Bible Study - Sabbath School Podcast

As last week’s lesson illustrated, the Gospel of John begins with Jesus Christ, the Word, in His eternal existence before Creation. But in that same prologue, John the Baptist appears as a witness to Jesus. Some Jews in Jesus’ time expected two messiahs, one priestly and the other royal. John clearly teaches that John the Baptist did not claim to be one of these messiahs but, rather, was a witness to the one true Messiah. Read John 1:19–23. How did John the Baptist explain his ministry and mission? The religious leaders sent priests and Levites to ask John who he was. With Messianic expectations high in Judea, it was important for John the Baptist to clarify his relationship to those expectations. He was not the Light, but he was sent from God to bear witness to the Light and to prepare for the coming of the Messiah (John 1:6–8). That’s why he answered them as plainly as he could, saying: “I am not the Christ” (John 1:20). Also, John baptized with water, but Christ would baptize with the Spirit (John 1:26, 33). John was not worthy to loosen Jesus’ sandal strap (John 1:27). Christ was preferred before John because He was before John (John 1:30). Jesus was the Son of God, and John merely pointed to Him (John 1:34). Read Isaiah 40:1–5 and John 1:23. How does John use these verses? In the days of rutted and rock-filled roads, servants were sometimes sent ahead of the king to level the surfaces of roadways and to take out sharp turns so as to smooth the way of the king. So, in fulfillment of prophecy, John came in order to prepare the hearts of the people for Jesus. In what way should we, as Seventh-day Adventists, do the same kind of ministry as did John the Baptist? What are the parallels?

Read Ellen G. White, “ ‘God With Us,’ ” pp. 19–26, in The Desire of Ages. “The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God [Prov. 8:22–27 quoted]. “There are light and glory in the truth that Christ was One with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light unapproachable and incomprehensible.”—Ellen G. White Comments, The Seventh-day Adventist Bible Commentary, vol. 5, p. 1126. “Jesus has said, ‘I, if I be lifted up from the earth, will draw all men unto Me.’ John 12:32. Christ must be revealed to the sinner as the Saviour dying for the sins of the world; and as we behold the Lamb of God upon the cross of Calvary, the mystery of redemption begins to unfold to our minds and the goodness of God leads us to repentance. In dying for sinners, Christ manifested a love that is incomprehensible; and as the sinner beholds this love, it softens the heart, impresses the mind, and inspires contrition in the soul. . . . Whenever they [people] make an effort to reform, from a sincere desire to do right, it is the power of Christ that is drawing them. An influence of which they are unconscious works upon the soul, and the conscience is quickened, and the outward life is amended. And as Christ draws them to look upon His cross, to behold Him whom their sins have pierced, the commandment comes home to the conscience.”—Ellen G. White, Steps to Christ, pp. 26, 27. Discussion Questions: Why would John start out talking about Jesus in His role as Creator? What does this tell us about the importance of Creation in all theology? Why, then, is it important that we have a correct understanding of Creation, as revealed in Scripture? Dwell more on the question asked at the end of Sunday’s study. What happens to the cross if, instead of the eternal God dying on it, a created being did? What do we lose if Jesus were anything but the eternal God?

You Were There!“Then Joshua gathered all the tribes of Israel to Shechem and called for the elders of Israel, for their heads, for their judges, and for their officers; and they presented themselves before God” (Josh. 24:1, NKJV).Shechem was the place where Abraham had built an altar upon his arrival in the land, and where God first gave him the promise of the land (Gen. 12:6-7). Now, when the promises given to Abraham have been fulfilled, Israel renews the covenant with God at the very place where the first promise had been given. The appeal of Joshua recalls the words of Jacob to “ ‘put away the foreign gods which are among you’ ” (Josh. 24:23, NKJV; compare with Gen. 35:2-4). The geography of the event in and of itself conveys the call to demonstrate undivided loyalty to the Lord, rejecting all other “gods.”Read Joshua 24:2-13. What is the main thrust of God’s message to Israel?God is the main subject of the reviewed past: “I took,” “I gave,” “I sent,” “I plagued,” “I did,” “I brought you out,” “I delivered you,” etc. Israel is not the main protagonist of the narrative but rather its object. It is God who created Israel. Had not God intervened in the life of Abraham, they would have been serving the same idols. Israel’s existence as a nation is not the merit of any of its ancestors but the exclusive work of God’s grace. The fact that the Israelites are settled in the land is not a ground for boasting but the very reason why they should serve God.The Lord’s speech contains a shift that occurs five times between “you” and “they” (the fathers). The fathers and this generation at Shechem are treated as one. Joshua is seeking to show what Moses affirmed already in Deuteronomy 5:3, that the Lord did not make the covenant only with the fathers but with all those present at the moment of Joshua’s speech. The vast majority there now had not experienced the Exodus. Not “all” of them were at Horeb. Yet, Joshua says that all of them were there. In short, the lessons of the past must be appropriated by each new generation. The God who worked for the ancestors in the past is ready to act on behalf of the present generation.What are ways in which we can, as a church, have a better sense of corporate responsibility—that is, grasp the idea that what we do impacts everyone in the church?

