Joshua Lesson 3 Numbers 3 – Reordering the Camp

1. Define the concept of Biblical Worldview. Explain how ones Biblical Worldview effect our view on topics such as abortion, homosexuality, death penalty, etc.
Biblical Worldview On Abortion
Developing a biblical worldview on abortion includes reading the Bible and talking with a pastor about the Christian stance on this subject. God wishes that all life is blessed and honored because He created it all. The thought of personally making the choice whether a person lives or dies is against God. Anyone against God is subject to His judgment. One the other hand, political views of abortion may not even represent the actual beliefs of politicians, thus have other goals in mind such as population control, popularity for voting, and national budget concerns. Depending on the life focus of an individual or group, they will hold one of these two ideas.Due to the fact that the United States is a melting pot of many different cultures, view on many different subjects including the voluntary termination of pregnancy may be difficult to define. Although many cultures have come together in one place, a common belief must be developed in order to identify the country as its own. This decision is made by collaborating opinions and current cultural medical practices. The biblical worldview on abortion always supports saving a potential childs life. There is no instance in which it is acceptable to voluntarily terminate life. Taking a stance on this subject is much more reasonable than trying to find places which will conduct the procedure without legal penalty. Political views of abortion differ from state to state depending on the people voting. These differences may be due in part to cultural upbringings or the stress endured by other political agendas.It is uncommon, but possible that political agendas work with the biblical worldview on abortion, but as history shows, those who have tried are pulled out of power or succumb to peer pressure and change personal stance. Without the pressure of non-Christians, budgets, and the thought of worldly success the focus remains on ethical standards clearly described in the Bible. In addition to a stance on pregnancy termination, a Christian should exemplify the life that Jesus led by handing over all struggles to Christ and helping others. As this example, other people can see Christ through these people and possibly change personal political worldview. Whereas Bible-based beliefs follow what God says about living life, political views of abortion focus on what a human thinks, history, and popular ways of thinking. Due to the sin in the garden of Eden, all human thought is imperfect therefore focus on the Bibles instructions is the best chance for successful life on earth as well as Heaven.In general political views of abortion go against everything the Bible teaches in order to rebel against it. Even though proven methods for peaceful and successful society are apparent in the Bible and throughout the rest of history, people rebel with many excuses in hand. These excuses may include the cultural differences, time period change, or how successful life was not exemplified in the Bible. Though many peopled failed and struggled in the Bible, repeatedly it was due to disobeying God. Finding someone who is well versed in the rules set up in the Bible will clear up any questions about political views on abortion as well as any other subjects. Though history of society nor the Bible show anyone without struggle and testing, God did not promise these things would be void from life. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. (2 Corinthians 8:2)Training children from early childhood can ensure a biblical worldview on abortion without having to get descriptive with young children. This process may include teaching them about the importance of human life and Gods plan for all his children even before conception. Taking this matter into ones own hands in generally unlawful and unethical. Political views of abortion may seem compelling especially when making a decision of whether a mother lives through childbirth. Speaking with a trusted and educated religious counselor in this situation can further ensure the proper method of action. Politicians may even lie when discussing personal views about terminating pregnancies due to the desire to please the majority of people. Likewise, some well meaning politicians may lie about their definite stance against abortion simply to get votes and change focus as soon as they are in office. Neither way is honorable to God, but the later will help save lives. Additionally, some well-meaning Christians believe that this world is separate from the world God intended His people to exit in therefore the rules do not apply. In response to that belief, acceptance of abortion may be justified in order to comply to an easier worldly life. This thought is wrong if the instructions of God are directly disobeyed. Though life may be difficult by following the path of Christianity, Christians are promised a fulfilling life in Heaven. No other ways of thinking should get in the way of this agenda. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger. (Exodus 11:8) Many examples are given in the Bible as to what happens when Gods law is not followed. Becoming proactive against the action of any abortion personally exemplifies ones belief basis and subsequently impacts other people.


Biblical view On Homosexuality
The Bible consistently tells us that homosexual activity is a sin (Genesis 19:1-13; Leviticus 18:22; Romans 1:26-27; 1 Corinthians 6:9). Romans 1:26-27 teaches specifically that homosexuality is a result of denying and disobeying God. When people continue in sin and unbelief, God “gives them over” to even more wicked and depraved sin in order to show them the futility and hopelessness of life apart from God. 1 Corinthians 6:9 proclaims that homosexual “offenders” will not inherit the kingdom of God.God does not create a person with homosexual desires. The Bible tells us that people become homosexuals because of sin (Romans 1:24-27) and ultimately because of their own choice. A person may be born with a greater susceptibility to homosexuality, just as some people are born with a tendency to violence and other sins. That does not excuse the person’s choosing to sin by giving in to sinful desires. If a person is born with a greater susceptibility to anger/rage, does that make it right for him to give into those desires? Of course not! The same is true with homosexuality.l;’

However, the Bible does not describe homosexuality as a “greater” sin than any other. All sin is offensive to God. Homosexuality is just one of the many things listed in 1 Corinthians 6:9-10 that will keep a person from the kingdom of God. According to the Bible, God’s forgiveness is just as available to a homosexual as it is to an adulterer, idol worshipper, murderer, thief, etc. God also promises the strength for victory over sin, including homosexuality, to all those who will believe in Jesus Christ for their salvation (1 Corinthians 6:11; 2 Corinthians 5:17; Philippians 4:13).

Biblical view On Death Penality

The Old Testament law commanded the death penalty for various acts: murder (Exodus 21:12), kidnapping (Exodus 21:16), bestiality (Exodus 22:19), adultery (Leviticus 20:10), homosexuality (Leviticus 20:13), being a false prophet (Deuteronomy 13:5), prostitution and rape (Deuteronomy 22:4), and several other crimes. However, God often showed mercy when the death penalty was due. David committed adultery and murder, yet God did not demand his life be taken (2 Samuel 11:1-5, 14-17; 2 Samuel 12:13). Ultimately, every sin we commit should result in the death penalty because the wages of sin is death (Romans 6:23). Thankfully, God demonstrates His love for us in not condemning us (Romans 5:8).When the Pharisees brought a woman who was caught in the act of adultery to Jesus and asked Him if she should be stoned, Jesus replied, “If any one of you is without sin, let him be the first to throw a stone at her” (John 8:7). This should not be used to indicate that Jesus rejected capital punishment in all instances. Jesus was simply exposing the hypocrisy of the Pharisees. The Pharisees wanted to trick Jesus into breaking the Old Testament law; they did not truly care about the woman being stoned (where was the man who was caught in adultery?) God is the One who instituted capital punishment: “Whoever sheds man's blood, by man his blood shall be shed, for in the image of God He made man” (Genesis 9:6). Jesus would support capital punishment in some instances. Jesus also demonstrated grace when capital punishment was due (John 8:1-11). The apostle Paul definitely recognized the power of the government to institute capital punishment where appropriate (Romans 13:1-7).How should a Christian view the death penalty? First, we must remember that God has instituted capital punishment in His Word; therefore, it would be presumptuous of us to think that we could institute a higher standard. God has the highest standard of any being; He is perfect. This standard applies not only to us but to Himself. Therefore, He loves to an infinite degree, and He has mercy to an infinite degree. We also see that He has wrath to an infinite degree, and it is all maintained in a perfect balance.Second, we must recognize that God has given government the authority to determine when capital punishment is due (Genesis 9:6; Romans 13:1-7). It is unbiblical to claim that God opposes the death penalty in all instances. Christians should never rejoice when the death penalty is employed, but at the same time, Christians should not fight against the government’s right to execute the perpetrators of the most evil of crimes

2. God tells Israel to drive out and inhibit the land. Research what God said to Abraham four hundred years earlier, “their inequity is not yet full.” In Leviticus chapter 18 God tells us what this inequity consisted of. List some that are common in America today. Was this foreknowledge or foreordination? Explain your answer.
Leviticus chapter 18: Unlawful marriages and fleshly lusts.
Here is a law against all conformity to the corrupt usages of the heathen. Also laws against incest, against brutal lusts, and barbarous idolatries; and the enforcement of these laws from the ruin of the Canaanites. God here gives moral precepts. Close and constant adherence to God's ordinances is the most effectual preservative from gross sin. The grace of God only will secure us; that grace is to be expected only in the use of the means of grace. Nor does He ever leave any to their hearts' lusts, till they have left him and his services

He is avenging the blood of His people that were murdered on the land in internment camps for refusing to accept the "new world order" and worship the image of the beast .
Scripture also indicates America is steep in the idol worship of Baal and Marduk and becomes a land of rebellion against God (Jer. 50:2,21,24). The people are insane over their graven images such as culture, society, Hollywood, tv, radio, music, sports, art, books, magazines (Jer. 50:38)
America was evangelizing the world with her false gospel (Jer. 51:7). At that time they will be proclaiming that the False Prophet is Jesus and that the Antichrist is God. Remember the counterfeit Jesus and God come before the real One does. The global government they are establishing will also be "God's kingdom on earth". Yahweh is punishing her for her false gods, false religions, oppression of the people, and for weakening the other nations.
Isaiah chapter 47 indicates part of the reason is because of her idolatry and idol worship upon entering into agreements with Satanic forces (aliens) and causing the nation to join Satan's rebellion against God. Something America encourages other nations to do as well. America becomes the home base for Lucifer and his aliens.
There are 10 distinct areas which spell out the overall reasons for the drastic judgment against America. They can be divided into three sections: Actions against God, abuse and mistreatment of His people, mistreatment to the nations and destruction of the earth:
Actions Against God
1. Idolatry (Jer. 50:2, 38, 51:47,52, Is. 21:9, 47:1-5)
2. Arrogance against the Lord - (Jer. 50:29,31, Is. 14:11, 47:7,8,10)
3. Rebellion against the Most High (Jer. 50:12,29, Is. 14:13,14, 48:7,8
4. Treaties with Satan, occult, witchcraft - Is. 47:9-13
5. Desecrating His temple ( Jer. 50:28, 51:11,51)
6. Space Program (Jer. 51:53, Is. 14:13-14)
7. Anger (Jer. 50:13,29)
Abuse and Mistreatment of God's People
1. Delighted in the destruction of the Saints (Jer. 50:11, 51:49)
2. King of Babylon persecutes the Saints (Jer. 50:17, 51:49, Rev. 18:24)
3. Babylon is evil (Jer. 51:24)
4. Violence against His people (Jer. 51:35)
5. Showed no mercy in the death of the Saints (Is.47:6)

