Sabbath Afternoon
Read for This Week's Study: Phil. 1:1-18, 1 Cor. 13:1-8, Jer. 17:9, Col. 1:1-12, 1 Pet. 1:4, Ps. 119:105, Isa. 30:21
Memory Text: "Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ" (Philippians 1:6, NKJV).
Paul quite intentionally begins his epistles with words of greeting--and thanksgiving. "Grace to you and peace from God our Father and the Lord Jesus Christ. We give thanks to the God and Father of our Lord Jesus Christ" (Col. 1:2-3, NKJV).
We, like Paul, have much to be thankful for. We have experienced God's grace in profound ways, ways that even angels cannot comprehend. The same is true of God's gift of peace, which embraces harmony with God and the hope flowing from God's love.
On a human level, we can give and show appreciation to others and hope that people appreciate the things we do for them. Parents pray that their children will love God and appreciate someday, if not now, the real sacrifices they've made to give them the best upbringing they could. But, as human beings, we make many mistakes, and we learn from them (or at least we should).
This week we'll consider Paul's opening words of thanksgiving and prayer in Philippians and Colossians, which may enrich and strengthen our own prayer life.
Study this week's lesson to prepare for Sabbath, January 10.
Further Thought:
“God has chosen you to salvation through sanctification of the spirit and belief of the truth. Therefore stand fast. . . . If you serve God faithfully, you will meet with prejudice and opposition; but do not become provoked when you suffer wrongfully. Do not retaliate. Hold fast your integrity in Jesus Christ. Set your face as a flint heavenward. Let others speak their own words, and pursue their own course of action; it is for you to press on in the meekness and lowliness of Christ. Do your work with steadfast purpose, with purity of heart, with all your might and strength, leaning on the arm of God. The true and exalted nature of your work you may never know. The value of your being you can measure only by the life given to save you. . . .
“For every soul who is growing up into Christ there will be times of earnest and long-continued struggle; for the powers of darkness are determined to oppose the way of advance. But when we look to the cross of Christ for grace, we cannot fail. The promise of the Redeemer is, ‘I will never leave thee nor forsake thee.’ ‘I am with you alway, even unto the end of the world.’ ”—Ellen G. White, in The Youth’s Instructor, Nov. 9, 1899.
Discussion Questions:
2. Of the persecution of Christians, Tertullian, an early church leader, said, “The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed.”—Alexander Roberts and James Donaldson, eds., Ante-Nicene Fathers, vol. 3, (Peabody, MA: Hendrickson Publishers, Inc., 1999), p. 55. At the same time, persecution in some places and times has greatly hindered the work of the church. What are ways that we can support those who suffer persecution for their faith?
3. Think about the memory text for this week in light of the hardships Paul suffered. “Rejoice always.” What does that mean? How are we supposed to do that? Someone you love is sick or dies. You lose your job. You are in great physical pain. Perhaps the key to understanding this is to ask, “Rejoice always in what?” That is, no matter our situation, what can we always rejoice in?
The Churches of Philippi and Colossae
Read Philippians 1:1–3 and Colossians 1:1, 2. How are the churches in Philippi and Colossae described, and what significance does the depiction have?
Paul’s typical greeting in his epistles calls Christians in those places “saints”; that is, through baptism they have been set apart as God’s special people, just as the people of Israel, through the practice of circumcision (Exod. 19:5, 6; compare 1 Pet. 2:9, 10), had been set apart as a “holy nation.” (This has utterly nothing to do with the Roman church’s practice of canonizing people as “saints.”)
Also interesting is the parallel between the greetings of these two epistles. Paul refers to “overseers and deacons” (Phil. 1:1, ESV) in Philippi and “faithful brothers in Christ” (Col. 1:2, ESV) in Colossae. When the New Testament speaks of “faithful brothers,” they have a specific ministry in the church (see Eph. 6:21, Col. 4:7, 1 Pet. 5:12). So, it appears Paul is addressing not only the church members but also the church leaders in these cities. The reference to offices that are more specifically described in other places (for example, in 1 Tim. 3:1–12, Titus 1:5–9) witnesses to the existence and importance of organization from the earliest period of the church.
