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Exodus is the story of the deliverance of God's people from Egypt. For hundreds of years the Israelites had prospered in Goshen where they had settled since the time of Joseph. They had prospered in Goshen and become very fruitful and had increased in population. However the scripture says a new King arose over Egypt, who did not know [the legacy of] Joseph. He said to his people, "Behold, the people of the sons of Israel are more and mightier than we. "Come, let us deal wisely with them, or else they will multiply and in the event of war, they will also join themselves to those who hate us, and fight against us and depart from the land" (Ex. 1:8-10). The Pharaoh decided on a plan of action that would reduce the number of Israelites in Egypt. He called for the extermination of all Hebrew born males. He also essentially made the Israelites slaves. "So they appointed taskmasters over them to afflict them with hard labor. And they built for Pharaoh storage cities, Pithom and Raamses (Exodus 1:10-11). "The Egyptians compelled the sons of Israel to labor rigorously; and they made their lives bitter with hard labor in mortar and bricks and at all kinds of labor in the field, all their labors which they rigorously imposed on them" (Ex 1:13-14). This set the stage for Moses, who was raised in Egypt, to accept God's commission to deliver the Israelites from their slavery in Egypt. Moses went back into Egypt with Aaron his brother and set about to do God's will. Moses performed the greatest miracles ever performed until Christ including the death of every firstborn Son in Egypt on the day of Passover. As he left Egypt he was pursued by Pharaoh and his armies. Moses parted the Reed Sea (some translations Red Sea), the Israelites crossed but Pharaoh's army was drown as the waters came back. Moses set up camp with the Israelites in the desert wilderness. While there he received the Law of God on Mt. Sinai including the 10 commandments. The Law was instituted in the Israeli camp and Feast days were ordained. The details of Israel's stay in the wilderness are continued in the Book of Numbers. As we shall see here and in the book of Leviticus the Exodus has great spiritual significance to believers in Christ today. As Christ delivered all people on the cross from slavery to corruption so Moses delivered the Israelites from slavery of another kind. While Moses was performing God's miracles God was bringing judgment on the pagan gods of Egypt, the greatest civilization in the land. Each judgment corresponded to an Egyptian god. The Passover is rich in Christian significance (see below). The Feast of Booths and the Day of Atonement represent Christ's forgiving work on the cross. Moses received the Law on Mt. Sinai which Law becomes our teacher in leading us to Christ. Moses also established Israel as a Nation as he became their Lawgiver and mouthpiece of God. The priesthood was created and instituted by the tribe of Levi. A tabernacle (or sacred tent) was constructed after the pattern that would reflect Solomon's temple built later. The ark of the covenant was constructed which contained the presence of God and went before the Israelites in all battles. Likewise animal sacrifices were instituted for forgiveness of sin. The Lord provided a cloud by day for shade and a pillar of fire by night for light and warmth. This is just as Christ cares for His people's every need. Food was also rained down from heaven every day as Christ gives each his/her daily bread of the Word. Moses faced rebellion in the wilderness which resulted in swift judgment as Christ will judge all rebellion in the last days. He endured numerous grumblings by the children of Israel and was blamed for their every discomfort. The man Moses was called the most humble man on the earth at that time. His response to God's word and to every difficulty was to prostrate himself before God in worship. Moses also bargained with God saving the Israelites destruction more than once. As genesis was the Book of beginnings so Exodus is the Book of deliverance and establishment of the nation in a desert wilderness. All of Exodus was in preparation for Israel to take the Promised Land God had promised to Abraham, Isaac and Jacob. The Calling Moses was born to a Hebrew woman in Egypt. Fearing for her son's life due to the edict of death to all Hebrew male children issued by the Pharaoh she hid Moses in a wicker basket and floated him down the Nile. The daughter of Pharaoh found Moses in the basket, saw that he was a beautiful child, and decided to keep him for her own. Thus Moses grew up among the rulers of Egypt for the next 40 years. He became an adopted son of the Pharaoh (Ex. 2:1-10). However he never lost his Hebrew heritage in his heart. "Now it came about in those days, when Moses had grown up, that he went out to his brethren and looked on their hard labors; and he saw an Egyptian beating a Hebrew, one of his brethren. So he looked this way and that, and when he saw there was no one around, he struck down the Egyptian and hid him in the sand" (Ex 2:11-12). When Pharaoh found out that Moses had committed murder he sought to kill Moses but Moses fled Egypt and traveled to Midian, some distance away. (Ex. 2:15). The priest of Midian, Jethro, received Moses as his son and gave him his daughter Zipporoh for a wife. Moses worked 40 years for Jethro as a sheepherder. "Now it came about in the course of those many days that the king of Egypt died. And the sons of Israel sighed because of the bondage, and they cried out; and their cry for help because of their bondage rose up to God. So God heard