Mistreatment To The Nations and Destruction of The Earth's Environment:
1. Inducing and causing earthquakes and natural disasters with their technology (Is.14:16, 17)
2. Destroying the land (earth) and killing the people (Is. 14:20)
3. Destroys all the earth (Jer. 51.25
There are a total, although not all listed here, of 63 indictments against America for her crimes against God, humanity, and earth. And those in the churches say America isn't mentioned in last days prophesies. Wake up people!
Who or What Destroys America?
An army from the uttermost parts of the North. We know that Most High resides "in the sides of the North" and that the term north itself refers to the northern habitation area of heaven. More of a space term than an earth directional term as we view it. That is why so many will translate this as an attack from Russia since it is due north of America over the north pole.
From my understanding of what the Bible is saying if you analyze the terms used and from what I have seen in the Bible Codes, it is an alien invasion/bombardment of some kind that destroys America with fire. I do not think it is referring to angels of God because of the terms used such as "animals and locusts." Those often refer to terrestrial beings because they are fallen angels. God allows it and appoints for it to happen to carry out His judgment on America. I also don't think it is a sole natural catastrophie of some kind because America tries to mount her defenses which fail.
We know that one third of the angels fell with Lucifer during his initial rebellion against the Most High and even thousands or even tens of thousands more fell as a result of the Watchers rebellion spoken of in Enoch during mankind's earliest days. As a result there are many nations of terrestrials who have lived in our solar system since they could not return to their original habitation of heaven. The fallen ones took up residence on planets and on planets within the star systems of our solar system.
From what I have learned over the years and from what the Lord has revealed to me in regards to the aliens is that they are divided in many factions and nations, and they do not all get along. Not much different than the people on earth you might conclude. The difference is, Lucifer's faction that includes the Draconians, Mothmen, Reptilians and Greys will and already do dominate America and the rest of the earth. They have already made America their home base of operations that was developed over the years through secret treaties that started in the 1930s with cooperation from our government and military.
This has been officially withheld from the public. What started as a gradual presence of aliens in our skies has now become a complete domination of them under our land (underground bases) and sky. They also control and influence our government and religious leaders via possession and chip implantation.
Are the other factions warring against Lucifer? Seems like it. Lucifer at this point in our future has been cast down to earth. Perhaps the Galactic Federation which is the UN of Terrestrial Nations sees what is going on on this earth and what Lucifer and his faction are doing and they declare war against him and his forces by attempting to completely destroy them. Well they completely destroy America but Lucifer himself manages to escape their onslaught against him and heads to Jerusalem.
And this is how he manages to assemble the armies of the world to converge on Jerusalem. He knows his time is short and that the Son of God is going to return to earth with the armies of His Saints.
With what the world just witnessed with the destruction of America by alien forces Lucifer the Antichrist will have them terrified of another possible attack from space aliens coming to earth and unite and gather the armies of the world to fight against this perceived invasion. Or perhaps maybe Lucifer will just tell them that Jesus (the real one) is returning to earth and they all gather to intentionally fight against the Second Coming of Yahushua, Jesus Christ since by then they are all loyal beast followers and possessed by him.
When Will The Destruction of America Take Place?
So this leads us to the next question, when?! Based on the passages of Scripture the destruction of America will take place after Revelation 13 has been fulfilled. At this time the entire world is under the new beast economy and enforced worship of the beast's image. Not only have all the resistors of this new Satanic global government (masquerading as the kingdom of God on earth) been murdered but it also describes a time of when much of the world has been harmed and destroyed by man-made ecological disasters. And according to Revelation Chapters 16-19 it happens some time right before or during the Vial (bowl) Judgments which are poured on the earth right before the last and seventh vial is poured.
When America is destroyed, the King of Babylon's home base, he will either already be in, or go to Jerusalem to assemble the worlds armies together to gather them together for "the battle of that great day of God Almighty. "And he gathered them together into a placed called in the Hebrew tongue Ar-ma-ged-don" (Rev. 16:14c.16) which we know as The Battle of Armageddon. Which, by the way, never amounts to much of a battle. It is more of a swift and complete annihilation of these armies as the Lord Himself destroys them all.
So the destruction of America in One Hour takes place some time during the last half of the Great Tribulation and before the Battle of Armageddon and the Second Coming of Yahushua, Jesus Christ.

3. Start with Exodus and give a time line of key events listed in Exodus, Leviticus, and Numbers.
Exodus: Author: Moses was the author of the Book of Exodus (Exodus 17:14; 24:4-7; 34:27).Date of Writing: The Book of Exodus was written between 1440 and 1400 B.C.Purpose of Writing: The word “exodus” means departure. In God's timing, the exodus of the Israelites from Egypt marked the end of a period of oppression for Abraham's descendants (Genesis 15:13), and the beginning of the fulfillment of the covenant promise to Abraham that his descendants would not only live in the Promised Land, but would also multiply and become a great nation (Genesis 12:1-3, 7). The purpose of the book may be expressed as tracing the rapid growth of Jacob's descendants from Egypt to the establishment of the theocratic nation in their Promised Land.Key Verses: Exodus 1:8, "Then a new king, who did not know about Joseph, came to power in Egypt."Exodus 2:24-25, "God heard their groaning and he remembered his covenant with Abraham, with Isaac and with Jacob. So God looked on the Israelites and was concerned about them."Exodus 12:27, "'It is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.'" Then the people bowed down and worshiped."Exodus 20:2-3, "I am the LORD your God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me."Brief Summary: Exodus begins where Genesis leaves off as God deals with His chosen people, the Jews. It traces the events from the time Israel entered Egypt as guests of Joseph, who was powerful in Egypt, until they were eventually delivered from the cruel bondage of slavery into which they had been brought by "...a new king...which knew not Joseph" (Exodus 1:8).Chapters 1-14 describe the conditions of oppression of the Jews under Pharaoh, the rise of Moses as their deliverer, the plagues God brought upon Egypt for the refusal of their leader to submit to Him, and the departure from Egypt. God’s sovereign and powerful hand is seen in the miracles of the plagues—ending with the plague of death of the firstborn and the institution of the first Passover—the deliverance of the Israelites, the parting of the Red Sea, and the destruction of the Egyptian army. The middle portion of Exodus is dedicated to the wandering in the wilderness and the miraculous provision by God for His people. But even though He gave them bread from heaven, sweet water from bitter, water from a rock, victory over those who would destroy them, His Law written on tablets of stone by His own hand, and His presence in the form of pillars of fire and cloud, the people continually grumbled and rebelled against Him. The last third of the book describes the construction of the Ark of the Covenant and the plan for the Tabernacle with its various sacrifices, altars, furniture, ceremonies, and forms of worship.Foreshadowings: The numerous sacrifices required of the Israelites were a picture of the ultimate sacrifice, the Passover Lamb of God, Jesus Christ. The night of the last plague on Egypt, an unblemished lamb was killed and its blood applied to the doorposts of the houses of God’s people, protecting them from the angel of death. This foreshadowed Jesus, the Lamb of God without spot or blemish (1 Peter 1:19), whose blood applied to us ensures eternal life. Among the symbolic presentations of Christ in the book of Exodus is the story of the water from the rock in Exodus 17:6. Just as Moses struck the rock to provide life-giving water for the people to drink, so did God strike the Rock of our salvation, crucifying Him for our sin, and from the Rock came the gift of living water (John 4:10). The provision of manna in the wilderness is a perfect picture of Christ, the Bread of Life (John 6:48), provided by God to give us life.Practical Application: The Mosaic Law was given in part to show mankind that they were incapable of keeping it. We are unable to please God by law-keeping; therefore, Paul exhorts us to “put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified” (Galatians 2:16).God’s provision for the Israelites, from deliverance from captivity to the manna and quail in the wilderness, are clear indications of His gracious provision for His people. God has promised to supply all our needs. “God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful” (1 Corinthians 1:9). We are to trust in the Lord, for He can deliver us from anything. But God does not allow sin to go unpunished forever. As a result, we can trust Him in His retribution and justice. When God removes us from a bad situation, we should not seek to go back. When God makes demands of us, He expects us to comply, but at the same time He provides grace and mercy because He knows that, on our own, we will not be able to fully obey.

Leviticus: Author: Moses was the author of the Book of Leviticus.Date of Writing: The Book of Leviticus was written between 1440 and 1400 B.C.Purpose of Writing: Because the Israelites had been held captive in Egypt for 400 years, the concept of God had been distorted by the polytheistic, pagan Egyptians. The purpose of Leviticus is to provide instruction and laws to guide a sinful, yet redeemed people in their relationship with a holy God. There is an emphasis in Leviticus on the need for personal holiness in response to a holy God. Sin must be atoned for through the offering of proper sacrifices (chapters 8-10). Other topics covered in the book are diets (clean and unclean foods), childbirth, and diseases which are carefully regulated (chapters 11-15). Chapter 16 describes the Day of Atonement when an annual sacrifice is made for cumulative sin of the people. Furthermore, the people of God are to be circumspect in their personal, moral, and social living, in contrast to the then current practices of the heathen roundabout them (chapters 17-22).Key Verses: Leviticus 1:4, "He is to lay his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him."Leviticus 17:11, "For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life."Leviticus 19:18, "'Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD."Brief Summary: Chapters 1-7 outline the offerings required of both the laity and the priesthood. Chapters 8-10 describe the consecration of Aaron and his sons to the priesthood. Chapters 11-16 are the prescriptions for various types of uncleanness. The final 10 chapters are God’s guidelines to His people for practical holiness. Various feasts were instituted in the people's worship of Jehovah God, convened and practiced according to God's laws. Blessings or curses would accompany either the keeping or neglect of God's commandments (chapter 26). Vows to the Lord are covered in Chapter 27.The primary theme of Leviticus is holiness. God's demand for holiness in His people is based on His own holy nature. A corresponding theme is that of atonement. Holiness must be maintained before God, and holiness can only be attained through a proper atonement.Foreshadowings: Much of the ritualistic practices of worship picture in many ways the person and work of our Savior, the Lord Jesus Christ. Hebrews 10 tells us that the Mosaic Law is “only a shadow of the good things that are coming” by which is meant that the daily sacrifices offered by the priests for the sin of the people were a representation of the ultimate Sacrifice—Jesus Christ, whose sacrifice would be once for all time for those who would believe in Him. The holiness imparted temporarily by the Law would one day be replaced by the absolute attainment of holiness when Christians exchanged their sin for the righteousness of Christ (2 Corinthians 5:21).Practical Application: God takes His holiness very seriously and so should we. The trend in the postmodern church is to create God in our own image, giving Him the attributes we would like Him to have instead of the ones His Word describes. God’s utter holiness, His transcendent splendor, and His “unapproachable light” (1 Timothy 6:16) are foreign concepts to many Christians. We are called to walk in the Light and to put away the darkness in our lives so that we may be pleasing in His sight. A holy God cannot tolerate blatant, unashamed sin in His people and His holiness requires Him to punish it. We dare not be flippant in our attitudes toward sin or God’s loathing of it, nor should we make light of it in any way.Praise the Lord that because of Jesus' death on our behalf, we no longer have to offer animal sacrifices. Leviticus is all about substitution. The death of the animals was a substitute penalty for those who have sinned. In the same way, but infinitely better, the sacrifice of Jesus on the cross was the substitute for our sins. Now we can stand before a God of utter holiness without fear because He sees in us the righteousness of Christ.

