Sabbath School Last Week

Read for This Week’s Study

Josh. 5:13–15; Isa. 37:16; Rev. 12:7–9; Deut. 32:17; Exod. 14:13, 14; Josh. 6:15–20.

Memory Text:

“There has been no day like it before or since, when the Lord heeded the voice of a man, for the Lord fought for Israel” (Joshua 10:14, ESV).

Reading the pages of Joshua, we are confronted with the aggressive military campaigns carried out at the command of God, in the name of God, and with the help of God. The idea that God was behind the conquest of Canaan pervades the book of Joshua, and it is expressed in the assertions of the narrator (Josh. 10:10, 11), in God’s own words (Josh. 6:2, Josh. 8:1), in Joshua’s addresses (Josh. 4:23, 24; Josh. 8:7), by Rahab (Josh. 2:10), by the spies (Josh. 2:24), and by the people (Josh. 24:18). God claims to be the initiator of these violent conflicts.

This reality raises unavoidable questions. How can we understand that God’s chosen people carried out such practices in Old Testament times? How is it possible to reconcile the image of a “warlike” God with His character of love (for example, Exod. 34:6, Ps. 86:15, Ps. 103:8, Ps. 108:4) without diluting the credibility, authority, and historicity of the Old Testament?

This week and next, we are going to explore the difficult question of divinely commanded wars in the book of Joshua and elsewhere.

*Study this week’s lesson to prepare for Sabbath, October 25.

Supplemental EGW Notes

Adam taught his descendants the law of God, and it was handed down from father to son through successive generations. But . . . there were few who accepted it and rendered obedience. By transgression the world became so vile that it was necessary to cleanse it by the Flood from its corruption. The law was preserved by Noah and his family, and Noah taught his descendants the Ten Commandments. As men again departed from God, the Lord chose Abraham, of whom He declared, “Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.” Genesis 26:5. . . .
Concerning the law proclaimed from Sinai, Nehemiah says, “Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments.” Nehemiah 9:13. And Paul . . . declares, “The law is holy, and the commandment holy, and just, and good.” Romans 7:12.
The whole world will be judged by the moral law according to their opportunity of becoming acquainted with it, whether by reason, or tradition, or the written Word.
We behold in it the goodness of God, who by revealing to men the immutable principles of righteousness seeks to shield them from the evils that result from transgression. . . .
The law is an expression of God’s idea. When we receive it in Christ, it becomes our idea. It lifts us above the power of natural desires and tendencies, above temptations that lead to sin. “Great peace have they which love thy law; and nothing shall offend them”—cause them to stumble. There is no peace in unrighteousness; the wicked are at war with God. But he who receives the righteousness of the law in Christ is in harmony with heaven.
As received in Christ, it [God’s law] works in us the purity of character that will bring joy to us through eternal ages.—The Faith I Live By, p. 83.
Battles are to be fought every day. A great warfare is going on over every soul, between the prince of darkness and the Prince of life. . . . As God’s agents you are to yield yourselves to Him, that He may plan and direct and fight the battle for you, with your cooperation. The Prince of life is at the head of His work. He is to be with you in your daily battle with self, that you may be true to principle; that passion, when warring for the mastery, may be subdued by the grace of Christ; that you come off more than conqueror through Him that hath loved us. Jesus has been over the ground. He knows the power of every temptation. He knows just how to meet every emergency, and how to guide you through every path of danger. Then why not trust Him?—Conflict and Courage, p. 117.

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 Joshua 5:13–15. What does this text say about the background of Canaan’s conquest?

The Israelites have just crossed the Jordan and stepped onto the enemy’s ground. The fortress of Jericho lies in front of them, its gates firmly shut (Josh. 6:1). At this point, the people are unaware of any battle strategy. What is even more concerning is that Israel has only slings, spears, and arrows to take on a city fortified to withstand a long siege.

Joshua’s questions regarding the identity of the strange visitor receive a rather obscure answer: “No.” The visitor’s answer reveals that He is unwilling to step into the categories defined by Joshua. In other words, the ultimate question is not whether He is on Joshua’s side; rather, is Joshua on His side?

Compare Joshua 5:14, 15 with 2 Kings 6:8–17, Nehemiah 9:6, and Isaiah 37:16. What do you learn about the identity of the commander of the Lord’s army?

