on these occasions, they were to give offerings proportionate to their blessings: "No man should appear before the Lord empty-handed: Each of you must bring a gift in proportion to the way the Lord your God has blessed you" (verses 16-17).

### Civil government: chapter 17

Conviction for capital crimes was possible only on the testimony of two or more witnesses (verse 6). If a suspected idolater was convicted, the witnesses would have to throw the first stones (verse 7). The priests, who were Levites, formed the supreme tribunal that heard appeals in difficult cases.

God anticipated Israel's desire to have a king like the nations around them. He warned of the excesses a monarchy might bring. These became a reality during the reign of Solomon, who failed to regard the Deuteronomic law (1 Kings 9–11).

### The future prophet: chapter 18

God would raise up many prophets in subsequent centuries, but New Testament writers would see in this chapter a reference to the greatest prophet of all, Jesus Christ (John 1:19-45; Acts 3:22-23; 7:37).

### Cities of refuge: chapter 19

The institution of cities of refuge is rehearsed. The avenger of blood (verses 4-7) was the dead person's next of kin who was allowed to avenge the death. This was to prevent the development of blood feuds. [See commentary on Numbers 35.]

### Rules for war: chapter 20

God exempted certain groups from military service: those who had built a house or planted a new vineyard (verses 5-6), the newly or soon-to-be married (verse 7) and the fainthearted (verse 8).

God's orders to destroy all the Canaanites within the Promised Land (verses 16-17) may seem harsh today. But an opportunity to surrender was given to other nations (verse 10). These Canaanite nations practiced vile religious rituals such as temple prostitution and child sacrifice. They were a threat to the national survival of Israel.

Additionally, God had given these nations time to repent. God told Abraham that "the sin of the Amorites has not yet reached its full measure" (Genesis 15:16). The Amorites were one of the Canaanite nations to whom God had shown great patience and mercy. By the time of Moses, God had given them hundreds of years to repent.

### Various laws: chapter 21

These particular laws reflect different aspects of ancient Israel's legal code.

### Rules for daily living: chapter 22

This chapter contains rules that encouraged the Israelites to be responsible citizens in all aspects of life. Guidelines are given in five areas.

"The assembly of the Lord" (verse 1), or as Stephen described it, "the church [Greek _ekklesia,_ meaning "assembly"] in the wilderness" (Acts 7:38, KJV), was to be separated from everyone and everything unclean (Deuteronomy 23:9-14). This would also be true spiritually for the New Testament church (2 Corinthians 6:14–7:1). As Christians, we are cleansed continually by the Word (Ephesians 5:26) to enjoy the fellowship and blessings of God.

### Divorce: chapter 24

Divorce was not commanded by Moses, as the Pharisees claimed in their confrontation with Christ (Matthew 19:7). It was a concession God made because of the hardness, or stubbornness, of the Israelites' hearts (Matthew 5:31-32; 19:8; 1 Corinthians 7:10-15).

The other regulations that constitute the rest of this chapter show that, even in exercising their personal rights, God's people are to be thoughtful and considerate of others.

### Further regulations: chapter 25

God instructed the Israelites in several other important areas.

###

### The firstfruits: chapter 26

The offering of firstfruits reminded Israel of how God had blessed them. When they arrived in the Promised Land, the people were to rehearse their historic journey — they were to retell the story of their small beginnings in Egypt, their growth into a great nation, and their quest to claim and conquer the land God had given to them. When reading this chapter, consider the history of your relationship with God. Have you taken the time to thank God for what he has done for you?

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## Conclusion of the Covenant:  
Deuteronomy 27–34

### Ebal and Gerizim: chapters 27–28

This ceremony of blessing and cursing was to be performed on Mt. Ebal and Mt. Gerizim overlooking the city of Shechem. From Gerizim, six tribes were to proclaim blessings, whereas from Ebal, the other six tribes were to proclaim curses. The altar for burnt offerings on Mt. Ebal typified Christ redeeming his people from sin.

In these prophetic verses, we get a picture of Israel's tragic future of sin and unbelief. As we noted in Leviticus 26, these blessings and curses can also be understood as laws of cause and effect.

### Commitment to God: chapters 29-30

Moses called for a commitment, challenging Israel to honor the covenant they had made with God. He exhorted the nation to obey God.

