Bible in One Year Day 73 (Numbers 26, Deuteronomy 27, Psalm 111)

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Day 73:  Inheritance of Land 

Agape Bible Commentary 

Numbers 26 

Numbers 26:1-4 The Command to Take a Census of the New Generation

The census in Numbers Chapter 1 did not list clans and Chapter 2 only listed the tribal leaders.  Genesis Chapter 46 listed the sons of Jacob and their clans, but some of those clans listed for tribes on the journey into Egypt in Genesis Chapter 46 are not listed in this census.  Some clans may have died out during the intervening 430 years in Egypt and the 40 years in the wilderness after the Exodus.  Other clans that are not listed may not have had significant numbers to be included in the list, consisting of only a few families and therefore numbered with a larger clan.  Other clans will turn up in lists of other tribes, suggesting a split in the clan and/or a change in tribal affiliation (i.e. in 1 Chron 7:21-24 Beriah will be listed as a clan of Ephraim and of Benjamin in 1 Chron 8:13). 

The census that follows is usually given in three formula statements beginning with the statement "The sons of ...", followed by "These were the _____ clans/These were the clans of ____", and "They numbered ...".  There are several breaks in the formula statements where historical information is added.  The breaks relate to events that occurred in the past, like the deaths of Aarons two elder sons and Korah's rebellion, and to information that will impact future events, like the notation that not all Korah's sons died in the rebellion.

Numbers 26:5-11 The Fighting Men of the Tribe of Reuben

A longer genealogy is added to the formula of sons of Reuben and their clans in verses 8-10 because the inspired writer wanted to give additional information about Korah's rebellion in Chapters 16-17.  The Reubenite rebellion was led by the second and third sons of the leader of the Palluite clan.  The four Reubenite clans mentioned are identical with those named in Genesis 46:9, Exodus 6:14, and 1 Chronicles 5:3.

Question: How were the deaths of the rebels a "sign"?
Answer: They were a "sign" that rebellion against God leads to spiritual separation from God and to a death that can be both physical and spiritual.

Question: Why is the statement that Korah's sons did not perish significant?
Answer: It shows that God does not hold the children accountable for the sins of their parents.

The sons of Korah became an important Levitical sub-clan of a guild of Temple cantors (2 Chr 20:19).  Their name appears in the titles of Psalms 42, 44-49, 84, 85, and 87.  Other member of the Korahite sub-clan became trusted Temple guards (1 Chr 9:19; 26:1, 19) and bakers (1 Chr 9:31).

Numbers 26:12-14 The Fighting Men of the Tribe of Simeon

The sixth clan, Ohad, listed in Genesis 46:10 is missing and is also not listed in 1 Chronicles 4:24, possibly because the clan died. Nemuel's name is listed as Jemuel and Zerah is listed as Zorah in Genesis 46:10.  Zerah is also listed as the clan name of one of Judah's son by Tamar in Genesis 46:12.  All the Simeonites clans were eventually absorbed into Judah.

Numbers 26:15-18 The Fighting Men of the Tribe of Gad

These are the same seven sons listed in Genesis 46:16-17. None of the names are the same as the names of the Gadite clans listed in 1 Chronicles 5:11-12.   It is possible the male lines died out and the sons of Gadite daughters continued the line Gadite of clans.

Numbers 26:19-22 The Fighting Men of the Tribe of Judah

The Judahite list includes sons and is extended through one grandson.  The same sons of Judah and grandsons fathered by Judah's son Perez are listed in Genesis 46:12, but in 1 Chronicles 2:3-6 the list is expanded to include the sons of Zerah.

Question: How did Er and Onan, sons of Judah, die?  See Gen 38:6-11.
Answer: Both men offended God and died.  We are not told how Er offended God, but Onan abused God's gift of fertility and was struck dead.

Question: Perez and Zerah were Judah's twin sons from the woman Tamar.  Why is Perez important in salvation history?  See Mt 1:3-16 and Lk 3:23-35.
Answer: Perez is the ancestor of King David and Jesus.  He is also the forefather of both Joseph and Mary if the Matthew genealogy reflects Joseph's lineage and the Luke genealogy reflects Mary's lineage.

