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?

Discussion Questions:Further Thought: Read Ellen G. White, “The Controversy Ended,” pp. 672-678 in The Great Controversy.“We shall be saved eternally when we enter in through the gates into the city. Then we may rejoice that we are saved, eternally saved. But until then we need to heed the injunction of the apostle, and to ‘fear, lest, a promise being left us of entering into his rest, any of us should seem to come short of it’ [Hebrews 4:1]. Having a knowledge of Canaan, singing the songs of Canaan, rejoicing in the prospect of entering into Canaan, did not bring the children of Israel into the vineyards and olive-groves of the promised land. They could make it theirs in truth only by occupation, by complying with the conditions, by exercising living faith in God, by appropriating his promises to themselves.”—Ellen G. White, The Youth’s Instructor, February 17, 1898.“In the Bible the inheritance of the saved is called ‘a country.’ Hebrews 11:14-16. There the heavenly Shepherd leads His flock to fountains of living waters. The tree of life yields its fruit every month, and the leaves of the tree are for the service of the nations. There are ever-flowing streams, clear as crystal, and beside them waving trees cast their shadows upon the paths prepared for the ransomed of the Lord. There the wide-spreading plains swell into hills of beauty, and the mountains of God rear their lofty summits. On those peaceful plains, beside those living streams, God’s people, so long pilgrims and wanderers, shall find a home.”—Ellen G. White, The Great Controversy, p. 675.Think about the Promised Land as a symbol of the abundant life that Christ promised to His followers in John 10:10. How do the benefits of living in an abundant land portray the blessings of salvation?What is the relationship between being citizens of a land and living a certain lifestyle? How does one affect the other? What are some of the implications of being citizens of God’s kingdom?As humans, we are constantly disappointed by the promises of others and sometimes by promises we make to ourselves. Why can you trust God’s promises?How can we make the promise of the new earth part of our future in a real and concrete way, even now?

The Land RestoredRead Jeremiah 24:6; Jeremiah 31:16; Ezekiel 11:17; Ezekiel 28:25; and Ezekiel 37:14, 25. What was the promise of God concerning the return of Israel to the Promised Land and how was it fulfilled?During the Babylonian exile, the Israelites experienced not only the sad reality of being rootless but also the promise that their relationship with God, though made concrete through the promise of the land, was not conditioned on, and limited to, possessing the land. When the Israelites confessed their sins, repented, and looked for the Lord with all their hearts, God fulfilled His promise again, and brought them back to their land as a sign of their restoration. That is, He was still their God, even while they were not in the land.However, as the promise that Israel would possess the land forever was conditional (Deut. 28:63-64; Josh. 23:13, 15; 1 Kings 9:7; 2 Kings 17:23; Jer. 12:10-12), so was the promise to re-settle and make Israel prosper in the land after the exile. At the same time, prophets of the Old Testament pointed to a restoration that a future Davidic king would bring (Isa. 9:6-7; Zech. 9:9, 16). This promise was fulfilled in the life, death, and resurrection of Jesus Christ, in whom all the promises to ancient Israel would have their fulfillment.In the New Testament, the Promised Land is not mentioned directly, but we are told that the promises of God have been fulfilled in and through Jesus Christ (2 Cor. 1:20, Rom. 15:8). Thus, in the light of Christ, the land is reinterpreted, and it becomes the symbol of the spiritual blessings that God plans to give to His faithful people here and now (Eph. 2:6) and in the hereafter.The ultimate fulfillment of the divine promise of rest, abundance, and well-being in the land will take place on the new earth, liberated from sin and its consequences. In that sense, as Christians, our hope is based on Christ’s promise that He will return and, after a 1,000-year period in heaven, establish His eternal kingdom on the earth made new. This will be the ultimate fulfillment of all the promises about the land.Read John 14:1-3, Titus 2:13, and Revelation 21:1-3. What ultimate hope is found for us here in these verses, and why does the death of Jesus guarantee us the fulfillment of this hope?

