Sabbath School Week

Read for This Week’s Study

Joshua 24; Gen. 12:7; Deut. 17:19; Deut. 5:6; 1 Kings 11:2, 4, 9; 2 Tim. 4:7, 8.

Memory Text:

“ ‘And if it seems evil to you to serve the Lord, choose for yourselves this day whom you will serve. . . . But as for me and my house, we will serve the Lord’ ” (Joshua 24:15, NKJV).

The final chapter of Joshua is set in the context of a covenant renewal ceremony, but this time conducted by the aged leader of Israel. Although not a covenant itself but rather a report of a covenant renewal ceremony, the chapter has the elements of ancient Near Eastern suzerainty treaties: (1) a preamble in which the suzerain, the initiator of the treaty, is identified; (2) the historical prologue, which describes the relationship between the overlord and the vassal; (3) the covenant stipulations asking the vassal to manifest total allegiance to the suzerain based on, and motivated by, gratitude; (4) blessings for obedience and curses for breaking the covenant; (5) witnesses to the pledge of the vassal; (6) deposition of the document for future reading; and (7) ratification of the covenant.

Joshua is close to the end of his life; no replacement is on the horizon. The covenant renewal is a reminder to the Israelites that their king is Yahweh Himself and that, if they remain loyal to Him, they will enjoy His protection. Israel does not need a human king. As a theocratic nation, they have to ever keep in mind that their only king is the Lord.

*Study this week’s lesson to prepare for Sabbath, December 27.

Supplemental EGW Notes

As Joshua felt the infirmities of age stealing upon him, and realized that his work must soon close, he was filled with anxiety for the future of his people. It was with more than a father’s interest that he addressed them, as they gathered once more about their aged chief. . . .
By Joshua’s direction the ark had been brought from Shiloh. The occasion was one of great solemnity, and this symbol of God’s presence would deepen the impression he wished to make upon the people. After presenting the goodness of God toward Israel, he called upon them, in the name of Jehovah, to choose whom they would serve. The worship of idols was still to some extent secretly practiced, and Joshua endeavored now to bring them to a decision that should banish this sin from Israel. . . . Joshua desired to lead them to serve God, not by compulsion, but willingly. . . .
“As for me and my house,” said Joshua, “we will serve Jehovah.” The same holy zeal that inspired the leader’s heart was communi­cated to the people. His appeals called forth the unhesitating response, “God forbid that we should forsake Jehovah, to serve other gods.” . . . Joshua endeavored to lead his hearers to weigh well their words, and refrain from vows which they would be unprepared to fulfill. With deep earnestness they repeated the declaration: “Nay; but we will serve the Lord.” Solemnly consenting to the witness against themselves that they had chosen Jehovah, they once more reiterated their pledge of loyalty: “The Lord our God will we serve, and his voice will we obey. . . .” Having written an account of this solemn transaction, he placed it, with the book of the law, in the side of the ark. . . .
Joshua’s work for Israel was done. He had “wholly followed the Lord;” and in the book of God he is written, “The servant of Jehovah.” The noblest testimony to his character as a public leader is the history of the generation that had enjoyed his labors: “Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua.”—Conflict and Courage, p. 125.
There will be a sharp conflict between those who are loyal to God and those who cast scorn upon His law. Reverence for God’s law has been subverted. The religious leaders are teaching for doctrine the commandments of men. As it was in the days of ancient Israel, so it is in this age of the world. But because of the prevalence of disloyalty and transgression, will those who have reverenced the law of God now cherish less respect for it? Will they unite with the powers of earth to make it void? The loyal will not be carried away by the current of evil. They will not throw contempt on that which God has set apart as holy. They will not follow Israel’s example of forgetfulness; they will call to remembrance God’s dealings with His people in all ages, and will walk in the way of His commandments.
The test comes to everyone. There are only two sides. On which side are you?—Testimonies for the Church, vol. 8, p. 120.

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

“Then Joshua gathered all the tribes of Israel to Shechem and called for the elders of Israel, for their heads, for their judges, and for their officers; and they presented themselves before God” (Josh. 24:1, NKJV).