Numbers: Author: Moses was the author of the Book of Numbers.Date of Writing: The Book of Numbers was written between 1440 and 1400 B.C.Purpose of Writing: The message of the Book of Numbers, is universal and timeless. It reminds believers of the spiritual warfare in which they are engaged, for Numbers is the book of the service and walk of God's people. The Book of Numbers essentially bridges the gap between the Israelites receiving the Law (Exodus and Leviticus) and preparing them to enter the Promised Land (Deuteronomy and Joshua).Key Verses: Numbers 6:24-26, "The LORD bless you and keep you; the LORD make his face shine upon you and be gracious to you; the LORD turn his face toward you and give you peace."Numbers 12:6-8, "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; he is faithful in all my house. 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?"Numbers 14:30-34, "Not one of you will enter the land I swore with uplifted hand to make your home, except Caleb son of Jephunneh and Joshua son of Nun. As for your children that you said would be taken as plunder, I will bring them in to enjoy the land you have rejected. But you — your bodies will fall in this desert. Your children will be shepherds here for forty years, suffering for your unfaithfulness, until the last of your bodies lies in the desert. For forty years — one year for each of the forty days you explored the land — you will suffer for your sins and know what it is like to have me against you.'"Brief Summary: Most of the events of the Book of Numbers take place in the wilderness, primarily between the second and fortieth years of the wandering of the Israelites. The first 25 chapters of the book chronicle the experiences of the first generation of Israel in the wilderness, while the rest of the book describes the experiences of the second generation. The theme of obedience and rebellion followed by repentance and blessing runs through the entire book, as well as the entire Old Testament.The theme of the holiness of God is continued from the book of Leviticus into the book of Numbers, which reveals God's instruction and preparation of His people to enter the Promised Land of Canaan. The importance of the Book of Numbers is indicated by its being referred to in the New Testament many times. The Holy Spirit called special attention to Numbers in 1 Corinthians 10:1-12. The words "all these things happened to them for examples" refers to the sin of the Israelites and God’s displeasure with them.In Romans 11:22, Paul speaks about the "goodness and severity of God." That, in a nutshell, is the message of Numbers. The severity of God is seen in the death of the rebellious generation in the wilderness, those who never entered the Promised Land. The goodness of God is realized in the new generation. God protected, preserved, and provided for these people until they possessed the land. This reminds us of the justice and love of God, which are always in sovereign harmony.Foreshadowings: God’s demand for holiness in His people is completely and finally satisfied in Jesus Christ, who came to fulfill the law on our behalf (Matthew 5:17). The concept of the promised Messiah pervades the book. The story in chapter 19 of the sacrifice of the red heifer “without defect of blemish” prefigures Christ, the Lamb of God without spot or blemish who was sacrificed for our sins. The image of the bronze snake lifted up on the pole to provide physical healing (Chapter 21) also prefigures the lifting up of Christ, either upon the cross, or in the ministry of the Word, that whoever looks to Him by faith may have spiritual healing.In chapter 24, Balaam’s fourth oracle speaks of the star and the scepter who is to rise out of Jacob. Here is a prophecy of Christ who is called the "morning star" in Revelation22:16 for His glory, brightness, and splendor, and for the light that comes by Him. He may also be called a scepter, that is, a scepter bearer, because of his royalty. He not only has the name of a king, but has a kingdom, and rules with a scepter of grace, mercy, and righteousness.Practical Application: A major theological theme developed in the New Testament from Numbers is that sin and unbelief, especially rebellion, reap the judgment of God. First Corinthians specifically says—and Hebrews 3:7-4:13 strongly implies—that these events were written as examples for believers to observe and avoid. We are not to “set our hearts on evil things” (v. 6), or be sexually immoral (v. 8), or put God to the test (v. 9) or gripe and complain (v. 10).Just as the Israelites wandered in the wilderness 40 years because of their rebellion, so too does God sometimes allow us to wander away from Him and suffer loneliness and lack of blessings when we rebel against Him. But God is faithful and just, and just as He restored the Israelites to their rightful place in His heart, He will always restore Christians to the place of blessing and intimate fellowship with Him if we repent and return to Him (1 John 1:9).