their groaning; and God remembered His covenant with Abraham, Isaac, and Jacob. God saw the sons of Israel, and God took notice of them" (Ex. 2:23-25). "Now Moses was pasturing the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the west side of the wilderness and came to Horeb the mountain of God [Horeb is also named Mt Sinai.] The angel of the LORD appeared to him in a blazing fire from the midst of a bush; and he looked, and behold, the bush was burning with fire, yet the bush was not consumed" (Ex. 3:1-2). The Lord spoke to Moses from the bush: "He said "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Then Moses hid his face, for he was afraid to look at God. The LORD said, "I have surely seen the affliction of My people who are in Egypt, and have given heed to their cry because of their taskmasters, for I am aware of their sufferings. "So I have come down to deliver them from the power of the Egyptians, and to bring them up from that land to a good and spacious land, to a land flowing with milk and honey, to the place of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite [all descendants of Ham, Canaan and Cush, see Genesis] "Now, behold, the cry of the sons of Israel has come to Me; furthermore, I have seen the oppression with which the Egyptians are oppressing them "(Ex. 3:6-9). The land of Canaan was the place Abraham, Isaac and Jacob had dwelt. God was saying that He was ready to fulfill His promise to them and give them this land for their own. Moses accepted the commission rather reluctantly. He told God he was a man of slow speech (he stuttered).He grumbled "What if they don't receive me?" Moses said: "Who am I, that I should go to Pharaoh, and that I should bring the sons of Israel out of Egypt?" And God said, "Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain." [Horeb]. This is a curious scripture. Moses was concerned about just getting the people out of Egypt. Then God said He would give Moses a sign. The sign was that "after" Moses got the people out of Egypt they would worship at this mountain. God gave no sign how he was going to deliver the people from Egypt. "Then Moses said to God, "Behold, I am going to the sons of Israel, and I will say to them, 'The God of your fathers has sent me to you.' Now they may say to me, 'What is His name?', What shall I say to them?" God said to Moses "I AM WHO I AM" [translated roughly from Hebrew YHWH] and He said, "Thus you shall say to the sons of Israel, I AM has sent me to you.' " (Ex 3:10-15). Moses still maintained his objections to God's call. He wanted another sign. So God had Moses throw his rod on the ground and it became a snake. Moses grabbed it again and it became a rod. God also said that Aaron his brother could be Moses' mouthpiece due to his slowness of his speech. God began to get angry as Moses threw one excuse after another at God as to why he was the wrong man for the Job. This becomes a pattern in the scriptures of reluctant men being chosen vessels of Gods to do a job when they would have rather stayed home (Gideon, Jonah, Amos, David the lowly shepherd King Etc). God always chooses the least and weakest over the stronger. God judges not by outward appearance but by the heart. Paul said: "Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong" (2 Corinthians 12:10). "For behold your calling, brethren, that not many wise after the flesh, not many mighty, not many noble, are called: but God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world, that he might put to shame the things that are strong; and the base things of the world, and the things that are despised, did God choose, yea and the things that are not, that he might bring to nought the things that are: that no flesh should glory before God.( I Corinthians 1:26—31).

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Автор произведения Kenneth B. Alexander

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Genesis is the Book of beginnings. That God (YHWH common name Elohim) is the primary creator is apparent throughout the book. YHWH is the true name of God however the Jews were not permitted to say God's true name so they used Elohim as a substitute. He created the Heavens and the earth and all plant and animal life that was to populate the planet. He created man and created a special nation for Himself called. Israel. Israel means "struggle with God" named after Jacob wrestling with God all night at the river Jabbok. The nation continued to struggle with God throughout its existence as a nation. Eventually God became frustrated with their lack of obedience and had physical Israel conquered. Today the true Israel is a spiritual Israel composed of those who accept Christ as their Savior by faith. In Genesis we see some of the most important developments in the foundation of the Israelite nation, which is the foundation for everything that was to come later. We have seen Christ and His role as the logos, the word of the Father. We have seen that He existed with the Father from the beginning as a principal part of the Great Trinity. It was no different when he appeared on earth as the Son of God. While here, He was the representation and mouthpiece of the Father. "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father'? "Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works" (John 14:9-10). Jesus was the exact representation of the Father and He only spoke and did what was revealed to Him by the Father. As John said: "All things came into being through Him, [Christ] and apart from Him nothing came into being that has come into being" (John 1:1-3). On earth it was the Father working through the Son. The