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?

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?

PassoverWhy is it significant that Joshua chose to celebrate Passover despite the pressing and immense task of taking the Promised Land? Read Josh. 5:10; Exod. 12:6; Lev. 23:5; Num. 28:16; Deut. 16:4, 6.The second important activity that precedes the conquest is the celebration of Passover. This takes place in the evening of the fourteenth day of the month, in careful compliance with the instructions given by God. The symbolic significance of the Passover observance receives special emphasis: the events in Joshua mirror those of the Exodus. Passover evokes the night of the tenth plague (Exodus 12), when the angel of the Lord killed all the firstborn in Egypt and spared the Israelites. This is followed by the Exodus from Egypt, the crossing of the Red Sea, and the journey through the wilderness.In contrast, the story of the second generation starts in the wilderness, continues with the crossing of the Jordan, involves circumcision and the celebration of Passover, and leads to the crucial moment when another miraculous intervention of the Lord is to be expected against the enemies of Israel, the inhabitants of Canaan. Together with all the preceding acts, the celebration of Passover marks the beginning of a new era in Israel’s history.Also, through the symbol of the sacrificial lamb, the Feast of Passover pointed back to the redemption of the Israelites from Egyptian bondage. But it also pointed forward to its antitypical fulfillment in the Lamb of God (John 1:29, 36; 1 Cor. 5:7; 1 Pet. 1:18-19), who ransomed us from the bondage of sin. At the Lord’s Supper, before offering Himself as the Ultimate Sacrifice, Jesus transformed Passover into a memorial of His death (Matt. 26:26-29, 1 Cor. 11:23-26).However, Passover and the Lord’s Supper signal an even more glorious reality: that of the redeemed multitude passing into the heavenly Canaan. John the revelator portrays this antitypical “crossing” event as the 144,000 walking on the sea of crystal, the antitypical Red Sea and river Jordan, before the throne of God (Rev. 4:6; Rev. 7:9-10) and celebrating the antitypical Passover and Lord’s Supper at the marriage supper of the Lamb (Matt. 26:29, Rev. 19:9).What are ways we can, even when we are not celebrating the Lord’s Supper, keep the reality of the Cross always before us?

Covenant FirstRead Joshua 5:1-7. Why did the Lord command Joshua to circumcise the second generation of Israelites at this particular time of the conquest?After the exploration of the country, the encouraging report of the spies, and the miraculous crossing over the Jordan, we would expect an immediate engagement with the enemy. However, there is something more important than the military conquest: Israel’s covenant with God.Before the new generation could engage in taking the land, they needed to be fully aware of their special relationship with the Owner of the land. The renewal of the covenant sign comes as a response to God’s gracious and miraculous act of bringing Israel safely across the Jordan.Our covenant with God should always be an answer of gratitude for what He has already accomplished for us, never an act of trying to obtain some benefit by legalistic conformity to His requirements. (This same concept, no doubt, was crucial to Paul’s struggles with those who insisted that Gentile male converts be circumcised, as seen most clearly in his letter to the Galatians.)Israel was on the verge of the greatest military campaign of its history, and we would expect the whole camp to be busy with war preparations. It was, but not in the conventional sense. Instead of harnessing the horses and sharpening the swords, they engaged in a ritual that left most of the fighting force vulnerable for at least three days.They did this in order to celebrate their relationship with their God, who delivered them from Egypt. Why? Because they recognized that the battle belongs to the Lord. He is the one who grants them victory and success. Jesus formulated the same principle in slightly different words: “ ‘But seek first the kingdom of God and His righteousness, and all these things shall be added to you’ ” (Matt. 6:33, NKJV). Most of the time, everyday life seems to pressure us with the urgency of so many important things that we forget to give priority to the most important thing in our life: the daily renewal of our commitment to Christ.Think about the times you have neglected time with God because of more “important” matters. Why is this so easy to do, and how can we fight against it?