Numbers 26:23-25 The Fighting Men of the Tribe of Issachar

The same four sons' names appear in Genesis 46:13.  The name of an Issacharite named Tola will reappear in the Book of Judges.  Tola(h), from the clan of Puvah, lived in the hill country of Ephraim and became a Judge of Israel (Judg 10:1-2).

Numbers 26:26-27 The Fighting Men of the Tribe of Zebulun

The same four son's names appear in Genesis 46:14.  The name Elon will reappear in the Book of Judges.  Elon was a Zebulunite judge (Judg 12:11-12).

Numbers 26:28-34 The Fighting Men of the Tribe of Manasseh

Unlike the first census, the sons of Joseph are listed according to birth order as they are in Genesis 46:20 rather than according to the promise of the supremacy of Ephraim in Genesis 48:19.  This may be because of the growth of the tribe of Manasseh during the 40 years in the wilderness and the diminishing of the tribe of Ephraim.

The Manassites are described in four generations.  The mention of Zelophehad's daughters is in anticipation of the decision concerning inheritance of ancestral lands in the absence of a surviving son in Numbers 27:1-11.

Numbers 26:35-37 The Fighting Men of the Tribe of Ephraim

Becher, according to Genesis 46:21, is listed as a Benjaminite clan.  However, since Ephraim and Benjamin occupied neighboring territories, it is possible that the same family lived on both sides of their common border or the clan changed its tribal affiliation.

Numbers 26:38-41 The Fighting Men of the Tribe of Benjamin

Ard and Naaman were Benjamin's grandsons.  Ten sons of Benjamin are listed in Genesis 46:21.  Several clans from Genesis 46 are omitted: Becher, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard; perhaps those clans died out during the centuries in Egypt.  Some of their names appear in the names of their brother's sons.  Among the omitted clans, Gera is listed as a Benjaminite clan in the period of the Judges; the judge Ehud was from the Geraite clan of Benjamin (Judg 3:15). 

Numbers 26:42-43 The Fighting Men of the Tribe of Dan

The tribe of Dan is listed as consisting of only one clan, as it is in Genesis 46:23 (listed as Hushim, perhaps an alternate spelling of Shuham or the clan continued on through a grandson).  That there was only one Danite clan is surprising when considering the large numbers for the clan totals in the two censuses.

Numbers 26:44-47 The Fighting Men of the Tribe of Asher

Serah is the only female mentioned as the daughter in the genealogical lists of a tribal ancestor; she is also mentioned in Genesis 46:17 and 1 Chr 7:30.  It has been suggested that Asher died without any living sons and the "sons" of Asher were in fact the sons of Asher's daughter Serah.

Numbers 26:48-50 The Fighting men of the Tribe of Naphtali

The sons of Naphtali are the same four listed in Genesis 49:24.  Dan and Naphtali were the sons of Jacob by Rachel's maid-servant Bilhah.

Numbers 26:51-56 Conclusion of the Census

Question: How was the allocation of the land to be determined?

Answer: By the size of each tribe (vs. 53-54) and by lot (vs. 55-56). 

It was the second census in the fortieth year after leaving Egypt that determined the allocation of the land (verse 53).  Evidently the location of the tribal territory was determined by lot, but the size of the territory was determined by the tribe's census count.  This will only apply to the nine and a half tribes that settle on the west bank of the Jordan (Num 34:13).  The other two and a half tribes that request to settle in Transjordan will arrange to have the territory already conquered by the Israelites awarded to them by Moses (Num 32:33) provided they assist their brother tribes in the conquest of Canaan.

Question: What differences do you notice in a comparison of the two censuses of the tribes?