Father was the Creator of the heavens and the earth, but it was given Christ to speak it into existence by the word. Even now the Father has given the Son (Christ) all authority in heaven and earth. As Christ said in His parting words: "All authority has been given to Me in heaven and on earth" (Matthew 28:18). The Father had this plan in mind from before the world was created. "Blessed be the God and Father of our Lord Jesus Christ, who has blessed US with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will," (Ephesians 1:3-5). And: "For those whom He foreknew, He also predestined to BECOME CONFORMED TO THE IMAGE OF HIS SON, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified" (Romans 8:29-30). Finally: "Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away; but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory; but just as it is written, "THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND which HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM" (1 Corinthians 2:6-9; Isaiah 64:4). The process of creation gave birth to the creative Word of God which would be used by prophets in creating what was to come in the process leading to Christ. Abraham laid the foundation for faith to be reckoned to us as righteousness, just as Christ proclaimed faith in Him as salvation. Isaac produced the twins of which one would be called Israel, the beginning of a nation. Jacob/israel gave birth to the 12 Sons of Israel upon which a nation would be built. Joseph was Christ, the savior and deliverer of a nation. Those who did not love God, or follow Him, gave existence to the enemies of God that would have to be subdued over the coming ages. The reasons for this are clearly defined in Genesis. Even after God destroyed the world by a flood, the evil slipped through and recreated itself on this side of the deluge. Evil bodies may have died but eternal spirits continued. Yet despite the Satanic opposition God, using real people who made real mistakes, formed the beginnings of the Nation of Israel through Abraham, Isaac and Jacob (later renamed Israel). Israel was and always will be a small nation but mighty in God. "For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. "The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers" (Dt 7:6Ñ8). Joseph, after being imprisoned for 11 years ("Until the time that his word came to pass, The word of the LORD tested [refined him] Psalm 105:19) was raised to the throne of Pharaoh and saved his family so they could become a great nation. You don't see God moving through all the surrounding pagan nations but you find Him moving through Israel His chosen people. This continues through the New testament where the spiritual Israel continues the battle against satanic powers and principalities (Ephesians 6). Facts About Genesis: I. NAME OF THE BOOK – Genesis A. In Hebrew (i.e. the Masoretic Text) the name is the first word of the book, bereshith, meaning "in the beginning" or "by way of beginning." B. From the Greek Bible (i.e. Septuagint Greek translation), the name is Genesis, which means "beginning" or "origin," taken from Gen. 2:4a. II. CANONIZATION A. This is the first book of the first section of the Hebrew canon called "The Torah" or "teachings" or "Law." B. This section in the Septuagint is known as the Pentateuch (i.e. five scrolls). C. It is sometimes called "The Five Books of Moses" in English. D. GenesisÑDeuteronomy is a continuous account by (or edited by) Moses concerning creation through Moses' lifetime. III. GENREÑThe book of Genesis is primarily theological, historical narrative but it also includes other types of literary genre: A. Historical dramaÑexamples: 1:1Ñ3 B. PoetryÑexamples: 2:23; 4:2; 8:22 C. ProphecyÑexamples: 3:15; 49:1ff (also poetic) IV. AUTHORSHIP A. The Bible itself does not name the author (as is true of many OT books). Ultimately the author is God! B. Jewish tradition: 1. Ancient Jewish writers say Moses wrote it: a. Ben Sirah's Ecclesiasticus, 24:23, written about 185 B.C. b. The Baba Bathra 14b, a part of the Talmud c. Philo of Alexandria, Egypt, a Jewish philosopher, living about 20 B.C. to A.D. 42 d. Flavius Josephus, a Jewish historian, living about A.D. 37Ñ70 2. The majority of scholars attribute the authorship of Genesis to Moses as do they with the other four books of the Torah (Exodus, Leviticus, Numbers and Deuteronomy). DATES A. Genesis covers the period from the creation of the cosmos to Abraham's family. It is possible to date Abraham's life from secular literature of the period. The approximate date would be 2000 B.C., the second millennium B.C. The basis for this is 1. father acted as priest to family (like Job) 2. life was nomadic following herds and flocks 3. migration of Semitic peoples during this period B. The early events of Genesis 1Ñ11 are true historical events (possibly historical drama) but undatable by current available knowledge. C. It must be remembered when studying Genesis that the historical events are recorded by Moses who led the people of God out of Egypt in 1445 B.C., based on 1 Kings 6:1. Therefore, either by oral tradition, unknown written sources, or direct divine revelation, Moses records "how it all began" focusing on "who" and "why," not "how" and "when"! SOURCES FOR CORROBORATING THE HISTORICAL SETTING OF GENESIS A. Other Biblical books 1. CreationÑPsalms 8; 19; 33; 50; 104; 148 and the NT (cf. John 1:3; 1 Cor. 8:6; Col. 1:16; Heb. 1:2) 2. Abraham's timeÑJob B. Archaeological sources 1. Earliest known literary parallel of the cultural setting of Genesis 1Ñ11 is the Ebla cuneiform tablets from northern Syria dating about 2500 B.C., written in Akkadian. 