Sabbath AfternoonRead for This Week’s Study: Joshua 24; Gen. 12:7; Deut. 17:19; Deut. 5:6; 1 Kings 11:2, 4, 9; 2 Tim. 4:7-8Memory Text: “ ‘And if it seems evil to you to serve the LORD, choose for yourselves this day whom you will serve . . . . But as for me and my house, we will serve the LORD’ ” (Joshua 24:15, NKJV).The final chapter of Joshua is set in the context of a covenant renewal ceremony, but this time conducted by the aged leader of Israel. Although not a covenant itself but rather a report of a covenant renewal ceremony, the chapter has the elements of ancient Near Eastern suzerainty treaties: (1) a preamble in which the suzerain, the initiator of the treaty, is identified; (2) the historical prologue, which describes the relationship between the overlord and the vassal; (3) the covenant stipulations asking the vassal to manifest total allegiance to the suzerain based on, and motivated by, gratitude; (4) blessings for obedience and curses for breaking the covenant; (5) witnesses to the pledge of the vassal; (6) deposition of the document for future reading; and (7) ratification of the covenant.Joshua is close to the end of his life; no replacement is on the horizon. The covenant renewal is a reminder to Israel that their king is Yahweh Himself and that, if they remain loyal to Him, they will enjoy His protection. Israel does not need a human king. As a theocratic nation, they have to ever keep in mind that their only king is the Lord.* Study this week’s lesson to prepare for Sabbath, December 27.

Further Thought: Read Ellen G. White, “The Last Words of Joshua,” pp. 521, 522, in Patriarchs and Prophets.“Satan deceives many with the plausible theory that God's love for His people is so great that He will excuse sin in them; he represents that while the threatenings of God’s word are to serve a certain purpose in His moral government, they are never to be literally fulfilled. But in all His dealings with His creatures God has maintained the principles of righteousness by revealing sin in its true character—by demonstrating that its sure result is misery and death. The unconditional pardon of sin never has been, and never will be. Such pardon would show the abandonment of the principles of righteousness, which are the very foundation of the government of God. It would fill the unfallen universe with consternation. God has faithfully pointed out the results of sin, and if these warnings were not true, how could we be sure that His promises would be fulfilled? That so-called benevolence which would set aside justice is not benevolence but weakness.“God is the life-giver. From the beginning all His laws were ordained to life. But sin broke in upon the order that God had established, and discord followed. So long as sin exists, suffering and death are inevitable. It is only because the Redeemer has borne the curse of sin in our behalf that man can hope to escape, in his own person, its dire results.”—Ellen G. White, Patriarchs and Prophets, p. 522.Review the evidence of God’s faithfulness in your life. What can you point to? At the same time, how do you respond when things haven’t gone as you have hoped or prayed for, or when claimed promises are met with silence?Discuss the biblical teaching about God’s anger. How would you present the wrath of the Lord as part of the good news?What principles can you gather from this week's lesson regarding association with unbelievers? How can we balance having clear boundaries in terms of our principles and practices while mingling with people to serve them and to look out for their well-being?What are some of the obstacles that prevent you from clinging to the Lord with all your heart?Discussion Questions:

