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: Read Ellen G. White, “Crossing the Jordan,” pp. 483, 484, in Patriarchs and Prophets.“Study carefully the experiences of Israel in their travels to Canaan. Study the third and fourth chapters of Joshua, recording their preparation for and passage over the Jordan into the promised land. We need to keep the heart and mind in training, by refreshing the memory with the lessons that the Lord taught His ancient people. Then to us, as He designed it should be to them, the teachings of His Word will ever be interesting and impressive.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 2, p. 994.“Modern Israel are in greater danger of forgetting God and being led into idolatry than were His ancient people. Many idols are worshiped, even by professed Sabbathkeepers. God especially charged His ancient people to guard against idolatry, for if they should be led away from serving the living God, His curse would rest upon them, while if they would love Him with all their heart, with all their soul, and with all their might, He would abundantly bless them in basket and in store, and would remove sickness from the midst of them.”—Ellen G. White, Testimonies for the Church, vol. 1, p. 609.Discussion questions:Discuss in your class the miraculous crossing of the Jordan. How would you define miracles? Why does it seem that God is not performing similar miracles today?What practical ways can you suggest in your class for preventing spiritual forgetfulness, both as individuals or as a church? While it is important that we have an ongoing dynamic relationship with God, and that we don't build our whole Christian experience on powerful past experiences, how can we still use our past experiences as reminders of how God has worked in our lives?How do you think the Sabbath can, on the one hand, help us remember God’s interventions in our lives, and, on the other, give us a foretaste of the promised rest in His kingdom? How does the Sabbath point not only to what we are supposed to remember but to what we can hope for in the future?

Beyond the Jordan“He turned the sea into dry land;They went through the river on foot.There we will rejoice in Him” (Ps. 66:6, NKJV).Both the crossing of the Red Sea and of the Jordan are markers of a new era in biblical history, and both carry symbolic significance (see Ps. 66:6, Ps. 114:1-7, and 2 Kings 2:6-15). Already in the Old Testament there are texts that link the two crossing events and recognize a meaning, which points beyond the original settings. In Psalm 66, the psalmist celebrated God’s redemptive act in his life (Ps. 66:16-19) by referring to the historical examples of the crossing of the Red Sea and of the Jordan.Psalm 114 also ties the two events together, not because the author did not see a chronological difference between them, but because of the theological significance that the two crossings share. Thus, both events are seen as contributing to a change in Israel’s status, once from slavery to freedom, then from nomadic landlessness to nationhood. In these psalms, the examples of the two crossings illustrate the change in status of the author from oppression, poverty, helplessness, and humiliation to safety, well-being, salvation, and dignity.It is also by the Jordan that Elijah’s translation takes place in the context of a similar miracle to the one recorded in Joshua. For Elijah, the crossing brought the most significant status change in his life: he was taken to heaven. For Elisha, the change is also important: the prophet’s assistant (1 Kings 19:21) becomes the prophet of the nation (2 Kings 2:22).Read Matthew 3:16-17 and Mark 1:9. How do these writers of the New Testament imply a symbolic, spiritual meaning of the Jordan River?The earthly ministry of Jesus, as the Representative of Israel, follows the pattern of the history of ancient Israel. Jesus undergoes the “Red Sea” and “Jordan” experiences. He is called out of Egypt after a death decree (Matt. 2:14-16), spends 40 days in the wilderness (Matt. 4:2) similar to ancient Israel’s 40 years, and, as a transition from His private life to His public ministry, He is baptized in the Jordan (Matt. 3:16-17; Mark 1:9).Later, Hebrews 3-4 recognizes the symbolic significance of the crossing of the Jordan and presents the entrance into Canaan as foreshadowing the “rest of grace” that Christians enter through faith.