2. Creation a. The closest Mesopotamian account dealing with creation, Enuma Elish, dating from (1) NIV Study Bible, about 1900Ñ1700 B.C. or (2) John H. Walton's Ancient Israelite Literature in Its Cultural Context, p. 21, about 1000 B.C. It was found in Ashurbanipal's library at Nineveh and other copies were found at several other places. There are seven cuneiform tablets written in Akkadian that describe creation by Marduk. (1) The gods, Apsu (fresh waterÑmale) and Tiamat (salt waterÑfemale) had unruly, noisy children. These two gods tried to silence the younger gods. (2) One of Ea and Damkina's children, Marduk (the chief god of the emerging city of Babylon), defeats Tiamat. He formed the earth and sky from her body. (3) Ea formed humanity from another defeated god, Kingu, who was the male consort of Tiamat after the death of Apsu. Humanity came from Kingu's blood. (4) Marduk was made chief of the Babylonian pantheon. b. "The creation seal" is a cuneiform tablet which is a picture of a naked man and woman beside a fruit tree with a snake wrapped around the tree's trunk and positioned over the woman's shoulder as if talking to her. The conservative Professor of Archaeology at Wheaton College, Alfred J. Hoerth, says that the seal is now interpreted as referring to prostitution. This is a good example of how artifacts from the past are interpreted differently by individuals and through time. This particular piece of evidence must be re-evaluated. 3. Creation and FloodÑThe Atrahasis Epic records the rebellion of the lesser gods because of overwork and the creation of seven human couples (from clay, blood, and saliva) to perform the duties of these lesser gods. Humans were destroyed because of: (1) over population and (2) noise. Human beings were reduced in number by a plague, two famines and finally a flood, planned by Enlil. Atrahasis builds a boat and brings animals on board in order to save them from the waters. These major events are seen in the same The order in Genesis 1Ñ8. This cuneiform composition dates from about the same time as Enuma Elish and the Gilgamesh Epic, about 1900Ñ1700 B.C. All are in Akkadian. 4. Noah's flood a. A Sumerian tablet from Nippur, called Eridu Genesis, dating from about 1600 B.C., tells about Ziusudra and a coming flood. (1) Enka, the water god, warns Ziusudra of a coming flood. (2) Ziusudra, a king-priest, believes this revelation and builds a huge square boat and stocks it with all kinds of seeds. (3) The flood lasted seven days. (4) Ziusudra opened a window on the boat and released several birds to see if dry land had appeared. (5) He also offered a sacrifice of an ox and sheep when he left the boat. b. A composite Babylonian flood account from four Sumerian tablets, known as the Gilgamesh Epic originally dating from about 2500Ñ2400 B.C., although the written composite form in cuneiform Akkadian, is much later (ca. 1900Ñ1700 B.C.). It tells about a flood survivor, Utnapishtim, who tells Gilgamesh, the king of Uruk, how he survived the great flood and was granted eternal life. (1) Ea, the water god, warns of a coming flood and tells Utnapishtim (Babylonian form of Ziusudra) to build a boat. (2) Utnapishtim and his family, along with selected healing plants, survived the flood. (3) The flood lasted seven days. (4) The boat came to rest in northern Persia, on Mt. Nisir. (5) He sent out 3 different birds to see if dry land had yet appeared. 5. The Mesopotamian literature which describes an ancient flood are all drawing from the same source. The names often vary, but the plot is the same. An example is that Zivusudra, Atrahasis and Utnapishtim all represent the same human king. 6. The historical parallels to the early events of Genesis can be explained in light of mankind's pre-dispersion (Genesis 1Ñ11) knowledge and experience of God. These true historical core memories have been elaborated and mythologicalized into the current flood accounts common throughout the world. The same can also be said not only of creation (Gen.1, 2) and the Flood (Gen. 6Ñ9) but also of human and angelic unions (Genesis 6). 7. Patriarch's Day (Middle Bronze) a. Mari tabletsÑcuneiform legal (Ammonite culture) and personal texts in Akkadian from about 1700 B.C. b. Nuzi tabletsÑcuneiform archives of certain families (Horite or Hurrian culture) written in Akkadian from about 100 miles SE of Nineveh about 1500Ñ1300 B.C. They record family and business procedures. For further specific examples, see John H. Walton's Ancient Israelite Literature in its Cultural Context, pp. 52Ñ58 c. Alalak tabletsÑcuneiform texts from Northern Syria from about 2000 B.C. d. Some of the names found in Genesis are recorded as place names in the Mari Tablets: Serug, Peleg, Terah, and Nahor. Other biblical names were also common: Abraham, Isaac, Jacob, Laban, and Joseph. This shows that biblical names fit this time and place. 8. "Comparative historiographic studies have shown that, along with the Hittites, the ancient Hebrews were the most accurate, objective and responsible recorders of near eastern history." R. K Harrison, Biblical Criticism, p 5. 9. Archaeology has proven to be so helpful in establishing the historicity of the Bible. However, a word of caution is necessary. Archaeology is not an absolutely trustworthy guide because of a. poor techniques in early excavations b. various, very subjective interpretations of the artifacts that have been discovered c. no agreed-upon chronology of the ancient Near East (although one is being developed from tree rings and pottery). God was true to His word and remained faithful revealing His Son on earth at the chosen time to bring salvation to His people.