The JubileeThe land was so central to the existence of Israel as God’s people that it could not be apportioned as a whole. It had to be divided by tribes, clans, and families (Num. 34:13-18) in order to prevent it from becoming the possession of a few leading elites.Read Leviticus 25:1-5, 8-13. What was the purpose of the Sabbatical year and of the Year of Jubilee?By contrast with Egypt, where citizens regularly lost their land and became Pharaoh’s serfs, the purpose of God for the Israelites was that they would never become indefinitely disenfranchised. Nobody, outside the clan and family to whom it had been originally allotted, could own the land. In fact, according to God’s plan, the land could literally never be sold; it could only be leased according to its value established by the number of years left until the next Jubilee. Therefore, the relatives of a person who was obliged to “sell” his ancestral land had the duty to redeem it even before the Jubilee (Lev. 25:25).The allotment of the land becomes a window into God’s heart. As our heavenly Father, He wants His children to be generous with those who are less fortunate and to allow their lands to feed them every seventh year. The Sabbatical year applied the principle of the Sabbath commandment on a larger scale. Besides valuing and encouraging hard work, ownership of the land also calls for respect and kindness to those facing financial challenges.Land ownership legislation provided every Israelite with the opportunity to be freed from inherited or self-induced oppressive circumstances and to have a fresh start in life.In essence, this is the main purpose of the gospel: to erase the distinction between rich and poor, employer and employee, privileged and underprivileged, putting us all on equal footing by recognizing our complete need of God’s grace.Unfortunately, Israel neglected to keep the standard set by God and, after centuries, the warnings of dispossession were fulfilled (2 Chron. 36:20-21).How can the principles of the Israelite land allotment and the Sabbath remind us that, in God’s eyes, we are all equal? How can the Sabbath help us say “no” to the exploitive, vicious cycles of consumerism that plague many societies?

The Challenge of the LandRead Joshua 13:1-7. Even though the land of Canaan was a gift from God, what were some of the challenges that came with possessing it?Given the fact that for centuries the Israelites had been living as slaves, their military skills were inadequate to conquer the land. Not even their slave masters, the Egyptians, with their skilled and well-equipped armies, were able to occupy it permanently. The Egyptians never conquered Canaan completely because of the impregnability of the walled cities. Now a nation of former slaves is told to conquer a land that their former masters were unable to subdue. If they are ever to possess the land, it will be through God’s grace alone, not through their own effort.Joshua 13 through 21 deals with the division of the land to the various tribes of Israel. This allotment tells Israel not only what has been apportioned to them but also what still must be occupied within that territory. The Israelites can securely live in the land that God has given to them as an inheritance. They are the rightful and legitimate tenants of the land under God’s ownership. Yet God’s initiative must be matched by human response. The first half of the book shows how God gave the land by dispossessing the Canaanites; the second half reports on how Israel took the land by settling it.This complexity of the conquest illustrates the dynamics of our salvation. Similar to Israel, we cannot do anything to earn our salvation (Eph. 2:8-9). It is a gift, just as the land was God’s gift to the Israelites based on their covenantal relationship with Him. It certainly wasn’t based on their merits (see Deut. 9:5).However, for the Israelites to enjoy God’s gift, they had to assume all the responsibilities that came with living in the land, just as we have to go through the process of our sanctification in loving obedience to the requirements of being citizens of God’s kingdom. Though not the same thing, the parallel between their being given the land by grace and our being given salvation by grace are close enough. We have been given a wonderful gift, but it is something that we can forfeit if we are not careful.How do Christians today encounter similar challenges to those related to occupying the Promised Land? See Phil. 2:12, Heb. 12:28.