Sabbath AfternoonRead for This Week’s Study: Josh. 5:1-7; Exod. 12:6; 1 Cor. 5:7; Josh. 8:30-35; Deut. 8:11, 14; Heb. 9:11-12Memory Text: “ ‘But seek first the kingdom of God and his righteousness, and all these things will be added to you’ ” (Matthew 6:33, ESV).This week we are going to look at some key moments during Israel's presence in the Promised Land, when Israel rededicated themselves to the Lord, sometimes in the face of impending danger. Joshua made the seemingly irrational decision to circumcise the Israelites on enemy territory (Josh. 5:1-9); to celebrate the Passover in the face of imminent danger (Josh. 5:10-12); to build an altar and worship the Lord while the conquest was in full swing (Josh. 8:30-35); and to set up the tabernacle of the Lord when seven tribes in Israel had not yet received their inheritance (Josh. 18:1-2).In our busy lives, we tend to give attention to the urgencies that life throws at us. Very often we neglect to carve out quality time to renew our commitment to God and to pause and express our thankfulness for what He has done and daily continues to do for us. Morning and evening worship, as well as the family altar, seem to be so out of context in our overcharged, convenience-driven, and achievement-oriented life. Yet, deep in our hearts, we all know that the occasions spent together with God and our loved ones are the best investment of our limited time.* Study this week’s lesson to prepare for Sabbath, November 15.

Further Thought: Read Ellen G. White, “The Fall of Jericho,” pp. 493-498, in Patriarchs and Prophets.“The deadly sin that led to Achan’s ruin had its root in covetousness, of all sins one of the most common and the most lightly regarded. . . .“Achan acknowledged his guilt, but when it was too late for the confession to benefit himself. He had seen the armies of Israel return from Ai defeated and disheartened; yet he did not come forward and confess his sin. He had seen Joshua and the elders of Israel bowed to the earth in grief too great for words. Had he then made confession, he would have given some proof of true penitence; but he still kept silence. He had listened to the proclamation that a great crime had been committed, and had even heard its character definitely stated. But his lips were sealed. Then came the solemn investigation. How his soul thrilled with terror as he saw his tribe pointed out, then his family and his household! But still he uttered no confession, until the finger of God was placed upon him. Then, when his sin could no longer be concealed, he admitted the truth. How often are similar confessions made. There is a vast difference between admitting facts after they have been proved and confessing sins known only to ourselves and to God. Achan would not have confessed had he not hoped by so doing to avert the consequences of his crime. But his confession only served to show that his punishment was just. There was no genuine repentance for sin, no contrition, no change of purpose, no abhorrence of evil.”—Ellen G. White, Patriarchs and Prophets, pp. 496-498.Discussion Questions: Discuss the implications of the tenth commandment (Exod. 20:17) in a world dominated by advertisements and consumerism. How can we practically distinguish between a want and a need, and why is that distinction important?Read Daniel’s prayer in Daniel 9:4-19. Why is it significant that Daniel, in confessing Israel’s sins, kept on saying “we” did all these bad things, even though we have no record of Daniel himself ever doing evil?Think about the question at the end of Thursday’s study. Why was the Israelites’ obedience to all the “statutes and judgments” so important to their witness? How does this same principle apply to our church today? That is, how much more effective would our witness be if we actually followed all that we have been given by God?

A Witness to God’s PowerAs we have learned (see lesson five), God had given the pagan nations an opportunity to know about Him and to turn from their evil ways. They, however, had refused and were ultimately facing the judgment of God.Read Joshua 7:6-9, which deals with Joshua’s initial reaction to the calamity that befell them. Focus especially on Joshua 7:9. What important theological principle is found in his words?At first, Joshua sounds like the children of Israel did in the midst of their hardships after leaving Egypt, such as: “ ‘Oh, that we had died by the hand of the LORD in the land of Egypt, when we sat by the pots of meat and when we ate bread to the full! For you have brought us out into this wilderness to kill this whole assembly with hunger’ ” (Exod. 16:3, NKJV).And here’s Joshua: “ ‘Alas, Lord GOD, why have You brought this people over the Jordan at all—to deliver us into the hand of the Amorites, to destroy us? Oh, that we had been content, and dwelt on the other side of the Jordan!’ ” (Josh. 7:7, NKJV).Soon after, however, he shows his great concern for the damage that the name and reputation of God will take from this defeat. “ ‘For the Canaanites and all the inhabitants of the land will hear it, and surround us, and cut off our name from the earth. Then what will You do for Your great name?’ ” (Josh. 7:9, NKJV).This reveals a theme and principle that was central to God’s purposes with Israel. Though He wanted the pagan nations around them to see what great things God would do for His people who obeyed Him, they could also, as Rahab did, learn about Israel’s God by the power of His people’s conquests. On the other hand, were things to go badly, as they did here, the nations would deem Israel’s God weak and ineffective (see Num. 14:16, Deut. 9:28), which could embolden Canaanite resistance.In other words, even in the context of the Hebrews’ taking the land, great issues and principles were involved, which included bringing honor and glory to God, who was also the only hope for the pagans, as well as for Israel.Read Deuteronomy 4:5-9. In what ways can we see a parallel here between Israel and their witness to the world and our witness as Seventh-day Adventists today?