4. How did God hold the “old generation” accountable for their unbelief? Was God unfair?

"Therefore, thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things" (verse 1). When Paul used the word "therefore" he means since the principle has been established - that the immoral practices of the Gentiles are an abomination to God (1:18-32), then, whoever they are they are without excuse when they practice the same evils, the very vices they condemn in others. God's judgment will rest upon the more enlightened (highly educated people) the same as it does upon the heathen. In fact, those who are more civilized (enlightened) will be more accountable. All are equally guilty, however, the more enlightened a culture is the more accountable they are to God and the greater the judgment will be. Although the more enlightened may not have transgressed as the heathen did, God's moral standards will judge them the same as the heathen. Paul seems to indicate that the more sophisticated people were saying they were better than the unenlightened. They were not any better, however, they were as guilty for they committed some of the same sins as did the heathen. The highly sophisticated were no better off than the more primitive cultures; neither had placed saving faith in Jesus. All are under condemnation (judgment).
While applauding virtue the enlightened practiced many of the vices of the unenlightened pagan. The enlightened looked upon themselves as "respectable" sinners. It is easy for the respectable person to be indignant at other people's sins and indulgent of his own sins. This action is the height of hypocrisy. A man may deceive others, but he cannot deceive God. The word translated "judge" here may also mean to pick out, separate, approve, determine, pronounce judgment, or condemn (if proper).
In the first few verses of this chapter Paul presents three principles by which God judges sinful men. They are: (1) knowledge (verse 1), (2) truth (verses 2,3) and (3) guilt (verses 4,5).
"But we are sure that the judgment of God is according to truth against them who commit such things" (verse 2). All of God's judgment is based upon "truth" or "in keeping with truth." Jesus said (John 5:22), "for the Father judgeth no man, but hath committed all judgment unto the Son." He also said of Himself, "I am the Way, the TRUTH and the Life, no man cometh unto the Father, but by me" (John 14:6). Since Jesus is the epitome of truth, He can and will judge according to truth. God's judgments have always been "right" (Genesis 18:25). The only reason that we have "appeals" courts or appellate courts in our land is because the judges did not always make right or just decisions for various reasons. One reason is because the judges are human and thus fallible.
"And thinkest thou this, O man, that judgest them who do such things, and doest the same that thou shalt escape the judgment of God? (verse 3). The writer appeals to the cultured, sophisticated man to "think" or "consider" his ways. He is to think logically. Is he seeking to judge others while he is committing the same acts of sin? No one can escape the judgment of Almighty God and His Son, Jesus Christ. The same man "who is judging" is also the one "who is doing." One wonders if Paul does not have Psalm 19 in mind here. "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever; the ordinances of the Lord are true and righteous altogether" (Psalm 19:7-9). God has revealed Himself through nature and His law to point man to the Creator. If man reacts properly, more light will be given to point him to God's salvation. Paul also wrote in II Corinthians 5:10, "For we must all appear before the judgment seat of Christ, that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad."
"Or despisest thou the riches of his goodness and forbearance and long-suffering, not knowing that the goodness of God leadeth thee to repentance? (Verse 4). Man in his rebellion against God the Creator despised, or "he considers it beneath his notice" to accept God's goodness, forbearance and patience. God has exerted every effort consistent with His personality to bring man to Himself. Man has consistently "looked down" upon God's wealth of goodness and His self-restraint against man's rejection and God's patience. The "upstart" Jew actually "thinks down on God." Man has "taken lightly" God's attributes and His blessings toward His creation. God showers His blessings (common grace) upon all: His love, His sunshine and His rain are without regard to man's reactions toward Him. Man is haughty and has viewed himself as meriting these blessings. Man is the recipient of these things in hopes they will lead him to repentance toward God.
A good example of man's despite against the goodness of God is the story of Nebuchadnezzar in Daniel 4. Nebuchadnezzar had exalted himself and done despite to Jehovah God, and Daniel had a message from God, "they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass like oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the Most High ruleth in the kingdom of men, and givest it to whomsoever he will" (Daniel 4:25). To do "despite" is to underestimate the significance of something, to think lightly of it and thus fail to accord to it the esteem that is due. God's goodness is His expressed kindnesses in bestowing favors and withholding punishment. It is true that the enlightened may not have stooped to the horrible sins that the heathen had committed, but he cannot afford to despise the graces (kindness, forbearance and patience) of God.
"But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds; to them who by patient continuance in well-doing seek for glory and honor and immortality, eternal life..." (verses 5-7). Man has stubbornly rejected all of God's overtures toward him. He has hardened his heart; he has remained unrepentant. In so doing he is "storing up" or "heaping up" God's wrath against him. The idea here is that the sinner stores up day by day a fresh deposit of wickedness that will be judged one day. Man's heart becomes harder and harder as the days pass, just like the Pharaoh hardened his heart against Jehovah God. When the Pharaoh hardened his heart over and over again, then God begin to harden Pharaoh's heart (Exodus 4:21;7;3,13; 9:12). The wise man wrote, "as a man thinketh in his heart, so is he" (Proverbs 23:7). Yeager writes, "why is the mind obdurate? Because the flesh lusts after sin (Romans 1:18). Thus the sequence in the cause/result relationship is (1) depraved flesh, which causes (2) suppressed truth and an obdurate mind-set, which will not repent, which causes (3) a hard heart, which results in (4) a pile-up of wrath, which results in (5) damnation" (p. 289).
The word "hardness" here may also be translated stubbornness; it comes from the word sklerotes which is used in the medical field denoting sclerosis - the hardening of the arteries. Hardening of the arteries may take a person to his grave, but hardening of the spiritual heart will take a person to hell (MacArthur, p. 120). To stubbornly and unrepentantly refuse God's gracious pardon of sin through Jesus Christ is the most grievous of sins. It is a condemning sin to reject God's goodness, to presume on God's kindness, to abuse His mercy, to ignore His grace and to spurn His love. Augustine said, "what thou layest up, a little every day, thou wilt find a mass hereafter." The wrath of God is the reaction of His justice and truth against sin.
God's judgment against the unrepentant sinner will be according to or "in keeping with" his deeds or record. Here Paul quotes Psalm 62:12, "for thou renderest to every man according to his work." Every individual will face his own record in the judgment day. What the sinner knows about God and how he reacts to what he knows will be taken into account by the just Judge, and He is the competent Judge. Lest the reader misunderstand Paul's position on deeds or good works, he draws a line between the saved and the unsaved. In verse 7 he focuses upon the deeds of the saved; in verses 8 and 9 he speaks of the deeds of the unsaved and in verse 10 he returns to the deeds of the saved. Jesus spoke of this judgment in (Matthew 16:27), "For the Son of man shall come in the glory of his Father with his angels, and then he shall reward every man according to his works." Luke sheds light on this subject (Luke 12:48), but he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more." In connection with the idea of punishment meted out according to light given Matthew 11:20-23 reads, "Then began (Jesus) to upbraid the cities in which most of his mighty works were done, because they repented not. Woe unto thee, Chorazin! Woe unto thee, Bethsaida! For if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which are exalted unto heaven, shalt be brought down to hades; for if the mighty works, which have been done in thee, had been done in Sidon, it would have remained until this day."
In verses 6-16 Paul gives three more criteria that will be employed by God in the final judgment. These criteria are: deeds (6-10), impartiality (11-15), and motive (16). The principle of judgment according to deeds is a cardinal principle throughout the Bible (Isaiah 3:10,11; Jeremiah 17:10; John 5:28,29). The subjective criterion for salvation is by faith alone; however, the objective reality is that salvation is manifested by godly works.
Eternal life is forthcoming to those who seek glory and honor and immortality through God's Son. Paul is in no way here implying that salvation or eternal life can be purchased by good works. Those who trust in the shed blood of Calvary's Lamb will seek to do good works; their behavior, attitude and activities will be of the highest moral standards. They will live sincerely, humbly and honorably before God. They seek the glory that shall be forthcoming; they will attain perpetuity and incorruptibility which are characteristics of eternal or everlasting life. So God not only knows the hypocrite's works but also his character and personal worth. Possibly the hypocrite's judgment will be worse than the unenlightened because his opportunities were so much greater.
"But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Greek; but glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Greek; for there is no respect of persons with God" (verses 8-11). Notice the conjunction "BUT;" but is a conjunction of contrast. To those who are "contentious" or seek to put one's self forward and who rebel against truth and live in lawlessness - their end is indignation or heated anger and wrath or vengeance. Paul uses two words here that are somewhat related. Indignation comes from a word meaning "to be in a heat or frenzy" or "heated anger." Wrath means "to act in vengeance" or something "filled to overflowing." God's wrath is a slow burning, deep-seated indignation that finally flames up into a divine anger; God's anger burns against unrighteousness and finally explodes into flame.
The word "contentious" means to be self-seeking or to have a selfish ambition. Instead of seeking glory, honor and immortality, these individuals seek their own sordid ends. If one does not obey the truth he will surely obey unrighteousness. There is no middle ground. The words "obey not" denote that this disobedience springs from unbelief.
Tribulation (affliction, trouble) and anguish (distress) await those who do evil. These pressures come upon all who disobey God, transgress His laws and continue to live rebellious lives. There will be no distinction; Jew and Gentile will suffer.
Again Paul repeats the characteristics of glory and honor; he also adds peace (safety) to both Jew and Greek or Gentile who do good deeds. Those who see God's goodness as a sign of His grace and accept that grace will be granted further light. Some will continue to reject God's grace and light, but all who receive it will be accepted of God whether Jew or Greek ( Gentile).
God shows no distinction between Jew and Greek, bond or free, intelligent or ignorant, heathen or cultured. Paul uses the same word in Ephesians 6:9 and Colossians 3:25; James uses it in James 2:1. The Revised Standard Version translates the word "partiality." God shows no deference. Every case stands strictly on its own merits.
The word translated "respect of persons" is not just a New Testament word; its basic meaning comes from such passages as: Leviticus 19:15; Job 3:19; Malachi 2:9 and others). "For as many as have sinned without the law shall also perish without law; and as many as have sinned in the law shall be judged by the law..." (verse 12). Man who does not have the law or had no knowledge of the Mosaic Covenant will not have to answer (be held responsible for) the broken commandments. But the Hebrews, who were given the Covenant, will be judged by the Mosaic Law. The heathen or pagan had a conscience and saw God's mighty creation, and he will be judged by the light he received by way of conscience and creation. The Jew will be judged by his rejection of conscience, creation and the Mosaic Law. God Who is the righteous Judge knows how each individual has rebelled against Him and His offer of salvation. "Without law" means in ignorance of the Mosaic law or of any law. The words "without law" are used four times in I Corinthians 9:21, "To them that are without law, as without law (being not without the law to God, but under the law of Christ), that I might gain them that are without law." The punishment meted out to those not having the law is natural, just and necessary consequences of unpardoned sin. "Perishing" in this verse and eternal destruction does not mean annihilation but rather an abiding alienation from God, a banishment away from the Lord's presence and the glory of His power.
"(For not the hearers of the law [are] just before God, but the doers of the law shall be justified" (verse 13). The King James Version begins verse 13 and ends verse 15 with a parenthesis. Paul is not implying here that the Jew who kept all of the Commandments (if it were possible) would be saved. He is teaching that only the Jew who is a doer of the law and not only a hearer will be justified. The Jew who disobeys God's law is just as guilty as the heathen who disobeys his conscience. Paul later wrote, "Ye are our epistle, written in our hearts, known and read of all men; forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink but with the Spirit of the living God; not in tables of stone but in fleshly tables of the heart" (II Corinthians 3:2,3). If the Jew fails to obey the law, even though he knows what the law says, he is no better than the heathen and pagan. Paul mentions "hearers" of the law; that is, those were the people of Israel who assembled in mass as the rabbis read the law in public assembly. The law was read in the synagogue since there were not enough copies for every individual to have one, but there was no actual virtue in just listening. The virtue was in the doing. The "hearers of the law" may be likened to the student who may "audit" a college course. The auditor attends class, but he takes no tests nor does he receive a grade. He listens to what the professor says but is not accountable for what he hears. The Jews are admonished to be doers of the law and not hearers only. They are responsible for what they hear. God recognizes no mere "auditors" of His Divine Word. James, the Lord's brother, had some admonition for the brethren of his day, "For if any be a hearer of the word, and not a doer, he is like a man beholding his natural face in a mirror; for he beholdeth himself, and goeth his way, and immediately forgetteth what manner of man he was" (James 1:23,24).
"For when the Gentiles, who have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves..." (Verse 14). Although the Gentile did not receive the law from Mount Sinai as did the Hebrews, he is a law unto himself because he possesses a conscience. He bears God's image as does the Jew. He knew of God through nature as well as conscience. The heathen who follows his conscience will refrain from the same sins which the Mosaic Law condemns; he will wish to do good deeds which his conscience will commend and refrain from doing evil deeds which his conscience will condemn. What is conscience? Both the English and the Latin languages indicate that the conscience is a knowledge along with (or shared with) the person; that inner sense of right and wrong. Webster's New Collegiate Dictionary defines conscience as sharing another's knowledge or awareness of an inward state or outward fact; a perceiving, apprehending, or noticing with a degree of controlled thought or observation. Conscience is more of a goad than a guide; it is more like God's "watchdog" of the soul. Of course, when we talk about conscience, we must remember that the conscience can be seared over. Paul writes to Timothy saying that "(some have) their conscience seared with a hot iron" (I Timothy 4:2). And some can have a conscience that is defiled (Titus 1:15). How did Joseph know that it would be wrong to indulge in a relationship with Potiphar's wife if there had been no conscience before God that the relationship was sinful. Joseph knew because he had a conscience.
"Who show the work of the law written in their hearts, their conscience also bearing witness and (their) thoughts the meanwhile accusing or else excusing one another)" (verse 15). The heathen's conscience bears witness to his thoughts and deeds - it either accuses him or excuses him. The word translated "to bear witness" means that the conscience is a corroborating witness, a joint witness; his conscience supports what the will decides. The conscience makes a judicial accusation, as in a court of law, or it absolves one of a charge, as in a court of law. At the end of this verse the parenthesis is closed.
"In the day when God shall judge the secrets of men by Jesus Christ according to my gospel" (verse 16). Now we must read verses 12 and 16 without the parenthesis - "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law...in the day when God shall judge the secrets of men by Jesus Christ according to the gospel." On that day (sometime in the future) God shall judge (call in question) the secrets (hidden things from human eyes) by Jesus Christ on the terms of whether a man accepted the gospel (death, burial and resurrection) of the Lord Jesus Christ. Paul points out a definite day in the future when all "skeletons will come out of the closet;" secrets will be revealed. This judgment of secrets is an Old Testament doctrine as well as a New Testament teaching (Ecclesiastes 12:14), "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." (See also: I Chronicles 28:9 with Psalm 139:1-3; Isaiah 66:18 and Jeremiah 17:10). Paul wrote in I Corinthians 4:4,5, "For I know nothing against myself, yet am I not hereby justified; but he that judgeth me is the Lord. Therefore, judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God."
The Jew, however, has a double witness; he has a conscience and the law of Moses. Had God not given to Israel the law of Moses, He would still have had a proper basis for judgment - conscience and nature. Some see a third witness against the natural man. Alongside the law of nature and the conscience, he sees the memory - "their thoughts now accusing, now even defending them (Boice, Vol.,p. 239). To those who live outside the realm of revealed Christianity, there are two sources of light: (1) the light of nature in which the arbiter is experience, and (2) the light of reason in which the arbiter is conscience.
"But if thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest (his) will, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of the truth in the law--" (Verses 17, 18) The Jew cannot rest in the Mosaic Law; it was never given to save the soul. It was given to show the Jew he could not live up to God's standard of holiness. They had no reason to "glory" or boast or congratulate themselves as God's chosen. Paul uses sarcasm here; Calvin characterizes this part of Paul's sentence as being tinged with ridicule. Sure, they were God's chosen, but it was not because of what they had done. The Old Testament makes the purpose of the law quite clear; the Jews were not to place their trust in outward ceremonies and objects (Jeremiah 7:3-7). Security is not in the Temple or in performing of righteous acts or in boasting of their heritage.
The Jews had the law and through the law knew the will of God in righteous living. They knew what pleased God. From Mount Sinai God had dictated (talked down to them); the requirements of the law were great. God had been their Teacher, yet Jesus condemned the Pharisees and scribes for being blind and leaders of the blind. He said in Matthew 23:23,24 "Woe unto you, scribes and Pharisees, hypocrites! For ye pay tithe of mint and anise and cummin, and have omitted the weightier (matters) of the law, justice, mercy, and faith; these ought ye to have done, and not to leave the other undone. Ye blind guides, who strain at (out) a gnat, and swallow a camel." The Jews had always known and should have been able to distinguish between important and trivial matters.
In the giving of the Law to Israel, doubtless God expected the Jews to set the example for the Gentiles. Paul wrote, "you are confident (persuaded) that you are a guide to the blind and a light to those in darkness." Instead of guiding the blind, they were blind and instead of a light to those in darkness the Jews had crucified the Light of the world (John 8:12). Paul implies here in the guide to the blind - be sure that you are a reliable guide. Jesus said of the Pharisees (Matthew 15:14), "they are blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch." Of course the Jews viewed themselves as teachers of others.
Paul's biting sarcasm continues in verse 20. The Jews were given many advantages, but they had sinned against their own professed superior knowledge. Yeager writes, "every Christian who reads these lines should give some thought to the difference in his own life between the form and the substance of the knowledge and truth of the law of God, before he enjoys Paul's attack on other hypocrites too much" (p. 311). In viewing themselves as teachers the Jews thus were desiring to proselyte all Gentiles. Jesus, however, condemned the Jews in Matthew 23:15, "For ye compass sea and land to make one proselyte and when he is made, ye make him twofold more the child of hell than yourselves."
"Thou, therefore, who teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege?" (Verses 21,22). The Jew should "practice what he preaches," and Christians should do the same. The apostle exposes the hypocrisy of the Jews with his sarcasm. If the preacher or deacon teaches and preaches against thievery, they should set the example of being honest themselves. The Psalmist wrote (50:16-20), "But unto the wicked, God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother; thou slanderest thine own mother's son." Amos (8:5) condemned his hearers for using false or dishonest scales, "(you make) the ephah small, and the shekel great, and (falsify) the balances by deceit?" Jesus, furthermore, condemned the Jews for turning the Temple into a "robber's den" and devouring widow's houses (foreclosing on their property).
The writer continues with other sins - adultery and the worship of idols. God's commandment against adultery applies to all mankind. If idols are abominable to God, they should be so to God's people. God is offended by idol worship and the Jews should not buy the idols from the idol's temples and sell them. They should not traffic in idols. What hypocrisy! Some translators think the words, "dost thou rob temples?" (commit sacrilege, Old KJV) is an incorrect translation since the Jews were beneath this sin, but were they? In Josephus' Antiquities of the Jews, Vol. IV, viii, p. 10, he quotes Moses as addressing the Jews near Jordan, "let no one blaspheme the gods which other cities revere, nor rob foreign temples, nor take treasure that has been dedicated in the name of any god." Furthermore, Deuteronomy 7:25 reads, "The carved images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein; for it is an abomination to the Lord thy God." Also in the uproar at Ephesus, Paul and others were defended by the town clerk when he said, "ye have brought here these men, who are neither robbers of temples, nor yet blasphemers of your goddess" (Acts 19:37).
"Thou that makest thy boast of the law, through breaking the law dishonorest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written" (verses 23,24). The Jew who prided himself in being a recipient of God's law should keep God's law as near as he possibly could. Most Jews prided themselves (gloried in themselves) in the fact that they are God's chosen - then they should not dishonor God by breaking His law. They could not honor God and break His law at the same time. They would be insulting and cheapening God. The fact that the Jews acted like they did was a stumbling block to the Gentiles. God's name was blasphemed (spoken in slander) when the Jew lived a hypocritical life.
The Jews were led into captivity by heathen nations (Assyria, Babylonia and Egypt), and while in captivity many of them led outrageously sinful lives. So the name of God Whom they were supposed to serve was held up to ridicule. Isaiah 52:2 reads, "(the heathen nations) that rule over (Israel) make them to wail,...and (God's) name continually every day is blasphemed." The world has only contempt for those who profess to be God's people but whose lives are inconsistent with their profession. The reasoning of Israel's captives was: the people behave wickedly; therefore, their god must be wicked also, for people resemble their god. Ezekiel 36:22 may apply more to the Jew while Isaiah 52:5 may apply to the Gentile.
"For circumcision verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision" (verse 25). The Jews claimed to be God's people so they should have lived the part. They were circumcised outwardly, but their inward actions were impure. Their hearts were filthy. Goodspeed translates this verse - "Circumcision will help you only if you observe the Law; but if you are a lawbreaker, you might as well be uncircumcised." Whether one is a Jew or Gentile, if he breaks God's law, he must suffer the condemnation of God. Circumcision unaccompanied by obedience to God's holy law is of no value.
"Therefore, if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?" (verse 26). To "keep" means to guard habitually. If the Gentile lives by the law of conscience and strives to keep God's Law, he is better off though uncircumcised than the Jew who has undergone the rite of circumcision but fails to live by the law. "Behold, the days come, saith the Lord, that I will punish all them who are circumcised with the uncircumcised; Egypt and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness; for all these nations are uncircumcised, and all the house of Israel is uncircumcised in the heart" (Jeremiah 9:25,26).
"And shall not uncircumcision, which is by nature, if it fulfill the law judge thee, who by the letter and circumcision dost transgress the law?" (verse 27). The Gentile who lives by conscience will condemn, by his righteous life, the Jew who transgresses God's written Law. Paul implies that some Gentiles, who have not the law, live a more exemplary life than some Jews who know the law and do not observe it. Some Gentiles are superior to the Jew with regard to his standing with God.
"For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit and not in the letter; whose praise is not of men, but of God" (verses 28,29). A true Jew is one who is pure within (in heart) rather than one who has experienced the rite of circumcision and is supposedly pure outwardly. So there is a spiritual meaning to the words Jew and circumcision. All the sons of Abraham physically may not be Jews in a spiritual sense. Paul uses an elliptical expression here. What he says here substantially is "for not the outward (Jew) is a (true) Jew, neither is the outward fleshly (circumcision) a (true) circumcision, but the inward Jew (is a Jew) and circumcision of the heart (is true circumcision). Paul writes in Philippians 3:3, "For we are the circumcision, who worship God in the spirit, and rejoice in Christ Jesus and have no confidence in the flesh." The real Jew is clean inwardly. It is he who observes the spirit rather than the letter of the law. The Jew who is physically descended from Abraham may receive the praise of man, even though he fails to keep God's law. The real Jew, one who is spiritually clean receives the praise of God. God is pleased with those who have been spiritually and morally transformed. In the story of the publican and the Pharisee, it was the publican who went down to his house justified although the Pharisee went down to his house dignified. After all, it is God Who knows man's hearts, and we must seek to please Him.
God must punish everyone who refuses to believe Him! Whoever despises and treats with indifference what God says in His holy Word is calling God a liar and can have no part in His eternal kingdom! It is not God's will that anyone perish in unbelief. God wants all to believe the Good News about the way of salvation which He has established. But each person must decide for himself. All who refuse to believe God's Word will perish. Listen to this warning from the Holy Spirit of God through the prophets:
"Today, if you hear his voice, do not harden your hearts as you did in the rebellion, during the time of testing in the desert.…See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God!" (Heb. 3:7,8,12; Psa. 95:7-11)