The Land as a GiftRead Exodus 3:8; Leviticus 20:22; Leviticus 25:23; Numbers 13:27; Deuteronomy 4:1, 25, 26; Deuteronomy 6:3; and Psalm 24:1. What was the special relationship between God, Israel, and the Promised Land?At a very basic level, land offers physical identity to a nation. By locating the nation, it also determines the occupation and lifestyle of the nation. Slaves were rootless and belonged nowhere; someone else enjoyed the results of their work. Having land meant freedom. The identity of the chosen people was strongly linked to their dwelling in the land.There was a special relationship between God, Israel, and the land. Israel received the land from God as a gift, not as an inalienable right. The chosen people could own the land as long as they were in a covenantal relationship with Yahweh and respected the precepts of the covenant. In other words, they could not have the land and its blessings without the blessing of God.At the same time, it is true that the land provided a lens through which Israel could better understand God. Living in the land would always remind them of a faithful, promise-keeping, and trustworthy God. Neither the land nor Israel would have existed without the initiative of God, who was the Source and foundation of their existence. While the Israelites were in Egypt, the Nile and the irrigation system, coupled with hard work, provided the crops that they needed for subsistence. Canaan was different. They depended on rain for the abundance of their harvests, and it was only God who could control the weather. Thus, the land reminded Israel of their constant dependence on God.Even if Israel received the land as a gift from Yahweh, in the ultimate sense, God Himself remained the owner. As the true owner of the whole earth (Ps. 24:1), Yahweh has the right to assign the land to Israel or to take it away. If God is the owner of the land, the Israelites and, by extension, all humans are strangers and sojourners, or, in modern terminology, we are all God’s long-term guests on His land/earth.In the light of 1 Peter 2:11 and Hebrews 11:9-13, what does it mean to you personally to live as a stranger and sojourner looking forward to the city whose designer and builder is God Himself?

Eden and CanaanRead Genesis 2:15 and Genesis 3:17-24. What were the consequences of the Fall, as far as the living space of the first human couple was concerned?At Creation, God placed Adam and Eve in a perfect environment that embodied abundance and beauty. The first human couple met their Creator in the setting of a lovely living space that could provide for all their physical needs. In addition to the spoken word of God, the Garden of Eden served as a learning center where Adam and Eve gained significant insight into God’s character and the life He intended for them. Therefore, when they broke the trusting relationship with their Creator, their relationship with the Garden of Eden changed as well, and, as a sign of the broken relationship, they had to leave the garden. They lost the territory that God had given to them. Thus, the Garden of Eden became the symbol of abundant life, and we will rediscover its motifs in the theme of the Promised Land.How did the patriarchs perceive the promise of the land? (See Gen. 13:14-15; Gen. 26:3, 24; Gen. 28:13.) What do you think it means to us, as Adventists, to live as heirs of the promises (Heb. 6:11-15)?As Abraham entered the land God had shown him, by faith that land became the Land of Promise to him and his descendants. It remained the Land of Promise for 400 years. The patriarchs did not really own the land; it was not theirs in such a way that they were able to give it to their children as an inheritance. Rather, it belonged to God, as the Garden of Eden had belonged to Him. As Adam and Eve did not do anything that entitled them to the Garden of Eden, Israel had not contributed anything to deserve the land either. The Promised Land was a gift of God based on His initiative. Israel had no inherent right or claim to own the land (Deut. 9:4-6); it was only by God’s grace that they could possess it.The patriarchs were heirs of the promises until they were fulfilled. We, as Christ’s followers, have inherited even better promises (Heb. 8:6) that will be fulfilled if we become “imitators of those who through faith and patience inherit the promises” (Heb. 6:12, RSV).

Sabbath AfternoonRead for This Week’s Study: Gen. 3:17-24; Deut. 6:3; Josh. 13:1-7; Heb. 12:28; Lev. 25:1-5, 8-13; Ezek. 37:14, 25Memory Text: “Return to your stronghold, O prisoners of hope; today I declare that I will restore to you double” (Zechariah 9:12, ESV).Joshua 13-21 contains long lists of geographical boundary markers that delineate portions of land allocated to the tribes of Israel. For the modern reader, these lists might seem irrelevant, but they are based on a theological understanding of the Promised Land that is significant for us today. Through these concrete lists, God wanted to teach the Israelites that the land was not a dream. It was promised to them in a very tangible, measurable way. But they had to make that promise a reality by acting on it.That is, yes, God was going to give land to them as an inheritance; it was going to be a gift, made in fulfillment of what He promised their fathers. “ ‘ “See, I have set the land before you; go in and possess the land which the LORD swore to your fathers—to Abraham, Isaac, and Jacob—to give to them and their descendants after them” ’ ” (Deut. 1:8, NKJV). But yes, they, too, had their part to play.This week we will look at some theological concepts related to the Promised Land and their spiritual implications for those who claim all the promises found in Jesus.* Study this week’s lesson to prepare for Sabbath, November 29.