While the expression “commander of the army of the Lord” is unique in the Hebrew Bible, the combination of the terms “commander” and “hosts” always refers to a military leader. The word “host” in Scripture can refer to military troops, to the angels, or to celestial bodies.

The pre-incarnate Christ appears to Joshua not merely as an ally nor even as the true Commander of Israel’s army but as the Commander of the unseen yet real army of angels involved in a far greater conflict than that of Joshua with the Canaanites. Joshua’s answer clearly indicates his understanding of the Commander’s identity. He is equal to God, and Joshua falls prostrate in front of Him as a sign of profound respect and worship (Josh. 5:14, Gen. 17:3, 2 Sam. 9:6, 2 Chron. 20:18). Joshua is ready to receive the battle strategy for a military campaign that is an intrinsic part of a far greater conflict in which the God of hosts Himself is involved.

What comfort can, and should, we draw, from knowing that the “Commander of the army of the Lord” is at work in defense of His people?

Supplemental EGW Notes

As Joshua withdrew from the armies of Israel, to meditate and pray for God’s special presence to attend him, he saw a man of lofty stature, clad in warlike garments, with his sword drawn in his hand. Joshua did not recognize him as one of the armies of Israel, and yet he had no appearance of being an enemy. In his zeal he accosted him, and said, “Art thou for us, or for our adversaries? And He said, Nay; but as captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto Him, What saith my Lord unto His servant? And the Captain of the Lord’s host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.”
This was no common angel. It was the Lord Jesus Christ, He who had conducted the Hebrews through the wilderness, enshrouded in the pillar of fire by night and the pillar of cloud by day. The place was made sacred by His presence; therefore Joshua was commanded to put off his shoes.
The Lord then instructed Joshua what course to pursue in order to take Jericho. All the men of war should be commanded to compass the city once each day for six days, and on the seventh day they should go around Jericho seven times.—The Story of Redemption, p. 178.
Study carefully the experiences of Israel in their travels to Canaan. . . . 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.
When Joshua went forth in the morning before the taking of Jericho, there appeared before him a warrior fully equipped for battle. And Joshua asked, “Art thou for us, or for our adversaries?” and he answered, “As Captain of the host of the Lord am I now come.” If the eyes of Joshua had been opened as were the eyes of the servant of Elisha at Dothan, and he could have endured the sight, he would have seen the angels of the Lord encamped about the children of Israel; for the trained army of heaven had come to fight for the people of God, and the Captain of the Lord’s host was there to command. When Jericho fell, no human hand touched the walls of the city, for the angels of the Lord overthrew the fortifications, and entered the fortress of the enemy. It was not Israel, but the Captain of the Lord’s host that took Jericho. But Israel had their part to act to show their faith in the Captain of their salvation.—Conflict and Courage, p. 117.

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

Joshua understood that the battle was part of a larger conflict. What do we know about the conflict in which God Himself was involved? Read Rev. 12:7–9, Isa. 14:12–14, Ezek. 28:11–19, and Dan. 10:12–14.

God populated the universe with responsible creatures to whom He gave free will, a prerequisite for them being able to love. They can choose to act in accordance with, or against, God’s will. The most powerful of angels, Lucifer, rebelled against God, and took a lot of angels with him.

Isaiah and Ezekiel refer to the conflict, although some commentators try to restrict the meaning of Isaiah 14 and Ezekiel 28 to the king of Babylon and to a ruler in Tyre. However, there are clear indicators in the biblical text that point to a transcendent reality. The king of Babylon is presented to have been in heaven at the throne of God (Isa. 14:12, 13), and the king of Tyre is said to have resided in Eden as a protective cherub on God’s holy mountain (Ezek. 28:12–15). None of this is true about the kings of Babylon and Tyre.

Neither can it be said about the earthly kings that they were blameless and the “signet ring of perfection.” Consequently, these characters point beyond the literal kingdoms of Babylon and Tyre.

Isaiah presents a “parable” (Heb. mashal) that conveys a meaning beyond the immediate historical context. In this case, the king of Babylon becomes a paradigm of rebellion, self-sufficiency, and pride. Similarly, Ezekiel makes a distinction between the prince of Tyre (Ezek. 28:2) and the king of Tyre (Ezek. 28:11, 12), where the prince, being active in the earthly realm, becomes the symbol of a king who acts in the heavenly one.

