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Exile Cross Never Say Die

song_164759701_cover Numbers 33-36 (Boundaries of the Promise Land, Cities of Refuge & Laws Concerning Women Heirs) details
Genre: The Book of Numbers
Music info:

Numbers 33 - Review of the Exodus, Preview of the Conquest A. Looking back: What God had already done. 1. (1-2) The account of Israel’s journey, written by the command of the LORD. These are the journeys of the children of Israel, who went out of the land of Egypt by their armies under the hand of Moses and Aaron. Now Moses wrote down the starting points of their journeys at the command of the LORD. And these are their journeys according to their starting points: 2. (3-4) The departure from Egypt. They departed from Rameses in the first month, on the fifteenth day of the first month; on the day after the Passover the children of Israel went out with boldness in the sight of all the Egyptians. For the Egyptians were burying all their firstborn, whom the LORD had killed among them. Also on their gods the LORD had executed judgments. a. The children of Israel went out with boldness in the sight of all the Egyptians: Though they were slaves, they did not have to shrink out of Egypt; God gave them the boldness to leave as conquerors, not as escaping slaves. b. On their gods the LORD had executed judgments: The plagues the LORD brought upon Egypt were not randomly chosen; they were specifically intended to humble the people and rebuke their belief in the bizarre and demonic Egyptian deities. 3. (5-15) From Egypt to Mount Sinai. Then the children of Israel moved from Rameses and camped at Succoth. They departed from Succoth and camped at Etham, which is on the edge of the wilderness. They moved from Etham and turned back to Pi Hahiroth, which is east of Baal Zephon; and they camped near Migdol. They departed from before Hahiroth and passed through the midst of the sea into the wilderness, went three days’ journey in the Wilderness of Etham, and camped at Marah. They moved from Marah and came to Elim. At Elim were twelve springs of water and seventy palm trees; so they camped there. They moved from Elim and camped by the Red Sea. They moved from the Red Sea and camped in the Wilderness of Sin. They journeyed from the Wilderness of Sin and camped at Dophkah. They departed from Dophkah and camped at Alush. They moved from Alush and camped at Rephidim, where there was no water for the people to drink. They departed from Rephidim and camped in the Wilderness of Sinai. a. Then the children of Israel moved from Rameses . . . and camped in the Wilderness of Sinai: This portion of the journey took them more than a year, but most of the time was not spent traveling, but in receiving the law at Mount Sinai. 4. (16-49) From Mount Sinai to the shores of the Jordan River. They moved from the Wilderness of Sinai and camped at Kibroth Hattaavah. They departed from Kibroth Hattaavah and camped at Hazeroth. They departed from Hazeroth and camped at Rithmah. They departed from Rithmah and camped at Rimmon Perez. They departed from Rimmon Perez and camped at Libnah. They moved from Libnah and camped at Rissah. They journeyed from Rissah and camped at Kehelathah. They went from Kehelathah and camped at Mount Shepher. They moved from Mount Shepher and camped at Haradah. They moved from Haradah and camped at Makheloth. They moved from Makheloth and camped at Tahath. They departed from Tahath and camped at Terah. They moved from Terah and camped at Mithkah. They went from Mithkah and camped at Hashmonah. They departed from Hashmonah and camped at Moseroth. They departed from Moseroth and camped at Bene Jaakan. They moved from Bene Jaakan and camped at Hor Hagidgad. They went from Hor Hagidgad and camped at Jotbathah. They moved from Jotbathah and camped at Abronah. They departed from Abronah and camped at Ezion Geber. They moved from Ezion Geber and camped in the Wilderness of Zin, which is Kadesh. They moved from Kadesh and camped at Mount Hor, on the boundary of the land of Edom. Then Aaron the priest went up to Mount Hor at the command of the LORD, and died there in the fortieth year after the children of Israel had come out of the land of Egypt, on the first day of the fifth month. Aaron was one hundred and twenty-three years old when he died on Mount Hor. Now the king of Arad, the Canaanite, who dwelt in the South in the land of Canaan, heard of the coming of the children of Israel. So they departed from Mount Hor and camped at Zalmonah. They departed from Zalmonah and camped at Punon. They departed from Punon and camped at Oboth. They departed from Oboth and camped at Ije Abarim, at the border of Moab. They departed from Ijim and camped at Dibon Gad. They moved from Dibon Gad and camped at Almon Diblathaim. They moved from Almon Diblathaim and camped in the mountains of Abarim, before Nebo. They departed from the mountains of Abarim and camped in the plains of Moab by the Jordan, across from Jericho. They camped by the Jordan, from Beth Jesimoth as far as the Abel Acacia Grove in the plains of Moab. a. They moved from the Wilderness of Sinai: This portion of the journey took them some 38 years; not because the distance was so long, but because God led them in wanderings because the generation of unbelief had to die in the wilderness before a generation of faith could be raised up to take possession of the Promised Land. b. Kibroth Hattaavah . . . Hazeroth . . . Rithmah . . .: The listing of Israel’s encampments comes rapidly; more than 30 place-names are given in quick succession. During this time, there was a lot of activity for the people of Israel - but no progress. They weren’t coming any closer to the Promised Land, and would not come closer until the generation of unbelief had passed away. B. Looking ahead: The conquest of Canaan. 