Further Thought: “Caleb’s faith now was just what it was when his testimony had contradicted the evil report of the spies. He had believed God’s promise that He would put His people in possession of Canaan, and in this he had followed the Lord fully. He had endured with his people the long wandering in the wilderness, thus sharing the disappointments and burdens of the guilty; yet he made no complaint of this, but exalted the mercy of God that had preserved him in the wilderness when his brethren were cut off. Amid all the hardships, perils, and plagues of the desert wanderings, and during the years of warfare since entering Canaan, the Lord had preserved him; and now at upwards of fourscore his vigor was unabated. He did not ask for himself a land already conquered, but the place which above all others the spies had thought it impossible to subdue. By the help of God he would wrest his stronghold from the very giants whose power had staggered the faith of Israel. It was no desire for honor or aggrandizement that prompted Caleb’s request. The brave old warrior was desirous of giving to the people an example that would honor God, and encourage the tribes fully to subdue the land which their fathers had deemed unconquerable.”—Ellen G. White, Patriarchs and Prophets, pp. 512, 513.“It was Caleb's faith in God that gave him courage, that kept him from the fear of man, and enabled him to stand boldly and unflinchingly in the defense of the right. Through reliance on the same power, the mighty General of the armies of heaven, every true soldier of the cross may receive strength and courage to overcome the obstacles that seem insurmountable.”—Ellen G. White, The Advent Review and Sabbath Herald, May 30, 1912.Discussion Questions:Discuss the power of peer pressure and the courage it takes to speak up when others do not. What is the role of courage in practicing our faith? How can we avoid being rude while standing for what we believe is right?Share in your class some examples of faith from your church or community that shaped your life and character. What are the traits of these people that are worth following?Think about and discuss the influence media has on our lives. How can we avoid its negative effect while harnessing its potential for good purposes?Reflect more on the humility of Joshua as a leader and his desire to live close to the sanctuary. In what ways does his example speak to you?

Changed by ContemplationContemplating the life example of great heroes of faith is essential for our spiritual growth. At the same time, our ultimate example is Jesus Christ—His life and teachings. How does focusing on the life of Jesus change us? See Heb. 12:1-2; 2 Cor. 3:18.Marco Iacoboni, a neuroscientist at the University of California, Los Angeles, researched the function of mirror neurons. These small cell circuits are activated both when we perform a certain action—such as laughing or embracing someone—and when we observe someone else performing the same action. The activity of these neurons reduces the distinction between seeing and doing.Ellen G. White speaks about the importance of beholding the character of Jesus: “Looking unto Jesus we obtain brighter and more distinct views of God, and by beholding we become changed. Goodness, love for our fellow men, becomes our natural instinct. We develop a character which is the counterpart of the divine character. Growing into His likeness, we enlarge our capacity for knowing God. More and more we enter into fellowship with the heavenly world, and we have continually increasing power to receive the riches of the knowledge and wisdom of eternity.”—Ellen G. White, Christ’s Object Lessons, p. 355.Read Romans 12:1-2. What two processes work for conflicting purposes in our lives? How can we be sure that we give room to the right one?In the summary chapter of his Epistle to the Romans, the apostle Paul speaks about two antagonistic forces trying to shape our lives. On the one hand, the surrounding world, with its various influences, tries to force us daily into its own mold, effecting a conformation in us that works from the outside in.To counteract this impact, the Holy Spirit is able to transform us inside out in a manner similar to the way a caterpillar metamorphoses into a beautiful butterfly. But for that process to happen, we need to consecrate ourselves to God and ask Him to continue the good work that He has started in us (Phil. 1:6). In the end, we have to make the conscious choice, moment by moment, to walk in the Spirit.

