Sabbath School Last Week

Read for This Week’s Study

Gen. 15:16; Lev. 18:24–30; 2 Tim. 4:1, 8; Exod. 23:28–30; Deut. 20:10, 15–18; Isa. 9:6.

Memory Text:

“And Joshua captured all these kings and their land at one time, because the Lord God of Israel fought for Israel” (Joshua 10:42, ESV).

The book of Joshua contains some disturbing scenes. Serious questions are raised by the concept of a divine or holy war portraying a group of people with a God-given mandate to destroy another group.

The issue of divine war in the Old Testament is challenging. God appears in the Old Testament as the sovereign Lord of the universe; therefore, everything that happens must, somehow, be related to His direct or indirect will. So, the question “How can God allow such things?” becomes inevitable. Last week, we saw that God Himself is involved in a conflict that is far greater than any war or battle fought in human history, a battle that permeates every aspect of our lives. We saw, too, that the events of both biblical and secular history can be fully understood only in light of this conflict.

This week, we continue to explore the complexity of divinely sanctioned wars, the limitations and conditions of divine war, the final vision of peace offered by the Old Testament prophets, and the spiritual implications of such wars.

*Study this week’s lesson to prepare for Sabbath, November 1.

Supplemental EGW Notes

Heathen nations had reproached the Lord and His people because the Hebrews had failed to take possession of Canaan, as they expected, soon after leaving Egypt. Their enemies had triumphed because Israel had wandered so long in the wilderness, and they had mockingly declared that the God of the Hebrews was not able to bring them into the Promised Land. The Lord had now signally manifested His power and favor in opening the Jordan before His people, and their enemies could no longer reproach them.—Patriarchs and Prophets, p. 486.
The utter destruction of the people of Jericho was but a fulfillment of the commands previously given through Moses concerning the inhabitants of Canaan: “Thou shalt smite them, and utterly destroy them.” Deuteronomy 7:2. “Of the cities of these people, . . . thou shalt save alive nothing that breatheth.” Deuteronomy 20:16. To many these commands seem to be contrary to the spirit of love and mercy enjoined in other portions of the Bible, but they were in truth the dictates of infinite wisdom and goodness. God was about to establish Israel in Canaan, to develop among them a nation and government that should be a manifestation of His kingdom upon the earth. They were not only to be inheritors of the true religion, but to disseminate its principles throughout the world. The Canaanites had abandoned themselves to the foulest and most debasing heathenism, and it was necessary that the land should be cleared of what would so surely prevent the fulfillment of God’s gracious purposes.
The inhabitants of Canaan had been granted ample opportunity for repentance. Forty years before, the opening of the Red Sea and the judgments upon Egypt had testified to the supreme power of the God of Israel. And now the overthrow of the kings of Midian, of Gilead and Bashan, had further shown that Jehovah was above all gods. The holiness of His character and His abhorrence of impurity had been evinced in the judgments visited upon Israel for their participation in the abominable rites of Baalpeor. All these events were known to the inhabitants of Jericho, and there were many who shared Rahab’s conviction, though they refused to obey it, that Jehovah, the God of Israel, “is God in heaven above, and upon the earth beneath.” Like the men before the Flood, the Canaanites lived only to blaspheme Heaven and defile the earth. And both love and justice demanded the prompt execution of these rebels against God and foes to man.—Patriarchs and Prophets, p. 492.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Genesis 15:16, Leviticus 18:24–30, Deuteronomy 18:9–14, and Ezra 9:11. What are these texts telling us about God’s larger plan in offering the land of Canaan to the Israelites?

We need to look beyond the book of Joshua to completely understand what was meant by the iniquity of the nations inhabiting Canaan. These nations’ abhorrent practices of child sacrifice, divination, sorcery, witchcraft, necromancy, and spiritualism give us a hint (Deut. 18:9–12).

The discovery of the ancient Ugaritic texts (from Ras Shamra) provides more insight into the Canaanite religion and society, and they demonstrate that condemnation of this culture was not only understandable but—according to Old Testament moral standards—also justified.

The Canaanite religion was based on the belief that natural phenomena, which assured fertility, were controlled by the sexual relationships between gods and goddesses. Thus, they envisioned the sexual activity of the deities in terms of their own sexual behavior and engaged in ritual sexual practices in order to incite the gods and goddesses to do likewise. This concept resulted in the institution of “sacred” prostitution, involving both male and female prostitutes engaging in orgiastic rites, again all as part of their own religious practices!