ForgetfulnessRead Joshua 4:20-24 in the light of the following verses: Judg. 3:7; Judg. 8:34; Ps. 78:11; Deut. 8:2, 18; Ps. 45:17. Why was it so important to remember the mighty deeds of the Lord?Notice the change in person in Joshua 4:23. The waters of the Jordan are referred to as having been dried up before “you,” that is, before all the Israelites who have just crossed the Jordan. In contrast, the Red Sea is said to had been dried up before “us,” those who were still present from the first generation and who experienced the Exodus. The two events experienced by two different generations were similar in significance, which enabled the second generation, through the testimony of their parents, to rediscover the same meaning of the Jordan crossing for themselves.Generally, we perceive forgetfulness as a normal trait of all human beings. However, forgetfulness in the spiritual sense can lead to serious consequences.Even today, if we want to maintain our identity as a people with a peculiar calling and mission, we will have to create occasions for refreshing both our individual and corporate spiritual memory in order to keep in focus where we are coming from, who we are, and what we are here for.Read 1 Corinthians 11:24-25 and John 14:26. Why must we always remember what Christ did for us? What else really matters without it?Ellen G. White clearly understood that without constantly guiding ourselves in the light of God’s past acts and revelation, we will surely lose the motivation to carry out our mission in the future: “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.”—Ellen G. White, Life Sketches, p. 196.Though it is important to remember the past and how the Lord has worked in your life, why must you day by day have an experience with Him and the reality of His love and presence now?

RememberRead Joshua 4. Why did God ask the Israelites to build a memorial?The purpose of these stones is to become a “sign.” The Hebrew term ’ot is often associated with the word “wonder” and can refer to miraculous acts done by God (see yesterday's study), such as the plagues on Egypt (Exod. 7:3, Deut. 4:34). It can also carry the meaning of “symbol” or “token,” as an outward sign of a deeper or transcendent reality. For example, the rainbow is a “sign” of the covenant (Gen. 9:12-13); the blood on the doorposts and lintels of the Israelite houses is also called a “sign” (Exod. 12:13); and most significantly, the Sabbath is a “sign” of Creation and of God’s sanctifying presence (Exod. 31:13, 17; Ezek. 20:12).Here, the sign functions as a memorial, reminding each subsequent generation of the miracle of the crossing. The term memorial (zikkaron) comes from the word zakar, “to remember,” which denotes more than a passive act of recalling something. It implies a remembering followed by a proper action (Deut. 5:15, Deut. 8:2). The setting up of stone memorials (Gen. 28:18-22) and rituals that triggered questions (Exod. 12:26-27; Deut. 6:20-25) was common in the Old Testament. Instead of repeating the miracles again and again, God establishes monuments that evoke the memory of His great acts and prompt meaningful answers. Therefore, the sign is to be there “forever,” implying the need to keep this miracle of the Lord in the collective memory of His people perpetually.The potential question of future generations is significant because it is formulated in a personal way: “What are these stones to you?” Each new generation must internalize and understand the meaning of these stones for themselves personally. The faith in a miracle-making God can be kept alive only if each generation rediscovers the significance of the mighty acts of Yahweh for themselves. Such a faith will make a major difference between living out faithfully Bible-based traditions, and traditionalism, the dead religion of the living generation deprived of its original value and fervor. In the end, we need to make our Bible-based faith our own. No one, especially our ancestors, can believe for us.What are some of the memorials, personal memorials, from your own walk with the Lord that help you remember what He has done for you?

Read for This Week’s Study: Joshua 3, Num. 14:44, Luke 18:18–27, Joshua 4, John 14:26, Heb. 4:8–11. Memory Text: “ ‘For the Lord your God dried up the waters of the Jordan for you until you passed over, as the Lord your God did to the Red Sea, which he dried up for us until we passed over, so that all the peoples of the earth may know that the hand of the Lord is mighty, that you may fear the Lord your God forever’ ” (Joshua 4:23, 24, ESV). The police officer signaled. John had to pull over. The officer asked for his driver’s license, and, at that moment, it dawned on John that he had left his wallet, with his driver’s license, in the office. John explained what happened, and the officer asked about his job. John responded that he was a professor. As the officer gave John a ticket, he told him not to think of it as a fine. “It’s tuition,” he said. “When people want to learn something, they pay tuition. This is your tuition to learn not to forget your license when driving. Have a good day, professor!” As human beings, we are prone to forget things that are not constantly in our sight. We forget to return phone calls, respond to emails, water the plants, send birthday wishes, and so forth. The list could go on. Forgetting about our spiritual needs, however, could have more severe consequences than simply receiving a fine, especially because we are dealing with what is, literally, our eternal destiny. Let’s study the crossing of the Jordan by the Hebrews and see what we can learn from their experiences. * Study this week’s lesson to prepare for Sabbath, October 18