1. (50-53) The command to conquer the inhabitants of Canaan. Now the LORD spoke to Moses in the plains of Moab by the Jordan, across from Jericho, saying, “Speak to the children of Israel, and say to them: ‘When you have crossed the Jordan into the land of Canaan, then you shall drive out all the inhabitants of the land from before you, destroy all their engraved stones, destroy all their molded images, and demolish all their high places; you shall dispossess the inhabitants of the land and dwell in it, for I have given you the land to possess.’“ a. You shall drive out all the inhabitants of the land from before you: God had a unique role for the nation of Israel in regard to the people of Canaan. He used them as an unique instrument of judgment against the Canaanites. b. Drive out all the inhabitants of the land, and to destroy all their engraved stones . . . their molded images . . their high places: This unique purpose explains why Israel was commanded not only to defeat them militarily, but to erase the remains of the idolatrous culture. Modern archaeology has documented the corrupt and demonic worship practices of the Canaanites. They were truly a culture ripe for the judgment of God. 2. (54-56) The command to possess the land of Canaan. And you shall divide the land by lot as an inheritance among your families; to the larger you shall give a larger inheritance, and to the smaller you shall give a smaller inheritance; there everyone’s inheritance shall be whatever falls to him by lot. You shall inherit according to the tribes of your fathers. But if you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides, and they shall harass you in the land where you dwell. Moreover it shall be that I will do to you as I thought to do to them. a. You shall divide the land by lot as an inheritance among your families: God’s intent was not only to bring judgment on the corrupt culture of the Canaanites, but also to give the land to Israel to possess. b. If you do not drive out the inhabitants of the land from before you, then it shall be that those whom you let remain shall be irritants in your eyes and thorns in your sides: If Israel failed to drive the Canaanites out of the land, they could still occupy the Promised Land - but the corrupt practices and heart of the Canaanites would find a place among Israel, and Israel itself would eventually be driven out of the land (it shall be that I will do to you as I thought to do to them). i. This became true of Israel’s history. They did not fully drive out the Canaanites, and though they possessed the land, the corruption of the Canaanites continued among Israel until eventually God allowed Israel to be driven out of the land in exile. ii. It is of no use for the church to succeed in the eyes of man - as Israel had succeeded when the occupied the land and became a legitimate nation, instead of an enslaved people - if it merely allows the corrupt practices and attitudes of the world to take root. If this happens, the church should expect to be eventually driven from its place of success. Numbers 34 - The Boundaries of the Land, Men Chosen to Portion the Land A. The boundaries of the Promised Land. 1. (1-2) Introduction. Then the LORD spoke to Moses, saying, “Command the children of Israel, and say to them: ‘When you come into the land of Canaan, this is the land that shall fall to you as an inheritance; the land of Canaan to its boundaries.’“ a. This is the land that shall fall to you: God was about to describe the borders of the Promised Land to Moses and the children of Israel. Though the lands on the eastern side of the Jordan River belonged to Israel (and two and one-half tribes settled on the eastern lands), those lands were not considered to be the “Promised Land” - that is, Canaan. b. As an inheritance: Israel was going to have to take control of the Promised Land by conquest; they would have to drive out the Canaanites to take possession. Yet, they should never consider that the land was given to them because they earned it. It was given to them by God as an inheritance. Inheritances are freely given, not earned. 2. (3-5) The southern border of the Promised Land. Your southern border shall be from the Wilderness of Zin along the border of Edom; then your southern border shall extend eastward to the end of the Salt Sea; your border shall turn from the southern side of the Ascent of Akrabbim, continue to Zin, and be on the south of Kadesh Barnea; then it shall go on to Hazar Addar, and continue to Azmon; the border shall turn from Azmon to the Brook of Egypt, and it shall end at the Sea. a. To the Brook of Egypt: There is some debate about the identity of the Brook of Egypt; is it the Nile river, or a smaller stream towards the south? This would determine whether or not God gave the greater Sinai region to Israel as part of the Promised Land. 3. (6) The western border of the Promised Land: The Mediterranean Sea. As for the western border, you shall have the Great Sea for a border; this shall be your western border. 