Shechem was the place where Abraham had built an altar upon his arrival in the land and where God first gave him the promise of the land (Gen. 12:6, 7). Now, when the promises given to Abraham have been fulfilled, Israel renews the covenant with God at the very place where the first promise had been given. The appeal of Joshua recalls the words of Jacob to “ ‘put away the foreign gods which are among you’ ” (Josh. 24:23, NKJV; compare with Gen. 35:2–4). The geography of the event in and of itself conveys the call to demonstrate undivided loyalty to the Lord, rejecting all other “gods.”

Read Joshua 24:2–13. What is the main thrust of God’s message to Israel?

God is the main subject of the reviewed past: “I took,” “I gave,” “I sent,” “I plagued,” “I did,” “I brought you out,” “I delivered you,” and so on. Israel is not the main protagonist of the narrative but rather its object. It is God who created Israel. Had not God intervened in the life of Abraham, they would have been serving the same idols. Israel’s existence as a nation is not the merit of any of its ancestors but the exclusive work of God’s grace. The fact that the Israelites are settled in the land is not a ground for boasting but the very reason why they should serve God.

The Lord’s speech contains a shift that occurs five times between “you” and “they” (the fathers). The fathers and this generation at Shechem are treated as one. Joshua is seeking to show what Moses affirmed already in Deuteronomy 5:3, that the Lord did not make the covenant only with the fathers but with all those present at the moment of Joshua’s speech. The vast majority there now had not experienced the Exodus. Not “all” of them were at Horeb. Yet, Joshua says that all of them were there. In short, the lessons of the past must be appropriated by each new generation. The God who worked for the ancestors in the past is ready to act on behalf of the present generation.

What are ways in which we can, as a church, have a better sense of corporate responsibility—that is, grasp the idea that what we do impacts everyone in the church?

Supplemental EGW Notes

The people in general were slow to complete the work of driving out the heathen. The tribes had dispersed to their possessions, the army had disbanded, and it was looked upon as a difficult and doubtful undertaking to renew the war. But Joshua declared: “The Lord your God, He shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the Lord your God hath promised unto you. Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left.”
Joshua appealed to the people themselves as witnesses that, so far as they had complied with the conditions, God had faithfully fulfilled His promises to them. “Ye know in all your hearts and in all your souls,” he said, “that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.” He declared to them that as the Lord had fulfilled His promises, so He would fulfill His threatenings. “It shall come to pass, that as all good things are come upon you, which the Lord your God promised you; so shall the Lord bring upon you all evil things. . . . When ye have transgressed the covenant of the Lord, . . . then shall the anger of the Lord be kindled against you, and ye shall perish quickly from off the good land which He hath given unto you.”—Patriarchs and Prophets, pp. 521, 522.
Abraham had no possession in the earth, “no, not so much as to set his foot on.” He possessed great substance, and he used it to the glory of God and good of his fellow-men; but he did not look upon this world as his home. The Lord had called him to leave his idolatrous countrymen, with the promise of the land of Canaan as an everlasting possession; yet neither he nor his son nor his son’s son received it.
When Abraham desired a burial-place for his dead, he had to buy it of the Canaanites. His sole possession in the land of promise was that rock-hewn tomb in the cave of Machpelah.
But the word of God had not failed; neither did it meet its final accomplishment in the occupation of Canaan by the Jewish people. . . . Abraham himself was to share the inheritance. . . . And the Bible plainly teaches that the promises made to Abraham are to be fulfilled through Christ. . . . God gave to Abraham a view of this immortal inheritance, and with this hope he was content. “By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God.”
Of the posterity of Abraham it is written, “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.” We must dwell as pilgrims and strangers here if we would gain “a better country, that is, a heavenly.”—Patriarchs and Prophets, pp. 169, 170.

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

What did Joshua appeal to the Israelites to do (Josh. 24:14, 15)? What does it mean to serve the Lord in sincerity and in truth?

Joshua’s appeal clearly expresses the fact that the Israelites have to decide whether, through loyalty to their Creator, to keep their uniqueness and live in the land or to fade back into being one among many idolatrous peoples, with no clear identity, purpose, or mission. The choice is theirs.