Further Thought: Read Ellen G. White, “Crossing the Jordan,” pp. 482, 483, in Patriarchs and Prophets. After this story of Rahab and the spies, the rest of the Old Testament is silent about her until she emerges again in the genealogy of Jesus. It is stated that she became the wife of Salmon (from the tribe of Judah), the mother of Boaz, and the mother-in-law of another remarkable woman mentioned in the same genealogy: Ruth (Matt. 1:5; compare with Ruth 4:13, 21). Through her faith in God, the prostitute of Jericho, condemned to total destruction, becomes a significant link in the royal line of David and a progenitor of the Messiah. This is what God is able to accomplish through faith, even if it might be only the size of a mustard seed (Matt. 17:20, Luke 17:6). “And her [Rahab’s] conversion was not an isolated case of God’s mercy toward idolaters who acknowledged His divine authority. In the midst of the land a numerous people—the Gibeonites—renounced their heathenism and united with Israel, sharing in the blessings of the covenant. “No distinction on account of nationality, race, or caste, is recognized by God. He is the Maker of all mankind. All men are of one family by creation, and all are one through redemption. Christ came to demolish every wall of partition, to throw open every compartment of the temple courts, that every soul may have free access to God. His love is so broad, so deep, so full, that it penetrates everywhere. It lifts out of Satan’s influence those who have been deluded by his deceptions, and places them within reach of the throne of God, the throne encircled by the rainbow of promise. In Christ there is neither Jew nor Greek, bond nor free.”—Ellen G. White, Prophets and Kings, pp. 369, 370. Discussion Questions: Ê Discuss the whole question of “second chances” (and more) and how we are to extend them to others. At the same time, how can we also be careful not to abuse this concept? Think, for example, about a woman in an abusive relationship, in which she is counseled to keep going back (“grace”), only in some cases for the abuse to continue? How do we find the right balance here? Ë Discuss Rahab as a model of faith. How can we appreciate the openness of people to God, even if their lifestyle is far from the biblical ideal? How is it possible to appreciate their faith while not condoning some of their practices? Ì Joshua managed to combine justice and grace in a practical way in order to solve the predicament caused by the deceit of the Gibeonites and through his own negligence in not consulting the Lord. Think of a situation in your life that requires both justice and grace. What are some practical ways of merging the two?

Surprising GraceRead Joshua 9:21–27. How did Joshua’s solution combine justice withgrace?________________________________________________________________________________________________________Even if the people of Israel had wanted to attack the Gibeonites, theywould not have been allowed to pursue it because of the oath sworn bythe rulers of the congregation. The Israelite leaders acted according to theprinciple that an oath, as long as it does not involve wrongdoing or criminalintent (Judg. 11:29–40), is binding, even if it leads to one’s personal hurt.In the Old Testament, being prudent before making an oath and thekeeping of one’s oath are seen as virtues of the pious (Ps. 15:4; Ps.24:4; Eccl. 5:2, 6). Because the oath was made in the name of the Lord,the God of Israel, the leaders could not change it.With the solemn oath taken by the leaders of Israel, the destiny ofIsrael was indissolubly linked to that of the Gibeonites. In fact, throughtheir designation as woodcutters and water carriers for the house ofGod (Josh. 9:23), the Gibeonites became part and parcel of Israel’sworshiping community. Joshua’s answer, in contrast to the verdict ofthe rulers of Israel, which decreed servitude for “all the congregation”(Josh. 9:21, NKJV), transformed the curse into a potential blessing forthe Gibeonites (compare with 2 Sam. 6:11).The subsequent history of Gibeon testifies to the high religiousprivileges the city enjoyed, as well as to their loyalty to God’s people.The vow taken by Israel remained in place down through generations,so that when the Israelites returned from the Babylonian captivity, theGibeonites were among those who helped rebuild Jerusalem (Neh.7:25). Their actions will have eternally positive consequences but onlybecause of God’s grace.What might have happened had the Gibeonites disclosed their identityand requested mercy as Rahab did? We don’t know, but we cannot ruleout the possibility that even a consultation of God’s will could haveresulted in an exemption of the Gibeonites from destruction. God’sultimate purpose is not to punish sinners but to see them repent and togrant them His mercy (compare with Ezek. 18:23 and Ezek. 33:11). Thesubterfuge of the Gibeonites has to be perceived as an appeal to God’smercy, to His kind and just character. It was the Canaanites’ refusal torepent and their defiance of God’s purposes that led to the decision fortheir annihilation (Gen. 15:16). God honored the recognition of Hissupremacy by the Gibeonites, as well as their desire for peace rather thanrebellion, and their willingness to give up idolatry and to worship theonly true God.