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Автор произведения Kenneth B. Alexander

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Introduction to Numbers The fourth book of the Hebrew Torah (The Law) called the "Pentateuch" in Greek, is the Book we know as "Numbers". In the Hebrew Bible it is called "be-midbar" meaning "in the wilderness." In the Greek Septuagint version of the Bible (LXX) it is called "Numbers," and this name is now the usual title of the book. It is so called because it contains a record of the numbering of the people in the wilderness of Sinai (Chs. 1Ð4), and of their numbering afterwards on the plain of Moab (Ch. 26). The Book takes up where Exodus left off in the saga of Israel in the wilderness. The Hebrew name for the Book "in the wilderness" is a better title for the Book. Although the book is noted for its two censuses, important events took place in the wilderness which relate to the present time. We will go through the book with the historical developments discussed first. The priestly elements and the censuses will be discussed at the later portion of the study. The Book explains why Israel had to stay in the wilderness for forty years. It was an 11 Day journey from Egypt to the Promised Land of Canaan. But spies sent in to access the land brought back a bad report and God in His anger punished all of Israel. The whole of Israel's stay in the wilderness generally portrays an unhappy people blaming Moses for their unhappiness. Time and time again Moses had to defend himself against unwarranted accusations. Ultimately it was God who had to stand up for him calling him "the humblest man to ever walk the earth". Time and time again God purposed to destroy the people for their grumbling and accusations. Each time Moses had to implore the Lord not to do that. Nevertheless God would send judgments among them in the form of plagues, fiery serpents and other expressions of His wrath. Thousands were killed. Moses had to stave off the extent of the destruction by bargaining with God not to completely destroy the people. This clearly shows that, even in this day, we should not grumble against God as He deals with our hearts. His chastenings are just. They are designed to get us into our Promised Land the Kingdom of God. We should follow New Testament quotations that relate to difficulties in our walks with God. For instance, as James said of the Christians of his day, which should have applied to Israel in the wilderness: "Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance [steadfastness]. And let endurance [steadfastness] have its perfect result, so that you may be perfect and complete, lacking in nothing" (James 1:2-4). And Peter said: "In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ;" (1 Peter 1:6-7). And it was said of Christ Himself: "Although He was a Son, He learned obedience from the things which He suffered" (Hebrews 5:8). The people of Israel had such great promises from the Lord but they, like us, sometimes could not endure with joy the hardship that is the Lord testing our faith. The complaining began in Exodus. They complained that the Egyptians came after them. They complained until Moses parted the Red (Reed) Sea. They complained on the other side because they had no water or food. In short their faith in God was at "zero" despite what God had done in delivering them from slavery and protecting them from the Plagues he brought against Egypt. Nevertheless the next generation made it to the banks of the Jordon River poised, after forty years, to possess the Land. OUTLINE OF CONTENTS The Book of Numbers I. Preparations for the journey to Canaan (1:1-9:23) A. Israelites numbered (1:1-4:49) 1. Census of the Israelites (1:1-54) 2. The arrangement of the wilderness camp (2:1-34) 3. The census of the Levites (3:1-4:49) B. Final preparations (5:1-9:23) 1. Various laws and offerings (5:1-7:89) 2. Dedication of the Levites (8:1-26) 3. Passover and the fire cloud (9:1-23) II. The wilderness journey (10:1-21:20) A. Departure (10:1-14:45) 1. Marching orders (10:1-35) 2. Complaints in the desert (11:1-12:16) 3. Spies sent to Canaan (13:1-33) 4. The people rebel and must wander an additional forty years (14:1-45) B. Events in the desert (15:1-21:20) 1. Laws for the Promised Land (15:1-41) 2. Rebellion in the desert (16:1-16) 3. Miracle in the desert (17:1-12) 4. More laws for the Promised Land (18:1-19:23) 5. More miracles in the desert (20:1-13) 6. Setbacks in the desert (20:14-21:20) a. Edom refuses passage (20:14-21) b. Rebellion and attack by serpents (21:1-20) III. Conquests and preparations (21:21-36:13) A. Conquests (21:31-31:53) 1. Sihon and Og defeated (21:21-35) 2. Balaam's prophecies and Balak's defeat (22:1-24:25) 3. False worship and punishment (25:1-18) 4. A second numbering (26:1-65) 5. Daughters of Zelophehad (27:1-11) 6. Joshua chosen as Moses'successor (27:12-23) 7. Festivals, offerings, and laws (28:1-30:16) 8. War against Midian (31:1-54) B. Preparations for life in the Promised Land (32:1-36:13) 1. Reuben, Gad, and half of Manasseh allowed to settle in Transjordan (32:1-42) 2. Summary of travels (33:1-49) 3. Boundaries of Israel's land (33:50-34:29) 4. Levitical cities and cities of refuge (35:1-34) 5. Marriage of Zelophehad's daughters (36:1-13) Israel Sets Out At length, on the twentieth day of the second month, the signal for departure from Sinai was given. The cloud which had rested upon the Tabernacle moved; the silver trumpets of the priests summoned "the camps" of Israel to their march, and as the Ark itself set forward. Moses, in joyous confidence of faith, spoke those words of mingled prayer and praise which, as they marked the progress of Israel towards the Land of Promise, have ever been the signal in every forward movement of the Church. The general destination of Israel was, in the first place, "the wilderness of Paran," a name known long before. This tract may be described as occupying the whole northern part of the Sinaitic peninsula, between the so-called Arabah on the east, and the wilderness of Shur in the west, which separates Philistia from Egypt. Here Israel was, so to speak, hedged in by the descendants of EsauÑon the one side by the Edomites, whose country lay east of the Arabah, and on the other by the Amalekites, while right before them were the Amorites. Such then was the goal and such the line of march before Israel, when, on that day in early summer, the Ark and the host of the Lord moved forward from the foot of Sinai. At the reiterated request of Moses, Hobab, the brother-in-law of Moses, had consented to accompany Israel, and to act as their guide in the wilderness, in the faith of afterwards sharing "what goodness God" would do to His people. Although the pillar of cloud was the real guide of Israel in all their journeying, yet the local knowledge of Hobab would manifestly prove of the greatest use in indicating springs and places of pasturage. And so it always is. The moving of the cloud or its resting must be our sole guide; but under its direction the best means which human skill or knowledge can suggest should be earnestly sought and thankfully used (Nu 10:11-35). Spies The Lord spoke to Moses to select men to spy out the Promised Land, now populated by Canaanites (Nu. 13:4-16). They were to determine about the land "whether the people who live in it are strong or weak, whether they are few or many. "How is the land in which they live, is it good or bad? And how are the cities in which they live, are they like open camps or with fortifications? "How is the land, is it fat or lean? Are there trees in it or not? Make an effort then to get some of the fruit of the land." Now the time was the time of the first ripe grapes" (Nu. 13:18-20). 17Ð20. The instructions of Moses to the twelve spies were thus comprehensive; a thorough report of the landÑits produce, the peoples, and their townsÑwas required in the reconnaissance mission. The plan of approach was practical, and it shows that Moses had some sense of the lay of the land of Canaan. From their location in the northernmost boundary of the Desert of Paran, the spies were to move into the Negev, the southernmost part of the land of Canaan. Then they were to ascend the hill country and to journey as far as they could through the land. The journey upward was not only geographical; there is a sense in which we may see this upward journey as a symbol of assault, conquest, and victory. The scouts were to give special attention to the people and the produce of the land, to the cities and towns, to the soil and the presence or absence of forests. Since the journey was at the time of the harvest of grapes, there is a personal note that they should bring back some of the fruit they might discover in the land. They were to show themselves courageous in taking some of the fruit words that would later come to haunt the nation. But the quest for a sampling of fruit is a nice touch; it had been a long time since grapes were seen in the desert community. The principal harvesting of grapes in Palestine comes after the long, hot summer, in September and October. But the first, early grapes, may be harvested by mid-or late July. So the journey of the spies would have come in the summer months. The specification of the type of men that were to be selected reminds us that while God is not a respecter of persons with regard to his mercy (see Deut 10:17), he does use select persons for his leadership tasks. Yet ten of the twelve men in this listing turn out to be dismal failures. That they were each leaders of their tribes did not guarantee that they were adequate for the leadership role God desired they would have. 4Ð15. The names of the leaders of Israel and their meanings are as follows: 1. Shammua (Å¡ammÃ»aÊ¿, related to the verb Å¡ÄmaÊ¿, "to hear"; perhaps meaning "report [of God]") of Reuben 2. Shaphat (Å¡ÄpÌ±Äá¹ from the verb Å¡ÄpÌ±aá¹, "to judge"; perhaps meaning "he has judged") of Simeon 3. Caleb (kÄlÄá¸ related to keleá¸, "dog") of Judah 4. Igal (yigÌ±Ê¾Äl from the verb gÄÊ¾al, "to redeem"; perhaps meaning "he redeems") of Issachar 5. Hoshea (later Joshua) (hÃ´Å¡eaÊ¿, from the verb yÄÅ¡aÊ¿, "to save"; perhaps meaning "salvation") of Ephraim 6. Palti (palá¹Ã® perhaps related to the