The Door of HopeRead Joshua 8:1-29. What does this story tell us about how God can transform our most abysmal failures into opportunities?The strategy of Yahweh converts Israel’s initial defeat into a tactical advantage, thus transforming the Valley of Achor (Hebrew word for “trouble”) into a door of hope (compare with Hos. 2:15). Having gained too much self-confidence by their first victory over the Israelites, the citizens of Ai repeat their strategy in attacking the Israelites who feign retreat and defeat. Once the inhabitants of Ai are lured out of their stronghold, the 30,000 Israelites, positioned not too far behind the city (Josh. 8:4), will capture the empty city by setting it on fire. Joshua 8:7 makes it clear that it is not the strategy that brings victory, but it is the Lord Himself who will grant the victory and hand the city of Ai over to the Israelites. Even in a chapter in which the military aspects dominate the narrative more than in any other chapter of the book, the text highlights the underlying truth that victory is the gift of Yahweh.The decisive moment of the battle occurs when the men of Ai leave the city and start pursuing the Israelites. This is the second time that God speaks in the whole chapter after He gave the strategy in Joshua 8:2, signaling that He oversees the battle. Until this moment, we don’t know the outcome of the battle. From this point onward, it becomes clear that the Israelite army is victorious.The weapon in the hand of Joshua was a sickle sword, or scimitar, rather than a sword or javelin. In the time of Joshua, it may not have been used as an actual weapon, but it had become a symbol of sovereignty. And, besides giving the signal for attack, it expresses God’s sovereignty in the defeat of Ai. By stretching out the sickle sword until the full victory is won, Joshua is shown to have fully assumed the leadership role Moses exercised at the crossing of the Red Sea (Exod. 14:16) and in the war against the Amalekites (Exod. 17:11-13), where Joshua personally led the combat.This time there is no visible, miraculous intervention of God, yet the victory over Ai is no less divinely assisted than that over the Egyptians in the first generation or in the recent victory over Jericho. The key to success is in Joshua’s faith in the word of the Lord and his unwavering obedience to it. The principle seen in this story remains valid for God's people today, wherever they live and whatever their challenges.

Fateful ChoicesRead Joshua 7:19-21. What is Joshua asking Achan to do? What is the significance of such a request? How do we understand his confession?Joshua asks Achan to do two things: first, to give glory to God and honor Him. Second, to confess what he has done without concealing it. Achan was supposed to give glory to God by admitting what he had done. The term used here (todah) can refer to thanksgiving (Ps. 26:7, Isa. 51:3, Jer. 17:26), but also to the confession of sin (Ezra 10:11).Unfortunately, the biblical text gives no indication that Achan showed any sign of real repentance. He hoped until the end to remain hidden. His defiant attitude qualified him to be regarded as a high-handed offender, for whom there was no atonement according to the law of Moses (compare with Num. 15:27-31).The words of Achan in Joshua 7:21 are reminiscent of the fall of Adam and Eve. Eve saw (ra’ah) that the tree was desirable (kḥamad) and finally took (laqakḥ) from its fruit (Gen. 3:6). In his confession, Achan admits that he saw (ra’ah) in the plunder a beautiful mantle of Shinar, 200 shekels of silver, and a bar of gold. He then coveted (kḥamad) and took (laqakḥ) them. Just as in the case of Adam and Eve, the choice of Achan reveals that the sin of covetousness is the sin of unbelief. It suspects God of not wanting the best for His creatures and of hiding some exquisite pleasures from them, which belong to the realm of divinity only.Besides the allusion to the primordial human fall, the text highlights a stark contrast between the attitudes of Rahab (compare with Josh. 2:1-13) and that of Achan. The one took the spies to the roof and hid them from the soldiers; the other took forbidden things and hid them from Joshua. The one showed kindness to the Israelite spies and helped them secure victory; the other brought trouble on Israel by his greed and secured defeat. The one made a covenant with the Israelites; the other broke the covenant with Yahweh. Rahab saved herself and her family, and they became respected citizens in Israel; Achan doomed himself and his family to death and became an example of ignominy.Think about the sin of covetousness. How can we avoid succumbing to it, no matter how much we have or don't have? (Compare with Luke 12:15.)