Conflicting ValuesRead Joshua 9:1–20. What are the similarities and differences betweenthe story of Rahab and that of the Gibeonites? Why are they meaningful?________________________________________________________________________________________________________This chapter of Joshua starts by informing us that the Canaanitekings who usually ruled over small city-states decided to create acoalition against the Israelites. By contrast, the inhabitants of Gibeondecided to establish a covenant with Israel.In order to trick the Israelites into making a covenant with them, theGibeonites resort to the scheme of being ambassadors from a foreigncountry. According to Deuteronomy 20:10–18, God made a distinctionbetween the Canaanites and people who lived outside the PromisedLand.The word translated as “craftily” or “cunningly” can be used with apositive meaning, denoting prudence and wisdom (Prov. 1:4; Prov. 8:5,12), or negatively, implying criminal intent (Exod. 21:14, 1 Sam. 23:22,Ps. 83:3). In the case of the Gibeonites, behind their treacherous actionlies a less-destructive intent of self-preservation.The speech of the Gibeonites is strikingly similar to that of Rahab.Both acknowledge the power of Israel’s God, and both acknowledgethat Israel’s success is not simply a human feat. In contrast to otherCanaanites, they do not rebel against Yahweh’s plan to grant the landto the Israelites, and they admit that the Lord Himself is driving thesenations out before Israel. The news of the deliverance from Egypt,and the victories over Sihon and Og, prompt both Rahab and theGibeonites to seek an alliance with the Israelites. However, instead offully acknowledging their willingness to surrender to the God of Israel,as Rahab does, the Gibeonites resort to a subterfuge.The law of Moses made provisions for learning the will of God insuch cases as this (Num. 27:16–21). Joshua should have inquired forthe will of the Lord and avoided the deception of the Gibeonites.The fundamental duty of a theocratic leader, and of any Christianleader, is to seek God’s will (1  Chron. 28:9, 2  Chron. 15:2, 2  Chron.18:4, 2  Chron. 20:4). By neglecting it, the Israelites were compelledeither to violate the fundamental conditions of conquering the land or tobreak an oath made in the name of the Lord, which was equally binding.How often have you found yourself struggling between whatappears to be two conflicting biblical values?

New AllegianceRead Joshua 2:12–21 and Exodus 12:13, 22, 23. How do the texts in Exodushelp you understand the agreement between the spies and Rahab?________________________________________________________________________________________________________Rahab’s deal is very clear: life for life and kindness for kindness. Theword cḥesed (Josh. 2:12), “loving-kindness,” has a richness of meaning that is difficult to express in one word in other languages. It refersprimarily to covenantal loyalty, but it also carries the notion of faithfulness, mercy, benevolence, and kindness.The words of Rahab also are reminiscent of Deuteronomy 7:12, whereYahweh Himself swore to keep His cḥesed toward Israel. “ ‘Then it shallcome to pass, because you listen to these judgments, and keep and dothem, that the Lord your God will keep with you the covenant and themercy [cḥesed] which He swore to your fathers’ ” (Deut. 7:12, NKJV).Interestingly enough, the same chapter (Deuteronomy 7) prescribesthe ban (cḥerem) on the Canaanites. Here is Rahab, a Canaanite who isunder the ban, and yet she claims, by her emerging faith, the promisesthat were given to the Israelites. As a result, she is saved.The first image that inevitably comes to mind related to the conversation of the spies with Rahab is the Passover at the Exodus. There,in order for the Israelites to be protected, they had to stay inside theirhomes and mark the doorposts and lintels of their houses with the bloodof the sacrificial lamb.“ ‘ “Now the blood shall be a sign for you on the houses where youare. And when I see the blood, I will pass over you; and the plague shallnot be on you to destroy you when I strike the land of Egypt” ’ ” (Exod.12:13, NKJV; see also Exod. 12:22, 23).“By obedience the people were to give evidence of their faith. So allwho hope to be saved by the merits of the blood of Christ should realizethat they themselves have something to do in securing their salvation.While it is Christ only that can redeem us from the penalty of transgression, we are to turn from sin to obedience. Man is to be saved by faith,not by works; yet his faith must be shown by his works.”—Ellen G.White, Patriarchs and Prophets, p. 279.In that case, the blood was a sign that saved them from the destroyingangel of God. As God spared the lives of the Israelites during the lastplague in Egypt, the Israelites were to save Rahab and her family whendestruction reached Jericho.What powerful gospel message can we find in these two stories?What gospel lessons can we take from them?