Answer:

1. The order of the tribes is almost the same, but in the new generation census Manasseh is listed before Ephraim.
2. Some tribes increased in number while others were diminished.  Those tribes that had fewer men of fighting age were Reuben, Simeon, Gad, Ephraim, and Naphtali; the others increased in their numbers of fighting age men. 
3. The largest tribe was still the tribe of Judah.
4. Simeon suffered the greatest loss while Manasseh saw the greatest increase.
5. The smallest tribe was Simeon, whose numbers had decreased significantly from the earlier census.
6. The total count for the new generation was 1, 820 fewer men than the Exodus generation.

Simeon will eventually be absorbed by the tribe of Judah (Judg 1:3; Josh 19:1), a fulfillment of Jacob/Israel's prophecy in Genesis 49:3-7.  Manasseh will expand beyond its allotted territory (Josh 17:11, 16). Two "sons" of the tribe of Manasseh will dominate political events during the period of the Judges: Gideon, for the good of Israel and the evil Abimelech (Judg 6-9; 12:1-6).

Question: What accounts for the drop in the population of fighting men from the first census on the first day of the second month in the second year after leaving Egypt and this census 39 years later?
Answer: Probably the deaths from:

1. The rebellion at Kibroth-ha-Taavah in which an undisclosed number of people died who rejected the manna in favor of quail (Num 11:33-34).
2. Korah's rebellion where 14,700 people died of plague, 250 by holy fire, and an undisclosed number were swallowed by the earth (Num 16:31-32, 35; 17:14/16:49).
3. An undisclosed number of deaths from the fiery serpents (Num 21:6).
4. The 24,000 who died of plague on the Plains of Moab (Num 25:9).

Numbers 26:57-62 The Census of the Levitical Clans

In this passage only five Levite clans are listed (Libni, Hebron, Mahli, Mushi and Korah) without any family connections.  It is possible the Shimei, Izhar and Uzziel clans were wiped out in the Levitical rebellion and subsequent plague that killed fourteen thousand seven hundred victims.  The Amram sub-clan is not listed but we know it survived because it was composed of the families of Aaron and Moses.  Aaron's sons are chief priests but Moses' two sons are Levitical lesser minister.

Question: What does it mean that the Levites were "given no heritage with the Israelites"?  See Num 18:20-24.
Answer: The Levites were dedicated to God.  He provided their portion out of the tithes of the Israelites. 

Numbers 26:63-65 Conclusion

Question: How many Levites of the Exodus generation were numbered in the new census and how many men of the Exodus generation were numbered in the new census from the other tribes?  See Num 14:38; 26:63-63; 32:12; Josh 14:6.
Answer: The men from the twelve tribes of Israel had all died except Joshua from the tribe of Ephraim and the Gentile convert Caleb, the son of Jephunnel the Kenezite, representing the tribe of Judah.  These were the only men left alive from the Exodus generation other than Moses, Eleazar and Ithamar, the priestly sons of Aaron who had to be more than twenty years old when God's cursed the Exodus generation since they were ordained as priests prior to the judgment.

Verses 64-65 are a fulfillment of God's prophecy in Numbers 14:20-38.

Question: Why were Joshua and Caleb spared the death sentence of the tribal fighting men of the Exodus generation?  Num 13:30; 14:3-9, 24, 30, 38.
Answer: Of the men of fighting age of the Exodus generation, only Joshua and Caleb believed God would keep His promise to give Israel victory over the Canaanites and the other peoples who inhabited Canaan and the Transjordan.  They believed with God's help that Israel could possess the land God promised to give the Patriarchs.

Agape Bible Commentary 

Deuteronomy 27 

Covenant Treaty Format of Deuteronomy

1. Preamble	Deuteronomy 1:1-5
2. Historical Prologue	Deuteronomy 1:6-4:43
3. Ethical Stipulations	Deuteronomy 4:44-26:19 (Deuteronomic Code = chapters 12-26)
4. Sanctions	Deuteronomy 27:1-28:68
5. Succession Arrangements	Deuteronomy 29:1-34:12
Michal Hunt, Copyright © 2011 Agape Bible Study. Permissions All Rights Reserved.

Since Yahweh is both the Great King and Israel's God, it is Yahweh who is responsible for judging both the covenant successes and failures of His vassal, Israel (Dt 29:24/25-28/29).