For Christians today, the lesson is clear: The Bible can sit on your bookshelf gathering dust, or you can make it a vital part of your life. However, knowing God's Word is not enough; you must also love and trust God. The Bible is not the main goal – it is to help us get to the goal of a relationship with God.

### Moses' farewell address: chapter 31

Moses' life had been a long one — 120 years. He now delivered a few final farewells, along with some counsel and warnings. The law was given to the Levites for safekeeping, and God appointed Joshua as Moses' successor (verses 14, 23).

### The Song of Moses: chapter 32:1-47

Moses again called the people to obedience. In this song, Moses reviewed the history of Israel. He reminded the people of their past mistakes and warned them of the consequences of repeating those mistakes. But the finale of Moses' song was positive: To the tribes now poised to take the Promised Land, he offered the hope that comes only from trusting in God (verses 46-47).

### Moses' blessing and death: chapters 32:48-34:12

Moses blessed the nation from Mt. Nebo. He was called "the man of God," the title of Psalm 90, another song of Moses. Like the patriarch Jacob (Genesis 49), Moses' testament comprised blessings on each of the 12 tribes.

Although Moses could not enter the Promised Land (Numbers 20:12), God showed him its beauty from Mt. Nebo's peak. God then let him die. The last chapter of Deuteronomy contains a fitting tribute to a great servant of God: "Since then, no prophet has arisen in Israel like Moses, whom the Lord knew face to face" (Deuteronomy 34:10).

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## Exploring Joshua

### What's in a name?

The book is named after its leading character, Joshua, who was appointed by God to lead Israel after the death of Moses (Numbers 27:18-23).

Joshua's original name was Hoshea (Numbers 13:8), which means "salvation." Moses changed this name to Joshua (Numbers 13:16). Joshua is the English form of the Hebrew name _Yehoshua',_ which means "Yahweh saves." The Greek form of this name is _Iesous,_ from which we get the English name Jesus. (Jesus was a popular name in the first century.) The title of the book in the Septuagint is _Iesous Naue,_ which means "Joshua, [son] of Nun."

### Outline

The book of Joshua has four main sections: The early chapters describe the Israelites' preparations to conquer Canaan, and the first steps of the invasion (1:1–5:12). The central event in this section is the Israelites' crossing of the Jordan River (3:1-17).

The next section details the warfare between the invading Israelites and the native Canaanites (5:13–12:24). The most important battles were against Jericho (5:13–6:27), Ai and Bethel (8:1-29), an alliance of southern cities (10:1-43) and an alliance of northern cities (11:1-15). The conquest of Canaan was a formative event in Israel's history. Now the Israelites could describe themselves as the inhabitants of the land God had promised to their forefathers. One could now refer to Israel as a land, not just a people.

The longest section concerns the dividing of the land among the people (13:1–21:45). Even though much of the land had not yet been conquered, Joshua assigned each tribe the territory that would be its inheritance.

The book concludes with a series of postscripts (22:1–24:33). The tribes who wished to settle east of the Jordan returned to their lands (22:1-34). Like Moses, Joshua made a farewell address and gathered the people together to renew the covenant (23:1–24:27). Finally, Joshua's death is recorded, along with an appraisal of his distinguished career (24:28-33).

### How to read this book

In Judges, the book following Joshua, Israel's spiritual decline and eventual collapse is described in gruesome detail. But the period of Joshua's leadership was one of the high points in Israel's history (24:31). As you read this book, keep in mind one of its major themes: Joshua's leadership.

#### Joshua was a young man when Moses appointed him as one of his ministers, or attendants, during the wilderness journey. Read the following passages which tell of some of his services during those years: Exodus 17:8-16; 24:12-13; Numbers 13:1-16; 14:26-35. At the close of Moses' career, God chose Joshua to be his successor (Num 27:18), and Moses transferred the mantle of leadership to his faithful attendant and friend (Deut 34:9)....