Joshua’s appeal is twofold: Israel should fear the Lord and serve Him “in sincerity and in truth.” To fear the Lord does not mean a life of perpetual trembling and emotional insecurity. It rather refers to the reverence and awe that stem from the recognition of the unfathomable greatness, holiness, and infinity of God on the one hand and our smallness, sinfulness, and finitude on the other. To fear God is a constant awareness of the magnitude of His demands, a recognition that He is not only our heavenly Father but also our Divine King. Such awareness will lead to a life of obedience to God (Lev. 19:14, Lev. 25:17, Deut. 17:19, 2 Kings 17:34). While “fear” describes the inner attitude that must characterize an Israelite, the practical outcome of reverence to God is service.

The service that is required of Israel is characterized by two Hebrew terms: “in sincerity” and “in truth.” The first term (tamim) is mostly used as an adjective to describe the perfection of the sacrificial animal. The second term that describes Israel’s service is “truth,” or “faithfulness” (Heb. ’emet). The term generally connotes constancy and stability. It usually refers to God, whose character is intrinsically characterized by faithfulness, which is manifested toward Israel.

A faithful person is somebody who is dependable and trustworthy. Basically, Joshua is asking Israel to demonstrate the same loyalty to God that God has displayed toward His people in the course of their history. It is not merely outward compliance to His requirements but what springs from an undivided inner consistency of the heart. Their lives should reflect gratefulness to God for what He has done for them. Basically, it is how we today should relate to Jesus, as well.

What does it mean to you to serve the Lord “in sincerity” and “in truth”? What are some of the distracting factors in your life that prevent your full devotion to God?

Supplemental EGW Notes

Jesus is the ladder to heaven, . . . and God calls upon us to mount this ladder. But we cannot do this while we load ourselves down with earthly treasures. We wrong ourselves when we place our convenience and personal advantages before the things of God. There is no salvation in earthly possessions or surroundings. A man is not exalted in God’s sight, or accredited by Him as possessing goodness, because he has earthly riches. If we gain a genuine expe­rience in climbing, . . . we must leave every hindrance behind. Those who mount must place their feet firmly on every round of the ladder.
We are saved by climbing round after round of the ladder, looking to Christ, clinging to Christ, mounting step by step to the height of Christ, so that He is made unto us wisdom and righteousness and sanctification and redemption. Faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity are the rounds of this ladder.
Courage, fortitude, faith, and implicit trust in God’s power to save are needed. These heavenly graces do not come in a moment; they are acquired by the experience of years. But every sincere and earnest seeker will become a partaker of the divine nature. His soul will be filled with intense longing to know the fullness of that love which passes knowledge. As he advances in the divine life, he will be better able to grasp the elevated, ennobling truths of the Word of God, until, by beholding, he becomes changed, and is enabled to reflect the likeness of his Redeemer.
Child of God, angels are watching the character you develop, they are weighing your words and actions; therefore take heed to your ways, . . . prove whether you are in the love of God.
To love God supremely and our neighbor as ourselves is genuine sanctification.—The Faith I Live By, p. 120.
Day by day, and hour by hour, there must be a vigorous process of self-denial and of sanctification going on within; and then the outward works will testify that Jesus is abiding in the heart by faith. Sanctification does not close the avenues of the soul to knowledge, but it comes to expand the mind, and to inspire it to search for truth, as for hidden treasure; and the knowledge of God’s will advances the work of sanctification. There is a heaven, and O, how earnestly we should strive to reach it. I appeal to you . . . to believe in Jesus as your Saviour. Believe that He is ready to help you by His grace, when you come to Him in sincerity. You must fight the good fight of faith. You must be wrestlers for the crown of life. Strive, for the grasp of Satan is upon you; and if you do not wrench yourselves from him, you will be palsied and ruined. The foe is on the right hand, and on the left, before you, and behind you; and you must trample him under your feet. Strive, for there is a crown to be won.
Soon we shall witness the coronation of our King. Those whose lives have been hidden with Christ, those who on this earth have fought the good fight of faith, will shine forth with the Redeemer’s glory in the kingdom of God.—The Faith I Live By, p. 124.

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