Humble HeroThe long lists of place names, which constituted landmarks on the borders of the territories assigned to the tribes of Israel, are bookended by the report of land allocation to the two heroes, Caleb and Joshua, of the first reconnoiter. Caleb received his inheritance first, while Joshua received his last. Up to this point, Joshua allocated the land to the tribes of Israel; now it is time for the people of Israel to give Joshua his inheritance.Read Joshua 19:49-51. What are the implications of the fact that the great leader of Israel who apportioned the land receives his inheritance last?The city that Joshua receives is Timnath-serah, a name composed of two words. The first, Timnath, derives from a verb (manah) whose meaning is to count or to assign, and it means portion or territory. The second word can be derived from a Hebrew verb (seracḥ), and it means excess or leftover (compare with Exod. 26:12). The name of Joshua’s city can be translated as the leftover portion or the remaining territory.The name of the city that Joshua has chosen from what was left testifies to the noble character of Israel’s second leader. First of all, he waited until all the people received their portion. Then, Joshua did not choose one of the densely populated territories of the land or the most impressive cities as his inheritance, but a modest city, or perhaps the ruins of it, in order to rebuild it with arduous work (compare with Josh. 19:50).Moreover, Timnath-serah was located near Shiloh, in the vicinity of the sanctuary, which shows where Joshua’s priorities lay and where his heart was bound. Certainly, after the newly born nation of Israel had been led into the Promised Land, and, with God’s help, secured the inheritance of each tribe and family, it would not have objected to Joshua’s demand for a more impressive inheritance. Yet, Joshua was content to live a simple life with a focus on what is most important, thus embodying the prayer expressed later by David: “One thing I have desired of the LORD, that will I seek: That I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in His temple” (Ps. 27:4, NKJV).What lessons can you draw for yourself regarding Joshua’s attitude? How might you apply it to yourself now?

The Power of ExampleRead Joshua 15:16-19, Judges 1:13, and Judges 3:7-11. What does this story tell you about the power of example? How is Caleb’s attitude being reproduced in the younger generation?In this passage, Caleb offers his daughter, Achsah, in marriage to the one who conquers Debir. Othniel captures the city and wins the hand of Achsah. This story is important because, once again, it reveals Caleb’s courage, faith, and readiness to take on challenges.It also shows that the next generation of Israelites followed the example of these giants of faith, Caleb and Joshua. As the older generation closes their ministry, there is a new generation ready to face the challenges and continue to fulfill God’s plan for Israel.In a way that is not unlike Caleb’s request to Joshua, “Give me this hill country,” Achsah, encouraged by her husband, displays the same faith and resolution that her father demonstrated. Through her determination and boldness, Achsah continues the line of Caleb’s example of the fulfillment of the promise to possess the land.Indeed, the land is a gift from Yahweh to Israel, but Israel must appropriate it by claiming the promises of the Lord with faith and courage. Achsah’s determination foreshadows the perseverance of those women in the Gospels who would not be turned away by the crowd or the disciples and would not give up until they received Jesus’ blessing for themselves and their families.Read Luke 18:1-5. What lesson is here for us?Passing on the torch of faith to the next generation is crucial to the fulfillment of the mission God has entrusted to us. Think about the challenges of passing on faith to the next generation, on the one hand, and about the opportunities for young people to assume more responsibility in the work of God, on the other. What can we do to facilitate and train youth to assume godly leadership? How crucial is our example in this process?