A nation cannot rise to a moral ground that is higher than that of the gods its people worship. As a result of such an understanding of their deities, it is no wonder the Canaanites’ religious practices included child sacrifice, which the Bible warned specifically against.

Archaeological evidence confirms that the inhabitants of Canaan regularly sacrificed their firstborn children to the gods, really demons, whom they worshiped. Little skeletons found crushed into large jars with votive inscriptions testify to their degrading religion and what it meant for many of their children.

The eradication of the Canaanites, then, was not an afterthought, something that emerged in the wake of God’s decision to give the land of Canaan to the Israelites. The inhabitants of Canaan were granted a time of probation, a time of additional mercy during which they had the opportunity to discover God and His character through the witness of the patriarchs living among them. They had the chance, but obviously they squandered it and continued in their horrific practices until the Lord finally had to put a stop to them.

Supplemental EGW Notes

At the taking of Jericho the mighty General of armies planned the battle in such simplicity that no human being could take the glory to himself. No human hand must cast down the walls of the city, lest man should take to himself the glory of victory. So today no human being is to take to himself glory for the work he accomplishes. The Lord alone is to be magnified. Oh, that men would see the necessity for looking to God for their orders! . . .
The Lord marshaled His armies about the doomed city; no human hand was raised against it; the hosts of heaven overthrew its walls, that God’s name alone might have the glory. It was that proud city whose mighty bulwarks had struck terror to the unbelieving spies. Now in the capture of Jericho, God declared to the Hebrews that their fathers might have possessed the city forty years before, had they but trusted in Him.
Men’s weakness shall find supernatural strength and help in every stern conflict to do the deeds of Omnipotence, and perseverance in faith and perfect trust in God will ensure success. While the vast confederacy of evil is arrayed against them He bids them to be brave and strong and fight valiantly for they have a heaven to win, and they have more than an angel in their ranks, the mighty General of armies leads on the armies of heaven. As on the occasion of the taking of Jericho, not one of the armies of Israel could boast of exercis­ing their finite strength to overthrow the walls of the city, but the Captain of the Lord’s host planned that battle in the greatest simplicity, that the Lord alone should receive the glory and man should not be exalted. God has promised us all power; for the promise is unto you and your children, and to all that are afar off, even as many as the Lord our God shall call.
There must be continual faith and trust in the Captain of our salvation. We must obey His orders. The walls of Jericho came down as a result of obeying orders.—Conflict and Courage, p. 118.
The fate of Balaam was similar to that of Judas, and their charac­ters bear a marked resemblance to each other. Both these men tried to unite the service of God and mammon, and met with signal failure. Balaam acknowledged the true God, and professed to serve Him; Judas believed in Jesus as the Messiah, and united with His followers. But Balaam hoped to make the service of Jehovah the steppingstone to the acquirement of riches and worldly honor; and failing in this he stumbled and fell and was broken. Judas expected by his connection with Christ to secure wealth and promotion in that worldly kingdom which, as he believed, the Messiah was about to set up. The failure of his hopes drove him to apostasy and ruin. Both Balaam and Judas had received great light and enjoyed special privileges, but a single cherished sin poisoned the entire character and caused their destruction. . . .
One cherished sin will, little by little, debase the character, bringing all its nobler powers into subjection to the evil desire. The removal of one safeguard from the conscience, the indulgence of one evil habit, one neglect of the high claims of duty, breaks down the defenses of the soul and opens the way for Satan to come in and lead us astray. The only safe course is to let our prayers go forth daily from a sincere heart, as did David, “Hold up my goings in thy paths, that my footsteps slip not” (Psalm 17:5).—Conflict and Courage, p. 114.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Genesis 15:16, Leviticus 18:24–30, Deuteronomy 18:9–14, and Ezra 9:11. What are these texts telling us about God’s larger plan in offering the land of Canaan to the Israelites?

We need to look beyond the book of Joshua to completely understand what was meant by the iniquity of the nations inhabiting Canaan. These nations’ abhorrent practices of child sacrifice, divination, sorcery, witchcraft, necromancy, and spiritualism give us a hint (Deut. 18:9–12).