5. Who was the new leader God selects to replace Moses? Do some research on where Joshua had been mentioned earlier in Scripture? What was his character like? Was he always faithful? Do you think there was any connection to Joshua’s character and God’s selection of him to be the next leader? Was his behavior dictated by God’s granted freedom (free will) or God’s foreordination?
Joshua is the new leader God selected to replace Moses.

Joshua was given an impossible task to perform with an improbable people. God knew Joshua's concerns and his fears but God also knew what Joshua was able to accomplish. Before Joshua took command of Israel, God spoke to him.
Have I not commanded you? Be strong and courageous. Do not be terrified.
Do not be discouraged, for the LORD you God will be with you wherever you go. Joshua 1:9
God had already given Joshua the command to lead Israel into the Promised Land. It was a command that required a great commitment. Joshua needed to lead Israel into battle against some of the strongest armies they would ever face. God gives Joshua five principles for leadership and for victory.
1.) Be Strong In a world that calls for compromise at every turn, Christians need to stand strong. Strength is not just about the amount of weight you might be able to lift. Strength is also about personal endurance, mental toughness and emotional stability. Joshua would need all these facets of strength to move the people of Israel forward to follow God.
2.) Be Courageous
Courage is the ability to face down your fears and overcome them. Courage gives us the ability to stand firm when everyone around us is giving in. Courage is the raw desire and determination to stay on course with God regardless of the personal cost.
3.) Do Not Be Afraid
Fear can hold us back in life more than any other emotion. Fear can keep us from moving forward with God because when we are focused on fear we cannot walk in faith. Faith and fear do not and cannot mix. We will either give in to our fears or we will overcome them through faith. This was the lesson that Joshua needed to learn that day. When God calls us to act, we cannot be afraid because if He has called us, He will also be with us.
4.) Do not be discouraged
Discouragement is a disease of the heart, the soul, the mind and the spirit. Discouragement will drain a person of every positive thought that they possess and create a negative spirit around them. When discouragement strikes we need a fresh supply of courage to be injected into our lives. Encouragement is simply the process of being filled with courage. Discouragement is the process of being sapped of your courage.
5.) Remember you are never alone
Joshua felt alone, Moses had died and now he was expected to lead Israel. God was giving Joshua a reminder that nothing would ever cause God to leave his side. Joshua was given a formula for spiritual success. If Joshua made the choice to follow God every day, he would not fail in life. The same is true for us today.

Joshua spoke as a prophet for God and revealed to the people a message from God. He be-gan by summarizing the history of God’s dealings with Israel. This became a common approach for dealing with the nation (cf. Acts 7).

Having described God’s goodness and blessings to Israel, Joshua challenged them to fear the Lord and serve him in sincerity and truth. They should put away all other gods and serve the Lord.
He identified the gods they should put away as: (1) The gods their fathers served on the other side of the river (vv 14,15). This appears to refer to the gods served by Terah and the family when they lived across the Euphrates before God called Abraham (as described also in v2). (2) The gods of Egypt that some served when they were there. (3) The gods of the Amorites who dwelt in and around Canaan. All these gods were false gods, had not blessed Israel, and should not be served. They should serve the true God, the God of Abraham, who had brought them out of Egypt and into Canaan.
They ought to serve the true God, so Joshua challenged them to make up their minds to do so. If they would not serve God, then which of these other gods would they serve? This appears to contrast God to these false gods, to help Israel see that the other gods were surely a poor choice.
Finally, Joshua stated the choice he and his family had made. They would serve the true God. Of course, this was the choice he was urging all Israel to make.