#### Read what God said of Joshua in Numbers 27:18 (cf. Deut 34:9). Joshua feared God, believed God, obeyed God, and gloried God. He was a great ruler, commanding the respect of all his subjects (Deut 34:9), maintaining order and discipline, putting the worship of God central in the nation's government. (Irving L. Jensen, _Jensen's Survey of the Old Testament,_ pp. 144-145)

### Learning about God

The book of Joshua illustrates many important aspects of God's role and his nature:

##### • God is Creator. All of creation is subject to God's sovereign control: He blocked the waters of a river (3:14-17), shattered the walls of a city (6:20), sent hail from heaven (10:11) and lengthened the hours of a day (10:13-14) — all to accomplish his purpose.

##### • God is faithful. By leading Joshua and the Israelites into the Promised Land, God was fulfilling the promises he had made to Abraham (Genesis 17:1-14), Isaac (26:24) and Jacob (28:10-22). God gave each tribe a sizable inheritance (Joshua 13–21). He gave special inheritances to the Levites (21:1-42) and to Caleb (14:6-15) and Joshua (19:49-50). Nobody was left out; God's faithfulness was complete (21:45). Even Joseph's bones were finally laid to rest, fulfilling earlier promises (24:32; see Genesis 50:24-26 and Exodus 13:19).

##### • God hates sin. God waged war against the pagan Canaanites and against any who sinned in Israel.

#### God is constantly at war with sin because it is an affront to his holiness and because it destroys people whom He loves and desires to bless (cf. Rom. 6:23). In the book of Joshua, God waged war with sin wherever he found it.... Given more spiritual privilege, His people shouldered more spiritual responsibility. God's love for Israel led Him to purge out the sin in the camp so that it would not destroy the whole nation. God evidently dealt with Achan as severely as He did [Joshua 7] in order to give His people a clear demonstration of His hatred for sin at the beginning of this new era in their national life. (Thomas L. Constable, "A Theology of Joshua, Judges, and Ruth," in _A Biblical Theology of the Old Testament,_ ed. Roy B. Zuck, p. 105)

##### • God is our eternal leader. Moses, the great servant of God, had died. The leadership of Israel now passed to Joshua. God reserved for himself the right to appoint the successor of Moses. Joshua was in some ways similar to his predecessor, but in other ways different. This transition challenged the faith of Israel. The Israelites rose to the challenge and accepted Joshua. They told him: "Just as we fully obeyed Moses, so we will obey you" (1:17).

It is always unsettling to have a change of leadership, and not only at the national level. Even the members of a small church congregation can become accustomed to their leader's way of communicating. Even though the change of a leader or minister can be disorienting, like Israel we must remember that the same ultimate authority is still in charge. If God can allow for differences in styles of leadership according to the personalities of those he appoints, we should be able to adjust.

##### • Jesus Christ is revealed in the book of Joshua by type. "Joshua ('Jehovah is Savior') prefigures Christ as the Captain of our salvation (Heb 2:10-11), leading His people in the power of His Spirit. Joshua succeeded Moses, who pictures Christ as the obedient Servant (Heb 3:5)" ( _The New Unger's Bible Handbook,_ p. 120).

### Other topics

##### • Inheritance: The many passages describing the inheritances of the various tribes, when read in the light of God's faithfulness to us, are highly encouraging (21:45). Every tribe had an inheritance (24:28). Likewise, there is a place reserved for faithful Christians in God's kingdom (John 14:1-3).

##### • Rest: Through Joshua, God gave that generation rest from war (11:23), but the people did not have permanent peace because of recurring sins. The theme of lasting peace was foreseen by the prophets, who looked forward to a time when nations would "beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore" (Isaiah 2:4; see also Micah 4:3).

##### • Ark of the Covenant: The ark of the covenant or "ark of the Testimony" (Exodus 25:22) symbolized the presence of God. The ark reminded the people that it was God who enabled them to enter (3:1–4:24) and to conquer (6:1-21) the Promised Land.

### What this book means for you

Although Joshua is speaking of military battles and geographic territory, we can apply the principles by which God worked there to the spiritual battles we face and the spiritual territory we have yet to possess. In the light of Joshua, Christians should ask themselves:

##### • How much progress am I making in my Christian life?

##### • What are the spiritual enemies which hinder my progress?

##### • How much do I obey what God's Word teaches me in my daily life?

##### • Do I take God at his word and believe him, even when it would seem foolish to do so?

##### • At what points am I tempted to compromise my Christian faith? (John Balchin et al., _The Compact Survey of the Bible,_ pp. 39, 41)

Your answers to these questions will show you where you stand with God. Like Joshua and the Israelites (1:16-18), you can renew your commitment to God and his Word.