The discovery of the ancient Ugaritic texts (from Ras Shamra) provides more insight into the Canaanite religion and society, and they demonstrate that condemnation of this culture was not only understandable but—according to Old Testament moral standards—also justified.

The Canaanite religion was based on the belief that natural phenomena, which assured fertility, were controlled by the sexual relationships between gods and goddesses. Thus, they envisioned the sexual activity of the deities in terms of their own sexual behavior and engaged in ritual sexual practices in order to incite the gods and goddesses to do likewise. This concept resulted in the institution of “sacred” prostitution, involving both male and female prostitutes engaging in orgiastic rites, again all as part of their own religious practices!

A nation cannot rise to a moral ground that is higher than that of the gods its people worship. As a result of such an understanding of their deities, it is no wonder the Canaanites’ religious practices included child sacrifice, which the Bible warned specifically against.

Archaeological evidence confirms that the inhabitants of Canaan regularly sacrificed their firstborn children to the gods, really demons, whom they worshiped. Little skeletons found crushed into large jars with votive inscriptions testify to their degrading religion and what it meant for many of their children.

The eradication of the Canaanites, then, was not an afterthought, something that emerged in the wake of God’s decision to give the land of Canaan to the Israelites. The inhabitants of Canaan were granted a time of probation, a time of additional mercy during which they had the opportunity to discover God and His character through the witness of the patriarchs living among them. They had the chance, but obviously they squandered it and continued in their horrific practices until the Lord finally had to put a stop to them.

Supplemental EGW Notes

At the taking of Jericho the mighty General of armies planned the battle in such simplicity that no human being could take the glory to himself. No human hand must cast down the walls of the city, lest man should take to himself the glory of victory. So today no human being is to take to himself glory for the work he accomplishes. The Lord alone is to be magnified. Oh, that men would see the necessity for looking to God for their orders! . . .
The Lord marshaled His armies about the doomed city; no human hand was raised against it; the hosts of heaven overthrew its walls, that God’s name alone might have the glory. It was that proud city whose mighty bulwarks had struck terror to the unbelieving spies. Now in the capture of Jericho, God declared to the Hebrews that their fathers might have possessed the city forty years before, had they but trusted in Him.
Men’s weakness shall find supernatural strength and help in every stern conflict to do the deeds of Omnipotence, and perseverance in faith and perfect trust in God will ensure success. While the vast confederacy of evil is arrayed against them He bids them to be brave and strong and fight valiantly for they have a heaven to win, and they have more than an angel in their ranks, the mighty General of armies leads on the armies of heaven. As on the occasion of the taking of Jericho, not one of the armies of Israel could boast of exercis­ing their finite strength to overthrow the walls of the city, but the Captain of the Lord’s host planned that battle in the greatest simplicity, that the Lord alone should receive the glory and man should not be exalted. God has promised us all power; for the promise is unto you and your children, and to all that are afar off, even as many as the Lord our God shall call.
There must be continual faith and trust in the Captain of our salvation. We must obey His orders. The walls of Jericho came down as a result of obeying orders.—Conflict and Courage, p. 118.
The fate of Balaam was similar to that of Judas, and their charac­ters bear a marked resemblance to each other. Both these men tried to unite the service of God and mammon, and met with signal failure. Balaam acknowledged the true God, and professed to serve Him; Judas believed in Jesus as the Messiah, and united with His followers. But Balaam hoped to make the service of Jehovah the steppingstone to the acquirement of riches and worldly honor; and failing in this he stumbled and fell and was broken. Judas expected by his connection with Christ to secure wealth and promotion in that worldly kingdom which, as he believed, the Messiah was about to set up. The failure of his hopes drove him to apostasy and ruin. Both Balaam and Judas had received great light and enjoyed special privileges, but a single cherished sin poisoned the entire character and caused their destruction. . . .
One cherished sin will, little by little, debase the character, bringing all its nobler powers into subjection to the evil desire. The removal of one safeguard from the conscience, the indulgence of one evil habit, one neglect of the high claims of duty, breaks down the defenses of the soul and opens the way for Satan to come in and lead us astray. The only safe course is to let our prayers go forth daily from a sincere heart, as did David, “Hold up my goings in thy paths, that my footsteps slip not” (Psalm 17:5).—Conflict and Courage, p. 114.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Genesis 18:25; Psalm 7:11; Psalm 50:6; Psalm 82:1; Psalm 96:10; and 2 Timothy 4:1, 8. What are these verses saying about God’s moral character? How does the role of God as the Judge of the universe help us understand the question of divine war?