4. (7-9) The northern border of the Promised Land. And this shall be your northern border: From the Great Sea you shall mark out your border line to Mount Hor; from Mount Hor you shall mark out your border to the entrance of Hamath; then the direction of the border shall be toward Zedad; the border shall proceed to Ziphron, and it shall end at Hazar Enan. This shall be your northern border. 5. (10-12) The eastern border of the Promised Land. You shall mark out your eastern border from Hazar Enan to Shepham; the border shall go down from Shepham to Riblah on the east side of Ain; the border shall go down and reach to the eastern side of the Sea of Chinnereth; the border shall go down along the Jordan, and it shall end at the Salt Sea. This shall be your land with its surrounding boundaries. 6. (13-15) This is the land the nine and one-half tribes settling on the western side of the Jordan River would divide. Then Moses commanded the children of Israel, saying: “This is the land which you shall inherit by lot, which the LORD has commanded to give to the nine tribes and to the half-tribe. For the tribe of the children of Reuben according to the house of their fathers, and the tribe of the children of Gad according to the house of their fathers, have received their inheritance; and the half-tribe of Manasseh has received its inheritance. The two tribes and the half-tribe have received their inheritance on this side of the Jordan, across from Jericho eastward, toward the sunrise.” B. Leaders appointed to divide the land. 1. (16-17) Joshua and Eleazar appointed to divide the land. And the LORD spoke to Moses, saying, “These are the names of the men who shall divide the land among you as an inheritance: Eleazar the priest and Joshua the son of Nun.” a. Eleazar the priest and Joshua the son of Nun: The division of the land was, in fact, a potentially divisive - even explosive - issue among the people of Israel. It was right to take the two most godly and prominent leaders of the nation to direct this essential and controversial duty. 2. (18-29) Leaders from each of the twelve tribes are appointed to help Joshua and Eleazar divide the land. “And you shall take one leader of every tribe to divide the land for the inheritance. These are the names of the men: from the tribe of Judah, Caleb the son of Jephunneh; from the tribe of the children of Simeon, Shemuel the son of Ammihud; from the tribe of Benjamin, Elidad the son of Chislon; a leader from the tribe of the children of Dan, Bukki the son of Jogli; from the sons of Joseph: a leader from the tribe of the children of Manasseh, Hanniel the son of Ephod, and a leader from the tribe of the children of Ephraim, Kemuel the son of Shiphtan; a leader from the tribe of the children of Zebulun, Elizaphan the son of Parnach; a leader from the tribe of the children of Issachar, Paltiel the son of Azzan; a leader from the tribe of the children of Asher, Ahihud the son of Shelomi; and a leader from the tribe of the children of Naphtali, Pedahel the son of Ammihud.” These are the ones the LORD commanded to divide the inheritance among the children of Israel in the land of Canaan. Numbers 35 - Levitical Cities, Cities of Refuge A. Appointment of the Levitical cities. 1. (1-3) The command to provide cities and command-lands for the Levites. And the LORD spoke to Moses in the plains of Moab by the Jordan across from Jericho, saying: “Command the children of Israel that they give the Levites cities to dwell in from the inheritance of their possession, and you shall also give the Levites common-land around the cities. They shall have the cities to dwell in; and their common-land shall be for their cattle, for their herds, and for all their animals.” a. Command the children of Israel that they give the Levites cities to dwell in: The tribe of Levi had no “state” or “province” within Israel. Their inheritance was to be the LORD alone: Then the LORD said to Aaron: You shall have no inheritance in their land, nor shall you have any portion among them; I am your portion and your inheritance among the children of Israel. (Numbers 18:20) b. They shall have cities to dwell in: Yet, the Levites had to live somewhere. God commanded that each tribe give cities to the Levites, so that the Levites would be sprinkled throughout the whole nation. c. And their common-land shall: The Levites were to be given more than just the cities; around each city, they were to be given common-land - land suitable for the grazing of their animals and for small-scale farming. 2. (4-5) Measuring the common-land around each city. The common-land of the cities which you shall give the Levites shall extend from the wall of the city outward a thousand cubits all around. And you shall measure outside the city on the east side two thousand cubits, on the south side two thousand cubits, on the west side two thousand cubits, and on the north side two thousand cubits. The city shall be in the middle. This shall belong to them as common-land for the cities. 