The covenant treaty renewal ceremony on the Plains of Moab that is taking place in Deuteronomy will be repeated in another covenant renewal ceremony after Joshua has successfully led the Israelites into the land of Canaan.  The covenant renewal ceremony in Canaan will take place near Shechem, the place where Yahweh first appeared to Abraham and where he built his first altar to Yahweh in the Promised Land: Abram passed through the country as far as the holy place at Shechem, the Oak of Moreh.  The Canaanites were in the country at the time.  Yahweh appeared to Abram and said, 'I shall give this country to your progeny.'  And there, Abram built an altar to Yahweh who had appeared to him. (Gen 12:6-7).

Chapter 27: The Covenant Renewal Ceremony in the Promised Land

Moses' homilies addressing covenant renewal on the Plains of Moab have two focus points:

1. Recalling the events of the past and the ratification of the covenant with Yahweh at Mt. Sinai.
2. The anticipation of events in the future when God will fulfill His promises to the Patriarchs and the Israelites will take possession of the Promised Land.

When those future events take place, it will be necessary for the Israelites to again renew their commitment to the Sinai Covenant in the land God has given them.  The conclusion of the second homily addresses the instructions for the covenant renewal ceremony in the Promised Land and the list of the blessings for covenant obedience and the curses/judgments for covenant disobedience after the Israelites agree to live in obedience to the Sinai Covenant in the Promised Land.  Blessings for covenant obedience were promised before the Sinai covenant ratification ceremony in Exodus 23:20-33 and blessings and curses/judgments were listed after the ratification ceremony in Leviticus 26:1-46.

Land Flowing with Milk and Honey Illustration from Henry Davenport Northrop’s
Treasures of the Bible, 1894

Deuteronomy 27:1-8 The Display of the Law and the Covenant Renewal Ceremony

The descriptive phrase, land of milk and honey is found numerous times in the Pentateuch (Ex 3:8, 17; 13:5; 33:3; Lev 20:24; Num 13:27; 14:8; 16:13, 14; Dt 6:3; 11:9; 26:9, 15; 27:3; 31:20).  Most of the time the phrase is used to describe the promised abundance of the land of Canaan, but in Numbers 16:13 the disgruntled Israelites use the term to describe Egypt and in verse 14 to accuse God of not leading them into a land of "milk and honey."

This isn't the first time Moses has spoken of Israel's obligation to have a covenant renewal ceremony when they take possession of the Promised Land. Just prior to the beginning of the Deuteronomic Code in 11:26-32, Moses gave instructions for the ceremony.  Now, at the conclusion of the Deuteronomic Code, he repeats the command giving additional details for the ceremony of covenant renewal when they take possession of the land of Canaan.

Mt. Ebal and Mt. Gerizim are near the ancient town of Shechem where the Oak of Moreh was located.

Question: What is the historical and theological significance of having the covenant renewal ceremony near Shechem instead of on the banks of the Jordan River when the Israelites first cross into Canaan?  See Gen 12:1-7.  Give three reasons.
Answer:

1. It was a historically and theologically significant site for the Israelites because God first appeared to Abram/Abraham at nearby Shechem: Abram passed through the country as far as the holy place at Shechem, the Oak of Moreh ... Yahweh appeared to Abram ... (Gen 12:6-7a).
2. It was at Shechem that God first promised Abram the land to his descendants: ... and said, 'I shall give this country [land] to your progeny' (Gen 12:7b).
3. Shechem was where Abram built his first altar for Yahweh in the land of Canaan: And there, Abram built an altar to Yahweh who had appeared to him (Gen 12:7c).

Question: Read the instructions in Deuteronomy 11:26-32 and in 27:1-8.  What new details does Moses include?
Answer: The people must erect several tall upright stones coated with lime upon which they are to inscribe the Torah (instruction).  They must also build an altar of undressed stones (no iron tool can be used to form the stones) upon which they will offer whole burnt offerings and communion offerings to be eaten by the people in a sacred meal.