Give Me This Hill CountryRead Joshua 14:6-14, Numbers 14:24, Numbers 32:12, Deuteronomy 1:36, and Luke 6:45. How would you describe Caleb and Joshua’s attitude? What does it mean to follow the Lord fully?Caleb never forgot the promise the Lord had given him through Moses: that he would enter the land where his feet had trodden (Num. 14:24). Forty years later, he refers to his own report on the land as a word “as it was in my heart” (Josh. 14:7, NKJV). His report was based on his conviction that, with God’s guidance and help, Israel would be able to conquer the land.In contrast to the report of the other ten spies, who inspired fear among the Israelites, Caleb manifested a wholehearted trust and commitment to the promise of the Lord. The Hebrew phrase, which literally means “I was full after the LORD” (Josh. 14:8), is probably a short form of a longer idiom: “My heart was fully following the LORD,” or “I filled my heart to walk behind/after the LORD.” In contrast with others who walked after foreign gods and who did not follow the Lord fully, Caleb’s heart was wholly dedicated to the Lord.The same expression is later repeated twice, emphasizing Caleb’s faithfulness (Josh. 14:9, 14). His own characterization is in harmony with what the Lord Himself called a “different spirit” (Num. 14:24, NKJV) that distinguished Caleb from the other ten spies. Even at the age of 85, he continued to be an example of what the Lord can achieve through people whose hearts are fully dedicated to Him and His cause.Caleb understood that the territory each tribe would eventually possess was directly proportionate to the extent to which they dared to claim the promises of the Lord and how much land they were willing to tread upon by faith. God’s promises are not self-fulfilling, in the sense that they come true irrespective of our will. Rather, they require faith accompanied by resolute action. The Hebrew term ’ulay, “maybe” (Josh. 14:12), can express fear and doubt, but it usually denotes hope and the anticipation that something positive will take place (Gen. 16:2; Num. 22:6, 11; Num. 23:3).What compromises, “small” compromises, are the kinds of things that can keep us from fully following the Lord?

FaithfulnessRead Numbers 13:6, 30-32 and Joshua 14:6, 14. Who was Caleb? What was his place among the people of Israel?The name of Caleb comes from the Hebrew word keleb, “dog,” which occurs in the Old Testament always in a negative context. However, keleb is used in extra-biblical letters and hymns to express a servant’s courage, tenacity, and faithfulness to his or her master. In this respect, Caleb was faithful to his name, demonstrating throughout his life unwavering loyalty to his Lord.What does it say about Caleb that he was willing to speak his mind even though the majority of the spies had a completely different opinion, and the people of Israel threatened him with death? See Num. 14:6-10, 21-25; Num. 26:65; Num. 32:12.Consider these important Israelite leaders, contemporaries of Joshua and Caleb: Shammua, Shaphat, Igal, Palti, Gaddiel, Gaddi, Ammiel, Sethur, Nahbi, and Geuel. Do these names sound familiar?Probably not.Why? Because they are the names of the other ten spies sent by Moses to explore the land of Canaan. They are forgotten because their names were not worthy of being remembered. The report that they brought portrayed the Promised Land as impossible to conquer. They saw themselves as grasshoppers compared to the giants who inhabited some areas of the land, and their hearts melted with fear at the “impregnable” walls of the fortified cities in Canaan.Caleb, one of the two spies who brought a positive report, takes the lead in presenting another possibility: the attitude of faith. He was willing to speak up for what he knew was right, despite the opposition, even in the face of potential death: “And all the congregation said to stone them with stones” (Num. 14:10, NKJV).What do you do when most people around you seem to have a different opinion, one that goes contrary to your deepest convictions?

Sabbath AfternoonRead for This Week’s Study: Num. 13:6, 30-32; Josh. 14:6-14; Luke 18:1-5; Josh. 19:49-51; 2 Cor. 3:18; Rom: 12:1-2Memory Text: “Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith” (Hebrews 13:7, ESV).Every parent knows that their children learn by example, don’t they? How many parents have fretted over seeing their children follow their bad traits instead of their good ones? Whatever our age, we find it easier to do wrong than to do right. It’s just part of what it means to be fallen beings. “For what I will to do, that I do not practice; but what I hate, that I do” (Rom. 7:15, NKJV). Who can’t relate?From birth, humans are shaped by the power of example. We learn to do the most basic things in life, such as walking, talking, and expressing our emotions, by imitating those closest to us. As adults, we still need role models, and, even if they are not perfect, we can admire and emulate those spiritual traits that made them giants of faith.This week, we will take a deeper look into the personal examples of two giants of faith in the book of Joshua: Caleb and Joshua. What is it that made them stand out in their generation and play a key role in the life of God’s people during one of the most crucial periods of Israel’s history?* Study this week’s lesson to prepare for Sabbath, November 22.