3. (6-8) The number of Levitical cities and their distribution. Now among the cities which you will give to the Levites you shall appoint six cities of refuge, to which a manslayer may flee. And to these you shall add forty-two cities. So all the cities you will give to the Levites shall be forty-eight; these you shall give with their common-land. And the cities which you will give shall be from the possession of the children of Israel; from the larger tribe you shall give many, from the smaller you shall give few. Each shall give some of its cities to the Levites, in proportion to the inheritance that each receives. a. Among the cities of which you will give to the Levites: There were to be a total of 48 Levitical cities; six cities of refuge, and 42 additional cities. b. From the larger tribe you shall give many, from the smaller you shall give few: The cities were to be distributed proportionally through the nation, so that where there were larger populations and larger areas of land, there would be more Levitical cities, so that no one in Israel would be far from a city of refuge. c. In proportion to the inheritance that each receives: This reflects God’s desire to evenly distribute the Levites - who were to be the most spiritually focused Israelites - the full-time ministers, so to speak - evenly throughout Israel, so their influence could be distributed throughout the whole nation. i. This shows the wisdom of God in not making a Levitical state that others would have to go to. God intended that these ministers go out among the people, to influence them for the LORD. ii. In the same way, God does not intend that there be a Christian country or state where all the Christians live together in spiritual bliss, and simply say to the world, “come and join us if you want.” Instead, God wants Christians to be sprinkled throughout the whole world, influencing people for Jesus Christ. B. Cities of refuge. 1. (9-12) The purpose of the cities of refuge. Then the LORD spoke to Moses, saying, “Speak to the children of Israel, and say to them: ‘When you cross the Jordan into the land of Canaan, then you shall appoint cities to be cities of refuge for you, that the manslayer who kills any person accidentally may flee there. They shall be cities of refuge for you from the avenger, that the manslayer may not die until he stands before the congregation in judgment.’“ a. That the manslayer who kills any person accidentally may flee there: In the ancient culture of Israel, it was not left entirely up to the government to avenge a murder. Each extended family had a recognized avenger who would ensure that one who murdered a family member would likewise be killed. i. This practice was based upon a correct understanding of Genesis 9:6: Whoever shed’s man’s blood, by man his blood shall be shed; for in the image of God, God made man. b. Who kills any person accidentally: This, if properly understood and applied, could be an effective deterrent to murder and not a bad institution. Yet, the system had a fatal weakness: What if a death was accidental, yet difficult to prove that it was accidental? i. We can picture the situation easily: Two men work together, chopping down trees, when one man swings an ax and the ax head flies off, striking the other man in the head and instantly killing him. The surviving man had good reason to believe the avenger of blood from the dead man’s family would track him down and kill him, believing the death was murder. ii. Therefore, such a man could flee to a city of refuge - an appointed Levitical city, where he could stay, safe from the avenger of blood, until the issue was settled and he could leave the city of refuge safely. 2. (13-14) The placement of the cities of refuge. And of the cities which you give, you shall have six cities of refuge. You shall appoint three cities on this side of the Jordan, and three cities you shall appoint in the land of Canaan, which will be cities of refuge. a. You shall have six cities of refuge: There were to be six cities of refuge, with three on each side of the Jordan River. Each of the three cities on either side would be positioned as north, central, and south. i. Joshua 20:7-8 records the actual choice of the cities. They fulfilled the plan of being evenly distributed perfectly. Deuteronomy 19:3 also tells us that proper roads were to be built and maintained to these cities of refuge. A city of refuge was no good to the slayer if they could not get there quickly. b. Which will be cities of refuge: This meant that the cities were close to all; no one was very far from a city of refuge. This was obviously important when the avenger of blood chased you. 3. (15) The people eligible for protection in the cities of refuge. These six cities shall be for refuge for the children of Israel, for the stranger, and for the sojourner among them, that anyone who kills a person accidentally may flee there. a. That anyone who kills a person accidentally may flee there: Anyone – a stranger or a citizen of Israel - anyone who needed to find protection in the cities of refuge could. Their protection was not limited to the children of Israel. 