Cling to GodThe only way Israel will be able to avoid the temptation of idolatry and the wrath of God is not by constantly remembering the “don’ts” of the covenant, but by fostering a conscious and consistent allegiance to the Lord. The same verb, “to cleave, adhere” to the Lord (see Deut. 4:4), is also used to describe the marriage covenant that was intended between wife and husband (Gen. 2:24) or the loyalty of Ruth to Naomi (Ruth 1:14). It is important to note that, according to Joshua’s evaluation, such faithfulness has characterized Israel as a nation “to this day.” Unfortunately, the same assertion will not be true for later periods of Israel’s history, as the book of Judges sadly demonstrates (Judg. 2:2, 7, 11; Judg. 3:7, 12; Judg. 4:1, etc.)Joshua appeals to Israel to love the Lord their God (Josh. 23:11; compare with Deut. 6:5). Love cannot be forced; otherwise, it will cease to be what it essentially is. Yet in what sense can love be commanded?In order for Israel to continually enjoy the blessings of the covenant, they will have to stay loyal to God. The Hebrew is extremely emphatic: “Be very careful for the sake of your own soul.” The word ’ahabah, “love,” can refer to a wide range of human affections, including friendly attachment, sexual intimacy, maternal tenderness, romantic love, and loyalty to God. If we understand love for God as a conscious commitment and devotion to Him, it can be enjoined without violating its true nature (compare with John 13:34). God always intended that obedience to His commands should spring from a personal relationship with Him (Exod. 19:4 [“I . . . brought you to Myself,” NKJV], Deut. 6:5, compare with Matt. 22:37) based on what He has done for them in His great mercy and love.The command to love God also expresses the mutual, but not symmetrical, nature of divine love. God desires to enter into an intimate, personal relationship with every person who reciprocates His love. Thus, His universal love to all constitutes the framework for the manifestation of our voluntary, mutual love.Jesus gave a new commandment to His disciples. In what sense was this commandment new and old at the same time? Read John 13:34, John 15:17, and 1 John 3:11; compare with Lev. 19:18.

The Anger of the LordHow should we interpret the descriptions of God's wrath and retributive justice in Joshua (Josh. 23:15-16) and elsewhere in Scripture? (See also Num. 11:33; 2 Chron. 36:16; Rev. 14:10, 19; Rev. 15:1.)Israel already has experienced the Lord’s anger during the wilderness wanderings (Num. 11:33, Num. 12:9), as well as in the Promised Land (Josh. 7:1), and was fully aware of the consequences of provoking Yahweh’s anger by flagrantly breaking the covenant. These verses represent the climax of the severity of Joshua’s rhetoric. It is shocking to hear that the Lord will destroy Israel, as the same term has been previously used to refer to the annihilation of the Canaanites. As surely as the promises of the Lord have been faithfully fulfilled concerning Israel’s blessing, the curses of the covenant (Leviticus 26, Deuteronomy 28) will also become true if the Israelites reject the covenant. In light of the dispossession and destruction of the Canaanites, these verses demonstrate once again that Yahweh is ultimately the judge of all the earth. He declares war against sin, irrespective of where it is found. Israel was not sanctified, and did not acquire special merits, through participation in holy war any more than pagan nations did when they later became the means of Yahweh’s judgment against the chosen nation.It lies within Israel’s power of choice to make the glorious certainties of the past the foundation for facing the future.At first glance, the biblical teaching on God’s anger seems to be incompatible with the affirmation that God is love (John 3:16, 1 John 4:8). Yet, it is exactly in the light of God’s wrath that the biblical doctrine of God’s love becomes even more relevant. First, the Bible presents God as loving, patient, long-suffering, and ready to forgive (Exod. 34:6, Mic. 7:18). However, in the context of a world affected by sin, the wrath of the Lord is the attitude of His holiness and righteousness when confronted by sin and evil. His wrath is never an emotional, revengeful, unpredictable overreaction. The New Testament teaches that Christ became sin for us (2 Cor. 5:21), and, through His death, we have been reconciled with God (Rom. 5:10). Whoever believes in Him will not have to face God’s wrath (John 3:36, Eph. 2:3, 1 Thess. 1:10). The concept of the wrath of God presents God as the righteous judge of the universe and the One who upholds the cause of justice (Ps. 7:11, Ps. 50:6, 2 Tim. 4:8).