According to Daniel 10:12–14, these rebellious heavenly beings obstruct the fulfillment of God’s purposes on earth. It is in light of this connection between heaven and earth that we have to understand the divinely sanctioned wars of Israel. We need to recognize them as earthly manifestations of the great conflict between God and Satan, and between good and evil—all ultimately with the purpose of restoring God’s justice and love in a fallen world.

What are ways we see, in the world around us and in our own lives, the reality of this cosmic battle between good and evil?

Supplemental EGW Notes

Satan has ever sought to infatuate the minds of men with subtle mysteries. Thus he beguiled Eve, and thus he seeks to seduce men today. Those who misquote the Word of God in an effort to substantiate error are following the example of him who beguiled Eve, and who tempted Christ in the wilderness. The enemy substituted for the Word of God his own misleading statements.
The same deceptive agency that seduced the angels in heaven is working in like manner upon human minds today. By means of his seducing statements he won the confidence of many of the angels, and there was a great war in heaven. Michael and His angels fought against Satan and his deceived followers. . . .
Some who have received warning and instruction from God have deliberately turned from the messages sent to them. They have, as it were, walked blindfolded into Satan’s prepared snares. Satan is playing the game of life for their souls. And some who might be in a position to help these ensnared souls have themselves become ensnared as captives to the archdeceiver.
God’s love for His church is infinite. He has made every provision for its growth and enlargement. His care over His people is unceasing. He has given instruction regarding the dangers of false theories and subtle reasonings of the archdeceiver. He has sent warnings, reproofs, and messages to save His people. But some, like many of Christ’s disciples, are offended, because they have misinterpreted the messages sent by God.
When it is essential for the purification of the church, trials are permitted. Under these trials some regard themselves as abused, and instead of humbling their hearts, they rise up in indignation. Satan watches his opportunity to present some pleasing sophistry that will captivate the minds of the tempted ones and lead them to accept his fables. Those who are thus deceived become channels through which other minds are seduced by delusive sentiments. . . .
God has no pleasure in the death of the unrighteous. He has borne long with stubborn, obdurate hearts. He who gave Christ to the world has sent messages of warning, but many have refused to heed. Long has He borne with men who have not glorified His name. He now calls upon His people to make a thorough work and remove every stumbling block. Let us clear the highway for our God.—The Upward Look, p. 338.
Because he was not able to insinuate his deceptions upon Christ, he determined to undermine Him by false statements and reports. War in heaven was the result, and Satan was expelled. He became Christ’s most deadly foe. His constant effort was to counteract, in every possible way, His great work of saving souls.—This Day With God, p. 256.

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 Exodus 2:23–25; Exodus 12:12, 13; and Exodus 15:3–11. What does it mean that God is a warrior?

During their long sojourn in Egypt, the Israelites have forgotten the true God of their ancestors. As many episodes of their travels through the wilderness demonstrated, their knowledge of the God of Abraham, Isaac, and Jacob faded, and they had mixed pagan elements into their religious practices (compare with Exod. 32:1–4). Under the oppression of the Egyptians, they cried to the Lord (Exod. 2:23–25), and at the right time, the Lord intervened on their behalf.

However, the conflict described in the first 12 chapters of Exodus was greater than a simple power struggle between Moses and the pharaoh. According to ancient Near Eastern war ideology, conflicts between peoples were ultimately considered as being conflicts between the respective gods. Exodus 12:12 declares that the Lord inflicted judgment, not only on the pharaoh but also on the gods of Egypt, those powerful demons (Lev. 17:7, Deut. 32:17) that stood behind the oppressive power and unjust social system of Egypt.

Ultimately, God is at war with sin and will not tolerate this conflict forever (Ps. 24:8; Rev. 19:11; Rev. 20:1–4, 14). All the fallen angels, as well as the human beings who have definitely and irrecoverably identified themselves with sin, will be destroyed. In light of this, the battles against the inhabitants of the land have to be perceived as an earlier stage of this conflict, which will reach its apex on the cross and its consummation at the final judgment, when God’s justice and character of love will be vindicated.