Training coworkers such as Timothy and Epaphras and providing for the leadership of local churches was a priority for Paul and augmented his evangelistic efforts. In other words, there was a strategic approach to both outreach and retention. Our Adventist pioneers followed the New Testament model of church organization, as many Advent Review and Sabbath Herald articles from the 1850s show. In fact, James White said, “The divine order of the New Testament is sufficient to organize the church of Christ. If more were needed, it would have been given by inspiration.”—“Gospel Order,” Advent Review and Sabbath Herald, Dec. 6, 1853, p. 173. Long before Paul wrote to these churches, the apostles had already begun installing officers for the church in Jerusalem (see Acts 6:1–6, Acts 11:30), which “was to serve as a model for the organization of churches in every other place where messengers of truth should win converts to the gospel.”—Ellen G. White, The Acts of the Apostles, p. 91.
It is well known that Paul used literary assistants at times in the composition of his epistles. Timothy is also named as a co-sender elsewhere (see, for example, 2 Cor. 1:1, Philemon 1). The fact that Paul goes on to use “I” rather than “we” shows that his authority stands behind these epistles also.
Paul and Colossae
We have no record of Paul ever visiting Colossae, which again tells us something about the effectiveness of his evangelistic strategy. First, it was Epaphras, a resident of Colossae (Col. 4:12), who brought the gospel to that city (Col. 1:7). But how was he converted? Most likely, it was in the mid-50s, when Paul was in nearby Ephesus and “all they which dwelt in Asia heard the word of the Lord Jesus” (Acts 19:10; compare Acts 20:31).
The book of Revelation witnesses to how widely the gospel spread throughout this area (Rev. 1:4). The most plausible explanation for this success, including its spread to Colossae, is as a result of the work of Paul’s converts, who first heard the message in Ephesus, the most important city in Asia Minor and a major port. Epaphras heard Paul’s preaching in Ephesus and, becoming one of his coworkers, he took the gospel back to his hometown of Colossae.
The city itself, about nine miles (15 kilometers) southeast of Laodicea, is only now being excavated, so we know less about it compared to more prominent cities of the region. We do know it had a sizable Jewish population with “as many as ten thousand Jews living in that area of Phrygia.”
—Arthur G. Patzia, New International Biblical Commentary: Ephesians, Colossians, Philemon (Peabody, MA: Hendrickson Publishers Inc., 1990), vol. 10, p. 3. Coins minted at Colossae indicate the people there, as in many Roman cities, worshiped a variety of gods. The pagan practices and strong cultural influences obviously presented Christians there with tremendous challenges, not only in evangelizing the city but also just remaining faithful to the pure faith of the gospel. Another prominent Christian in Colossae was Philemon, who may have been converted about the same time as Epaphras.
Although Roman law required Paul to return Onesimus to Philemon, Paul appeals to Philemon’s heart and conscience as a fellow believer and urges him to treat Onesimus not as a slave but as a brother (Philem. 16).
Read Philemon 15, 16. See also Colossians 4:9. What course did Paul gently urge Philemon to pursue with Onesimus?However much we detest the idea of slavery in any form, and wish that Paul would have condemned the practice, how do we come to terms with what Paul says here? (How fascinating that, during slavery in the United States, Ellen G. White specifically told Adventists to defy the law that ordered people to return escaped slaves.)
Paul in Philippi
During Paul’s second missionary journey, shortly after Timothy was added to the team, they are forbidden by the Holy Spirit to continue across Asia Minor (Acts 16:6). So, during a vision of the night, Paul sees a man pleading with him to “ ‘come over to Macedonia and help us’ ” (Acts 16:9, NKJV). So, immediately they head to the seaport nearest Macedonia and sail from Troas across the Aegean Sea to Neapolis, on the European continent. But rather than evangelize there, Paul, Silas, Timothy, and Luke, who joined them at Troas (as indicated by the use of “we” in Acts 16:11), head to Philippi.