Further Thought: Read Ellen G. White, “The Blessings and the Curses,” pp. 499-503, in Patriarchs and Prophets.“According to the directions given by Moses, a monument of great stones was erected upon Mount Ebal. Upon these stones, previously prepared by a covering of plaster, the law was inscribed—not only the ten precepts spoken from Sinai and engraved on the tables of stone, but the laws communicated to Moses, and by him written in a book. Beside this monument was built an altar of unhewn stone, upon which sacrifices were offered unto the Lord. The fact that the altar was set up on Mount Ebal, the mountain upon which the curse was put, was significant, denoting that because of their transgressions of God's law, Israel had justly incurred His wrath, and that it would be at once visited, but for the atonement of Christ, represented by the altar of sacrifice.”—Ellen G. White, Patriarchs and Prophets, p. 500.“But the Communion service was not to be a season of sorrowing. This was not its purpose. As the Lord's disciples gather about His table, they are not to remember and lament their shortcomings. They are not to dwell upon their past religious experience, whether that experience has been elevating or depressing. They are not to recall the differences between them and their brethren. The preparatory service has embraced all this. The self-examination, the confession of sin, the reconciling of differences, has all been done. Now they come to meet with Christ. They are not to stand in the shadow of the cross, but in its saving light. They are to open the soul to the bright beams of the Sun of Righteousness.”—Ellen G. White, The Desire of Ages, p. 659.Discussions Questions:What does it mean to you to seek first the kingdom of God? How does that principle shape your daily life?Look at your answer to Wednesday’s final question about how easy it is to forget the Lord amid the daily rush of life. In class, discuss why it is so easy to do. What are some solutions?As Adventists, we believe that Jesus is ministering on our behalf in the heavenly sanctuary. How can this conviction be a constant source of hope and strength? Why should the knowledge that it is Jesus who is up there making “intercession” (Heb. 7:25) for us help us realize just what good news His work in the heavenly sanctuary is, especially now in the antitypical Day of Atonement?

Longing for His PresenceRead Joshua 18:1-2. What was the activity for which Joshua interrupted the process of allotting the land?After the description of the territories allotted to the two greatest tribes on the west side of the Jordan and to the half-tribe of Manasseh, this passage portrays an assembly of the congregation at Shiloh, where the land is apportioned to the remaining seven smaller tribes.The establishment of the sanctuary, “My Tabernacle,” represents the fulfillment of God’s promise to live among His people (Exod. 25:8; Lev. 26:11-12) and reveals the central theme of the book: God’s presence in the middle of Israel has made possible the possession of the land and is going to be a continual source of blessing for Israel and, through them, to all the earth (Gen. 12:3). The worship of God takes center stage and preeminence, even over conquest and allotment of the land! The presence of the sanctuary, and later the temple, should have always helped the people realize the presence of God among them and their obligations to follow the covenant.Read Hebrews 6:19-20; Hebrews 9:11-12; and Hebrews 10:19-23. What can we as Christians, who do not have an earthly sanctuary enshrining the physical presence of God among us, learn from Joshua?The appearance of the sanctuary should not come as a sudden surprise, because the theme of the sanctuary has been present in the Joshua narrative through the ark of the covenant. This was the central piece of furniture in the Most Holy Place, and it marked the first two sections of the book: the crossing and the conquest. Now, by placing the erection of the tabernacle in the focal point of the land distribution, Joshua shows that all the life of Israel revolved around the sanctuary, the earthly headquarters of Yahweh.It is even more important for us, as Christians living in the antitypical Day of Atonement, to focus our eyes on the heavenly sanctuary as we continue our struggle with the modern (or postmodern) giants that challenge our faith, hope, and spiritual inheritance. As we constantly rely on the work that Christ accomplished on the Cross and in the