4. (16-21) How to judge if a death was truly murder. But if he strikes him with an iron implement, so that he dies, he is a murderer; the murderer shall surely be put to death. And if he strikes him with a stone in the hand, by which one could die, and he does die, he is a murderer; the murderer shall surely be put to death. Or if he strikes him with a wooden hand weapon, by which one could die, and he does die, he is a murderer; the murderer shall surely be put to death. The avenger of blood himself shall put the murderer to death; when he meets him, he shall put him to death. If he pushes him out of hatred or, while lying in wait, hurls something at him so that he dies, or in enmity he strikes him with his hand so that he dies, the one who struck him shall surely be put to death. He is a murderer. The avenger of blood shall put the murderer to death when he meets him. a. He is a murderer; the murderer shall surely be put to death: Significantly, the Bible makes the clear distinction between killing and murder. All murder is killing; but not all killing is murder. Society needs laws to establish the principles that decide a death to be either an unfortunate killing or true murder. b. If he strikes him with an iron implement: Murder could be judged depending on the weapon used; if it was an iron implement (likely to kill), or if it were a stone or a wooden hand weapon, by which one could die, then the killer could be found guilty of murder. c. If he pushes him out of hatred or, while lying in wait, hurls something at him so that he dies: Murder could also be judged by discerning the state of heart and presence of premeditation in the killer. If the killing happens while lying in wait or if the killer strikes in enmity, murder can be judged. 5. (22-24) How to judge if a death was truly manslaughter. However, if he pushes him suddenly without enmity, or throws anything at him without lying in wait, or uses a stone, by which a man could die, throwing it at him without seeing him, so that he dies, while he was not his enemy or seeking his harm, then the congregation shall judge between the manslayer and the avenger of blood according to these judgments. a. If he pushes him suddenly without enmity: If there was the absence of murderous intent, or the absence of premeditation, or if the death was clearly accidental, then the man was not guilty of murder and could not be turned over to the avenger of blood. b. So the congregation shall judge between the manslayer and the avenger of blood according to these judgments: Both sides of the story had to be taken into account. Judgment was not to be made on the basis merely any one side’s story. 6. (25-28) If the killer is determined to be innocent of murder. So the congregation shall deliver the manslayer from the hand of the avenger of blood, and the congregation shall return him to the city of refuge where he had fled, and he shall remain there until the death of the high priest who was anointed with the holy oil. But if the manslayer at any time goes outside the limits of the city of refuge where he fled, and the avenger of blood finds him outside the limits of his city of refuge, and the avenger of blood kills the manslayer, he shall not be guilty of blood, because he should have remained in his city of refuge until the death of the high priest. But after the death of the high priest the manslayer may return to the land of his possession. a. So the congregation shall deliver the manslayer from the hand of the avenger of blood: Having been judged innocent of murder, the manslayer could live in peace and safety - but only within the walls of the city of refuge. i. Significantly, someone who killed another - but was innocent of murder - still had their life profoundly affected. They had to move from their city, and presumably their family as well, and had to live the rest of their lives in that city of refuge. The tragedy also affected their life. b. He shall remain there until the death of the high priest: The only thing that could set the man free from the city of refuge was the death of the high priest; at the death of the high priest, the avenger of blood no longer had any rights over the man in the city of refuge. c. But if the manslayer at any time goes outside the limits of the city of refuge where he fled: Until the time of the high priest’s death, if the man who sought protection in the city of refuge wandered outside the walls of the city, he was fair game for the avenger of blood - only within his place of refuge was he safe. 7. The cities of refuge as a picture of Jesus. a. The Bible applies this picture of the city of refuge to the believer finding refuge in God on more than one occasion: i. Psalm 46:1, says God is our refuge and strength, a very present help in trouble. More than 15 other times, the Psalms speak of God as being our refuge. ii. Hebrews 6:18 says, That by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us. We can flee to Jesus for refuge! b. Both Jesus and the cities of refuge are within easy reach of the needy person; they were of no use unless someone could get to the place of refuge. c. Both Jesus and the cities of refuge are open to all, not just the Israelite; no one needs to fear that they would be turned away from their place of refuge in their time of need. d. Both Jesus and the cities of refuge became a place where the one in need would live; you didn’t come to a city of refuge in time of need just to look around. e. Both Jesus and the cities of refuge are the only alternative for the one in need; without this specific protection, they will be destroyed. f. Both Jesus and the cities of refuge provide protection only within their boundaries; to go outside meant death. g. With both Jesus and the cities of refuge, full freedom comes with the death of the High Priest. h. A crucial distinction: The cities of refuge only helped the innocent; the guilty can come to Jesus and find refuge. C. Laws regarding murder. 