In Canaan there were "seven nations greater and mightier" than Israel (Deuteronomy 7:1, NKJV) that had to be dispossessed and destroyed. But just as no nation could defeat Joshua and Israel under God, so no being in the spirit realm (Ephesians 6:12) can withstand the power of Jesus Christ, who has defeated Satan (Matthew 4:1-11) and is now at God's "right hand in the heavenly realms, far above all rule and authority, power and dominion" (Ephesians 1:20-21).

Christians must remember that spiritual victory lies in obedience to God through the power of his resurrected Son, Jesus Christ (1 Corinthians 15:51-57; see also Isaiah 25:8).

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## Joshua: Conflict and Conquest

### Joshua as leader: chapter 1

Joshua is one of the Bible's great books of courage and faith. God told Joshua: "Moses my servant is dead. Now then, you and all these people, get ready to cross the Jordan River into the land I am about to give to them — to the Israelites" (verse 2). The keynote in God's encouraging address is the repeated call to be strong and courageous (verses 6-7, 9).

#### The basis of Joshua's confidence and strength was God's promised presence and power (1:6). But the key to Israel's success in the Conquest, Joshua's effective leadership, and God's saving presence with His people would be Israel's fidelity to the book of the law. (Thomas L. Constable, "A Theology of Joshua, Judges, and Ruth," in _A Biblical Theology of the Old Testament,_ ed. Roy B. Zuck, p. 97)

The Israelites promised obedience: "Whatever you have commanded us we will do, and wherever you send us we will go" (verse 16). Sadly, this expression of faith was to prove shallow. Consequently, much of the land was subdued only by toilsome warfare.

### The faith of Rahab: chapter 2

Rahab, a prostitute in Jericho, decided to protect the Israelite spies because she recognized the God of Israel as the true God. The Scriptures commend her faith: "By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient" (Hebrews 11:31).

Rahab's faith was well founded (Joshua 2:8-11) and brought her great honor. Through her son Boaz, she became an ancestor of David and of Jesus Christ (Matthew 1:5-6, 16).

The example of Rahab illustrates how God often uses people with simple faith to accomplish his will. It does not matter to God what kind of past they may have had. "Many would assume that Rahab — a pagan, a Canaanite, and a prostitute — would never be interested in God. Yet Rahab was willing to risk everything she had for a God she barely knew. We must not gauge a person's interest in God by his or her background, life-style, or appearance" ( _Life Application Bible,_ NIV, commentary on Joshua 2:8-13).

### Crossing the Jordan: chapter 3

It was springtime, and the Jordan River — usually about 100 feet wide — had swollen to a width of roughly a mile and was overflowing its banks. This seasonal flooding was caused by the melting snows on Mt. Hermon feeding the headwaters of the Jordan.

As the priests stepped into the water, God miraculously held back the floodwaters. The Israelites then crossed over, opposite the city of Jericho (verses 15-16; see also Psalm 114:5).

### The Promised Land: chapter 4

The Israelites crossed the Jordan on the 10th day of the first month (verse 19). This was the final step in a journey they had begun on the same day 40 years earlier. Then, by selecting the Passover lambs (Exodus 12:2-3), they had made their first response of faith to the God who was leading them to salvation from Egypt. Now, by entering the land God had promised their forefathers — Abraham, Isaac and Jacob — they consummated their covenant with God. To commemorate this event, God commanded the Israelites to build two monuments — one where the priests had stood in the water (Joshua 4:9) and the other at Israel's campsite at Gilgal (verse 20).

The Israelites now entered a new phase in their relationship with God. Moses had continually exhorted the people to take possession of the land (Deuteronomy 1:21; 3:18; 4:1; 8:1; 11:8, 31). He also delineated their additional responsibilities — under the terms of their covenant with God — once they possessed the land (Deuteronomy 12:10, 29-31; 18:9; 19:1; 27:3). As the Israelites began to possess the land, so these responsibilities outlined in Deuteronomy became incumbent upon them.