Value in Unexpected PlacesRead Joshua 2:2–11, Hebrews 11:31, and James 2:25. What do thesetexts tell us about Rahab?________________________________________________________________________________________________________Central to Rahab’s story is the lie told to protect the spies. In considering her lie, we have to realize that she was embedded in a societythat was extremely sinful, which finally led to God’s decision to judgethat society (Gen. 15:16, Deut. 9:5, Lev. 18:25–28). While it is true thatthe New Testament commends her faith, a careful analysis of the NewTestament references to Rahab’s act reveals that none endorse everything about her, and none validate her lie.Hebrews 11:31 confirms her faith in casting her lot with the spiesinstead of choosing to hold on to a corrupt culture. James 2:25 commends her offer of lodging to the two Israelite spies and for giving themdirections on how to return by a safe route. In the middle of a decadent,corrupt culture and Rahab’s own sinful lifestyle, God, in His grace, sawa spark of faith through which He could save her. God used what wasgood in Rahab—which was manifest faith in Him and in her choice tobelong to His people—but never commended everything she did. Godvalued Rahab for her exceptional courage, for her brave faith, for beingan agent of salvation, and for choosing Israel’s God.After seeing what was happening, she declared, “ ‘For the Lord yourGod, He is God in heaven above and on earth beneath’ ” (Josh. 2:11,NKJV). It’s significant to hear a Canaanite woman acknowledging thatYahweh is the only God, especially on a roof where, in her pagan religion,prayers were usually offered to what they believed were celestial deities.The expression of Rahab is previously found only in the context ofGod’s exclusive right to receive worship (Exod. 20:4, Deut. 4:39, Deut.5:8). Her words bear witness to a premeditated, conscientious choice toacknowledge that the God of the Israelites is the only true deity. Her confession demonstrates her understanding of the close relationship betweenGod’s sovereignty and the judgment under which Jericho is doomed.Her moral choice recognizes that, in light of Yahweh’s judgment,there were only two possibilities: to continue in rebellion against Himand be annihilated, or to choose to surrender in faith. By choosing theGod of the Israelites, Rahab became an example of what could havebeen the destiny of all the inhabitants of Jericho had they turned toIsrael’s God for mercy.What does this story teach us about how God must have ourultimate allegiance?

Second ChanceRead Joshua 2:1, along with Numbers 13:1, 2, 25–28, 33; and Numbers14:1–12. Why would Joshua start the mission of conquering thePromised Land by sending out spies?________________________________________________________________________________________________________The place from which the two spies are sent out, Acacia Grove (Josh.2:1, NKJV), is called Shittim in the Hebrew text, and it reminds us oftwo negative episodes of Israel’s history.The first is another spy story (see Numbers 13) featuring the sameessential elements: the commissioning of the spies, the secret incursionof the spies into enemy territory, the return of the spies, the report ofthe spies on their findings, and the decision to act based on the report.The other incident at Shittim represents one of the most defiant, idolatrous violations of the covenant by the Israelites, when, at the instigationof Balaam, they committed a debauchery with the Moabite women andworshiped their gods (Num. 25:1–3, Num. 31:16). In this context, the nameShittim creates an extraordinary tension as to the outcome of the wholestory. Will it be another failure on the border of the Promised Land? Or willit lead to the long-awaited fulfillment of the ancient promise?Read John 18:16–18, 25–27, and John 21:15–19. What parallels do youdiscover between the second chance given to Israel as a nation andto Peter as a person?____________________________________________________God is a God of second chances (and more!). The Bible callsthe second chance (and more!) “grace.” Grace is simply receivingwhat we don’t deserve. The teaching of the Bible is replete with theconcept of grace (compare with Rom. 5:2, Eph. 2:8, Rom. 11:6).God graciously offers everyone the possibility of a fresh start (Titus2:11–14). Peter himself experienced this grace and urged the churchto grow in grace (2 Pet. 3:18). And the news gets even better: weget much more than a second chance, don’t we? (Where would webe if we didn’t?)Think about the experience of the Israelites when they were givena second chance to enter Canaan and about the grace extendedto Peter after he denied his Lord. What should these incidentsteach us about how we should extend grace to those who need it?