1. (29-30) Two witnesses are required before the punishment for murder. And these things shall be a statute of judgment to you throughout your generations in all your dwellings. Whoever kills a person, the murderer shall be put to death on the testimony of witnesses; but one witness is not sufficient testimony against a person for the death penalty. a. One witness is not sufficient testimony against a person for the death penalty: One witness was never enough to condemn a murderer to death. Furthermore, the witnesses had to be so certain that one of them must be willing to initiate the actual execution - to “cast the first stone” (Deuteronomy 17:6-7). i. This puts the words of Jesus regarding the woman taken in adultery in John 8 in perspective: He who is without sin among you, let him throw a stone at her first (John 8:7). Jesus asked for the official witness to step forward and go on record as having witnessed this act of adultery, yet show himself hypocritical enough to bring the woman, but not the man to judgment. b. One witness is not sufficient testimony: We may comfort ourselves that we would never judge someone guilty of murder so quickly, without proper evidence; but how often do we murder someone’s reputation in our own minds or in the minds of others with no witnesses, much less one. i. God is concerned about the murder of reputation, as well as physical murder, and commands Do not receive an accusation against an elder except from two or three witnesses (1 Timothy 5:19) - the same standard as for proving murder! ii. Remember 1 Timothy 5:19 does not say “except from two or three gossips”; it says except from two or three witnesses. If a matter is false, it does not become true because many people hear it or many people repeat it. 2. (31-32) A murderer’s life cannot be ransomed. Moreover you shall take no ransom for the life of a murderer who is guilty of death, but he shall surely be put to death. And you shall take no ransom for him who has fled to his city of refuge, that he may return to dwell in the land before the death of the priest. a. You shall take no ransom for the life of a murderer: If someone was guilty of murder, they could not make monetary restitution in the place of their life. The principle of Genesis 9:6 stands: Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man. b. You shall take no ransom for him who has fled to his city of refuge: This reflects an important principle; namely, that money cannot replace justice. Sometimes a monetary reward satisfies justice (as in Exodus 22:4, for example); but other times it does not, and should not be used as a replacement for justice. 3. (33-34) The urgency to bring murderers to justice. So you shall not pollute the land where you are; for blood defiles the land, and no atonement can be made for the land, for the blood that is shed on it, except by the blood of him who shed it. Therefore do not defile the land which you inhabit, in the midst of which I dwell; for I the LORD dwell among the children of Israel. a. For blood defiles the land, and no atonement can be made for the land: Unjudged murders defile a nation. When murderers are not brought to justice, there is a blot on a nation that only the severe judgment of God can cleanse. b. Except by the blood of him who shed it: The way to avoid this defilement is to judge, and execute murderers - no atonement can be made for the land, for the blood that is shed on it, except by the blood of him who shed it. (Genesis 9:6) i. The United States of America - particularly in its inner cities - is a defiled land. That nation has long been polluted by the stain of unpunished murders. In a recent year in Los Angeles County, they averaged more than five murders a day, and very few of them were brought to justice. The blood of the slain cries out before God. Numbers 36 - Laws Concerning Women Heirs A. The problem of female and tribal inheritance. 1. (1-2) The background. Now the chief fathers of the families of the children of Gilead the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near and spoke before Moses and before the leaders, the chief fathers of the children of Israel. And they said: “The LORD commanded my lord Moses to give the land as an inheritance by lot to the children of Israel, and my lord was commanded by the LORD to give the inheritance of our brother Zelophehad to his daughters. a. The LORD commanded my lord Moses to give the land as an inheritance: This passage is a reference back to Numbers 27:1-11, where the daughters of Zelophehad were concerned that their father’s inheritance would vanish, because there were no sons in their family. b. Was commanded by the LORD to give the inheritance of our brother Zelophehad to his daughters: God, through Moses, declared that if a father has no sons, the inheritance can then go to the daughters. 