The covenant renewal ceremony in the Promised Land is less like the covenant renewal ceremony on the Plains of Moab and more like the covenant ratification at Mt. Sinai. 

Question: What about the commands for the covenant renewal ceremony at Shechem in Deuteronomy 11:26-32 and 27:1-8 are similar to the instructions for the covenant ratification ceremony at Mt. Sinai in Exodus 20:24-25 and 24:3-11?
Answer:

1. Both ceremonies are associated with mountains (Ex 19:16; 24:4; Dt 11:29-30; 27:4).
2. Moses was commanded at both ceremonies to erect upright stone masseboth (pillars): at Sinai God wrote the Decalogue on two stone tablets and 12 upright stone pillars represented the 12 tribes, but at the renewal ceremony in Canaan the people must inscribe the law on large, whitewashed, upright stones as witnesses to the renewal and as a permanent record of the Law (Ex 24:4; Dt 27:4, 8).
3. At both ceremonies, Moses was commanded to build an altar of undressed stones upon which whole burnt offerings and communion offerings were to be presented to Yahweh (Ex 20:25; 24:4; Dt 27:6-7). 
4. At both ceremonies the people bound themselves to the acceptance of the commands and obligations of the Sinai covenant (Ex 24:3, 7; Dt 27:15-26).
5. The ceremonies ended with the consumption of a sacred meal in the presence of Yahweh (Ex 24:9-11; Dt 27:7).

Question: Does the eating of a sacred meal to seal the covenant renewal remind you of any covenant renewal ceremony in which you regularly take part?
Answer: The Eucharist is a New Covenant renewal ceremony in which the participants who eat the sacred meal declare their allegiance to Jesus Christ and their obligation to live in obedience to the New Covenant.

Question: How were the standing stones to be prepared?
Answer: They were to be whitewashed with lime to make the writing of the Law clearly visible.

The directions for building the altar at the covenant renewal ceremony is like the instruction for building an altar that was given in Exodus 20:24-26 prior to the covenant ratification ceremony at Sinai. Later, when Moses ascended Mt. Sinai to receive instructions of building the sacred furniture of the Sanctuary, he is told to build a bronze cover for Yahweh's sacred altar that will encase the stone and earth underneath and is later instructed that only on the Sanctuary altar can sacrifices and offerings be made to Yahweh (Lev 17:1-12).  

The altar to be built on Mt. Ebal, like the altar for the covenant ratification ceremony at Mt. Sinai, was probably a separate altar from the bronze sacrificial altar for the Sanctuary.  

The instructions that were to be carved on the upright stones were probably the laws of the Deuteronomic Code.  Joshua obeyed Moses' instructions and had a covenant renewal ceremony just as Moses described (Josh 8:30-35).

Deuteronomy 27:9-26 The Twelve Covenant Curses

Moses does not address the people alone in this part of his discourse.  He brings the Levitical priests (chief priests) to stand with him because he will not be accompanying the Israelites into the Promised Land and the leaders of the Church will be responsible for carrying out the command for the covenant renewal ceremony.  Notice that Moses again repeated the word "today," (verses 1, 4, 9 and 10) emphasizing that the responsibility for living out the covenant obligations rests with the present generation.

Question: With the chief priests descended from Aaron and the Levities who have the responsibility for carrying the Ark of the Covenant standing in the valley between the two mountains, how will be twelve tribes be assembled?
Answer:

• Mt. Gerizim: Simeon, Levi, Judah, Issachar, Joseph and Benjamin.
• Mt. Ebal: Reuben, Gad, Asher, Zebulun, Dan and Naphtali.

Also notice the repeated acclamation "Amen" given by the people.  Each "Amen" refers back to the words that have immediately preceded the acclamation and indicates the people's communal and individual assent and agreement to the proclamation.   If in the future they fail to keep the covenant obligation, the curse will fall upon them because in the "amen" they indicated their complete understanding and agreement as well as acknowledging God's sovereignty over them in demanding their obedience.  