Read for This Week’s Study: Josh. 2:1–21, Num. 14:1–12,Heb. 11:31, Exod. 12:13, Joshua 9, Neh. 7:25.Memory Text: “By faith the harlot Rahab did not perish withthose who did not believe, when she had received the spies withpeace” (Hebrews 11:31, NKJV).W hy did I do this again?” Perhaps we all have uttered thesewords. After all, not only history repeats itself but so doeshumanity in general and we ourselves in particular. Howoften we repeat the same mistakes!Israel has a second chance of entering the Promised Land, and Joshuatakes this mission seriously. The first step is to have a clear understanding of what Joshua and the Israelites face. Joshua sends out two spiesto bring him valuable information about the land: its defense system,military preparedness, water supplies, and the attitude of the populationin the face of an invading force.One would think that God’s promise of giving the land to theIsraelites did not require any effort from them. Yet, the assurance ofdivine support does not override human responsibility. Israel stands atthe border of Canaan for a second time. Expectations run high, but thelast time Israel was at the border and had the same task, it resulted inan abysmal failure.This week, we will explore two of the most fascinating stories of thebook of Joshua and discover their relevance to our faith today. God’sgrace has infinite possibilities to surprise us.* Study this week’s lesson to prepare for Sabbath, October 11.

Further Thought: Read Ellen G. White, “Crossing the Jordan,” pp. 481, 482, in Patriarchs and Prophets; “Entering the Promised Land,” p. 175, in The Story of Redemption. “In His promises and warnings, Jesus means me. God so loved the world, that He gave His only-begotten Son, that I by believing in Him, might not perish, but have everlasting life. The experiences related in God’s word are to be my experiences. Prayer and promise, precept and warning, are mine. . . . As faith thus receives and assimilates the principles of truth, they become a part of the being and the motive power of the life. The word of God, received into the soul, molds the thoughts, and enters into the development of character.”—Ellen G. White, The Desire of Ages, pp. 390, 391.“There is not a point that needs to be dwelt upon more earnestly, repeated more frequently, or established more firmly in the minds of all than the impossibility of fallen man meriting anything by his own best good works. Salvation is through faith in Jesus Christ alone.”—Ellen G. White, Faith and Works, p. 19.Discussion Questions:However different the circumstances of Joshua’s life and experiences are from ours, what spiritual principles can we take away from his life that we can apply to our own? Why, though, must we always keep context in mind when seeking to draw analogies?Discuss the relationship between God’s promises and our obedience to Him. How do they complement one another? What are the dangers of overemphasizing one at the expense of the other? That is, what danger comes from pushing the law at the expense of eclipsing grace? Or of pushing grace at the expense of eclipsing the law?Based on this week’s lesson, how would you define success from a biblical perspective? What place does prosperity have in a Christian definition of success?Imagine how Joshua might have felt, following Moses. What promise did God give to him that surely sustained him (see Josh. 1:5) in his great responsibilities?