In his evangelistic activity, Paul always thought strategically. Philippi was “the chief city of that part of Macedonia” (Acts 16:12). In fact, it was one of the most honored cities of the Roman Empire, being given the status of Ius Italicum—the highest possible designation a city could be granted. Its citizens had the same privileges as if the city were located in Italy, including exemption from the land tax and the poll tax, and anyone born in the city automatically became a Roman citizen. It was also an important stop along the Via Egnatia, which was the main overland road connecting Rome with the East. Establishing an important Christian presence there enabled them to bring the gospel to many other nearby cities, including Amphipolis, Apollonia, Thessalonica, and Berea (see Acts 17:1, 10).
Interestingly, the official language in first-century Philippi was Latin, evidenced by the predominance of Latin inscriptions. In Philippians 4:15, Paul even addresses them with a Latin-sounding name, Philippēsioi, apparently in recognition of their special Roman status. Nevertheless, Greek was the language of the marketplace and of the surrounding towns and cities and the means by which the gospel was spread. Luke describes how Paul and his team joined people for prayer by the riverside, where Lydia and her household were converted (Acts 16:13–15). Being a businesswoman (“a seller of purple”), she would have been one of the major financial supporters in Philippi of Paul’s ministry. The time Paul and Silas spent in prison there led to the conversion of another entire household— that of the jailer.
The Holy Spirit knew that Philippi would be the ideal beachhead for the spread of the gospel through Europe, even though there would also be persecution. However evil it is, persecution can, in certain circumstances, enable the gospel to reach people who otherwise might not be reached.
Read Acts 9:16. How does this help us understand some of Paul’s trials? How might this help us understand some of our own?
While in Macedonia, Paul mentions multiple imprisonments (2 Cor. 6:5, 2 Cor. 11:23, 2 Cor. 7:5). The first recorded instance was in Philippi (Acts 16:16–24). Later he was imprisoned in Jerusalem briefly before being transferred to prison in Caesarea.
Elsewhere, Paul mentions being “in my chains” (Philem. 10, 13, NKJV). Although under house arrest in Rome, he was chained to an elite Roman soldier. Ignatius, a Christian of the early second century who was chained up like this, described the soldiers as behaving like “wild beasts . . . who only get worse when they are well treated.”—Michael W. Holmes, ed., The Apostolic Fathers (Grand Rapids, MI: Baker Academic, 2007), p. 231.
Read 2 Corinthians 4:7–12. In this passage, what reveals how Paul was able to endure the trials he faced? What seems to be the focus of his life?
No matter how hard life got, Paul was able to see a brighter side, and that gave him courage to bear up under stress. Despite Satan hurling everything he could, Paul knew he was not forsaken.
Often, we may be tempted to look at our circumstances, our weaknesses, or our past failures and become discouraged. It’s at times like these that we need to remember all the amazing provisions God has made for our success in battling evil. One of the most important is the Bible itself, “the word of truth,” because we can learn from others’ mistakes and also learn how these people have succeeded. Also, the Holy Spirit “makes effectual what has been wrought out by the world’s Redeemer. It is by the Spirit that the heart is made pure. Through the Spirit the believer becomes a partaker of the divine nature. Christ has given His Spirit as a divine power to overcome all hereditary and cultivated tendencies to evil, and to impress His own character upon His church.”—Ellen G. White, The Desire of Ages, p. 671.
How can we, as laity or as clergy, always “commend ourselves
as ministers of God” (2 Cor. 6:4, NKJV)? What does that mean?
Philippians and Colossians are called Prison Epistles because they were written while Paul was in prison (the others are Ephesians and Philemon). Most commentators think they were written while Paul was in Rome, about a.d. 60–62 (see Acts 28:16).
Read Ephesians 3:1 and Philemon 1. What is the significance of how Paul characterizes his imprisonment?
Paul has given his life in service to Jesus Christ. If that service includes being a prisoner, he is ready. Paul describes himself as “an ambassador in chains” (Eph. 6:20, NKJV). He had been on missionary journeys, raising up churches and training workers for the Lord. He may have asked, “Why am I here when I could be doing so much more without these chains?” Paul was also imprisoned later, when he wrote 2 Timothy, which is considered a Pastoral Epistle. So at least five books of the New Testament were written while he was in prison.