Clear BoundariesUsing the same words that were addressed to him at the beginning of the book (Josh. 1:7-8), Joshua states that the task that lay ahead of Israel is not primarily military in nature. It is spiritual. It has to do with obedience to God’s revealed will in the Torah.Why do you think Joshua took such a strong position concerning Israel’s relations with the surrounding nations? (Josh. 23:6-8, 12, 13).The danger facing Israel is not the threat of the remaining nations’ animosity but the risk of their friendship. Their weapons might not represent any challenge to Israel; however, their ideology and values (or counter-values) could prove to be more harmful than any military force. Joshua draws the attention of the leaders to the crucial fact that the conflict they have been involved in is first, and ultimately, spiritual. Therefore, Israel has to maintain its unique identity.The prohibition of invoking the name of a god, swearing by it, and serving or bowing to it has to do with idolatry. In the ancient Near East, the name of a deity represented his or her presence and power. Invoking or mentioning the names of foreign gods in everyday greetings or business transactions meant recognizing their authority and helped lead the Israelites to seek their power in time of need (compare with Judg. 2:1-3, 11-13).The danger of intermarriage with the remaining Canaanites consisted in losing Israel’s spiritual purity. The intent of Joshua’s admonition is not to promote racial or ethnic purity, but rather to avoid idolatry, which can lead to the spiritual collapse of Israel. The case of Solomon is a dramatic example of the sad spiritual consequences of intermarriage (1 Kings 3:1, 1 Kings 11:1-8); in the New Testament, Christians are openly warned against seeking marital relationships with nonbelievers (2 Cor. 6:14), although, in the case of existing marriages, Paul does not advise divorce from the unbelieving spouse but calls them to live an exemplary Christian life in hope of winning the spouse to the Lord (1 Cor. 7:12-16).Joshua’s warning against harmful associations inevitably leads to the question of the Christian’s relationship to the “world.” How can we find a balanced relationship with the society that surrounds us?

A Sign of ConcernThe glorious conclusion of the whole section (Josh. 21:43-45) carries within it the fulfilled condition of obedience. Success is never to be taken for granted; it is always linked to obedience to God’s Word. Thus, the allotment of the land, besides being the token of God’s faithfulness to Israel (Neh. 9:8), creates space for an open-ended future development based on Israel’s attitude. Will Israel be able to secure what has been achieved?Read Joshua 23:1-5. What are the major focal points of Joshua’s introduction?Joshua’s speech moves from the old and aged speaker (emphasized twice) to the audience who will have to carry on the mission entrusted to them by God. He describes how the conquest of the land was possible: the Lord fought for them. Even though, because of their unfaithfulness and disbelief, the Israelites had to be involved in warfare after the Exodus, it was not through their military power but through God’s intervention that they managed to possess the land.God has given rest to Israel from its enemies, but there are some nations left that still have to be dispossessed. Victory is not an accomplished, unchangeable reality for Israel but an ever-present possibility by constant reliance in faithfulness on God’s available help.What are the similarities between how the Israelites conquered Canaan under Joshua’s leadership and the way Christians today can live a victorious spiritual life? Read Josh. 23:10, Col. 2:15, 2 Cor. 10:3-5, Eph. 6:11-18.The victories of the Israelites could not be attributed to their strength and strategy. Similarly, spiritual victory over sin and temptation have been secured through the sacrifice and resurrection of Jesus Christ, but God’s people today must constantly rely on the spiritual supplies provided by the Holy Spirit in order to live a triumphant life.With so many wonderful promises before us, why do we still find it so easy to sin?

All Came to PassIn Joshua 21:43-45, what picture does the book paint of God? How do these words apply not only to the historical Promised Land but also to the reality of our salvation (2 Tim. 2:11-13)?These verses constitute the climax of the book and its theological summary. They highlight one of the major themes of the whole book: the covenant faithfulness of Yahweh, who keeps His promises and fulfills His oaths. This short section also summarizes the entire content of the book so far. Joshua 21:43 speaks of the allocation and settlement of the land (Joshua chapters 13-21), while Joshua 21:44 refers to victories won over the enemies and control gained over the land (Joshua chapters 1-12). All this retrospective is viewed through the prism of God’s faithfulness. The Israelites must always remember that they can never claim the victories over their enemies or the land as their inheritance—except through God’s loyalty to His given word.He gave “all the land” (Josh. 21:43, NKJV, emphasis added), delivered “all their enemies into their hand” (Josh. 21:44, NKJV, emphasis supplied), and according to “all that He had sworn” (Josh. 21:44, NKJV, emphasis supplied), “all came to pass” (Josh. 21:45, NKJV, emphasis supplied). The repeated use of the word kol, “all,” six times in three verses (Josh. 21:43-45), emphasizes once again the truth that the land is the gift of Yahweh, and Israel can take no credit for receiving it. It was the Lord who swore to “give” the land and who “had given” their enemies into their hands.All Israel’s success has to be solely attributed to God’s divine initiative and trustworthiness. This is equally true concerning our salvation: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Eph. 2:8-9, ESV).Indeed, emphasizing God’s faithfulness, Paul also wrote: “The saying is trustworthy, for: If we have died with him, we will also live with him; if we endure, we will also reign with him; if we deny him, he also will deny us; if we are faithless, he remains faithful—for he cannot deny himself” (2 Tim. 2:11-13, ESV).How does God’s faithfulness in keeping His promises give us confidence that none of His promises for the future will fail? (See 1 Cor. 10:13, 2 Cor. 1:18-20.)