Prosperous and SuccessfulRead Joshua 1:7–9 together with Genesis 24:40, Isaiah 53:10, and Psalm 1:1–3. Based on these texts, what does it mean to be prosperous and successful?The Hebrew term tsalakh, “prosperous” (Josh. 1:8), implies the satisfactory accomplishment of what was planned, or a state of favorable circumstances.The term sakal, “to be wise” (Josh. 1:8), can be translated as “prosper” or “be successful.” But it also can mean “to be prudent,” or “to act wisely.” It occurs frequently in Job, Proverbs, and Psalms, where the notion of success is closely tied to acting wisely by fearing God and obeying His Word.According to this insight, success is not necessarily defined as material prosperity, though it does not exclude it. Success has to be seen as a state of harmony with the spiritual values and principles that lie at the foundation of God’s created world and that are expressed in His law.Indeed, trust in God’s promises, especially the promise of salvation by faith alone and obedience to His law, are not opposed to each other. They represent two sides of the same coin.To pit faith in the atoning and sacrificial death of Jesus in our behalf against obedience to God’s law is to set up a false and dangerous dichotomy. Law and grace always go together. Only a superficial understanding of the role of the law can lead to perceiving “law” and “grace” as opposites.The writers of the Old Testament had a high regard for the law and considered it a source of delight (Ps. 1:2; Ps. 119:70, 77, 174). Rightly regarded and used, the law will lead to a deeper understanding of one’s own sinfulness (Rom. 7:7) and the need for Christ’s righteousness (Gal. 3:24).Read Romans 3:31. What does this text say about the relationship between law and faith?However much by God’s grace you seek to keep His law, how has your own experience shown you your need for Christ’s covering righteousness?

Be Strong!Read Joshua 1:7–9. Why did the Lord need to emphasize twice to Joshua that he had to be strong and courageous?The task set before Joshua seemed to involve overwhelming challenges. The walls of the Canaanite cities appeared unassailable, and the population of the land was trained for battle. In contrast, the Israelites, simple nomads, did not possess even the most primitive war machines to take on the fortified walls. History tells us that not even Egypt, the superpower of those times, was able to gain a steady foothold in Canaan.Yet, the summons to be strong and courageous is not related here only to battle morale or to war strategies. Courage and strength are needed to stay faithful to the Torah and its specific requirements, which defined Israel’s covenant with Yahweh.Today, in fulfilling the mission entrusted to them by Christ, Christians face similar challenges to those of Joshua; that is, they are required to wage war against their own sinful tendencies, against the principalities, powers, and rulers of the darkness of this age, and against the hosts of wickedness. Like Joshua, they also have the assuring promise of Christ’s presence: “ ‘I am with you always, even to the end of the age’ ” (Matt. 28:20, NKJV). As the supporting presence of the Lord was enough to expel the fears of Joshua, so it should be sufficient to banish our doubts and anxieties today.The challenge for us is to know the Lord well enough to trust in Him and His promises to us. And that is why, more than anything else, we need that personal relationship with Him.Read Ephesians 6:10–18. Although we are not required today to participate in military combat, how can we apply the words of encouragement given to Joshua in our daily spiritual struggles?The crucial question for us today is not different from that faced by Joshua. How can we stay true to what the Word of God says, even when it is unpopular or inconvenient to do so?

Heirs of PromisesIn Joshua 1:2, 3, the Lord tells Joshua that He is giving the land to them. On the other hand, He said that He has already given it. What does that mean?The land was a gift from the Lord, who was the real Owner. In Joshua 1:2, 3, two different forms of the verb “to give” are used, reflecting two significant aspects of inheriting the land. The first form expresses the process of giving the land. Only the Transjordan territories had been occupied by Israel. Most of the Promised Land had yet to be taken.In Joshua 1:3 the verb is used in its perfect form, giving the impression that the land had already been given to them. When God is the subject of such actions, the form is called “the prophetic perfect.” And that’s because what He promises in His Word is an assured fact that can be trusted as present reality.The pronouns in verse 3, “you” and “your,” are plurals, so the promise is given not only to Joshua but to the entire people of Israel. The reference to the promise given to Moses conveys the continuity of God’s cause.Also, the word kol, “all,” “every,” is repeated numerous times in the first chapter. The pervasive presence of this noun expresses the totality and integrity that is crucial to attaining the objective set before Joshua. There has to be a perfect alignment between God, Joshua, and the people of Israel in order to assure success in the forthcoming conquest of the Promised Land.Read Joshua 1:4–6 and Hebrews 6:17, 18. At that moment, the Promised Land was exactly that, a promise. Yet, God calls it an inheritance. What does it mean to be the heirs of God’s promises?There is nothing magical about the promises of God. They don’t have the power in and of themselves to secure their own fulfillment. The guarantee that they will come true lies in the presence of God, who says: “ ‘I will be with you.’ ” Indeed, the presence of the Lord was crucial for the survival of the Israelites. Without it, they would be only one among many nations, with no special call, identity, or mission (Exod. 33:12–16). The presence of the Lord was everything Joshua needed to succeed.Nothing today has changed, which is why we have the promise of Jesus found in Matthew 28:20.