The concept of the total destruction of the Canaanites must be understood on the basis of the biblical worldview, in which God is involved in a cosmic conflict with the exponents of evil in the universe. Ultimately, God’s reputation and His character are at stake (Rom. 3:4, Rev. 15:3).

Since sin has entered human existence, nobody can stand on neutral ground. One must be either on God’s side or on the side of evil. Hence, with this background in mind, the eradication of the Canaanites should be viewed as a preview of the final judgment.

The reality of the great controversy allows for only one of two sides. How do you know which side you are really on?

Supplemental EGW Notes

The Hebrew host marched in perfect order. First went a select body of armed men, clad in their warlike dress, not now to exercise their skill in arms, but only to believe and obey the directions given them. Next followed seven priests with trumpets. Then came the ark of God, glittering with gold, a halo of glory hovering over it, borne by priests in their rich and peculiar dress denoting their sacred office. The vast army of Israel followed in perfect order, each tribe under its respective standard. Thus they compassed the city with the ark of God. No sound was heard but the tread of that mighty host, and the solemn voice of the trumpets, echoed by the hills, and resounding through the city of Jericho.
With wonder and alarm the watchmen of that doomed city mark every move, and report to those in authority. They cannot tell what all this display means. Some ridicule the idea of that city’s being taken in this manner, while others are awed, as they behold the splendor of the ark and the solemn and dignified appearance of the priests and the host of Israel following, with Joshua at their head. They remember that the Red Sea, forty years before, parted before them, and that a passage had just been prepared for them through the river Jordan. They are too much terrified to sport. They are strict to keep the gates of the city closely shut, and mighty warriors to guard each gate.
For six days the armies of Israel performed their circuit around the city. On the seventh day they compassed Jericho seven times. The people were commanded, as usual, to be silent. The voice of the trumpets alone was to be heard. The people were to observe, and when the trumpeters should make a longer blast than usual, then all were to shout with a loud voice, for God had given them the city. “And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.” “So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.”
God intended to show the Israelites that the conquest of Canaan was not to be ascribed to them. The Captain of the Lord’s host overcame Jericho. He and His angels were engaged in the conquest. Christ commanded the armies of heaven to throw down the walls of Jericho and prepare an entrance for Joshua and the armies of Israel. God, in this wonderful miracle, not only strengthened the faith of His people in His power to subdue their enemies, but rebuked their former unbelief.
Jericho had defied the armies of Israel and the God of heaven. And as they beheld the host of Israel marching around their city once each day, they were alarmed; but they looked at their strong defenses, their firm and high walls, and felt sure that they could resist any attack. But when their firm walls suddenly tottered and fell with a stunning crash, like peals of loudest thunder, they were paralyzed with terror and could offer no resistance.—The Story of Redemption, pp. 179–181.

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

According to Exodus 14:13, 14, 25, what was God’s original and ideal plan concerning the involvement of the Israelites in warfare?

In that moment of crisis, when the people of Israel were forced into a physical impasse, “Moses answered the people, ‘Do not be afraid. Stand firm and you will see the deliverance the Lord will bring you today. The Egyptians you see today you will never see again. The Lord will fight for you; you need only to be still’ ” (Exod. 14:13, 14, NIV). According to the biblical narrative, even the Egyptians themselves understood that reality: “ ‘Let us flee from the face of Israel, for the Lord fights for them against the Egyptians’ ” (Exod. 14:25, NKJV).

God’s miraculous intervention for the helpless Israelites, untrained in military skills, becomes the pattern. The Exodus constituted the model, the paradigm, for God’s intervention on behalf of Israel. Here, not only is the battle fought by Yahweh, but Israel is required not to fight (Exod. 14:14). God is the warrior; the initiative belongs to Him. He establishes the strategy, defines the means, and conducts the campaign. If Yahweh does not fight for Israel, they have no possibility of success.

Ellen G. White interprets this as an expression of the fact that God “did not design that they should gain the land of promise by warfare, but through submission and unqualified obedience to his commands.”—Ellen G. White, Signs of the Times, September 2, 1880. As in their deliverance from Egypt, God would fight their battles for them. All they had to do was stand still and witness His mighty intervention.