Note that people do have the power to choose for themselves religiously. We are not robots having no power to choose for ourselves. Nor are we predestined by unconditional election, so God has made the choice for us and we can do nothing except follow the compulsion where His Spirit leads us, as Calvinism teaches. Rather, we are creatures with the power to choose for our-selves, because God has granted us that power. We may choose incorrectly, but God will allow us to make that choice. He will ultimately punish us for such a wrong choice, but He will grant us the freedom now to make it. See also Genesis 2:16,17; 3:1-7; 1 Corinthians 10:13; Hebrews 4:15; 11:25; 1 Kings 18:21; Psalm 119:30.
6. What is common and what is different to the promise made to Israel in Numbers and the promise in Exodus (23:20-33)?
In Exodus (23:20-33): Here we have before us a promise, a command, another promise and another command. But the focus of the whole section is that we would honor God, that we would glorify God, that we would be loyal to God, and that we would be obedient to His commands, and in that obedience that we would find blessing. And you’ll appreciate why this message is so important. In less than ten chapters, Israel with the word of God from Mount Sinai still ringing in their ears, while they’re still encamped within the plain of Sinai will violate every command in this passage. She’ll go after other gods, she’ll make a golden calf; she’ll follow the detestable ritual practices of the Canaanites in the very presence of God in Sinai. So it is vital that God give this reiterative warning to Israel at the very end of this covenant that He is making with them. I want you to see three or four things which still speak to us.
I. God will finish what He starts but He expects obedience from His people. First, if you’ll look at verses 20-23, you’ll see God’s promise and provision of His angel to guide and bring Israel into the land of promise. We learned something from this section. We learned that God will finish what He starts. God doesn’t start a project and then forget about it; He doesn’t start a project and leave it undone. He will finish what He starts. But He expects obedience from His people. In verse 20 God reiterates His commitment to Israel by assuring them of His supernatural intervention on His part. He says, “I’m going to send an angel to guard you along the way and to bring you into the place which I have prepared.” He has been promising to bring His people into the place which He prepared for them ever since He called Abraham out of the Ur of the Chaldees. Every since Genesis 12: 1-3, He’s been promising to bring His people into the place which He has prepared for them. And in fact, He promised Abraham that His children would sojourn in Egypt and then be brought back to the place which God had prepared for Him. And all along the way in the wilderness, God has been promising to bring His children, His people, into the land and into the place He has prepared for them. Here He reminds them that He will give them a supernatural guide into the land. “I am going to send an angel before you to guard you along the way.”
Now, if you haven’t been paying close attention to Exodus, you may be scratching your head real quickly and saying, “Wait a minute—an angel—I don’t remember this.” Well, it’s been a little while, but the angel has been there before. The first time in the Book of Exodus that an angel shows up is at the burning bush. In Exodus 2:3, the angel of the Lord appears to Moses himself in a blazing fire from the midst of the bush. The next time that an angel shows up is in Exodus 14:19 as the pilgrimage across the wilderness begins and God says, “The angel of God who had been going before the camp moved and went behind them, and the pillar of cloud moved from before them and stood behind them.” And so, it’s not just that this pillar of fire and pillar of cloud are guiding Israel by day and night; it’s the angel of God there as well. And that angel’s presence is reiterated in Exodus 23 not once, but twice, in verse 20 and then again in verse 23. In verse 20 he is called an angel, but in verse 23 he is called my angel. “My angel will go before you and bring you into the land.” This is not the last time that the angel will appear. Significantly, the angel will reappear in Exodus 32 and 33. Don’t forget that. In Exodus 32:34 we will read, “Behold, my angel shall go before you.” In Exodus 33:2, “I will send an angel before you and I will drive out the Canaanite.”
But I won’t spoil the significance of those passages for you. The point is that God had supernaturally been guiding His people and now He is reminding them again of that and saying, “I’m going to complete the task which I promised. I’m going to bring you into the land through the intervention of My angel.” You see, that angel’s presence is reflective of and an extension of the Lord’s own presence. The New Testament writers are not hesitant at all to identify the angel of the Lord with a pre-incarnate manifestation of our Lord Jesus Christ. The point is this: God is in your midst. I am with you. My own angel is with you; I am with you. I’m going to complete the project that I’ve begun. God doesn’t get into the middle of a project and give up; He follows through. That is why Paul could say, “I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him against that day.”
If you go to the city of Edinburgh, on the hill on the northeast side of town, Calton Hill, you’ll see a monument to the Napoleanic veterans. It’s supposed to be a replica of the Parthenon. But if you’ve ever seen a picture of the Parthenon or the ruins of the Parthenon itself, you will notice as you look at this monument in Edinburgh that it is only half there. That’s because the Scots got halfway into the building of it and they ran out of money, and they certainly weren’t going to build it on faith. They never completed it; it’s half done. They got into the project but they couldn’t complete it. There are monuments like that all over the world. People start them; they don’t count the cost, they never finish them. God is saying here, I’m not going to get into the middle of a project and not bring it to completion.
Now that is vitally important for you to remember when you do get to Exodus 32 and 33. God is telling you here now of His purposes to complete that which He has begun. And so, when you get to Exodus 32 and 33, and the people of God rebel against Him and He says to Moses, “OK, that’s it; I’m done with them. I’m going to bring you into the land of Canaan and make you a great nation.” You need to remember God’s prior commitments to understand what is going on there. God is not changing His mind when He gets to Exodus 32 and 33, and He’s tipping you off to that right here in Exodus chapter 23. The strong language of verse 22, the strong language of conditionality, “If you obey; if you do all I say--then I will be an enemy to your enemies.”
This strong language of conditionality helpfully emphasizes the requirements of the covenant. Obedience is not an option for Israel. And in light of what Israel is about to do in just a few chapters, this is all the more poignant. Verse 23 recollects the promise of God to Abram in verses 16-21. “My angel will go before you and bring you into the land of the Amorites and the Hittites and the Perrizites and the Canaanites and the Hivites and the Jebusites.” It’s just what God had promised to Abraham. I want you to understand that the destruction of these people here is not some sort of a tyrannical, amoral, genocidal action by a satanic deity. It is a moral visitation of judgment against sin. God said that to Abraham 550 years before it happened, “the iniquity of the Amorite is not yet complete.” That’s why I haven’t yet brought judgment. I’m waiting for the Amorites to repent. Now, however, judgment is coming--550 years later. Don’t tell me that God is not a patient God. He waits 550 years before the judgment and then the judgment comes. This is not some sort of a capricious, arbitrary, mean-spirited, small-minded action of a vindictive deity. This is the moral judicial and penal judgment of God against sin.
But you see that this whole passage is a warning to the people of God. He expects obedience from them. “If God is for us, then who can be against us,” Paul asks. But you can turn that around. If God is against us, then who can be for us? And if we are against Him while declaring that we are for Him, then how we can expect other than for Him to bring judgment against us as traitors and hypocrites. That’s why He can say in verse 21, “Be on your guard before him and obey His voice; do not defy Him; do not be rebellious toward Him, for He will not pardon your transgression….” If you rebel against the angel of the Lord, if you reject the presence of the Lord, it you turn your back on the God of your salvation, can you but expect judgment? That’s the warning of this passage. That’s the first thing I want you to see.
II. God expects an absolute uncompromising loyalty to Himself in our obedience to the first command. The second thing is this; look at verse 24. Obedience to the first commandment requires the rejection of the gods of the Canaanites, and of the way of worship of the Canaanites. In verse 24 we learn that God expects an absolute, uncompromising loyalty to Himself in our obedience to the first command.
There are four directions given in verse 24. First: There is to be no participation in the religious worship of the Canaanites gods. “You shall not worship their gods.” Second: There is to be no following after the religion of the Canaanite gods. “You shall not worship them nor serve them.” Third: There is to be no emulation of their worship practices nor do according to their deeds. Fourth: Canaanite worship sites are to be obliterated. You shall utterly overthrow them and break their sacred pillars in pieces.” You see, this is another one of those passages that teaches us that the Exodus was all about God’s glory. The Exodus is all about bringing into being a people who will glorify God and syncretism doesn’t glorify God. Mixing loyalty to the one true God and to false gods doesn’t glorify God, and so God wants everything wiped out that would detract from His glory. And at the very heart of covenant loyalty to God is our commitment to worship Him and worship Him alone. And not only are we to worship Him alone, we are to worship Him as He commands and not according to the way of the nations around us. This is the absolute uncompromising loyalty that God is calling for and again it is precisely that which will be violated in Exodus chapter 32. Its mind boggling, isn’t it? It’s almost like they went through this passage and said, “OK now, what have we forgotten? Which command have we not violated yet.” Step by step they go through this passage and ignore its warnings and ignore its demands.
III. Faithfulness to God’s covenant means blessings for God’s people. Third. If you look at verses 25-31, you will see a very important theme in the five books of Moses; the theme of the connection between obedience and blessing. The obedience blessing principle is set forth here in Exodus 23:25-31, and it simply teaches us that faithfulness to God’s covenant means blessing for God’s people. And we learn several things here. In verses 25-27, we simply learn this. Obedience is good for you. You remember Satan had tempted Eve to believe that obedience was bad for her. Do you mean to tell me that He told you that you couldn’t eat from any of the trees? Now, never mind that that is not what God said. The point of that statement by Satan was to cause Eve to begin to doubt in her heart whether God’s commands were good or good for her. Here in verses 25-27, God is simply reiterating that My commands are not like the commands of an arbitrary tyrant which serve only his interests; My commands will serve your interests.
Look at what He says. “Obey and this is what will happen. I’ll feed you, I’ll make you healthy, I’ll prevent miscarriage, I’ll give you long life, and I will scare your enemies to death.” And He doesn’t stop. In verses 28-31, He says, “You obey and not only will I defeat your enemies, but I’ll do it in the best possible way for you. If I wiped them all out now there wouldn’t be enough of you to go into the land and possess it and you’d have lions and tigers and bears everywhere. So I’m going to wipe them out little by little so you can go in and inhabit the place. So I’m not only going to defeat your enemies but I’m going to defeat them in the best possible way for you.”
And it is vital for us to see that this passage is not about the health and wealth gospel. This is precisely the kind of passage that health and wealth teachers go to and say, “See, you obey God and you get blessing. You obey God and everything will be great in your life.” This is a passage about loyalty to God and about the goodness of God’s will and about the blessing of obedience and about the particular situation in redemptive history that Israel found herself in. Soon Israel was going to violate all of these directives. And God is warning her now, and He is reminding her of the blessing of obedience and the curse of disobedience. Trust and obey for there’s no other way to be happy in Jesus but to trust and obey. You could have summed up the passage just like that.
IV. God expects an exclusive covenant loyalty to Him and no human relationship must detract from it. And there is one last thing in verses 32 and 33. God again demands exclusive covenant loyalty from His people. “You shall make no covenant with them or with their gods.” God expects and exclusive covenant loyalty to Him and no human relationship must detract from it. In verse 32, in addition to the directions that He had given Israel in verse 24, Israel is here forbidden to enter into a covenant relationship with the occupants of the land. They are not only not to worship their gods, they are not only not to use the way of worship that the Canaanites used, they are not only to refuse to engage in the cultic practices of the Canaanites, they are not only to tear down the sanctuaries of the Canaanites; they are not to make treaties or agreements with the occupants of the land. That’s going to be significant later too. In Joshua 9, somebody is going to realize that Israel didn’t break that particular command in Exodus 32, and they’re going to say, “Oops! We missed that one; we need to go ahead and break that one quickly too.” You see, all of these things set up things that are going to happen on the way into the land. All of these commands of God look into the future and speak to the situations that Israel will face on its way into the land. The reason for this command is plainly stated in verse 33. “They shall not live in your land because they will make you sin against Me. And if you serve their gods it will surely be a snare to you.”
In Numbers: It was the purpose of God in the beginning to fill the earth with His glory and with peace:As truly as I live, all the earth shall be filled with the glory of the Lord' (Numbers 14 v 21). This will happen when Jesus returns to the earth as King.


7. What was the number of fighting men in first census (numbering) and the number of second census? What was the significance of the difference? What was God trying to prove?
Two census are taken in Numbers (1; 26):
a. The first census was taken in the second month of the second year after the Exodus (Num 1:1) numbering the first generation of post-Exodus Israelites
b. The second census was taken in the fortieth year after the Exodus numbering the second generation of post-Exodus Israelites (Num 20:1, 22-29; 33:38)
c. Both census were taken of Israelite men who were of fighting age (twenty years of age and older) Num 1:1-4; 26:1-4.
Numbers 26 - The Second Census

A. The second census of Israel in the wilderness.

1. (1-4) The command to take the census.

And it came to pass, after the plague, that the Lord spoke to Moses and Eleazar the son of Aaron the priest, saying: “Take a census of all the congregation of the children of Israel from twenty years old and above, by their fathers’ houses, all who are able to go to war in Israel.” So Moses and Eleazar the priest spoke with them in the plains of Moab by the Jordan, across from Jericho, saying: “Take a census of the people from twenty years old and above, just as the Lord commanded Moses and the children of Israel who came out of the land of Egypt.”

a. Take a census of all the congregation of the children of Israel: Some 38 years earlier, at the beginning of the Book of Numbers, while Israel still camped at Mount Sinai, God commanded them to take a census.

i. The first census was primarily for military organization. If they were to enter into and take possession of the Promised Land, they had to know how many troops they had, and how they should best be organized.

b. All who are able to go to war in Israel: The purpose of the second census was also made clear. They were to count those able to fight on behalf of Israel. This accounting, 38 years later, was again for military organization.

i. 38 years before Israel was organized enough; they just did not have enough faith to take the Promised Land. Organization is good, and the work of God can suffer from a lack of it; but the best organization can never replace bold trust in God.

2. (5-11) The tribe of Reuben.