Curse #1: 15 "Accursed be anyone who makes a carved or cast idol, a thing detestable to Yahweh, a workman's artifact, and sets it up in secret."  And the people are all to respond by saying, Amen.

Curse #2: 16 "Accursed be anyone who treats father or mother dishonorably."  And the people must all say, Amen.

Curse #3: 17 "Accursed be anyone who displaces a neighbor's boundary mark," And the people must all say, Amen.

Curse #4: 18 "Accursed be anyone who leads the blind astray on the road."  And the people must all say, Amen.

Curse #5: 19 "Accursed be anyone who violates the rights of the foreigner, the orphan and the widow." And the people must all say, Amen.

Curse #6: 20 "Accursed be anyone who has sexual intercourse with his father's wife and withdraws the skirt of his father's cloak from her."  And the people must all say, Amen.

Curse #7: 21 "Accursed be anyone who has sexual intercourse with any kind of animal."  And the people must all say, Amen.

Curse #8: 22 "Accursed be anyone who has sexual intercourse with his sister, the daughter of his father or of his mother."  And the people must all say, Amen.

Curse #9: 23 "Accursed be anyone who has sexual intercourse with his mother-in-law."  And the people must all say, Amen.

Curse #10: 24"Accursed be anyone who secretly strikes down his neighbor."  And the people must all say, Amen.

Curse #11: 25 "Accursed be anyone who accepts a bribe to take an innocent life."  And the people must all say, Amen.

Curse #12: 26 "Accursed be anyone who does not make the words of this Law [torah] effective by putting them into practice."  And the people must all say, Amen.'  

  The twelfth curse is a summary of all the other curses and is applied to the covenant member who fails to take positive action in obedience to the demands of the Law.

Question: How will St. Paul refer to the twelfth cruse in Galatians 3:10-14?  Also see Dt 21:23 .
Answer: St. Paul writes that the extent of the law is so all embracing and so impossible to keep perfectly that man cannot claim justification before God on the basis of "works of the law."  The all-encompassing nature of the Old Covenant Law and its condemnation turns us to Christ for deliverance.  He "redeemed us from the curse of the law," having become a curse for us in allowing Himself to be "hung on a tree" (see Dt 21:23).   We cannot be justified through obedience to the Law but we can be justified through our faith in Christ Jesus.

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A Daily Defense 
Day DAY 73 The Argument from Change

CHALLENGE:  "What proof do you have that God exists?" 

DEFENSE: One popular proof proceeds from the existence of change in the universe.

The argument can be framed this way: 1. Some things in the world change. 2. Everything that changes is caused to do so. 3. Nothing is its own cause. 4. Therefore, things that change are caused to do so by something else. 5. There cannot be an infinite regress of such causes. 6. Therefore, there is an ultimate, unchanging cause of change. 7. God is the ultimate, changeless cause of change 8. Therefore, God exists. 

The premises of this argument are lines 1, 2, 3, 5, and 7. The conclusions (lines 4, 6, and 8) follow from them. Line 1 is proved by observation: we see constant change in the world around us. Line 2 is a truth of metaphysics. It is also verified by observation. Whenever we see something change, there is a cause for this change. Line 3 is a truth of metaphysics. The idea of one thing ultimately being its own cause is incoherent. Line 5 is a truth of metaphysics.

Consider an analogy: if a painting is being made then paint is being applied to a canvas. The paint is moved by the bristles of a brush. The bristles are moved by the wood of the first inch of the handle to which they are attached. The wood of the first inch of the handle is moved by the wood of the second inch, which is moved by the wood of the third inch. However, the handle cannot go on forever. Ultimately, the handle is moved by an artist. To suggest otherwise would be to suggest “that a brush can paint by itself, provided it has a very long handle” (Antonin Sertillanges, quoted in Reginald Garrigou-Lagrange, God: His Existence and His Nature, 265).

In the same way, there cannot be an infinite regress of simultaneous causes. Line 8 is true by definition. 

Jimmy Akin, A Daily Defense: 365 Days (Plus One) to Becoming a Better Apologist