Bible Study - Sabbath School Podcast

Faithfulness

Read 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 Afternoon

Read 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: 12:1-2

Memory 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:

1. What does it mean to you to seek first the kingdom of God? How does that principle shape your daily life?
2. 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?
3. 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 Presence

Read 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 Stones

Read 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 Renewal

What 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?

Passover

Why 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 First

Read 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 Afternoon

Read 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. 9:11-12

Memory 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:

1. 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?
2. 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?
3. 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?