Reuben was the firstborn of Israel. The children of Reuben were: of Hanoch, the family of the Hanochites; of Pallu, the family of the Palluites; of Hezron, the family of the Hezronites; of Carmi, the family of the Carmites. These are the families of the Reubenites: those who were numbered of them were forty-three thousand seven hundred and thirty. And the son of Pallu was Eliab. The sons of Eliab were Nemuel, Dathan, and Abiram. These are the Dathan and Abiram, representatives of the congregation, who contended against Moses and Aaron in the company of Korah, when they contended against the Lord; and the earth opened its mouth and swallowed them up together with Korah when that company died, when the fire devoured two hundred and fifty men; and they became a sign. Nevertheless the children of Korah did not die.

a. The children of Reuben were: In the first census, Reuben counted 46,500 men ready for war; 38 years later, they counted 43,730 - a loss of 2,770 men (6%).

b. These are the Dathan and Abiram, representatives of the congregation, who contended against Moses: Notable in the tribe of Reuben were Dathan and Abiram, who were co-leaders with Korah in the rebellion against the Lord and Moses described in Numbers 16. Perhaps one reason Dathan and Abiram resented Moses’ leadership was because they were from the tribe of Israel’s firstborn son (Reuben); yet Moses, descended from Levi (a younger son) was the leader of the nation.

i. And they became a sign: God’s judgment of Dathan, Abiram, Korah and their followers in Numbers 16 surely was a sign, both to the generation in the wilderness and beyond.

3. (12-14) The tribe of Simeon.

The sons of Simeon according to their families were: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites; of Jachin, the family of the Jachinites; of Zerah, the family of the Zarhites; of Shaul, the family of the Shaulites. These are the families of the Simeonites: twenty-two thousand two hundred.

a. The sons of Simeon: In the first census, the tribe of Simeon counted 59,300 men ready for war; 38 years later, they counted 22,000. This was staggering loss of 37,100 men for this once-great tribe (a loss of 63%).

4. (15-18) The tribe of Gad.

The sons of Gad according to their families were: of Zephon, the family of the Zephonites; of Haggi, the family of the Haggites; of Shuni, the family of the Shunites; of Ozni, the family of the Oznites; of Eri, the family of the Erites; of Arod, the family of the Arodites; of Areli, the family of the Arelites. These are the families of the sons of Gad according to those who were numbered of them: forty thousand five hundred.

a. The sons of Gad: In the first census, the tribe of Gad counted 45,650 men ready for war; 38 years later, they count 40,500. This was a loss of 5,150 fighting men (11%).

5. (19-22) The tribe of Judah.

The sons of Judah were Er and Onan; and Er and Onan died in the land of Canaan. And the sons of Judah according to their families were: of Shelah, the family of the Shelanites; of Perez, the family of the Parzites; of Zerah, the family of the Zarhites. And the sons of Perez were: of Hezron, the family of the Hezronites; of Hamul, the family of the Hamulites. These are the families of Judah according to those who were numbered of them: seventy-six thousand five hundred.

a. The sons of Judah: In the first census, the tribe of Judah counted 74,600 men ready for war; 38 years later, they counted 76,500. This was a gain of 1,900 (3%).

6. (23-25) The tribe of Issachar.

The sons of Issachar according to their families were: of Tola, the family of the Tolaites; of Puah, the family of the Punites; of Jashub, the family of the Jashubites; of Shimron, the family of the Shimronites. These are the families of Issachar according to those who were numbered of them: sixty-four thousand three hundred.

a. The sons of Issachar: In the first census, the tribe of Issachar counted 54,400 men ready for war; 38 years later, they counted 64,300. This was a gain of 9,900 (18%).

7. (26-27) The tribe of Zebulun.

The sons of Zebulun according to their families were: of Sered, the family of the Sardites; of Elon, the family of the Elonites; of Jahleel, the family of the Jahleelites. These are the families of the Zebulunites according to those who were numbered of them: sixty thousand five hundred.

a. The sons of Zebulun: In the first census, the tribe of Zebulun counted 57,400 men ready for war; 38 years later, they counted 60,500. This was a gain of 3,100 (5%).

8. (28-34) The tribe of Manasseh.

The sons of Joseph according to their families, by Manasseh and Ephraim, were: The sons of Manasseh: of Machir, the family of the Machirites; and Machir begot Gilead; of Gilead, the family of the Gileadites. These are the sons of Gilead: of Jeezer, the family of the Jeezerites; of Helek, the family of the Helekites; of Asriel, the family of the Asrielites; of Shechem, the family of the Shechemites; of Shemida, the family of the Shemidaites; of Hepher, the family of the Hepherites. Now Zelophehad the son of Hepher had no sons, but daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah. These are the families of Manasseh; and those who were numbered of them were fifty-two thousand seven hundred.

a. The sons of Manasseh: In the first census, the tribe of Manasseh counted 32,200 ready for war; 38 years later, they counted 52,700. This was a remarkable gain of 20,500 (64%).

9. (35-37) The tribe of Ephraim.

These are the sons of Ephraim according to their families: of Shuthelah, the family of the Shuthalhites; of Becher, the family of the Bachrites; of Tahan, the family of the Tahanites. And these are the sons of Shuthelah: of Eran, the family of the Eranites. These are the families of the sons of Ephraim according to those who were numbered of them: thirty-two thousand five hundred. These are the sons of Joseph according to their families.

a. These are the sons of Ephraim: In the first census, the tribe of Ephraim counted 40,500 ready for war; 38 years later, they counted 32,500. This was a loss of 8,000 men (20%).

10. (38-41) The tribe of Benjamin.

The sons of Benjamin according to their families were: of Bela, the family of the Belaites; of Ashbel, the family of the Ashbelites; of Ahiram, the family of the Ahiramites; of Shupham, the family of the Shuphamites; of Hupham, the family of the Huphamites. And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites; of Naaman, the family of the Naamites. These are the sons of Benjamin according to their families; and those who were numbered of them were forty-five thousand six hundred.

a. The sons of Benjamin: In the first census, the tribe of Benjamin counted 35,400 men ready for war; 38 years later, they counted 45,600. This was a gain of 10,200 men (29%).

11. (42-43) The tribe of Dan.

These are the sons of Dan according to their families: of Shuham, the family of the Shuhamites. These are the families of Dan according to their families. All the families of the Shuhamites, according to those who were numbered of them, were sixty-four thousand four hundred.

a. These are the sons of Dan: In the first census, the tribe of Dan counted 62,700 men ready for war; 38 years later, they counted 64,400. This was a gain of 1,700 men (3%).

12. (44-47) The tribe of Asher.

The sons of Asher according to their families were: of Jimna, the family of the Jimnites; of Jesui, the family of the Jesuites; of Beriah, the family of the Beriites. Of the sons of Beriah: of Heber, the family of the Heberites; of Malchiel, the family of the Malchielites. And the name of the daughter of Asher was Serah. These are the families of the sons of Asher according to those who were numbered of them: fifty-three thousand four hundred.

a. The sons of Asher: In the first census, the tribe of Asher counted 41,500 men ready for war; 38 years later, they counted 53,400 men. This was a gain of 11,900 (29%).

13. (48-50) The tribe of Naphtali.

The sons of Naphtali according to their families were: of Jahzeel, the family of the Jahzeelites; of Guni, the family of the Gunites; of Jezer, the family of the Jezerites; of Shillem, the family of the Shillemites. These are the families of Naphtali according to their families; and those who were numbered of them were forty-five thousand four hundred.

a. The sons of Naphtali: In the first census, the tribe of Naphtali counted 53,400 men ready for war; 38 years later, they counted 45,400 men. This was a loss of 8,000 (15%).

14. (51) The total number of men ready for war among Israel.

These are those who were numbered of the children of Israel: six hundred and one thousand seven hundred and thirty.

a. These are those who were numbered: In the first census, Israel counted 603,550 men ready for war; 38 years later, they count 601,730 men - a loss of 1,820 men (.3%).

b. Six hundred and one thousand seven hundred and thirty: So, the total number of men ready for war during the wilderness stayed virtually the same over the 38 year period, when the generation of unbelief died in the wilderness.

i. The stagnation of population is reflective of Israel’s spiritual state during these 38 years - we should have expected them to grow, as is normal in the course of generations. Instead, they simply stayed where they were. The 38 years in the wilderness were years of no growth, no advance - just going in circles until the generation of unbelief had died and a generation of faith had arisen, a generation bold enough to take the Promised Land.

c. Numbered of the children of Israel: During this period, certain tribes suffered significant gains, and certain tribes suffered significant losses.

i. Of these twelve tribes of Israel, five suffered loss, and seven gained men. Half of the tribes had gains or losses 15% or less; but Simeon lost 63% of their population, and Manasseh gained 64%. God was blessing or cursing particular tribes, no doubt related to their abiding with Him.

Tribes of Israel - First and Second Census (Numbers 1 and 26)

TRIBE
BEFORE
AFTER
CHANGE
PERCENT
Reuben
46,500
43,730
-2,770
-6%
Simeon
59,300
22,200
-37,100
-63%
Gad
45,650
40,500
-5,150
-11%
Judah
74,600
76,500
+1,900
+3%
Issachar
54,400
64,300
+9,900
+18%
Zebulun
57,400
60,500
+3,100
+5%
Manasseh
32,200
52,700
+20,500
+64%
Ephraim
40,500
32,500
-8,000
-20%
Benjamin
35,400
45,600
+10,200
+29%
Dan
62,700
64,400
+1,700
+3%
Asher
41,500
53,400
+11,900
+29%
Naphtali
53,400
45,400
-8,000
-15%
Levi
Not counted
Not counted


Total
603,550
601,730
-1,820
-0.3%

B. Inheritance of the land.

1. (52-56) The general principle of inheritance: Larger tribes receive larger portions of land.

Then the Lord spoke to Moses, saying: “To these the land shall be divided as an inheritance, according to the number of names. To a large tribe you shall give a larger inheritance, and to a small tribe you shall give a smaller inheritance. Each shall be given its inheritance according to those who were numbered of them. But the land shall be divided by lot; they shall inherit according to the names of the tribes of their fathers. According to the lot their inheritance shall be divided between the larger and the smaller.”

2. (57-62) The tribe of Levi and their inheritance.

And these are those who were numbered of the Levites according to their families: of Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; of Merari, the family of the Merarites. These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, and the family of the Korathites. And Kohath begot Amram. The name of Amram’s wife was Jochebed the daughter of Levi, who was born to Levi in Egypt; and to Amram she bore Aaron and Moses and their sister Miriam. To Aaron were born Nadab and Abihu, Eleazar and Ithamar. And Nadab and Abihu died when they offered profane fire before the Lord. Now those who were numbered of them were twenty-three thousand, every male from a month old and above; for they were not numbered among the other children of Israel, because there was no inheritance given to them among the children of Israel.

a. For they were not numbered among the other children of Israel: The Levites were not numbered in either the first or second census, because the men of their tribe were not to go to war.

b. Because there was no inheritance given to them among the children of Israel: As well, they were to receive no inheritance of land as the other tribes; their inheritance was greater than property - the Lord Himself (Numbers 18:20).

3. (63-65) The old generation has no inheritance.

These are those who were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by the Jordan, across from Jericho. But among these there was not a man of those who were numbered by Moses and Aaron the priest when they numbered the children of Israel in the Wilderness of Sinai. For the Lord had said of them, “They shall surely die in the wilderness.” So there was not left a man of them, except Caleb the son of Jephunneh and Joshua the son of Nun.

a. But among these there was not a man of those who were numbered by Moses and Aaron: None of those counted in the first census were counted in the second. That was the old generation, the generation of unbelief, who perished in the wilderness. They obviously had no inheritance in the Promised Land (except of Caleb and Joshua).