Written on StonesRead Joshua 8:32-35. What is the meaning of the act described in these verses, and what should it say to us today?Mount Ebal is mentioned only in Deuteronomy (Deut. 11:29; Deut. 27:4, 13) and in the book of Joshua (Josh. 8:30, 33). Along with Gerizim, it was the site where the blessings and curses of the covenant were to be recited. More specifically, according to Deuteronomy 11:29 and Deuteronomy 27:4, 13, it had to be the site of the curses. Here the Israelites were to stand on either side of the ark in the presence of the priests (Josh. 8:33). One group stood in front of Mount Ebal, the other in front of Mount Gerizim. Here they symbolically enacted the two possible ways of relating to the covenant. The sacrifices that were brought there pointed to Jesus, who took upon Himself all the curses of the covenant, so that all who believe in Him might enjoy its blessings (Gal. 3:13, 2 Cor. 5:21).Why was it necessary to write a copy of the covenant on a monument, visible to all? (See Deut. 4:31; Deut. 6:12; Deut. 8:11, 14; 2 Kings 17:38; Ps. 78:7.)We humans tend to be forgetful. We crowd the increasingly bewildering demands of everyday life into shorter and shorter segments of time. We inevitably forget things that do not recur with the same frequency or intensity. At every communion service, we have a special occasion to rededicate ourselves to the Lord and to renew our covenantal commitment. It would be good to perceive these opportunities not only as chances for individual re-consecration but also as occasions of corporate renewal of our allegiance to God. In an increasingly individualistic society, we must rediscover the power of belonging to a community that shares the same worldview, the same values and beliefs, and the same mission.How easy do you find it, in the rush and hubbub of life, to forget the Lord and seek to do things in your own strength and power? Why is this so easy to do, especially when things are going well for you?

Altars of RenewalWhat was Joshua’s motivation for building an altar to the Lord? Read Josh. 8:30-31; compare with Deut. 11:26-30, Deut. 27:2-10.In the time of the patriarchs, altars marked the path of their pilgrimage and became tangible representations of their claim to the land, which had been promised by God. Now, by erecting an altar, the Israelites bore witness to the fulfillment of the promises given to their forefathers. In this case, the erection of the altar is the direct fulfillment of the instructions given by Moses (Deut. 11:26-30, Deut. 27:2-10).Joshua 8:30-35 plays a significant role in shaping the whole theological message of the book. By linking one of the most gruesome, violent stories (war) to something totally different—a scene of covenant reaffirmation (worship)—Joshua takes us back to one of the most important theological themes launched in the book at the outset: Joshua has the mandate of leading Israel to a life of covenantal obedience (Josh. 1:7). This is also the picture of Joshua at the end of the book (Joshua 24).Notwithstanding the importance of warfare and the conquest, there is something even more vital: loyalty to the requirements of God’s law. The conquest is only one step in the fulfillment of God’s plan for Israel and the restoration of all humanity. Faithfulness to the precepts of the Torah constitutes the ultimate question in the destiny of humanity. Joshua writes the copy of the law on large, whitewashed stones, different from the stones of the altar (compare with Deut. 27:2-8). Thus, the stones, which probably contained the Ten Commandments, formed a separate monument in the vicinity of the altar, constantly reminding the Israelites of the privileges and duties implied in the covenant.Joshua foreshadows the New Testament Jehoshua (Jesus), whose mission was, among other things, to lead humanity back to obedience to God. In order to accomplish this goal, He had to undertake a conflict with the powers of evil. His ultimate goal was to fulfill the covenant requirements on our behalf: “For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us” (2 Cor. 1:20, NKJV).What are some spiritual practices we can do now that can have the same functions as building an altar had in ancient times?