History demonstrates that whenever Israel had sufficient trust in God, they did not need to fight (see 2 Kings 19, 2 Chronicles 32, Isaiah 37).

In God’s ideal plan, the Israelites never needed to fight for themselves. It was a consequence of their unbelief, expressed after the Exodus, that God permitted them to have a part in the war conducted against the Canaanites. In the same way, they did not need to raise a single sword against the Egyptians during the Exodus; it would have never been necessary for them to fight in conquering Canaan (Deut. 7:17–19).

“If the children of Israel had not murmured against the Lord, He would not have suffered their enemies to make war with them.”—Ellen G. White, The Story of Redemption, p. 134. How might murmurs impact our lives today?

Supplemental EGW Notes

In obedience to the divine command Joshua marshaled the armies of Israel. No assault was to be made. They were simply to make the circuit of the city, bearing the ark of God and blowing upon trumpets. First came the warriors, a body of chosen men, not now to conquer by their own skill and prowess, but by obedience to the directions given them from God. Seven priests with trumpets followed. Then the ark of God, surrounded by a halo of divine glory, was borne by priests clad in the dress denoting their sacred office. The army of Israel followed, each tribe under its standard. . . . No sound was heard but the tread of that mighty host and the solemn peal of the trumpets, echoing among the hills and resounding through the streets of Jericho. . . .
For six days the host of Israel made the circuit of the city. The seventh day came, and with the first dawn of light, Joshua marshaled the armies of the Lord. Now they were directed to march seven times around Jericho, and at a mighty peal from the trumpets to shout with a loud voice, for God had given them the city. . . .
As the seventh circuit was completed, the long procession paused. The trumpets, which for an interval had been silent, now broke forth in a blast that shook the very earth. The walls of solid stone, with their massive towers and battlements, tottered and heaved from their foundations, and with a crash fell in ruin to the earth. The inhabitants of Jericho were paralyzed with terror, and the hosts of Israel marched in and took possession of the city.
The Israelites had not gained the victory by their own power; the conquest had been wholly the Lord’s; and as the firstfruits of the land, the city, with all that it contained, was to be devoted as a sacrifice to God. . . . Only faithful Rahab, with her household, was spared, in fulfillment of the promise of the spies. . . .
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.” . . . 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. . . . 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.—Christ Triumphant, p. 134.

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 Exodus 17:7–13 and Joshua 6:15–20. What similarities do you find between these two war narratives? How do they differ?

The first time Israel fought after the Exodus is recorded in Exodus 17, where the Israelites defended themselves against the Amalekites. Israel had witnessed God’s almighty power in both afflicting the Egyptians and leading the Israelites to freedom. We have seen that God’s initial plan for Israel did not include fighting against other people (Exod. 23:28, Exod. 33:2). But shortly after their deliverance from Egypt, the Israelites started to murmur on the way (Exod. 17:3), even questioning God’s presence in their midst. It was at this moment that Amalek came to fight against Israel. This was not by chance. God allowed the Amalekites to attack Israel so that the Israelites might learn to trust Him again.

Without compromising His principles, God comes down to the level where His people are, continually calling them back to the ideal plan: complete and unreserved trust in divine intervention. In fact, the law of warfare (Deuteronomy 20) was given only after the 40 years of wilderness experience, which was also caused by Israel’s unbelief. New circumstances demanded new strategies, and it was only then that God required Israel to completely annihilate the Canaanites (Deut. 20:16–18).

Besides the reality that war became a necessity for the children of Israel, it also turned out to be a test of their allegiance to Yahweh. God did not give up on them but allowed them to witness His power by experiencing total dependence on Him.

The participation of the Israelites in the conquest is evident from the conclusion drawn by Joshua at the end of the book. Here the Canaanites are said to have been fighting against the Israelites (Josh. 24:11). While the collapse of the walls of Jericho was the result of a divine miracle, the people of Israel had to be actively involved in the battle and face the stubborn resistance of the city’s inhabitants.

Israel’s participation in armed conflict became a way to develop unconditional trust in Yahweh’s help. Yet, the people were always reminded (Josh. 7:12, 13; Josh. 10:8) that the outcome of each battle ultimately lay in the Lord’s hands, and the only way they could influence the outcome of a military conflict was through their attitude of faith, or unbelief, toward the promises of the Lord. The choice was their own.