2. (3-4) The problem raised by the solution regarding Zelophehad’s daughters and their issue. “Now if they are married to any of the sons of the other tribes of the children of Israel, then their inheritance will be taken from the inheritance of our fathers, and it will be added to the inheritance of the tribe into which they marry; so it will be taken from the lot of our inheritance. And when the Jubilee of the children of Israel comes, then their inheritance will be added to the inheritance of the tribe into which they marry; so their inheritance will be taken away from the inheritance of the tribe of our fathers.” a. If they are married to any of the sons of the other tribes of the children of Israel, then their inheritance will be taken: If the land was given to the daughters, then when the daughters married, the land went to their husband’s tribe - and eventually, the original tribe’s lands would become depleted. b. So their inheritance will be taken away from the inheritance of the tribe of our fathers: Solving the problem of Zelophehad’s daughters had created another problem - how to keep the property in a tribe through the generations. This illustrates an important principle - that there are rarely perfect solutions to problems; there are usually answers that are trade-offs in other areas. Maturity is able to make and accept the right decisions even when they aren’t perfect, “cost-free” solutions. B. God’s answer to the issue of daughter’s and tribal inheritance. 1. (5-9) How to keep the land within the tribes. Then Moses commanded the children of Israel according to the word of the LORD, saying: “What the tribe of the sons of Joseph speaks is right. This is what the LORD commands concerning the daughters of Zelophehad, saying, ‘Let them marry whom they think best, but they may marry only within the family of their father’s tribe.’ So the inheritance of the children of Israel shall not change hands from tribe to tribe, for every one of the children of Israel shall keep the inheritance of the tribe of his fathers. And every daughter who possesses an inheritance in any tribe of the children of Israel shall be the wife of one of the family of her father’s tribe, so that the children of Israel each may possess the inheritance of his fathers. Thus no inheritance shall change hands from one tribe to another, but every tribe of the children of Israel shall keep its own inheritance.” a. But they may marry only within the family of their father’s tribe: The solution is fairly simple - if a daughter in a family receives an inheritance of land, she must marry within the tribe. Since the tribes were large enough, this really was no burden. b. Every tribe of the children of Israel shall keep its own inheritance: Seemingly, if a daughter married outside the tribe, she had to forfeit the inheritance - because not only did she have inheritance rights, but the tribe did also. Her individual right of inheritance was not the only nor the greatest consideration. 2. (10-12) How the specific problem worked out in regard to the daughters of Zelophehad. Just as the LORD commanded Moses, so did the daughters of Zelophehad; for Mahlah, Tirzah, Hoglah, Milcah, and Noah, the daughters of Zelophehad, were married to the sons of their father’s brothers. They were married into the families of the children of Manasseh the son of Joseph, and their inheritance remained in the tribe of their father’s family. a. Their inheritance remained in the tribe of their father’s family: In their case, not only did they marry within the tribe, but they were married to the sons of their father’s brothers - their cousins. This obviously kept the land inheritance within the tribe, and even within the larger family unit. 3. (13) Conclusion to the book: By the Jordan. These are the commandments and the judgments which the LORD commanded the children of Israel by the hand of Moses in the plains of Moab by the Jordan, across from Jericho. a. By the hand of Moses in the plains of Moab by the Jordan: The Book of Numbers began in the wilderness (Numbers 1:1). It now finished as close to the Promised Land as you can get without actually being there. b. Across from Jericho: As the Children of Israel stood across from the city of Jericho, we should consider what it took to take them from Egypt to this place across the Jericho. i. From their encampment at Mount Sinai, God gave Israel the opportunity to grow from being a slave people to being a Promised Land people. He taught them how to be ordered, organized, cleansed, separated, blessed, how to give, to be reminded of God’s deliverance, given God’s presence, and received the tools to advance to the Promised Land. ii. Then, as the nation actually set out from Mount Sinai to the Promised Land, they found themselves struggling with the flesh - they murmured, complained, and rebelled; most of all, they failed to enter into what God had set before them by faith - and a generation of unbelief was condemned to perish in the wilderness. iii. God led the nation for some 38 years in the wilderness, with much motion but no progress - enduring more rebellion and murmuring, but essentially waiting until the generation of unbelief had died and a generation willing to trust God for big things had come to maturity. iv. So they set out towards the Promised Land again, and faced the same challenges of the flesh - but dealt with them better this time, until they made their way to the threshold of the Promised Land. v. By spiritual analogy, many Christians die in the wilderness because they will not trust God, and will not enter into what He has set before them. Many Christians also see the evidence of that lack of faith display itself in a weakness towards the things of the flesh. Sadly, many Christian live more in the wilderness than on the threshold of the Promised Land. vi. Finally, consider what it would take to move the Children of Israel from across from Jericho to the Promised Land. Staying on the shores of the Jordan River is better than being in the middle of the wilderness; but it isn’t the Promised Land yet. They came this far by faith, and will need faith to take them the rest of the way.

