Study > Seventh-day Adventist Sabbath School Lesson

SDA Sabbath School Lesson 6- 4th Quarter 2025-The Enemy Within

(1/2) > >>

Richard Myers:
4th Quarter        Lesson 6                                                                                                              November 1-7



                                                                                                                               


 
The Enemy Within

Commentary in Navy                  Inspiration in Maroon


Sabbath Afternoon

Read for This Week’s Study: 1 Pet. 1:4, Joshua 7, Ps. 139:1-16, Ezra 10:11, Luke 12:15, Josh. 8:1-29

Memory Text: “I the LORD search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds.” Jeremiah 17:10

Joshua 7 is the first instance where, through a tragic experience, the people of Israel learned the far-reaching consequences of the covenant and its deep meaning. While obedience to the stipulations of the covenant secured victory, disregarding the terms of the covenant brought defeat. Israel’s military success depended not on their numbers, battle strategy, or clever tactics but on the presence of the Divine Warrior with them.

During the appropriation of the Promised Land, Israel had to learn the difficult lesson that their most dangerous enemy was not outside their camp but within their own rank and file. The greatest challenge that stood before them was neither the fortified walls of the Canaanite cities nor their advanced military technology, but the obstinate will of individuals within their own camp to willfully ignore the instructions of the Lord.

Waiting for our heavenly inheritance (1 Pet. 1:4, Col. 3:24), we face similar challenges. While we are on the border of the Promised Land, our faithfulness is tested, and we can be victorious only through surrender to Jesus Christ.

Amen! What a blessing for the lesson to point out what is always the answer, we must be converted in order to do any good thing!!

* Study this week’s lesson to prepare for Sabbath, November 8.

Richard Myers:
Sunday        November 2
Breach of the Covenant

Read Joshua 7. What were the two major causes of Israel’s defeat by the inhabitants of Ai?

It is interesting to observe that the reader knows, from the outset, the reason for Yahweh’s anger, as well as the name of the offender. Thus, the suspense of the story of uncovering the trespass of Achan is provided by the tension between the perspective of the reader and that of Joshua and the Israelites. Like many other chapters of the Old Testament, Joshua 7 has a chiastic structure. The central, climactic segment within it answers the question of why the Israelites were not able to conquer Ai on their first attempt.

There were two main reasons for Israel’s defeat by the inhabitants of Ai: Achan’s sin and the Israelites’ overconfidence in their own strength. The latter resulted in their neglecting to consult the will of the Lord before the attack against Ai and their underestimating the force of the enemy.

Based on Joshua 7:1, 11-13, we can see that, although Achan was responsible for the treacherous act of breaking the ban, the whole nation is held responsible and suffers for what he did. God describes the sin of Achan by gradually showing its gravity through the cumulative use, in verse 11, of the adverb “even,” or “also” (Heb. gam). First, the most common term for sin is used: “kḥata’.” Then the act of transgression is described by five more specific sins introduced by the adverb gam: (1) ‘abar, also “to cross over, to transgress,” (2) even taking (laqakḥ) from the things devoted to destruction (kḥerem), (3) also stealing (ganab), (4) also deceiving (kakḥash), and (5) even putting (sim) the stolen kḥerem among their possessions.

The covenant between Yahweh and Israel involved the people at both individual and corporate levels. In the light of the covenant, Israel is treated as an indivisible unity of the chosen nation of God; therefore, the sin of one, or even some, of its members incurs guilt upon the whole covenantal community. As the Lord said, “ ‘Israel has sinned, and they have also transgressed My covenant which I commanded them’ ” (Josh. 7:11, NKJV).

What are ways whole communities can suffer, and have suffered, from the bad acts of individuals within the community? What examples can you think of, and how was the community impacted?

When Eve sinned, look what it did to the whole world! Also look at Cain and what that led to. Look at families and see that the result is with the children. Look at Chicago and the influence of the Mayor.

Richard Myers:
Monday        November 3
The Sin of Achan

Read Joshua 7:16-19. What does the entire procedure tell us about both God and Achan?

Instead of unveiling the identity of the transgressor, God sets up a procedure that reveals both His justice and grace. After explaining the reason for Israel’s defeat and calling for the sanctification of the people (Josh. 7:13), He allows a time span between the announcement of the procedure and its application, which gives Achan time to think, repent, and confess his sin. Similarly, his family (if they knew what happened) has the opportunity to decide whether they want to be involved in the cover-up or refuse to be accomplices, like the sons of Korah, who avoided destruction by refusing to side with their father (compare with Num. 16:23-33, Num. 26:11).

The solution to the predicament follows the opposite direction to how it entered and plagued Israel: corporate guilt is eliminated and narrowed down from Israel to one tribe; from tribe to family; from family to household; and from household to individuals. Besides revealing the offender, the investigative process also cleared the innocent. This was an equally important aspect of the meticulous juridical procedure, where God Himself acts as witness to the unseen acts of Achan.

The reader can almost feel the tension as God zeroes in on Achan. Who cannot wonder at the man’s obstinacy in hoping that he could go undetected? Nothing is concealed from the penetrating eyes of the Lord (Ps. 139:1-16, 2 Chron. 16:9), who knows what is hidden in the heart of a man (1 Sam. 16:7, Jer. 17:10, Prov. 5:21).