verb pÄlaá¹, "to escape"; perhaps meaning "my escape [is God]") of Benjamin 7. Gaddiel (gaddÃ®Ê¾Äl, perhaps related to the noun gÄá¸, "fortune"; perhaps meaning "my fortune is God") of Zebulun 8. Gaddi (gaddÃ®, a name with the same meaning as the man of Zebulun, "my fortune [is in God]") of Manasseh 9. Ammiel (Ê¿ammÃ®Ê¾Äl, a name combining the words "my people" and "God"; perhaps meaning "God is my kinsman") of Dan 10. Sethur (seá¹¯Ã»r a name perhaps related to the verb sÄá¹¯ar, "to hide"; perhaps meaning "sheltered [by God]") of Asher 11. Nahbi (nahbÃ®, a name perhaps related to the verb hÄá¸Äh, "to withdraw," "to hide"; perhaps meaning "my hiding [is God]") of Naphtali 12. Geuel (geÊ¾Ã»Ê¾Äl, a name perhaps relating the verbal root gÄÊ¾Äh, "to rise up [in majesty]" with the word "God"; perhaps meaning "majesty of God") of Gad. Detailed and accurate directions having been given them, the spies left the camp of Israel "at the time of the first-ripe grapes," that is, about the end of July. Thus far they were successful. Eluding the Canaanites, they entered Palestine, and searched the land to its northernmost boundary, "unto Rehob, as men come to Hamath," that is, as far as the plain of Coele-Syria. On their way back, coming from the north, they would of course not be suspected. Accordingly they now descended by Hebron, and explored the route which led into the Negeb by the western edge of the mountains. "In one of these extensive valleysÑperhaps in WÃ¡dy Hanein, where miles of grape-mounds even now meet the eyeÑthey cut the gigantic cluster of grapes, and gathered the pomegranates and figs, to show how goodly was the land which the Lord had promised for their inheritance." After forty days' absence the spies returned to camp. The report and the evidence of the fruitfulness of the land which they brought fully confirmed the original promise of God to Israel (Nu 13:1-23). However: "When they returned 10 of the 12 spies gave a negative report of the land. They said: "We went in to the land where you sent us; and it certainly does flow with milk and honey, and this is its fruit. "Nevertheless, the people who live in the land are strong, and the cities are fortified and very large; and moreover, we saw the descendants of Anak there. "Amalek is living in the land of the Negev and the Hittites and the Jebusites and the Amorites are living in the hill country, and the Canaanites are living by the sea and by the side of the Jordan…"There also we saw the NEPHILIM (the sons of Anak are part of the Nephilim); and we became like grasshoppers in our own sight, and so we were in their sight" (Nu. 13:27-20, 33). So the spies saw the good and wonderful land just as the Lord had promised. However they saw the Nephilim in the land, in the sons of Anak, and were completely intimidated. The Anakim (Heb. 'anÄqÃ®m), descendants of an eponymous ancestor Anak, were among the pre-Israelite inhabitants of Palestine. The name Anak occurs without the article only in Nu. 13:33 and Dt. 9:2, but elsewhere it appears in the form 'the Anak' (hÄ'anÄq), where it is presumably to be taken as the collective, equivalent to Anakim. The phrase 'the city of Arba (qiryaá¹¯ 'arba', KIRIATH-ARBA), father of Anak' in Joshua 15:13 apparently indicates that an individual named Arba was the ultimate ancestor of the Anakim, unless the noun 'father' is taken to qualify the city, in which case this city, later known as HEBRON, was considered the ancestral home of the Anakim. It was even stated that they were descended from the Nephilim, who were also claimed as sons of Anak, and the spies said that they felt like grasshoppers beside them (Nu. 13:33). They were settled in the hill-country, particularly at Hebron (Nu. 13:22), where Ahiman, Sheshai and Talmai, 'descendants of Anak', were found. Joshua cut off the Anakim from the hill country (from Hebron, Debir and Anab), but some were left in Gaza, Gath and Ashdod (Jos. 11:21) and it fell to Caleb finally to drive them out from Hebron, which had been allotted to him. Nothing is known of these people outside the Bible, unless they are, as some scholars hold, among the peoples mentioned in the Egyptian 18th century Execration Texts, or they represent an early 'Philistinian-type' title. The Nephilim (nefÊ¹i-leem) were people of the pre-Flood generation, the offspring of daughters of men and divine beings (Gen. 6:1-4). Their generation and their conduct seem to have provoked the Flood as punishment (Gen. 6:5-8:22). In Num. 13:33 the Israelite spies describe the inhabitants of Hebron as Nephilim, so large and powerful that 'we seemed like grasshoppers.' The name could mean 'fallen ones' and allude to stories in related cultures of rebellious giants defeated by the gods in olden times (cf. Isa. 14:12). Those satanic forces are nephilim spirits, such as we read about in the Scriptures, who are standing in the way and preventing the sons of God from possessing their inheritance. God is very unhappy with such channels. According to Genesis 6, the nephilim were people who were created with a satanic nature. Whether or not they yielded to it is not the issue. Some people claim