Cover Song Name

Deuteronomy 30-34 (Freewill, The Song of Moses, Moses Blesses the Tribes, & Moses' Death)

Bit rate: 320 kbps
Duration: 09:35
Genre: The Book of Deuteronomy
File Size: 3.1 MB

1 Chronicles 20-29 (David’s Charge to Solomon; God's Temple; The End of David’s Reign)

Bit rate: 320 kbps
Duration: 32:10
Genre: The Book of 1 Chronicles
File Size: 3.23 MB

Deuteronomy 1-4 (Moses Remembers the Journey of Israel & A Call to Obedience)

Bit rate: 320 kbps
Duration: 04:54
Genre: The Book of Deuteronomy
File Size: 3.36 MB

EXILE Video making of  「Cross~never say die」

Bit rate: 320 kbps
File Size: 3.49 MB

EXILE / Cross ~never say die~  cover

Bit rate: 320 kbps
File Size: 3.62 MB

Cross ~never say die~ EXILE COVER Ryo

Bit rate: 320 kbps
File Size: 3.75 MB

EXILE LIVE 2002 赤坂BLITZ style

Bit rate: 320 kbps
File Size: 3.88 MB

EXILE - Cross ~never say die~ / coverd by Girlz 2 EX

Bit rate: 320 kbps
File Size: 4.01 MB
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