In none of the prison epistles does Paul mention exactly where he was imprisoned; thus, some have suggested either Ephesus or Caesarea. But there is no biblical evidence that Paul was ever imprisoned in Ephesus. Caesarea might seem a more likely possibility, except there is no apparent threat to Paul’s life in this city. There definitely is that threat, however, by the time Philippians was written (see Phil. 1:20, Phil. 2:17).
This epistle gives us some other clues as to where Paul was at the time of his imprisonment. First, there was a praetorium. This can refer to a provincial governor’s official residence, like the one in Jerusalem, where Jesus was examined by Pilate (Matt. 27:27, John 18:33), and in Caesarea, where Paul was imprisoned (Acts 23:35). But Paul clearly uses this term not of a place but in reference to people. He says “the whole palace guard” became familiar with the gospel (Phil. 1:13, NKJV). In Rome, these were elite soldiers, about fourteen thousand, who protected the emperor and guarded his prisoners.
Second, Paul also sends greetings from the believers in “Caesar’s household” (Phil. 4:22). This indicates that Paul was a prisoner in Rome and in contact with those who served the imperial household.
How do we learn to make the best of whatever tough situation we find ourselves in? Why is that not always easy to do?
_______________________________________________
Memory Text:
“Rejoice in the Lord always. Again I will say, rejoice!” (Philippians 4:4, NKJV).
An Adventist pastor, imprisoned on false charges, spent nearly two years behind bars. Though at first greatly perplexed, he realized the prison was his God-given mission field. When his fellow prisoners learned that he was a pastor, they asked him to preach. He did, and he gave out literature too. He even baptized prisoners and conducted Communion services.
“At times,” he admitted, “it was difficult ministering in the prison, but there was also joy, especially when you saw prayers answered and lives changed.”
Paul wrote Philippians and Colossians from prison (see Phil. 1:7, Col. 4:3). In fact, in Philippi itself, after Paul and Silas were unjustly accused, the jailer put “their feet in the stocks” (Acts 16:24, NKJV). At midnight, they were “praying and singing hymns to God, and the prisoners were listening to them” (Acts 16:25, NKJV; emphasis supplied). Truly they knew how to “rejoice always.”
This week we’ll look at the circumstances that Paul faced. He saw a larger purpose for what happened to him, and perhaps we can learn from him when we, as we inevitably do, face our own trials.
*Study this week’s lesson to prepare for Sabbath, January 3.
Think of the hardest job you’ve ever done. What made it hard? Was it
the expectations or the time allotted for the work or both? Was it your
attitude toward the task? Or perhaps it was the people you worked with?
Or maybe it just seemed like an impossibility to ever succeed?
Consider the purpose of the plan of salvation: uniting heaven and earth. Sound
impossible? Humanly speaking, it certainly is. Nevertheless, just before ascending
to heaven, Jesus gave the apostles a seemingly impossible assignment: “Go therefore
and make disciples of all the nations, baptizing them in the name of the Father and
of the Son and of the Holy Spirit, teaching them to observe all things that I have
commanded you” (Matt. 28:19, 20, NKJV).
Jesus sent Paul to the Gentiles to accomplish this seemingly impossible task: “ ‘To
open their eyes, in order to turn them from darkness to light, and from the power
of Satan to God, that they may receive forgiveness of sins and an inheritance among
those who are sanctified by faith in Me’ ” (Acts 26:18, NKJV).
Some might throw up their hands when given jobs like that. However, we should
not overlook the promises Jesus gave on both these occasions. To the apostles, He
added, “And, lo, I am with you always, even unto the end of the world” (Matt.
28:20). And to Paul, Jesus said, “I have appeared to you for this purpose, to make
you a minister and a witness both of the things which you have seen and of the things
which I will yet reveal to you” (Acts 26:16, NKJV)
In short, Jesus gives humanly impossible tasks so we will rely on Him, rather than
on ourselves, to accomplish them. He never gives us a job without supplying the power
to do it. “As the will of man co-operates with the will of God, it becomes omnipotent.
Whatever is to be done at His command may be accomplished in His strength. All His
biddings are enablings.”—Ellen G. White, Christ’s Object Lessons, p. 333.
