Bible Study - Sabbath School Podcast

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:

1. 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?
2. 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?
3. 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?
4. 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 Successful

Read 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 Promises

In 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:

1. Cross (Josh. 1:1–5:12)
2. Take (Josh. 5:13–12:24)
3. Divide (Josh. 13:1–21:45)
4. 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 Moses

Read 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?