The holiness of God’s character means that He cannot tolerate sin. He is patient. However, sin must reap its final consequence, which is death (Rom. 6:23). Yahweh declared war against sin, regardless of where it was found, whether in Israel or among the Canaanites. Israel was not sanctified through participating in holy wars any more than other nations were (Deut. 9:4, 5; Deut. 12:29, 30), even when they became the means of Yahweh’s judgment against His chosen nation. Different from other ancient Near Eastern people, the Israelites experienced the reversal of holy war when God did not fight for them but against them, allowing their enemies to oppress them (compare with Joshua 7).

The whole concept of holy war can be understood only if it is seen in the light of God’s activity as judge. When seen this way, Israel’s wars of conquest take on a completely different character. In contrast to the imperialistic wars of self-aggrandizement, so common in the ancient world (and ours today), Israel’s wars were not meant to accomplish glory for themselves but to establish God’s justice and peace in the land. Therefore, at the heart of understanding the concept of holy war stands the concept of God’s rule and sovereignty, which are at stake in the imagery of God as warrior, just as they are in the imagery of God as king or as judge.

Yahweh as warrior is the One who, as a judge, is committed to implementing, stabilizing, and maintaining the rule of the law, which is the reflection of His character. The image of God as warrior, similar to that of judge and king, asserts that Yahweh will not tolerate rebellion against His established order forever. Therefore, one can affirm that the goal of Yahweh’s activity is never war itself, or victory itself, but the reestablishment of justice and peace. Ultimately, to judge and to wage war, or to deliver justice, are the same thing if God is the subject of the action.

Reflect on God as a righteous judge who cannot be bribed nor influenced by partiality. How is a God who will not endlessly tolerate sin, oppression, the suffering of the innocent, and the exploitation of the oppressed part and parcel of the gospel?

Supplemental EGW Notes

We have a powerful enemy, and not only does he hate every human being made in the image of God, but with bitterest enmity he hates God and His only-begotten Son Jesus Christ. When men give themselves over to be the slaves of Satan, he does not manifest the enmity toward them which he does to those who bear the name of Christ, and give themselves to the service of God. He hates them with a deadly hatred. He knows that he can grieve Jesus by bringing them under the power of his deceptions, by injuring them, by weaken­ing their faith, by making them incapable of doing God service as they are required to serve under their Captain Jesus Christ. Satan will permit those to have a degree of rest who are bound as slaves to his chariot, for they are his willing captives; but his enmity is aroused when the message of mercy reaches his bondslaves, and they seek to wrench themselves away from his power, that they may follow the true Shepherd. Then it is that he seeks to bind them with additional chains to hold them in their captivity. The conflict between the soul and Satan begins when the captive begins to tug at the chain, and longs to be free; for it is then that the human agent begins to co-operate with heavenly intelligences, when faith takes hold on Christ. Then it is that the Stronger than the strong man armed, is the helper of the soul, and the poor captive is strengthened by the Holy Spirit to obtain his freedom.
God has a deep and earnest love for every member of the human family; not one is forgotten, not one is left helpless and deceived to be overcome by the enemy. And if those who have enlisted in the army of Christ will put on the whole armor of God, and wear it, they will be proof against all the assaults of the enemy. Those who really desire to be taught of God, and to walk in His way, have the sure promise that if they feel their lack of wisdom and ask of God, He will give liberally, and upbraid not. The apostle says, “Let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord. A double-minded man is unstable in all his ways.” God is behind every promise, and we cannot dishonor Him more than by questioning and hesitating, by asking and not believing, and then by talking doubt. If you do not immediately receive what you have asked for, will you go on in sullenness and unbelief? Believe; believe that God will do just what He has promised. Keep your prayers ascending, and watch, work, and wait. Fight the good fight of faith. Say to your heart, “God has invited me to come. He has heard my prayer. He has pledged His word that he will receive me, and He will fulfil His promise. I can trust God; for He so loved me that He gave His only-begotten Son to die for me. The Son of God is my Redeemer.” “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him?”—Fundamentals of Christian Education, pp. 299, 300.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Compare Exodus 23:28–30; Exodus 33:2; Exodus 34:11; Numbers 33:52; and Deuteronomy 7:20 with Exodus 34:13; Deuteronomy 7:5; Deuteronomy 9:3; Deuteronomy 12:2, 3; and Deuteronomy 31:3, 4. What do these texts reveal about the purpose of the conquest and the extent of the destruction?