that the nephilim were spirits that found their way in from a world which existed before creation. Some claim that they were demons. Ancient mythology is based on the fact that there were demon spirits. These spirits so infected the human race and made the people so wicked that God had to destroy them (Genesis 6:5Ð7). It was not a matter of merely bringing corrective judgments; the whole system had to be destroyed. Then all the congregation lifted up their voices and cried, and the people wept that night. And all the sons of Israel grumbled against Moses and Aaron; and the whole congregation said to them, "Would that we had died in the land of Egypt! Or would that we had died in this wilderness! "And why is the LORD bringing us into this land, to fall by the sword? Our wives and our little ones will become plunder; would it not be better for us to return to Egypt?" So they said to one another, "Let us appoint a leader and return to Egypt." Then Moses and Aaron fell on their faces in the presence of all the assembly of the congregation of the sons of Israel. And Joshua the son of Nun and Caleb the son of Jephunneh, of those who had spied out the land, tore their clothes; and they spoke to all the congregation of the sons of Israel, saying, "The land which we passed through to spy out is an exceedingly good land. "If the LORD is pleased with us, then He will bring us into this land, and give it to usÑa land which flows with milk and honey. "Only do not rebel against the LORD; and do not fear the people of the land, for they shall be our prey. Their PROTECTION HAS BEEN REMOVED FROM THEM, and the LORD is with us; do not fear them." But the entire congregation sought to stone them with stones. Then the glory of the LORD appeared in the tent of meeting to all the sons of Israel. And the LORD said to Moses, "How long will this people spurn Me? And how long will they not believe in Me, despite all the signs which I have performed in their midst? "I will smite them with pestilence and dispossess them, and I will make you into a nation greater and mightier than they." But Moses said to the LORD in defense of the lord's position: "If you do what You desire Then the Egyptians will hear of it, and they will tell it to the inhabitants of this land. They have heard that You O LORD, art in the midst of this people, Now if You slay this people as one man, then the nations who have heard of Thy fame will say, 'Because the LORD could not bring this people into the land which He promised them by oath, therefore He slaughtered them in the wilderness.' "Pardon, I pray, the iniquity of this people according to the greatness of Your lovingkindness, just as Thou also hast forgiven this people, from Egypt even until now." So the LORD said, "I have pardoned them according to your word; but indeed, as I live, all the earth will be filled with the glory of the LORD "Surely all the men who have seen My glory and My signs, which I performed in Egypt and in the wilderness, yet have put Me to the test these ten times and have not listened to My voice, shall by no means see the land which I swore to their fathers, nor shall any of those who spurned Me see it except for My servants Caleb and Joshua because they had had a different spirit and have followed Me fully. Them I will bring into the land and they shall take possession of it" (Nu 14:1Ð26). The Israelites, hearing this, decided to go up into the land and attack the Canaanites. "But they went up heedlessly to the ridge of the hill country; neither the ark of the covenant of the LORD nor Moses left the camp. Then the Amalekites and the Canaanites who lived in that hill country came down, and struck them and beat them down as far as Hormah" (Nu. 14:44-45). Israel had presumed to go up into this mountain-top without the presence of God, without the Ark of the Covenant, and without Moses. Yesterday they had been taught the lesson that their seeming weakness would be real strength, if God were among them. To-day they had in bitter experience to find out this other and equally painful truthÑthat their seeming strength was real weakness. They were smitten and discomfited by their enemies. There is always a danger in "doing your own thing" in a walk with God.

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This book is a personal journey out of financial despair. "Entering Into Your Wealthy Place: A Forty Day Journey Out of Your Financial Wilderness" draws from the experience that the Israelites encountered on their journey to the Promise Land. You are an inheritor of God's promises and He takes pleasure in the prosperity of His servants. Many of us endure financial hardships longer than necessary because of our attitudes and behavior. This e-book will take you on a brief journey of self-realization and humbleness concerning your financial affairs. This 40-day journey will ignite you to stop murmuring and complaining about your money issues and do something to transform your financial situation. In fact, this book will help you face your financial situation and move towards financial freedom.

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