Sabbath AfternoonRead for This Week’s Study: Josh. 21:43-45; 2 Tim. 2:11-13; Joshua 23; Rev. 14:10, 19; Deut. 6:5Memory Text: “Not one word of all the good promises that the LORD had made to the house of Israel had failed; all came to pass” (Joshua 21:45, ESV).When John F. Kennedy addressed America at his inauguration, on January 20, 1961, his speech was only 1,366 words, but it left an indelible mark on the American mind. As he encouraged his country to focus on their responsibilities instead of their privileges, he said: “With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God’s work must truly be our own.”As Joshua, the aging leader of the Israelites, sensed that he was nearing the end of his life, he decided to address the leaders of the nation and the Israelites (Joshua 23, and 24). Joshua 23 is focused more on the future and on how to worship God: exclusively. Joshua 24 reviews God’s faithful acts in the past, with the purpose to prompt a decision concerning who alone deserves to be worshiped: Yahweh.This week, we will study together the first speech of Joshua, in which he glances back at the victories of Israel, but at the same time traces the path of future success for Israel.* Study this week’s lesson to prepare for Sabbath, December 20.

Further Thought: Read Ellen G. White, “The Division of Canaan,” pp. 517-520, in Patriarchs and Prophets.“While it is important on the one hand that laxness in dealing with sin be avoided, it is equally important on the other to shun harsh judgment and groundless suspicion. . . .“The wisdom displayed by the Reubenites and their companions is worthy of imitation. While honestly seeking to promote the cause of true religion, they were misjudged and severely censured; yet they manifested no resentment. They listened with courtesy and patience to the charges of their brethren before attempting to make their defense, and then fully explained their motives and showed their innocence. Thus the difficulty which had threatened such serious consequences was amicably settled.“Even under false accusation those who are in the right can afford to be calm and considerate. God is acquainted with all that is misunderstood and misinterpreted by men, and we can safely leave our case in His hands. He will as surely vindicate the cause of those who put their trust in Him as He searched out the guilt of Achan. Those who are actuated by the spirit of Christ will possess that charity which suffers long and is kind.“It is the will of God that union and brotherly love should exist among His people. The prayer of Christ just before His crucifixion was that His disciples might be one as He is one with the Father, that the world might believe that God had sent Him. This most touching and wonderful prayer reaches down the ages, even to our day; for His words were, ‘Neither pray I for these alone, but for them also which shall believe on Me through their word.’ John 17:20. While we are not to sacrifice one principle of truth, it should be our constant aim to reach this state of unity.”—Ellen G. White, Patriarchs and Prophets, pp. 519, 520.How can the admonition of Paul to “count others more significant than yourselves” (Phil. 2:3, ESV) help us to avoid surmising evil about our brothers and sisters?Why do we often overreact to a situation because of our past failures or mistakes? How can we avoid this tendency?Discuss the significance of listening to the viewpoint of others. How can we develop a culture of listening in our church? (Compare with James 1:19.)We live in a society in which the requirements of our professional life, family responsibilities, church-related commitments, and other duties can seem overwhelming. How can the principle of doing everything as to the Lord not only make us more responsible but also bring us peace of mind?Discussion Questions:

Conflict ResolutionRead Joshua 22:30-34. How does this entire incident give us some insights into conflict resolution and ways of ensuring the unity of the church? (Compare with Psalm 133; John 17:20-23; 1 Pet. 3:8-9.)The story of Joshua 22 has several principles of communication that can apply to everyday human relationships in the family, church, and community.When things go wrong, or seem to go wrong, the best thing to do is to communicate instead of suppressing our observations until they explode. It is good for God’s people not to remain indifferent when problems seem to arise. Of course, had the Transjordanian tribes communicated their intent of building an altar, the whole issue could have been avoided.Even if one is convinced about their judgment, do not jump to hasty conclusions. The West Jordan tribes were quick to believe the rumor that reached their ears and to draw the false conclusion that the East Jordan tribes already had apostatized.Talk about the real or perceived problems before you act on your conclusions.Be willing to make a sacrifice in order to achieve unity. The West Jordanian tribes were willing to give up part of their allotment to accommodate the other tribes, if being on the other side of the Jordan was the cause of their assumed apostasy.When accused, falsely or rightly, give a gentle answer that turns away wrath. To answer an accusation with a counter-accusation will never lead to peace. Try to understand before attempting to be understood.Rejoice and bless God when peace is re-established. It is wonderful to see that the main Israelite congregation experienced genuine joy when they learned about the true motivation of the two-and-a-half tribes. They were not so proud of their judgment that they could not admit they were wrong in making it.Had the East Jordan tribes apostatized, the people of Israel would have applied the requirements of the covenant. Unity can never be an argument to water down truth or give up on biblical principles. However, church discipline should always be the last (and not the first) resort, after attempts at reconciliation and pastoral assistance based on God’s Word have failed. How different would our churches look if these simple principles were consistently applied!

