Bible Study - Sabbath School Podcast

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:

1. 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?
2. 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?
3. 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.

Forgetfulness

Read 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?

Remember

Read 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?

The Living God of Wonders Read Joshua 3:6–17. What does the miraculous crossing of the Jordan tell us about the nature of the God whom we serve? ____________________________________________________ ____________________________________________________ ____________________________________________________ ____________________________________________________ The crossing of the Jordan River is described in Joshua 3:5 by the Hebrew word niphla'ot, “miracles, wonders,” which usually refers to the mighty, supernatural acts of God that demonstrate His uniqueness (Ps. 72:18, Ps. 86:10). Later, the Israelites meditated on these acts and, as a result, praised the Lord (Ps. 9:1) and proclaimed Him among the nations (Ps. 96:3). The plagues in Egypt (Exod. 3:20, Mic. 7:15), the crossing of the Red Sea, and God’s guidance in the wilderness (Ps. 78:12–16) were recounted as such wonders. The authors of the Bible knew and testified to the fact that the God who created the world was never limited or constrained by His creation. Nothing is impossible (Heb. “too wonderful”) for Him to accomplish (Jer. 32:17). His name and His nature are wonderful (Judg. 13:18), and He is beyond our comprehension. In contrast with the gods of the other nations, who cannot save (Ps. 96:5, Isa. 44:8), the God of the Bible is a “living God,” active and alive, whose followers can trust Him in anticipation of His interventions on their behalf. The prophet Zechariah used the same term (from the same root as niphla'ot) as he envisioned a future for Israel after the Babylonian exile. He saw that Jerusalem would be fully rebuilt with old people sitting in the streets of the city and boys and girls playing there. To the seemingly incredulous inhabitants of the capital still displaying the signs of its destruction, Zechariah declared: “ ‘Thus says the Lord of hosts: If it is marvelous in the sight of the remnant of this people in those days, should it also be marvelous in my sight, declares the Lord of hosts? Thus says the Lord of hosts: Behold, I will save my people from the east country and from the west country, and I will bring them to dwell in the midst of Jerusalem’ ” (Zech. 8:6–8, ESV). Read Luke 18:18–27. How does Jesus’ answer to His disciples encourage you to trust God with what seems impossible?

Crossing the Jordan

(page 23 of Standard Edition)

Read Joshua 3:1–5 and Numbers 14:41–44. Why did God ask the

Israelites to specially prepare for what was about to happen?

____________________________________________________

____________________________________________________

This is the first time the ark of the covenant is mentioned in the book of

Joshua. Until this point in the Old Testament narrative, the ark has appeared

in the context of the sanctuary (Exod. 40:21) in Israel’s journey from Sinai

(Num. 10:33–36), and at the unsuccessful attempt to begin the conquest of

Canaan (Num. 14:44). It was the most sacred object in the Israelite sanctuary,

and it held three objects, each expressing Israel’s special relationship with

God: (1) the tablets containing the Ten Commandments; (2) the rod of Aaron,

the high priest; and (3) a jar of manna (Exod. 16:33, Heb. 9:4).

The ark and the preparations to cross the Jordan reminded the

Israelites that they were not entering Canaan in their own manner and

time. The conquest would be successful only if they followed God’s

way and timing. God—who is described as enthroned above the cheru

bim that were covering the ark of the covenant (Exod. 25:22, Num.

7:89) and whose movements are identified with the ark’s movements—

enters Canaan in front of the Israelites as the One leading the conquest.

The term translated “sanctify” (Josh 3:5) or “consecrate” (ESV)

refers to a purification process similar to what the priests followed

before beginning their service in the sanctuary (Exod. 28:41, Exod.

29:1) and what the people of Israel carried out prior to God’s revela

tion at Sinai (Exod. 19:10, 14). This consecration involved the laying

aside of sin and the removal of all ritual impurities. The same command

appears in Numbers 11:18, relating to an impending miracle of God.

Such a preparation also was required before battles were fought in a

war (Deut. 23:14). Before God can fight for Israel in battle, they must

show their allegiance to Him and trust in Him as their Commander.

The miracle of crossing the Jordan was going to prove to the Israelites

that the Lord’s promise to drive out these people in the land could be

trusted. He who could secure a dry passage through the Jordan also could

grant them the gift of the land.

God does not always part the Jordan. His interventions are not

always so obvious. How do you think we can develop the spiritual

preparedness to experience and discern God’s interventions on

our behalf?

____________________________

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 con

stantly 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?