Supplemental EGW Notes

By rebellion and apostasy man forfeited the favor of God; not his rights, for he could have no value except as it was invested in God’s dear Son. This point must be understood. He forfeited those privileges which God in His mercy presented him as a free gift, a treasure in trust to be used to advance His cause and His glory, to benefit the beings He had made. The moment the workmanship of God refused obedience to the laws of God’s kingdom, that moment he became disloyal to the government of God and he made himself entirely unworthy of all the blessings wherewith God had favored him.
This was the position of the human race after man divorced himself from God by transgression. Then he was no longer entitled to a breath of air, a ray of sunshine, or a particle of food. And the reason why man was not annihilated was because God so loved him that He made the gift of His dear Son that He should suffer the penalty of his transgression. Christ proposed to become man’s surety and substitute, that man, through matchless grace, should have another trial—a second probation—having the experience of Adam and Eve as a warning not to transgress God’s law as they did. And inasmuch as man enjoys the blessings of God in the gift of the sunshine and the gift of food, there must be on the part of man a bowing before God in thankful acknowledgment that all things come of God. Whatever is rendered back to Him is only His own who has given it.
Man broke God’s law, and through the Redeemer new and fresh promises were made on a different basis. All blessings must come through a Mediator. Now every member of the human family is given wholly into the hands of Christ, and whatever we possess—whether it is the gift of money, of houses, of lands, of reasoning powers, of physical strength, of intellectual talents—in this present life, and the blessings of the future life, are placed in our possession as God’s treasures to be faithfully expended for the benefit of man. Every gift is stamped with the cross and bears the image and superscription of Jesus Christ. All things come of God. From the smallest benefits up to the largest blessing, all flow through the one Channel—a superhuman mediation sprinkled with the blood that is of value beyond estimate because it was the life of God in His Son.
Now not a soul can give God anything that is not already His. Bear this in mind: “All things come of Thee, and of Thine own have we given Thee” (1 Chronicles 29:14). This must be kept before the people wherever we go—that we possess nothing, can offer nothing in value, in work, in faith, which we have not first received of God and upon which He can lay His hand any time and say, They are Mine—gifts and blessings and endowments I entrusted to you, not to enrich yourself, but for wise improvement to benefit the world.—Faith and Works, pp. 21, 22.

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. 487–493, in Patriarchs and Prophets.

When rebellion against God’s authority arose in the universe, either God was going to cease to be what He essentially, immutably, and eternally is and give away the leadership of the whole universe to one of His rebellious creatures, or He was going to be the holy, righteous, loving, and merciful Father of all that exists. The Bible presents the second picture, and in this case, the clash between the forces of evil and His power is inevitable.

When political or sociohistorical powers associated with chaotic and rebellious cosmic forces manifested the same defiant attitude against Yahweh, He, as the Sovereign Lord of the universe, intervened. The motif of Yahweh as a warrior becomes a prefiguration of that ultimate victory, which will finally put an end to the ongoing cosmic conflict between good and evil (Rev. 20:8–10). Moreover, Israel’s divine wars not only reflect a glimpse of the cosmic conflict as in a mirror but are part and parcel of the same controversy, anticipating God’s end-time judgment in the sphere of present history.

“God had made it their privilege and their duty to enter the land at the time of His appointment, but through their willful neglect that permission had been withdrawn. . . . It was not His purpose that they should gain the land by warfare, but by strict obedience to His commands.”—Ellen G. White, Patriarchs and Prophets, p. 392.

Discussion Questions:

How does the cosmic conflict background help you better understand the Lord’s commanding Israel to go to war?

In class, discuss your answers to Monday’s question regarding the reality of the great controversy and how it plays out in the world around us. What is our role in this controversy, and how do we seek to fulfill it?

How can we apply the principle of standing still and waiting for the Lord to fight for us in our spiritual life?

Many times, in our discussions and occasional disagreements in the church, we want to see who is on our side. How should we change our attitude in light of Joshua 5:13–15?

Supplemental EGW Notes

Christ Triumphant, “Will You Choose Jesus?” September 24, p. 274.
God’s Amazing Grace, “Kept From Falling,” November 21, p. 333.

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 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.