A Gentle AnswerRead Joshua 22:21-29 in the light of Proverbs 15:1. What can we learn from the answer of the eastern tribes?The answer of the accused, as straightforward and powerful as the accusation, constitutes both thematically and structurally the heart of the chapter. So far, the tribes have not replied to the accusations but instead have quietly listened to the allegations against them. Given the seriousness of the charges, their patience is exemplary as they display the true meaning of the proverb: “A soft answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1, NKJV).The opening sentence of the defense is a string of divine names attributed to Israel’s God: El, Elohim, Yahweh (Josh. 22:22). It is repeated twice with a growing force, as it becomes a solemn oath in order to dispel the doubts and false accusations that almost lead to a civil war in Israel. They are strongly convinced that God fully knows and understands the situation, and they hope that the present delegation will arrive at the same conclusion. The two-and-a-half tribes also recognize their accountability before the Lord by calling Him to take vengeance (compare with Deut. 18:19, 1 Sam. 20:16) if they are indeed guilty.A surprising revelation follows, which on the one hand proves the basis of the indictment void (an altar cannot serve only as a place of sacrifice) and, on the other hand, discloses their true motivation. Fear of separation from Israel, rather than apostasy, was the true ground for their action. Thus, the building of the altar is not evidence of apostasy, as had been supposed. Actually, the contrary is true: they have acted out of fear of the Lord, just as the western Jordan tribes did. The true basis of Israel’s unity is not geography or the physical extent of the inheritance but their spiritual allegiance to the requirements of the Lord.The genuine concern of the tribes on the west side of the river is also revealed in their authentic joy as the innocence of the tribes on the east is ascertained. Instead of feeling defeated by the arguments of their brothers, they show sincere happiness that their suspicions turned out to be wrong. Civil war in Israel was avoided and the unity of the nation preserved.How do you handle false accusations? Share some of the principles that guide your attitude. For inspiration, see Psalm 37:3-6, 34, 37.

Haunted by the PastRead Joshua 22:13-15 again, but now in the light of Numbers 25. Why do the Israelites choose Phinehas as the head of the delegation to the two-and-a-half tribes?Before giving full credit to the rumors of what might be perceived as a declaration of independence, the nine-and-a-half tribes, labeled twice as “the sons of Israel,” send a delegation to clarify the intent and meaning of the altar. The delegation consisted of Phinehas, the son of Eleazar the high priest, who would succeed Eleazar after his death (Josh. 24:33). Phinehas already has gained some visibility as the priest who put an end to the debauchery of Israel at Baal Peor (Numbers 25).“Now when Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he rose from among the congregation and took a javelin in his hand; and he went after the man of Israel into the tent and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stopped among the children of Israel” (Num. 25:7-8, NKJV).Phinehas surely had some influence. The other emissaries were representatives of the nine-and-a-half tribes west of the Jordan, each being the head of a tribal family (literally, “head of his father’s house”), within the clans of Israel.The delegation opens the indictment of sacrilege and rebellion with the official prophetic formula “thus says”. The distinction here is that it is not the Lord speaking but the “whole congregation of the LORD” (Josh. 22:16, NKJV). They launch the accusation that Israel committed trespass, treachery, and rebellion. The term “trespass” is the same Hebrew word that was used to describe Achan’s sin (Josh. 7:1) and appears several times in the first five books of Moses (for example, Lev. 5:15; Lev. 6:2; Num. 5:6, 12). The examples of Achan and Baal Peor serve as precedents: one for treachery and the other for rebellion. They also express the fear of the nine-and-a-half tribes that the act of building an unauthorized altar will lead to apostasy, idolatry, and immorality, which will incur the wrath of the Lord upon the entire nation of Israel.We all have negative experiences from the past that will shape the way we deal with similar incidents in the future. How can God's grace help to ensure that the tragedies of our past do not determine the way we treat our neighbors in the present?