The Jordan crossing also resonates historically with the Israelites' earlier crossing of the Red Sea. Then, God had miraculously allowed the Israelites to escape from Egypt; now, he miraculously enabled them to enter the Promised Land. These experiences of Israel foreshadow Christian baptism (1 Corinthians 10:1-2). Baptism pictures Jesus Christ enabling repentant individuals to escape from the bondage of sin and to enter into a new phase in their relationship with God.

### Circumcision renewed: chapter 5

The rite of circumcision, the sign of God's covenant with Abraham (Genesis 17), had not been practiced during Israel's 40 years in the wilderness.

Joshua now supervised the circumcision of the males of the new generation at a place they named Gibeath Haaraloth (meaning "hill of foreskins"), which was later renamed Gilgal (Joshua 5:9). This act marked the renewal of the relationship between God and his people.

"The reproach of Egypt" (verse 9) refers to Israel's national disgrace of enslavement in Egypt and homelessness in the wilderness of Sinai. God "rolled away" this reproach when he had the Israelites circumcised at Gilgal (the name Gilgal is related to the Hebrew word _galal,_ which means "roll" or "roll away"). Israel's bondage was completely removed. Since circumcision represented a renewal of the covenant, the Israelites were now ready to keep the Passover — the annual festival that commemorated their deliverance by God from slavery in Egypt (verse 10).

### The fall of Jericho: chapter 6

Israel conquered the walled city of Jericho by faith and obedience to God, not through human wisdom and power. While God explained to Joshua what would happen (verse 5), the account does not tell us that God told the Israelites why he was having them march around the city for seven days. Humanly speaking, it may have appeared to be an exercise in futility. In fact, it was not until the seventh day that Joshua exhorted the people: "Shout! For the Lord has given you the city!" (verse 16).

The Bible explains that the fall of Jericho was a miracle of faith: "By faith the walls of Jericho fell, after the people had marched around them for seven days" (Hebrews 11:30).

Joshua was an army commander, but first and foremost he was a spiritual leader who relied on the power of God. From a military point of view, the entire spectacle must have seemed ridiculous. But Joshua lived by faith and not by sight (see Habakkuk 2:4 and 2 Corinthians 5:7). After all, God had already told him that Jericho would be taken — the enemy was already defeated.

Christians also fight against a defeated enemy. Our enemy, Satan the devil, has been defeated by Christ: "Since the children have flesh and blood, [Christ] too shared in their humanity so that by his death he might destroy him who holds the power of death — that is, the devil — and free those who all their lives were held in slavery by their fear of death" (Hebrews 2:14-15; see also 1 John 3:8).

This should give us tremendous encouragement. Although we still fight battles every day, we have God's assurance that the greater war against Satan has already been won. On the individual level, this means that we do not have to be paralyzed by the power of a defeated enemy. We can overcome Satan through the power of Jesus Christ (Revelation 12:11).

### The curse of Jericho

After the destruction and burning of Jericho, God, through Joshua, pronounced a solemn oath over its ruins: "Cursed before the Lord is the man who undertakes to rebuild this city, Jericho: At the cost of his firstborn son will he lay its foundations; at the cost of his youngest will he set up its gates" (Joshua 6:26).

The site of the city of Jericho lay abandoned for several centuries, until the reign of King Ahab (circa 870-850 B.C.). At that time, the curse was fulfilled when Hiel, a man of Bethel, rebuilt Jericho: "He laid its foundations at the cost of his firstborn son Abiram, and he set up its gates at the cost of his youngest son Segub, in accordance with the word of the Lord spoken by Joshua son of Nun" (1 Kings 16:34).

### Achan's sin: chapters 7-8

After they conquered the city of Jericho, the Israelites had a route into Canaan. However, the central highlands were still protected by the strategic city-fortress of Ai. The Israelites attacked the city, but were put to flight by the men of Ai, who killed about 36 Israelite soldiers (Joshua 7:4-7). God revealed to Joshua the reason for this humiliating defeat (verses 10-11). When confronted, Achan confessed his guilt (verses 20-21).

Achan had exercised the fighting-man's right, in the ancient world, to plunder the ruins of a conquered city, something that God did allow the Israelites to do in subsequent military campaigns. However, God had specifically pronounced everything in the first Canaanite city to be conquered, Jericho, as "devoted to the Lord" (Hebrew: _cherem,_ meaning "something consecrated for destruction by God"). To plunder the city was to steal from God.