Cross! Take! Divide! Serve!Read Joshua 1. What can we learn about the structure of the book from this opening chapter?The first chapter of Joshua serves as an introduction to the whole book. It comprises four speeches that correspond to the four main sections of the book: crossing (Josh. 1:2–9); conquering (Josh. 1:10, 11); dividing the land (Josh. 1:12–15); and serving by obedience to the law (Josh. 1:16–18).The book of Joshua can be seen as a series of divine initiatives. In each initiative, God gives a specific task to Joshua related to the conquest of Canaan, and each one is acknowledged later in the book after its successful completion.In the end, the promises of God concerning the occupation of the land would be fulfilled. From then on, the responsibility of keeping the land lay in the hands of the Israelites and could be accomplished only by true faith and by the obedience that such faith always engenders.God’s initiatives, expressed by the three verbs—“cross,” “take,” and “divide”—receive a proper answer in the people’s obedience, which derives from the final initiative: service.Again, the book of Joshua has four major sections, each characterized by a specific concept expressed through the dominating presence of a Hebrew word:Cross (Josh. 1:1–5:12)Take (Josh. 5:13–12:24)Divide (Josh. 13:1–21:45)Service (Josh. 22:1–24:33)Thus, the structure of the book itself conveys its main message: God’s initiatives are not accomplished automatically. Instead, they require the faithful response of His people. That is, with all that God has done for us—including all that He has done for us that we cannot do for ourselves—we are then called to do what we can do for ourselves, which is to obey what God commands us to do. This is how it has always been in all of sacred history, and it remains so today. For example, the depiction of God’s end-time people in Revelation 14:12 conveys the same idea: faith in what God has done for us, which leads to obedience.Think about some of the promises of God’s Word that are most precious to you. What kind of response do they require on your part in order for them to become reality?

A New MosesRead Deuteronomy 18:15–22 and Joshua 1:1–9. Why is it significant that the book of Joshua starts by echoing a promise related to what would happen after the death of Moses?* Your notes will not be saved!Though Moses had died and a new leader, Joshua, had been appointed by God, there are parallels between them. Both men had been told by God that they would lead their people into the land promised to their fathers. As the Lord said to Joshua: “ ‘Every place that the sole of your foot will tread upon I have given you, as I said to Moses’ ” (Josh. 1:3, NKJV). Joshua would finish the work that had originally been given to Moses. He was, really, a new Moses.At this stage, the promise that God would “raise up” a prophet similar to Moses (Deut. 18:15) is only a possibility rather than an accomplished reality. The opening words of the book of Joshua remind the reader of this promise and, at the same time, create an expectation to see it fulfilled.Though dead, Moses still dominates the first chapter. His name is mentioned ten times, Joshua’s only four. Moses is called “the servant of the Lord” while Joshua is referred to as “Moses’ assistant” (Josh. 1:1, NKJV). It will take a lifetime of faithful service and obedience for Joshua to receive the title “servant of the Lord” (Josh. 24:29, NKJV).Even if the first chapter of Joshua captures a transition between two great leaders of Israel, the most important character is the Lord Himself, whose words open the book and whose guidance dominates it. There are no questions as to who is the real leader of Israel.Read Exodus 33:11; Numbers 14:6, 30, 38; Numbers 27:18; Numbers 32:12; Deuteronomy 1:38; Deuteronomy 31:23; and Deuteronomy 34:9. What do these texts tell us about Joshua?* Your notes will not be saved!Throughout the ages, God has called men and women to lead His people. Why is it crucial to remember who the true, invisible leader of the church is?