Accusations...Read the story of the returning tribes in Joshua 22:9-20. What accusations do the West Jordan tribes level against the East Jordan tribes? To what extent were these accusations well founded?In contrast with verse 1, where the tribes on the east side are called by their usual form (Reubenites, Gadites, etc.), here a different expression is used: “sons of Reuben,” “sons of Gad,” and “the half-tribe of Manasseh,” which is in contrast to the “sons of Israel” (Josh. 22:11, NASB), thus representing a different entity.In the narrative, the expression “the whole congregation of Israel” refers only to the nine and a half West Jordanian tribes, underlining the rift that developed between the two groups. Indeed, the underlying question of the ensuing story is whether the tribes on the east side of the river can be seen as Israelites.We would expect a smooth conclusion to the story; however, tension arises as the tribes from the east are reported to have erected an altar at the Jordan. The text here does not offer any reason for the act, nor does it describe the function of the altar or specific activity related to it. The ambiguity concerning the meaning of this altar is increased even more if we observe the flashbacks to the first crossing of the Jordan, in chapters 3 and 4, where all Israel entered the edge of the Jordan to cross the river into mainland Canaan. Here a part of Israel comes to the region of the Jordan, but now to cross the river in the opposite direction.In both cases, a structure of stones is erected. The first served as a memorial, while the second is perceived to be an impressive altar. The question that inevitably comes to mind is: “What do these stones mean?” (compare with Joshua 4:6, 22). Is this altar built for sacrifices, or is it only a memorial? Are these other tribes already starting to fall into apostasy?Lack of consultation with Joshua, Eleazar, or the tribal leaders creates room for a misunderstanding that potentially can lead to terrible conflict.What are Jesus and Paul referring to when they admonish us to avoid judging others? Read Luke 6:37, John 7:24, 1 Cor. 4:5. Why is it so easy to jump to wrong conclusions about the motives of others?

CommitmentRead Joshua 22:1-8. What do these verses tell us about the commitment of the Reubenites, the Gadites, and the half tribe of Manasseh?Joshua affirms that the tribes from the other side of the Jordan have fully satisfied the obligations set out by Moses and himself, which meant a significant dedication to, and sacrifice on behalf of, Israel’s common cause. They fought alongside their brothers for “many days,” which in reality meant about six to seven years (compare with Josh. 11:18, Josh. 14:10, Deut. 2:14). Their wives and children were left at home, on the east side of Jordan, yet they decided to fight loyally along with their brothers, facing the threat of injury and death in war.These verses indirectly underline the importance of the unity of the nation and that of the land. They also prepare the way for the ensuing story, which is ultimately about unity. Will the Israelite tribes stay united, despite the strong natural border that the Jordan forms between them? Will they allow geography to set its mark on their national identity, or will they let their common worship of the only God keep them as His chosen nation, united and strong under His theocratic guidance?Joshua explains the only way that such fidelity has been possible: they did not serve their fellow Israelites but Yahweh Himself, who charged them with their mission.We find this same principle in the New Testament. The apostle Paul admonished Christians to render their service as if they were working for God and not only for human beings (see Eph. 6:7, Col. 3:23, 1 Thess. 2:4). What higher calling is there than working for, ultimately, the Creator of the cosmos?In everyday life, we often face challenges and difficulties that can easily discourage us and make us want to give up the fight. That’s easy, at times, to do. Yet we can call upon the power of the Lord, who promises to be with us and enables us to do what He asks of us. If we keep our higher calling before us, we can be motivated to press on ahead, despite the inevitable challenges and discouragements that are part of our fallen existence here.Joshua 22:5-6 reports that Joshua appealed to the departing tribes to remain faithful

Sabbath AfternoonRead for This Week’s Study: Joshua 22; Eph. 6:7; John 7:24; Numbers 25; Prov. 15:1; 1 Pet. 3:8-9Memory Text: “A gentle answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1, NIV).Living in a community can, at times, lead to disputes and tension. This is especially true in a community, such as the church, where people from different backgrounds and social strata—and sometimes brought up in completely different cultures—live and work together for a common purpose.This week we will study Joshua 22 and a challenge that arose from a great misunderstanding among the people. At the beginning of the book, Joshua commanded some tribes to cross the Jordan and participate in the conquest, along with the tribes on the west side of the Jordan (Josh. 1:12-18). Now that the task is accomplished, they are free to return. However, at the east side of the Jordan, they build an altar that raises concern among the West Jordan tribes.Why is it dangerous to jump to a rash conclusion about the behavior of others? How can we foster unity in the church? Why is it important to keep in mind the larger scope of our calling and not get caught up in distractions? These are some of the questions we are going to deal with this week.* Study this week’s lesson to prepare for Sabbath, December 13.