Achan's sin illustrates how the actions of a single person can affect the family and the nation. The sin of the individual does affect other people. There are no victimless crimes, no private sins. Knowledge of sin may be kept secret, but the impact of sin is widespread. All of us need to be reminded of this from time to time. It is good to consider how devastating the sin of one person can be to the well-being of a family, church, business or other social group.

Following Achan's execution, God again directed Israel to attack Ai, this time by way of ambush (Joshua 8:1-8). God commanded Joshua to stretch out his javelin toward the city until all its inhabitants were destroyed (verses 18, 26). This act brings to mind Moses' uplifted hands in the victory over the Amalekites (Exodus 17:11-13).

Note that although the city of Ai, its king and its people were consecrated by God for destruction, the plunder and livestock were not (Joshua 8:2, 27).

Joshua knew that Israelite swords and spears had not won the battle. The God of Israel had conquered Ai. The psalmist would later echo this truth in a song of praise to God: "It was not by their sword that they won the land, nor did their arm bring them victory; it was your right hand, your arm, and the light of your face, for you loved them" (Psalm 44:3).

For the Christian, the lesson of Ai is clear: We can triumph where, in the past, we have failed — if we rely on God (Proverbs 24:16; Ephesians 6:10-18). However, we must first repent of our sins and respond to God's correction.

After the conquest of Ai, Joshua led the Israelites in reconfirming their covenant with God by performing the ceremony of blessings and curses as prescribed by Moses (Joshua 8:30-35; see also Deuteronomy 27–28).

### Gibeon tricks Israel: chapter 9

Gibeon was a strategically important city about 5 miles northwest of Jerusalem. Its inhabitants, the Hivites, resorted to trickery, pretending to have come "from a distant country" (verse 6).

Their pretense of friendship deceived the leaders of Israel, who then made a treaty with them. For Israel, it was a fundamental mistake because they "did not inquire of the Lord" (verse 14).

Too late, the Israelites discovered that the Gibeonites lived in the Promised Land. But Israel's vow was not nullified by the Gibeonites' trickery. For this deceptive act, however, Gibeon was put under a curse (verse 23).

### Joshua's long day: chapter 10

The name Adoni-Zedek occurs in connection with the first mention of Jerusalem in the Bible (verse 1). He was the head of a coalition that decided to attack the Gibeonites because of their treaty with Israel. Due to the obligations of the treaty, Joshua came to Gibeon's rescue.

In one of the most remarkable battles in Israel's history, all five Amorite kings were executed and their armies decimated (verses 16-28). Joshua's army then went on to conquer all the strategic cities of the south (verses 29-43).

God used nature to aid Israel in this victory (verses 12-14). Some scholars believe that Joshua's "long day" was caused by a miraculous slowing of the earth's normal rotation. Others conclude that some unusual refraction of the sun's rays produced additional hours of light. We do not know exactly how God did it, but we do know that he performed a miracle. Miracles do not depend upon scientific explanation.

### The northern conquest: chapter 11

Jaban, king of Hazor, formed a northern confederacy. Although it was more powerful than the southern alliance, it met with no greater success.

Following God's instructions, Joshua hamstrung the enemy horses and burned their chariots (verses 6, 9) so that Israel would continue to trust in the Lord and not in captured implements of war. Hazor, the capital of the territory, was destroyed by fire.

### The defeated kings: chapter 12

Verses 1-6 review the Israelite conquests in Transjordan during the time of Moses, "from the Arnon Gorge to Mount Hermon, including all the eastern side of the Arabah" (verse 1). The roster of 31 conquered kings in verses 7-24 identifies those defeated during the time of Joshua.

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## Division of the Land:  
Joshua 13–24

### Transjordan: chapter 13

Verses 1-7 introduce the next section of the book — possessing the land. Israel had been a homeless people for 40 years. Now God was giving them their inheritance.

God told Joshua, "You are very old, and there are still very large areas of land to be taken over" (verse 1). In several places, the Israelites — for lack of faith — could not drive out local populations. Jerusalem was a case in point: "Judah could not dislodge the Jebusites, who were living in Jerusalem; to this day the Jebusites live there with the people of Judah" (Joshua 15:63).