God’s original purpose for the Canaanites was not annihilation but, instead, dispossession. An examination of the passages that describe the way Israel had to be involved in the battles of the conquest used terms that speak about the dispossession, ejection, and dissipation carried out against the inhabitants of the Promised Land. The second group of terms that express destruction and have Israel as the subject of the action refer mostly to inanimate objects, such as articles of pagan worship and objects devoted to destruction. Evidently, the places of pagan worship and the altars constituted the main centers of the Canaanite religion.

Holy war is mainly oriented toward Canaan’s corrupt culture and society. In order to avoid contamination, Israel had to destroy all the elements that were propagating corruption. However, all the inhabitants of Canaan, and those who, on an individual basis, recognized God’s sovereignty prior to the conquest, or even during the conquest, were able to escape through immigration (Josh. 2:9–14; compare with Judg. 1:24–26). The only part of the Canaanite population doomed to destruction were those who withdrew into the fortified cities, obstinately continued to rebel against God’s plan for the Israelites, and hardened their hearts (Josh. 11:19, 20).

However, this does raise a question: If the initial purpose of conquering Canaan was to drive out the inhabitants of the land and not to annihilate them, why did the Israelites have to kill so many people?

Analysis of the biblical texts related to the conquest of Canaan revealed that the original intent of the conquest implied the dissipation of the Canaanite population. However, the majority of the Canaanites, like the pharaoh of Egypt, hardened their hearts and, as such, became one with the culture to such an extent that the destruction of their culture meant they had to be destroyed, as well.

What elements in your own character and habits must be uprooted and annihilated?

Supplemental EGW Notes

The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord.—Testimonies for the Church, vol. 3, p. 264.
How does the Lord harden the hearts of men? In the same way in which the heart of Pharaoh was hardened. God sent this king a message of warning and mercy, but he refused to acknowledge the God of heaven, and would not render obedience to His commands. He asked, “Who is the Lord that I should obey his voice?”
The Lord gave him evidence of His power by working signs and miracles before him. The great I AM acquainted Pharaoh with His mighty works, showing him that He was the ruler of heaven and earth, but the king chose to defy the God of heaven. He would not consent to break his proud, stubborn heart even before the King of kings, that he might receive the light; for he was determined to have his own way, and work out his rebellion. He chose to do his own will, and set aside the command of God, and the very evidence given him that Jehovah was above all the gods of the nations, above all the wise men and magicians, only served to blind his mind and harden his heart.
Had Pharaoh accepted the evidence of God’s power given in the first plague, he would have been spared all the judgments that followed. But his determined stubbornness called for still greater manifestations of the power of God, and plague followed plague, until at last he was called to look upon the dead face of his own first born, and those of his kindred; while the children of Israel, whom he had regarded as slaves, were unharmed by the plagues, untouched by the destroying angel. God made it evident upon whom rested His favor, who were His people.
Every additional evidence of the power of God that the Egyptian monarch resisted, carried him on to a stronger and more persistent defiance of God. . . . This case is a clear illustration of the sin against the Holy Ghost. “Whatsoever a man soweth, that shall he also reap.” Gradually the Lord withdrew His Spirit. Removing His restraining power, He gave the king into the hands of the worst of all tyrants—self.—Conflict and Courage, p. 89.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Deuteronomy 20:10, 15–18; Deuteronomy 13:12–18; and Joshua 10:40. How does the law of warfare and the procedure against an idolatrous town in Israel, expressed in Deuteronomy, help us understand the limitations of total destruction in the war that the Israelites were engaged in?

The Hebrew text uses a unique term to describe the destruction of people in war: cḥerem. This term refers to what is “banned,” “damned,” or “dedicated to annihilation.” Most of the time, it designates complete and irrevocable placement of people, animals, or inanimate objects in God’s exclusive domain, which in warfare involved, in most cases, their destruction. The concept and practice of cḥerem as a total eradication of a people in war needs to be understood in the light of Yahweh’s conflict with the cosmic forces of evil, where His character and reputation are at stake.