Amazingly, by the time Paul wrote to the Colossians,
the gospel had been “preached to every creature under
heaven” (Col. 1:23, NKJV). Of course, not all accepted
it. But if we look carefully at the commissions He gave
to the apostles (Matt. 28:18–20) and to the apostle
Paul, Jesus never promised all would become disciples
or all would be converted. The gospel is to be “preached
in all the world as a witness to all the nations, and then
the end will come” (Matt. 24:14, NKJV, emphasis sup
plied). What does that witness look like? How exactly is it to be accomplished?
This quarter we’ll study Paul’s epistles to the Philippians and to the Colossians.
They have important similarities. Above all, they reveal Christ, the only One able to
unite heaven and earth. He is the ladder Jacob saw stretching from earth to heaven
(Gen. 28:12; compare John 1:51). As the Son of man and the Son of God, He
redeems us from sin, and He intercedes for us.
Jesus gives us humanly
impossible tasks so
we will rely on Him,
rather than ourselves,
to accomplish them.
In studying these letters, we will see both these aspects of Jesus. We’ll consider
some of the most sublime statements found anywhere about Christ’s divinity and
how He gave it all up to save us. We’ll see Paul wrestling from prison with problems
in one church he raised up (Philippi) and in one that he himself never even visited
(Colossae). The connections Paul established throughout the “world church” of that
time enabled him, even from a Roman prison, to respond to challenges. He knew
his time was short, and he did all he could to draw the church closer to heaven and
to each other. In so doing, he shows us how God’s church today can unite with
heaven to fulfill the last-day commission of Revelation 14, which we know as “the
three angels’ messages.”
Clinton Wahlen, PhD, is an associate director of the Biblical Research Institute at the
General Conference.
Further Thought: Read Ellen G. White, “The Last Words of Joshua,” pp. 522-524, in Patriarchs and Prophets.
“Among the multitudes that came up out of Egypt were many who had been worshipers of idols; and such is the power of habit that the practice was secretly continued, to some extent, even after the settlement in Canaan. Joshua was sensible of this evil among the Israelites, and he clearly perceived the dangers that would result. He earnestly desired to see a thorough reformation among the Hebrew host. He knew that unless the people took a decided stand to serve the Lord with all their hearts, they would continue to separate themselves farther and farther from Him. . . . While a portion of the Hebrew host were spiritual worshipers, many were mere formalists; no zeal or earnestness characterized their service. Some were idolators at heart, who would be ashamed to acknowledge themselves as such.”—Ellen G. White, Signs of the Times, May 19, 1881.
“This solemn covenant was recorded in the book of the law, to be sacredly preserved. Joshua then set up a great stone under an oak that was by the sanctuary of the Lord. ‘And Joshua said unto all the people, Behold this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God.’ Here Joshua plainly declares that his instructions and warnings to the people were not his own words, but the words of God. This great stone would stand to testify to succeeding generations of the event which it was set up to commemorate, and would be a witness against the people, should they ever again degenerate into idolatry.”—Ellen G. White, Signs of the Times, May 26, 1881.
Discussion Questions:
Finishing Well
Read the concluding words of the book of Joshua written by an inspired editor (Josh. 24:29-33). How are these words not only looking back to Joshua’s life but also looking forward to the future?
In the epilogue reporting on the deaths of Joshua and Eleazar, the high priest brings the book of Joshua to a sobering end. By recounting together the burial of Joshua, the burial of Eleazar, and the burial of Joseph’s bones, the author creates a contrast between the life outside the land and the beginning of life in the land. There is no need to wander anymore. The earthly remains of the leaders don’t have to be carried along with them. The patriarchs buried their relatives in a cave (Gen. 23:13, 19; Gen. 25:9-10), on a plot purchased at Shechem (Gen. 33:19). Now the nation buries its leaders in the territory of their own inheritance, thus having a sense of permanence. The promises given to the patriarchs have been fulfilled. Yahweh’s faithfulness constitutes the historical thread that links Israel’s posterity to its present and future.
As the concluding paragraphs of the book link the whole narrative to a larger story in the past, they also open the way for the future. Ex-archbishop of Canterbury Lord George Cary, in a keynote speech delivered at Holy Trinity Church in Shrewsbury, declared that the Anglican Church was “one generation away from extinction.”