The rest of Joshua 13 discusses the land east of the Jordan (verses 8-14), the tribe of Reuben (verses 15-23), the tribe of Gad (verses 24-28) and the half-tribe of Manasseh (verses 29-33).

### Caleb's request: chapter 14

Joshua, Eleazar and the tribal chieftains distributed the land by lot (verses 1-5; Numbers 26:55; 33:54; 34:13). The ever-faithful Caleb requested the territory of Hebron. Although the city of Hebron later became Levitical property (Joshua 21:9-13), Caleb kept the fields and villages around the city.

### The tribe of Judah: chapter 15

Judah's large allotment included the land already granted to Caleb (verse 13), as well as a part of Jerusalem (verses 8, 63; Joshua 18:28). The size of Judah's territory reflected the tribe's traditional leadership role. It included much of the southern desert.

### The tribe of Ephraim: chapter 16

The general borders of the land given to the sons of Joseph stretched northwest from Gilgal. Although Joseph was one of Jacob's sons, he did not have a tribe named after him. Instead, as the oldest son of Jacob's wife Rachel, Joseph received a double portion of the inheritance.

This double portion was given to Joseph's two sons, Ephraim and Manasseh, whom Jacob considered his own (Genesis 48:5). The largest territory and the greatest influence in the northern half of Israel belonged to their tribes. The Ephraimites received some of the best land (Joshua 16:1-4), but failed to conquer all of it. For example, they could not expel the Canaanites from Gezer (verse 10), a strategically important city 18 miles northwest of Jerusalem.

Earlier, Joshua had defeated the king of Gezer (Joshua 12:12), but the Canaanites recaptured the city. It remained under Canaanite control until the time of Solomon (1 Kings 9:16).

Ephraim failed to drive out all of the Canaanites, just as Judah had failed to drive out the Jebusites (Joshua 15:63). Moses had warned that such failure would eventually turn the Israelites from following God (Deuteronomy 7:1-5).

### The tribe of Manasseh: chapter 17

Manasseh was given more land than any other tribe. In addition to its territory east of the Jordan, it controlled the northern part of the central hill country up to the Valley of Jezreel.

Ephraim and Manasseh's complaint and plea of weakness (verses 14-18) showed a lack of faith. They looked at the power of the Canaanites' iron chariots in the Valley of Jezreel instead of the power of God. In contrast, Joshua's courageous answer (verses 15, 17-18) demonstrated his faith in the promise God had given him earlier (Joshua 1:5-6).

### The other tribes: chapters 18-19

Seven tribes had still not claimed their allotted territory (Joshua 18:2). Joshua responded to their lack of faith by urging them to explore the land and claim their possession.

The remainder of Joshua 18 and 19 describes the territorial boundaries of these seven tribes as follows: Benjamin (Joshua 18:11-28), Simeon (Joshua 19:1-9), Zebulun (verses 10-16), Issachar (verses 17-23), Asher (verses 24-31), Naphtali (verses 32-39) and Dan (verses 40-48).

### The cities of refuge: chapter 20

Six designated cities provided refuge for those who had committed unintentional homicide (see Numbers 35:9-28 and Deuteronomy 19:1-13). Specifically, these cities gave protection from the "avenger of blood" (Joshua 20:3-5), the deceased person's nearest relative who was permitted to avenge the death.

### Levitical cities: chapter 21

God was the special inheritance of the Levites. Thus, the Levites were prohibited from owning rural land like the other tribes. (Compare Deuteronomy 10:9, Joshua 13:14, 33 and 14:3-4.) The three Levitical families — the Kohathites (Joshua 21:9-26), the Gershonites (verses 27-33) and the Merarites (verses 34-40) — were given 48 cities throughout the land, ensuring that the religious leaders were dispersed among the tribes. This distribution also fortified the worship of the true God against regional idolatry.

### Return to Transjordan: chapter 22

Reuben, Gad and the half-tribe of Manasseh returned home to their own lands east of the Jordan (see Numbers 32:20-22 and Joshua 1:12-18). Joshua thanked them for their faithful role in the conquest (Joshua 22:1-6).