Again, since the emergence of sin in the world, there is no neutrality: one is either on God’s side or against Him. One side leads to life, eternal life, and the other to death, eternal death.

The practice of total destruction describes God’s righteous judgment against sin and evil. God uniquely delegated the execution of part of His judgment to His chosen nation, ancient Israel. The devotion to destruction was under His tight theocratic control, limited to a certain period of history, the conquest, and to a well-defined geographical area, ancient Canaan. As we saw in yesterday’s study, those who came under the ban of destruction consistently rebelled against God’s purposes and defied them, never repenting either. Therefore, God’s decision to destroy them was neither arbitrary nor nationalistic.

Moreover, Israel would expect the same treatment if they decided to adopt the same lifestyle as the Canaanites (compare with Deuteronomy 13). Even if it seems as though the groups situated on either side of the divine war are pre-defined (the Israelites are to inherit the land and the Canaanites are to be destroyed), there is the possibility to move from one side to the other, as we will see in the cases of Rahab, Achan, and the Gibeonites.

People were not arbitrarily given protection or placed under a ban. Those who benefited from a relationship with Yahweh could lose their privileged status through rebellion, and those under the ban could submit to the authority of Yahweh and live.

What are the spiritual implications of the Canaanites’ defiance of God for our context today? That is, what are the consequences of our free choices for us personally?

Supplemental EGW Notes

The very first effort of Satan to overthrow God’s law—­undertaken among the sinless inhabitants of heaven—seemed for a time to be crowned with success. A vast number of the angels were seduced; but Satan’s apparent triumph resulted in defeat and loss, separation from God, and banishment from heaven.
When the conflict was renewed upon the earth, Satan again won a seeming advantage. By transgression, man became his captive, and man’s kingdom also was betrayed into the hands of the archrebel. Now the way seemed open for Satan to establish an independent kingdom, and to defy the authority of God and His Son. But the plan of salvation made it possible for man again to be brought into harmony with God, and to render obedience to His law, and for both man and the earth to be finally redeemed from the power of the wicked one.
Again Satan was defeated, and again he resorted to deception, in the hope of converting his defeat into a victory. To stir up rebellion in the fallen race, he now represented God as unjust in having permitted man to transgress His law. “Why,” said the artful tempter, “when God knew what would be the result, did He permit man to be placed on trial, to sin, and bring in misery and death?” And the children of Adam, forgetful of the long-suffering mercy that had granted man another trial, regardless of the amazing, the awful sacrifice which his rebellion had cost the King of heaven, gave ear to the tempter, and murmured against the only Being who could save them from the destructive power of Satan.
There are thousands today echoing the same rebellious complaint against God. They do not see that to deprive man of the freedom of choice would be to rob him of his prerogative as an intelligent being, and make him a mere automaton. It is not God’s purpose to coerce the will. Man was created a free moral agent. Like the inhabitants of all other worlds, he must be subjected to the test of obedience; but he is never brought into such a position that yielding to evil becomes a matter of necessity. No temptation or trial is permitted to come to him which he is unable to resist. God made such ample provision that man need never have been defeated in the conflict with Satan.—Patriarchs and Prophets, p. 331.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

How do the following texts describe the future that God had envisioned for His people? Isa. 9:6, Isa. 11:1–5, Isa. 60:17, Hos. 2:18, Mic. 4:3.

Although the main focus of this week’s lesson has constituted the divinely commanded and assisted wars of the Old Testament, we need to mention the presence of another equally significant theme of the Old Testament’s prophetic writings: the future vision of the peaceful Messianic era. The Messiah is depicted as the “Prince of Peace” (Isa. 9:6). He will usher in a kingdom dominated by peace, where the lion and the lamb will graze together (Isa. 11:1–8), in which there will be no destruction or hurt (Isa. 11:9), and where peace will rule (Isa. 60:17) and flow like a river (Isa. 66:12).

Read 2 Kings 6:16–23. What insights does this story provide into the deeper purposes of God for His people and humanity?