Further Thought: “Christ’s mission was not understood by the people of His time. . . . The traditions, maxims, and enactments of men hid from them the lessons which God intended to convey. These maxims and traditions became an obstacle to their understanding and practice of true religion. And when the Reality came, in the person of Christ, they did not recognize in Him the fulfillment of all their types, the substance of all their shadows. They rejected the antitype, and clung to their types and useless ceremonies. The Son of God had come, but they continued to ask for a sign. The message, ‘Repent ye; for the kingdom of heaven is at hand,’ they answered by demands for a miracle. . . . The gospel of Christ was a stumbling block to them because they demanded signs instead of a Saviour. They expected the Messiah to prove His claims by mighty deeds of conquest, to establish His empire on the ruins of earthly kingdoms. This expectation Christ answered in the parable of the sower. Not by force of arms, not by violent interpositions, was the kingdom of God to prevail, but by the implanting of a new principle in the hearts of men.”—Ellen G. White, Christ’s Object Lessons, pp. 34, 35.“The church needs faithful Calebs and Joshuas, who are ready to accept eternal life on God’s simple condition of obedience. Our churches are suffering for laborers. The world is our field. Missionaries are wanted in cities and villages that are more certainly bound by idolatry than are the pagans of the East, who have never seen the light of truth. The true missionary spirit has deserted the churches that make so exalted a profession; their hearts are no longer aglow with love for souls and a desire to lead them into the fold of Christ. We want earnest workers. Are there none to respond to the cry that goes up from every quarter: ‘Come over . . . and help us’?”—Ellen G. White, Testimonies for the Church, vol. 4, p. 156.Discussion Questions:How does biblical typology help you better understand the ministry of Jesus Christ on your behalf?In what respect is our spiritual warfare like the conquest of Canaan, and how is it different?Contemplate on the ultimate fulfillment of the Joshua typology. How does the picture of a world without pain, suffering, and death give us real hope in the daily struggles of life?Joshua reflected the character of God to the extent that he foreshadowed the ministry of Christ. What are some practical ways that you can allow Jesus to reflect His character in you more completely?

Joshua and UsJoshua, as a type, points beyond the ministry of Jesus Christ to a fulfillment in the life of the church, Christ’s body. In what sense do the wars Israel fought under Joshua foreshadow the spiritual struggles of the church? How are they different? See 1 Tim. 1:18, 2 Tim. 4:7, Eph. 6:10-12, 2 Cor. 10:3-5, and Acts 20:32.The writers of the New Testament recognize the ecclesiological (church) fulfillment of the Joshua typology. The members of Christ’s body, the church, are involved in a spiritual warfare against evil forces; nevertheless, they enjoy the rest of God’s grace (Heb. 4:9-11) and the blessings of their spiritual inheritance.What do these texts say about the ultimate fulfillment of the Joshua typology? 1 Pet. 1:4, Col. 3:24, Rev. 20:9, Rev. 21:3.The final and complete fulfillment of the Joshua typology will be accomplished at the second coming of Jesus Christ (apocalyptic/eschatological aspect).Joshua’s life reflected so much of God’s character that certain aspects of his life took on a prophetic character foreshadowing the activity and person of the Messiah.For us, today, the Messiah has already come. His ministry does not need to be prefigured, but we still have the privilege of reflecting His character—the glory that Christ longed to share with His disciples (John 17:22) and that can become ours by contemplating the character of Christ (2 Cor. 3:18). The more we contemplate Jesus, the more we reflect the beauty of His character. This is so foundational to what our daily walk with Christ should lead to. This is why time in the Word, every day, is so important. This is why, too, we should also spend time dwelling on the life and character and teachings of Jesus. By beholding, yes, we do become changed.Joshua, the type, asked the Israelites: “ ‘How long will you neglect to go and possess the land which the LORD God of your fathers has given you?’ ” (Josh. 18:3, NKJV). How would Jesus, the antitype of Joshua, phrase that question today?