As they left, however, a misunderstanding caused a national controversy. The departing tribes built what appeared to be an altar on the frontier just west of the Jordan River (verses 10-12). The other tribes perceived this as a blatant violation of God's law, which permitted only one sanctuary (Deuteronomy 12:13-14). As it turned out, the "altar" was not to be used for burnt offerings and sacrifices, but rather as a memorial or witness (Joshua 22:21-29, 34). It testified that the 12 tribes, although separated by the Jordan River, were one people under God.

### Joshua's farewell: chapters 23-24

Joshua's farewell speeches are comparable with those of Moses (Deuteronomy 31–33). Having reached the end of his long life, Joshua reminded the Israelites of God's goodness and faithfulness. He encouraged them to continue to obey God, and warned them of the dangers of idolatry and apostasy.

At Shechem, Joshua reviewed the history of the children of Israel from the time of Abraham to the time of the conquest (Joshua 24:1-13). Once again, he challenged the people to serve God only (verses 14-15).

Throughout his lifetime, this great spiritual leader and military commander had remained wholly committed to God. The Israelites' enthusiasm in renewing their covenant with God (verses 16-18) was a fitting tribute to Joshua's leadership. "And the people said to Joshua, 'We will serve the Lord our God and obey him'" (verse 24). Indeed, verse 31 shows the power of Joshua's spiritual influence: "Israel served the Lord throughout the lifetime of Joshua and of the elders who outlived him." Joshua had been a living example of God's way of life, and he wanted that to be his legacy.

For what do you wish to be remembered, and what do you want to pass on to your family and friends? A Christian can leave nothing better than the mandate to love and obey God, and the memory of someone who did so.

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## About the Authors

Tim Finlay and Jim Herst were writers working for Grace Communion International. Most of these materials were written in the mid 1990s. We edited the articles again in 2012 for this e-book. Jim and Tim also wrote the volumes on Genesis and Exodus, the Historical Books, and the Books of Poetry for this series on Exploring the Word of God.

Tim Finlay went on to earn a doctorate in Old Testament studies at Claremont Graduate School. He now teaches at Azusa Pacific University and Grace Communion Seminary. He is the author of _The Birth Report Genre in the Hebrew Bible,_ published by J.C.B. Mohr in 2005.

The chapter on Miriam was written by Sheila Graham.

## About the Publisher...

Grace Communion International is a Christian denomination with about 50,000 members, worshiping in about 900 congregations in almost 100 nations and territories. We began in 1934 and our main office is in North Carolina. In the United States, we are members of the National Association of Evangelicals and similar organizations in other nations. We welcome you to visit our website at www.gci.org.

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### You're Included...

We talk with leading Trinitarian theologians about the good news that God loves you, wants you, and includes you in Jesus Christ. Most programs are about 28 minutes long. Our guests have included:

Ray Anderson, Fuller Theological Seminary

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George Hunsinger, Princeton Theological Seminary

C. Baxter Kruger, Perichoresis

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William P. Young, author of _The Shack_

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### Grace Communion Seminary

Ministry based on the life and love of the Father, Son, and Spirit.

Grace Communion Seminary serves the needs of people engaged in Christian service who want to grow deeper in relationship with our Triune God and to be able to more effectively serve in the church.

Why study at Grace Communion Seminary?

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## Ambassador College of Christian Ministry

Want to better understand God's Word? Want to know the Triune God more deeply? Want to share more joyously in the life of the Father, Son and Spirit? Want to be better equipped to serve others?

Among the many resources that Grace Communion International offers are the training and learning opportunities provided by ACCM. This quality, well-structured Christian Ministry curriculum has the advantage of being very practical and flexible. Students may study at their own pace, without having to leave home to undertake full-time study.

This denominationally recognized program is available for both credit and audit study. At minimum cost, this online Diploma program will help students gain important insights and training in effective ministry service. Students will also enjoy a rich resource for personal study that will enhance their understanding and relationship with the Triune God.

Diploma of Christian Ministry classes provide an excellent introductory course for new and lay pastors. Pastor General Dr. Joseph Tkach said, "We believe we have achieved the goal of designing Christian ministry training that is practical, accessible, interesting, and doctrinally and theologically mature and sound. This program provides an ideal foundation for effective Christian ministry."

For more information, go to www.ambascol.org

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