Consider the story of the feeding of the Syrian army at the initiative of Elisha. Instead of massacring them (2 Kings 6:22), he showcased to them the supreme ideal, peace, which has always been God’s desire for His people. It is interesting to observe that Elisha fully is aware of the superiority of the invisible army that surrounds the enemy (2 Kings 6:17). As much as God is involved in a cosmic conflict that also has affected our planet, the final goal of redemption is not a perpetual conflict or even an eternal subjugation of the enemy in a state of slavery but, instead, everlasting peace. As violence breeds violence (Matt. 26:52), peace engenders peace. The story concludes by stating that the “Syrians did not come again on raids into the land of Israel” (2 Kings 6:23, ESV).

Think about all the ways we can, by seeking to emulate Jesus, be agents of peace. What about your own life right now? In what ways, in whatever conflict you might be facing, could you be an agent of peace instead of conflict?

Supplemental EGW Notes

Wherever the power of intellect, of authority, or of force is employed, and love is not manifestly present, the affections and will of those whom we seek to reach assume a defensive, repelling position, and their strength of resistance is increased. Jesus was the Prince of Peace. He came into the world to bring resistance and authority into subjection to Himself. Wisdom and strength He could command, but the means He employed with which to overcome evil were the wisdom and strength of love. . . .
“Whatsoever ye would that men should do to you, do ye even so to them.” Blessed results would appear as the fruit of such a course. “With what measure ye mete, it shall be measured to you again.” Here are strong motives which should constrain us to love one ­another with a pure heart, fervently. Christ is our example. He went about doing good. He lived to bless others. Love beautified and ennobled all his actions. We are not commanded to do to ourselves what we wish others to do unto us; we are to do unto others what we wish them to do to us under like circumstances. The measure we mete is always measured to us again. Pure love is simple in its operations, and is distinct from any other principle of action. . . . Love should be cherished and cultivated, for its influence is divine.
In Jesus you may love with fervor, with earnestness. This love may increase in depth and expand without limit. . . . Love to God will ensure love to your neighbor, and you will engage in the duties of life with a deep, unselfish interest. Pure principles should underlie your actions. Inward peace will bring even your thoughts into a healthful channel. . . .
Peace of mind, which comes from pure and holy motives and actions, will give free and vigorous spring to all the organs of the body. Inward peace and a conscience void of offense toward God will quicken and invigorate the intellect like dew distilled upon the tender plants. . . . The meditations are pleasing because they are sanctified. The serenity of mind which you may possess will bless all with whom you associate. This peace and calmness will, in time, become natural, and will reflect its precious rays upon all around you, to be again reflected upon you.
The more you taste this heavenly peace and quietude of mind, the more it will increase. It is an animated, living pleasure which does not throw all the moral energies into a stupor, but awakens them to increased activity. Perfect peace is an attitude of heaven which angels possess.—Lift Him Up, p. 94.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read Ellen G. White, “The Fall of Jericho,” pp. 491–493, in Patriarchs and Prophets.

As with everything in the Bible, knowing the context and the background is crucial. As we have seen, the cosmic conflict and the motif of God as judge are crucial in understanding these wars against the Canaanites.

“God is slow to anger. He gave the wicked nations a time of probation that they might become acquainted with Him and His character. According to the light given was their condemnation for refusing to receive the light and choosing their own ways rather than God’s ways. God gave the reason why He did not at once dispossess the Canaanites. The iniquity of the Amorites was not full. Through their iniquity they were gradually bringing themselves to the point where God’s forbearance could no longer be exercised and they would be exterminated. Until the point was reached and their iniquity was full, the vengeance of God would be delayed. All nations had a period of probation. Those who made void God’s law would advance from one degree of wickedness to another. Children would inherit the rebellious spirit of their parents and do worse than their fathers before them until God’s wrath would fall upon them. The punishment was not less because deferred.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 2, p. 1005.

Discussion Questions:

Discuss the implications of God's being our judge as well as the Supreme Judge of the universe. Why do you think the fact that God is the Judge is foundational to the gospel and to our salvation?

How does the case of the Canaanites offer us a window into God’s patience and justice? How could we reflect God’s character in the way we deal with our fellow human beings?

Think about the fundamental nature of free will. Why do you think God respects our freedom of choice? How are love and freedom of choice related to each another?

The Old Testament contains many stories of war and conflict, but ultimately, it forecasts a vision of peace. What role should Christians play in establishing peace in their environment?

Supplemental EGW Notes

The Upward Look, “Cast Your Burdens on Jesus,” November 17, p. 335.
Christ Triumphant, “Truth Will Gain Victory Eventually,” March 27, p. 93.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.