In fact, the church is always one generation away from extinction, and so it was with the Old Testament people of God. A great chapter in the history of Israel comes to an end. Its future depends on what kind of answers it will give to the many questions that concern the future. Will Israel be loyal to the Lord? Will they be able to continue the unfinished task of possessing the whole land? Will they be able to cling to Yahweh and not get entangled in idol worship? A generation under Joshua has been faithful to the Lord, but will the next generation maintain the same spiritual direction that has been traced by its great leader? Each successive generation of God’s people, reading the book of Joshua, must face these same questions. Their success depends on the nature of the answers they provide in their everyday lives and how they relate to the truths they have inherited.
Joshua, like Paul, “fought the good fight” (2 Tim. 4:7, NKJV). What was the key to Joshua’s success? What decisions do you need to make today in order to finish with the same assurance of salvation?
The Dangers of Idolatry
Read Joshua 24:22-24. Why would Joshua need to repeat his appeal to the Israelites to get rid of their idols?
The threat of idolatry is not a theoretical one. Earlier, on the plains of Moab, in a similar context, Moses asked for the same decision (Deut. 30:19-20). The gods that are in view now are not the ones of Egypt or those beyond the river, but they are found “among them.” Therefore, Joshua pleads with his people to incline their hearts to the Lord. The Hebrew term used here, natah, means “to stretch,” “to bend.” It describes a God who is expected to bend down and listen to prayers (2 Kings 19:16; Ps. 31:2-3; Dan. 9:18), and it is also the attitude required of Israel later by the prophets (Isa. 55:3, Jer. 7:24). It is employed to indicate the apostasy of Solomon when his heart inclined toward foreign gods (1 Kings 11:2, 4, 9). The sinful human heart does not have the natural tendency to bend and listen to God’s voice. It takes conscious decisions on our part to incline it toward fulfilling God’s will.
The Israelites’ answer literally reads: “We will listen to His voice.” This expression emphasizes the relational aspect of obedience. Israel is not asked to routinely follow lifeless rules. The covenant is about a living relationship with the Lord, which cannot be fully expressed by mere regulations. Israel’s religion was never intended to be legalistic; rather, it was to be a constant conversation in faith and love with a holy and merciful Savior.
Even after the people’s threefold promise to serve the Lord, which implies, as Joshua commanded, the removal of foreign gods from among them, there is no report that it actually happened. Throughout the entire book, it became customary to report on the fulfillment of Joshua’s commands (or those of Moses) as examples of obedience. The lack of it now at the end of the book leaves the plea of Joshua open-ended. The central appeal of the book to serve the Lord is not only for Joshua’s generation but also for each new generation of God’s people who would read or hear this message.
How often have you promised the Lord you would do something but then you didn’t? Why didn’t you? What does your answer tell you about grace?
Free to Serve
As a true and faithful leader, Joshua respects the free will of his people and wishes that Israel would serve the Lord out of free choice rather than compulsion. That was exactly the point made by the deliberate use of the verb “chosen” (see Josh. 24:22). In other passages baḥar, “to choose,” describes Yahweh’s election of Israel (Deut. 7:6-7; Deut. 10:15; Deut. 14:2). Israel is free to say “no” to Yahweh after their divine election, but that would be nonsensical and absurd. Israel can say “yes” to God and continue to live, or they can turn their backs on Him and cease to exist.
What was Israel’s response to Joshua’s appeal? (Josh. 24:16-18). Why do you think Joshua reacted to their answer in the way he did? (Josh. 24:19-21).
In their categorically positive answer, the Israelites recognize that the God of the patriarchs and of their fathers is now also “our God” (Josh. 24:17-18, NKJV), whom they are willing to serve with undivided allegiance. After such an unquestionable affirmation of their loyalty, we would expect words of affirmation and encouragement from Joshua. However, this is not the case. The dialogue between Joshua and the people takes a radical turn in which Joshua seems to play the role of the devil’s advocate. He shifts from speaking about God’s gracious providence in the past to threatening the Israelites with a picture of a God who is not easy to serve.