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8. What was the warning in Numbers 33:55-56? Did this happen?

Numbers 33:55-56: Verses 50-56 Now that they were to pass over Jordan, they were entering again into temptation to follow idols; and they are threatened that, if they spared either the idols or the idolaters, their sin would certainly be their punishment. They would foster vipers in their own bosoms. The remnant of the Canaanites, if they made any peace with them, though but for a time, would be pricks in their eyes, and thorns in their sides. We must expect trouble and affliction from whatever sin we indulge; that which we are willing should tempt us, will vex us. It was intended that the Canaanites should be put out of the land; but if the Israelites learned their wicked ways, they also would be put out. Let us hear this and fear. If we do not drive out sin, sin will drive us out. If we are not the death of our lusts, our lusts will be the death of our souls.
9. A recent study (2006) by the Barna Research group showed than there were a number of different views of God, such as authoritative, benevolent, critical, and/or distant. See if you can find the article on the Internet. Even if cannot find the article, explain why people have different views of God. Use these terms to state your view of God.
Views on Spiritual Beings
The Barna survey asked questions about God, Jesus Christ, the Holy Spirit, Satan, and demons.
All 1,871 self-described Christians were asked about their perception of God. In total, three-quarters (78%) said he is the “all-powerful, all-knowing Creator of the universe who rules the world today.” The remaining one-quarter chose other descriptions of God – depictions that are not consistent with biblical teaching (e.g., everyone is god, god refers to the realization of human potential, etc.).
For the other survey items a four-point opinion scale was used to measure people’s reactions to statements about each spiritual entity.
Four out of ten Christians (40%) strongly agreed that Satan “is not a living being but is a symbol of evil.” An additional two out of ten Christians (19%) said they “agree somewhat” with that perspective. A minority of Christians indicated that they believe Satan is real by disagreeing with the statement: one-quarter (26%) disagreed strongly and about one-tenth (9%) disagreed somewhat. The remaining 8% were not sure what they believe about the existence of Satan.
Although a core teaching of the Christian faith is the divinity and perfection of Jesus Christ, tens of millions of Christians do not accept that teaching. More than one-fifth (22%) strongly agreed that Jesus Christ sinned when He lived on earth, with an additional 17% agreeing somewhat. Holding the opposing view were 9% who disagreed somewhat and 46% who disagreed strongly. Six percent did not have an opinion on this matter.
Much like their perceptions of Satan, most Christians do not believe that the Holy Spirit is a living force, either. Overall, 38% strongly agreed and 20% agreed somewhat that the Holy Spirit is “a symbol of God’s power or presence but is not a living entity.” Just one-third of Christians disagreed that the Holy Spirit is not a living force (9% disagreed somewhat, 25% disagreed strongly) while 9% were not sure.
A majority of Christians believe that a person can be under the influence of spiritual forces, such as demons or evil spirits. Two out of three Christians agreed that such influence is real (39% agreed strongly, 25% agreed somewhat), while just three out of ten rejected the influence of supernatural forces (18% disagreed strongly, 10% disagreed somewhat). The remaining 8% were undecided on this matter.

Influence of Faith
Most self-described Christians contend that their religious faith has significantly impacted their life. Almost six out of ten adults (59%) said their faith had “greatly transformed” their life, while 29% said their faith “has been helpful but has not greatly transformed” their life and 9% stated that their religious faith “has not made much of a difference” in who they are and how they live.
Christians were asked if they believed that a person must either side with God or with the devil – that there is no in-between position. A large majority strongly agreed with the notion (61%) while an additional 15% agreed somewhat. Just one out of ten adults disagreed somewhat (10%) and a similar proportion (11%) disagreed strongly. Surprisingly few adults (3%) did not have an opinion on this matter.
A large majority of Christians also proclaimed that the most important purpose in their life is to “love God with all their heart, mind, strength and soul,” a notion drawn directly from the Bible (Mark 12:29-30). In total, three out of four self-described Christians (74%) strongly affirmed that idea, while 15% more agreed somewhat with the statement. Just 4% strongly disagreed and 7% somewhat disagreed with the statement. Three percent said they were not sure.
Thoughts on Other Faiths
Among self-identified Christians, few held a positive opinion of Wicca. Overall, just 5% had a positive opinion while 55% had a negative opinion of Wicca. However, a huge segment (40%) did not know enough about Wicca to have formed an opinion of it, despite it being described to them as “an organized form of witchcraft.”
Survey respondents were asked whether they believed that Mormons are Christians. Mormons themselves claim to be Christian, but most evangelical leaders say that they are not. There was no clear-cut perspective among the self-described Christians: four out of ten felt Mormons were Christian (18% strongly agreed, 21% somewhat agreed), three out of ten disagreed (17% strongly, 12% somewhat), and three out of ten were not sure what to think.
When asked whether it was important to them to have “active, healthy relationships with people who belong to religious faiths that do not accept the central beliefs of your faith,” about two-thirds of the self-professed Christians claimed it was important. Thirty-six percent agreed strongly with the notion, and 29% agreed somewhat, while 11% disagreed strongly and 16% disagreed somewhat. The other 8% did not have an opinion.

Views on the Bible
A slight majority of Christians (55%) strongly agree that the Bible is accurate in all of the principles it teaches, with another 18% agreeing somewhat. About one out of five either disagree strongly (9%) or somewhat (13%) with this statement, and 5% aren’t sure what to believe.
There is no similar clarity among self-defined Christians regarding how the Bible compares to other holy books. When faced with the statement that “the Bible, the Koran and the Book of Mormon are all different expressions of the same spiritual truths,” the group was evenly split between those who accepted the idea (19% agreed strongly, 22% agreed somewhat) and those who rejected it (28% disagreed strongly, 12% disagreed somewhat), while leaving a sizeable portion (20%) undecided.

Inconsistencies Noted
The study also identified a number of instances in which people’s beliefs seemed inconsistent. Among those were the following:
About half (47%) of the Christians who believed that Satan is merely a symbol of evil nevertheless agreed that a person can be under the influence of spiritual forces such as demons.
About half (49%) of those who agreed that the Holy Spirit is only a symbol but not a living entity also agreed that the Bible is totally accurate in all of the principles it teaches, even though the Bible clearly describes the Holy Spirit as more than a symbolic reference to God’s power or presence.
About one-third (33%) of the self-defined Christians who agree that the Bible, Koran and Book of Mormon all teach the same truths simultaneously contend that the Bible is totally accurate in its principles, even though the three sacred books have very different ideas about truth, salvation, and the nature of God.

How Born Agains Differ
The study examined how one segment of the Christian population – those whose beliefs about salvation categorize them as “born again” – differ from the beliefs of people who describe themselves as Christian but do not base their view of salvation solely on confession of sin and God’s grace received through Jesus Christ. (The Barna Group has labeled the latter group “notional Christians.”) For each of the 13 questions examined in the study, there were statistically significant differences between these two segments of the Christian population. Among the most significant gaps in belief were the following:
Born again adults are at least twice as likely as notionals to strongly agree that the Bible is accurate in all the principles it teaches; that their life has been greatly transformed by their faith; that a person can be under the influence of spiritual forces such as demons; and to hold an unfavorable opinion of Wicca.
Born again adults are more than twice as likely as notionals to strongly disagree that Satan is just a symbol of evil, and that Jesus sinned while He lived on earth.
Born again adults are more than three times as likely as notionals to strongly disagree that the Holy Spirit is merely a symbol of God’s power or presence; that Mormons are Christians; and that the Bible, Koran and Book of Mormon teach the same truths.
Born again adults are one-third more likely than notionals to possess a definition of God as the omniscient, omnipotent creator and ruler of the world; nearly 60% more likely to believe that you either side with God or Satan because there is no in-between position; and slightly more than 50% more likely to say their chief purpose in life is to love God with all their heart, mind, strength and soul.
The smallest difference between the two segments related to the importance of having active relationships with people who reject the central tenets of the person’s faith. Born again adults were slightly more likely to strongly agree that such relationships were important to them (39% versus 31%).

Americans Are Struggling to Make Sense of Their Faith
George Barna, the author of nearly four dozen books analyzing research concerning America’s faith, suggested that Americans are constantly trying to figure out how to make sense of biblical teachings in light of their daily experiences.
“Most Americans, even those who say they are Christian, have doubts about the intrusion of the supernatural into the natural world. Hollywood has made evil accessible and tame, making Satan and demons less worrisome than the Bible suggests they really are. It’s hard for achievement-driven, self-reliant, independent people to believe that their lives can be impacted by unseen forces. At the same time, through sheer force of repetition, many Americans intellectually accept some ideas – such as the fact that you either side with God or Satan, there’s no in-between – that do not get translated into practice.”
Barna also noted that Christians tend to be open to co-existence with other faiths. “Most people understand that America’s religious life is diverse,” explained the author of a forthcoming book about the nation’s faith segments, The Seven Faith Tribes. “A majority of Christians are generally open to maintaining relationships with people of other faiths, and most are not predisposed to judging people of different faiths, such as Mormons or Wiccans. But that open-mindedness is sometimes due to their limited knowledge about the principles of their own faith and ignorance about other faiths as it is to a purposeful acceptance of other faiths.”

About the Research
This report is based upon telephone interviews conducted by The Barna Group for two surveys among people who described themselves as “Christian.” A total of 1,871 adults were randomly selected from across the 48 continental states, with the first 873 interviews conducted in January and February, 2008, and the remaining 998 interviews conducted in November 2008. The aggregate sample The range of sampling error associated with a sample of 1,871 people is between ±1.0 and ±2.2 percentage points at the 95% confidence level. The range of sampling error associated with the sub-sample of 873 adults is between ±1.5 and ±3.4 percentage points at the 95% confidence level. The range of sampling error associated with the sub-sample of 998 adults is between ±1.4 and ±3.2 percentage points at the 95% confidence level. Minimal statistical weighting was used to calibrate the aggregate sample to known population percentages in relation to several key demographic variables.
“Born again Christians” were defined as people who said they had made a personal commitment to Jesus Christ that was still important in their life today and who also indicated they believed that when they die they will go to Heaven because they had confessed their sins and had accepted Jesus Christ as their savior. Respondents were not asked to describe themselves as “born again.”
http://www.barna.org/barna-update/article/12-faithspirituality/260-most-american-christians-do-not-believe-that-satan-or-the-holy-spirit-exis


10. Read Numbers 33:50-56. Rewrite this scripture in your own words including the implied elements.

Now that they were to pass over Jordan, they were entering again into temptation to follow idols; and they are threatened that, if they spared either the idols or the idolaters, their sin would certainly be their punishment. They would foster vipers in their own bosoms. The remnant of the Canaanites, if they made any peace with them, though but for a time, would be pricks in their eyes, and thorns in their sides. We must expect trouble and affliction from whatever sin we indulge; that which we are willing should tempt us, will vex us. It was intended that the Canaanites should be put out of the land; but if the Israelites learned their wicked ways, they also would be put out. Let us hear this and fear. If we do not drive out sin, sin will drive us out. If we are not the death of our lusts, our lusts will be the death of our souls.