Joshua knows the instability of the first generation, who promised to obey God in similar terms (Exod. 19:8, Exod. 24:3, Deut. 5:27), yet who forgot their promises while the words were still on their lips (Exodus 32). Thus, Joshua, by means of rhetoric, wants to make the Israelites aware of several things. First, the decision to serve God is a serious one. It will have to shape the entire nation according to God’s revelation. The blessings of pursuing that goal are evident, but the consequences of disobedience must also be fully understood. Forgiveness of sins is not an unalienable right of humanity but a miracle of God’s grace.
Second, the decision of the Israelites to serve God must be their own decision, not something imposed by a leader, even Joshua.
Third, Israel must realize that humans cannot serve God in their own strength. Serving God is not achieved by a mechanical adherence to the stipulations of the covenant but by a personal relationship with the saving Lord (compare with Exod. 20:1-2; Deut. 5:6-7).
In Sincerity and Truth
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 Israel has to decide to 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?
You Were There!
“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,” etc. 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?
Sabbath Afternoon
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 Israel 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.
Further Thought: Read Ellen G. White, “The Last Words of Joshua,” pp. 521, 522, in Patriarchs and Prophets.
“Satan deceives many with the plausible theory that God's love for His people is so great that He will excuse sin in them; he represents that while the threatenings of God’s word are to serve a certain purpose in His moral government, they are never to be literally fulfilled. But in all His dealings with His creatures God has maintained the principles of righteousness by revealing sin in its true character—by demonstrating that its sure result is misery and death. The unconditional pardon of sin never has been, and never will be. Such pardon would show the abandonment of the principles of righteousness, which are the very foundation of the government of God. It would fill the unfallen universe with consternation. God has faithfully pointed out the results of sin, and if these warnings were not true, how could we be sure that His promises would be fulfilled? That so-called benevolence which would set aside justice is not benevolence but weakness.
“God is the life-giver. From the beginning all His laws were ordained to life. But sin broke in upon the order that God had established, and discord followed. So long as sin exists, suffering and death are inevitable. It is only because the Redeemer has borne the curse of sin in our behalf that man can hope to escape, in his own person, its dire results.”—Ellen G. White, Patriarchs and Prophets, p. 522.
Discussion Questions:
Cling to God
The only way Israel will be able to avoid the temptation of idolatry and the wrath of God is not by constantly remembering the “don’ts” of the covenant, but by fostering a conscious and consistent allegiance to the Lord. The same verb, “to cleave, adhere” to the Lord (see Deut. 4:4), is also used to describe the marriage covenant that was intended between wife and husband (Gen. 2:24) or the loyalty of Ruth to Naomi (Ruth 1:14). It is important to note that, according to Joshua’s evaluation, such faithfulness has characterized Israel as a nation “to this day.” Unfortunately, the same assertion will not be true for later periods of Israel’s history, as the book of Judges sadly demonstrates (Judg. 2:2, 7, 11; Judg. 3:7, 12; Judg. 4:1, etc.)
Joshua appeals to Israel to love the Lord their God (Josh. 23:11; compare with Deut. 6:5). Love cannot be forced; otherwise, it will cease to be what it essentially is. Yet in what sense can love be commanded?
In order for Israel to continually enjoy the blessings of the covenant, they will have to stay loyal to God. The Hebrew is extremely emphatic: “Be very careful for the sake of your own soul.” The word ’ahabah, “love,” can refer to a wide range of human affections, including friendly attachment, sexual intimacy, maternal tenderness, romantic love, and loyalty to God. If we understand love for God as a conscious commitment and devotion to Him, it can be enjoined without violating its true nature (compare with John 13:34). God always intended that obedience to His commands should spring from a personal relationship with Him (Exod. 19:4 [“I . . . brought you to Myself,” NKJV], Deut. 6:5, compare with Matt. 22:37) based on what He has done for them in His great mercy and love.
The command to love God also expresses the mutual, but not symmetrical, nature of divine love. God desires to enter into an intimate, personal relationship with every person who reciprocates His love. Thus, His universal love to all constitutes the framework for the manifestation of our voluntary, mutual love.
Jesus gave a new commandment to His disciples. In what sense was this commandment new and old at the same time? Read John 13:34, John 15:17, and 1 John 3:11; compare with Lev. 19:18.
The Anger of the Lord
How should we interpret the descriptions of God's wrath and retributive justice in Joshua (Josh. 23:15-16) and elsewhere in Scripture? (See also Num. 11:33; 2 Chron. 36:16; Rev. 14:10, 19; Rev. 15:1.)
Israel already has experienced the Lord’s anger during the wilderness wanderings (Num. 11:33, Num. 12:9), as well as in the Promised Land (Josh. 7:1), and was fully aware of the consequences of provoking Yahweh’s anger by flagrantly breaking the covenant. These verses represent the climax of the severity of Joshua’s rhetoric. It is shocking to hear that the Lord will destroy Israel, as the same term has been previously used to refer to the annihilation of the Canaanites. As surely as the promises of the Lord have been faithfully fulfilled concerning Israel’s blessing, the curses of the covenant (Leviticus 26, Deuteronomy 28) will also become true if the Israelites reject the covenant. In light of the dispossession and destruction of the Canaanites, these verses demonstrate once again that Yahweh is ultimately the judge of all the earth. He declares war against sin, irrespective of where it is found. Israel was not sanctified, and did not acquire special merits, through participation in holy war any more than pagan nations did when they later became the means of Yahweh’s judgment against the chosen nation.
It lies within Israel’s power of choice to make the glorious certainties of the past the foundation for facing the future.
At first glance, the biblical teaching on God’s anger seems to be incompatible with the affirmation that God is love (John 3:16, 1 John 4:8). Yet, it is exactly in the light of God’s wrath that the biblical doctrine of God’s love becomes even more relevant. First, the Bible presents God as loving, patient, long-suffering, and ready to forgive (Exod. 34:6, Mic. 7:18). However, in the context of a world affected by sin, the wrath of the Lord is the attitude of His holiness and righteousness when confronted by sin and evil. His wrath is never an emotional, revengeful, unpredictable overreaction. The New Testament teaches that Christ became sin for us (2 Cor. 5:21), and, through His death, we have been reconciled with God (Rom. 5:10). Whoever believes in Him will not have to face God’s wrath (John 3:36, Eph. 2:3, 1 Thess. 1:10). The concept of the wrath of God presents God as the righteous judge of the universe and the One who upholds the cause of justice (Ps. 7:11, Ps. 50:6, 2 Tim. 4:8).
Clear Boundaries
Using the same words that were addressed to him at the beginning of the book (Josh. 1:7-8), Joshua states that the task that lay ahead of Israel is not primarily military in nature. It is spiritual. It has to do with obedience to God’s revealed will in the Torah.
Why do you think Joshua took such a strong position concerning Israel’s relations with the surrounding nations? (Josh. 23:6-8, 12, 13).
The danger facing Israel is not the threat of the remaining nations’ animosity but the risk of their friendship. Their weapons might not represent any challenge to Israel; however, their ideology and values (or counter-values) could prove to be more harmful than any military force. Joshua draws the attention of the leaders to the crucial fact that the conflict they have been involved in is first, and ultimately, spiritual. Therefore, Israel has to maintain its unique identity.
The prohibition of invoking the name of a god, swearing by it, and serving or bowing to it has to do with idolatry. In the ancient Near East, the name of a deity represented his or her presence and power. Invoking or mentioning the names of foreign gods in everyday greetings or business transactions meant recognizing their authority and helped lead the Israelites to seek their power in time of need (compare with Judg. 2:1-3, 11-13).
The danger of intermarriage with the remaining Canaanites consisted in losing Israel’s spiritual purity. The intent of Joshua’s admonition is not to promote racial or ethnic purity, but rather to avoid idolatry, which can lead to the spiritual collapse of Israel. The case of Solomon is a dramatic example of the sad spiritual consequences of intermarriage (1 Kings 3:1, 1 Kings 11:1-8); in the New Testament, Christians are openly warned against seeking marital relationships with nonbelievers (2 Cor. 6:14), although, in the case of existing marriages, Paul does not advise divorce from the unbelieving spouse but calls them to live an exemplary Christian life in hope of winning the spouse to the Lord (1 Cor. 7:12-16).
Joshua’s warning against harmful associations inevitably leads to the question of the Christian’s relationship to the “world.” How can we find a balanced relationship with the society that surrounds us?