It is important to notice the way Joshua addresses Achan: “My son.” This expression shows not only the age and leadership role of Joshua, but also reveals the spirit in which this great warrior approached justice. His heart was full of compassion for Achan, even though he was called to execute judgment on the offender. Through his attitude, Joshua was again foreshadowing the sensitivity, kindness, and love of the One who “was never rude, never needlessly spoke a severe word, never gave needless pain to a sensitive soul. . . . He [Jesus] fearlessly denounced hypocrisy, unbelief, and iniquity, but tears were in His voice as He uttered His scathing rebukes.”—Ellen G. White, The Desire of Ages, p. 353.

How does the realization that God knows all that you do, even your hidden things, impact how you live? How should it impact how you live?

Realizing it does no good if we do  not remember. Unless we remain connected to Jesus, unless we love the Lord our God with all of the heart, we will sin in front of God. Amazing, but true.  We are stupid to sin in front of God!

Richard Myers:
Tuesday       November 4
Fateful Choices

Read Joshua 7:19-21. What is Joshua asking Achan to do? What is the significance of such a request? How do we understand his confession?

Joshua asks Achan to do two things: first, to give glory to God and honor Him. Second, to confess what he has done without concealing it. Achan was supposed to give glory to God by admitting what he had done. The term used here (todah) can refer to thanksgiving (Ps. 26:7, Isa. 51:3, Jer. 17:26), but also to the confession of sin (Ezra 10:11).

Unfortunately, the biblical text gives no indication that Achan showed any sign of real repentance. He hoped until the end to remain hidden. His defiant attitude qualified him to be regarded as a high-handed offender, for whom there was no atonement according to the law of Moses (compare with Num. 15:27-31).

The words of Achan in Joshua 7:21 are reminiscent of the fall of Adam and Eve. Eve saw (ra’ah) that the tree was desirable (kḥamad) and finally took (laqakḥ) from its fruit (Gen. 3:6). In his confession, Achan admits that he saw (ra’ah) in the plunder a beautiful mantle of Shinar, 200 shekels of silver, and a bar of gold. He then coveted (kḥamad) and took (laqakḥ) them. Just as in the case of Adam and Eve, the choice of Achan reveals that the sin of covetousness is the sin of unbelief. It suspects God of not wanting the best for His creatures and of hiding some exquisite pleasures from them, which belong to the realm of divinity only.

Besides the allusion to the primordial human fall, the text highlights a stark contrast between the attitudes of Rahab (compare with Josh. 2:1-13) and that of Achan. The one took the spies to the roof and hid them from the soldiers; the other took forbidden things and hid them from Joshua. The one showed kindness to the Israelite spies and helped them secure victory; the other brought trouble on Israel by his greed and secured defeat. The one made a covenant with the Israelites; the other broke the covenant with Yahweh. Rahab saved herself and her family, and they became respected citizens in Israel; Achan doomed himself and his family to death and became an example of ignominy.

Think about the sin of covetousness. How can we avoid succumbing to it, no matter how much we have or don't have? (Compare with Luke 12:15.)

Consider Judas, and how this one sin of covetousness led to his condemnation. How can we avoid such and end? The answer is always the same, we must be converted. We must love the Lord our God with all of the heart. How can this be? How can one love God if we do not know Him intimately?  How do we get to know someone intimately? Then why do a great multitude refuse to spend a thoughtful hour a day contemplating the life of Jesus?

Richard Myers:
Wednesday        November 5
The Door of Hope

Read Joshua 8:1-29. What does this story tell us about how God can transform our most abysmal failures into opportunities?

As a church we will see revival and reformation. But, as individuals, we all will  not awake to our lost condition and be blessed by God's forgiveness. Today is the  day of salvation when we can behold the glory of God and be truly converted.

The strategy of Yahweh converts Israel’s initial defeat into a tactical advantage, thus transforming the Valley of Achor (Hebrew word for “trouble”) into a door of hope (compare with Hos. 2:15). Having gained too much self-confidence by their first victory over the Israelites, the citizens of Ai repeat their strategy in attacking the Israelites who feign retreat and defeat. Once the inhabitants of Ai are lured out of their stronghold, the 30,000 Israelites, positioned not too far behind the city (Josh. 8:4), will capture the empty city by setting it on fire. Joshua 8:7 makes it clear that it is not the strategy that brings victory, but it is the Lord Himself who will grant the victory and hand the city of Ai over to the Israelites. Even in a chapter in which the military aspects dominate the narrative more than in any other chapter of the book, the text highlights the underlying truth that victory is the gift of Yahweh.

The decisive moment of the battle occurs when the men of Ai leave the city and start pursuing the Israelites. This is the second time that God speaks in the whole chapter after He gave the strategy in Joshua 8:2, signaling that He oversees the battle. Until this moment, we don’t know the outcome of the battle. From this point onward, it becomes clear that the Israelite army is victorious.

The weapon in the hand of Joshua was a sickle sword, or scimitar, rather than a sword or javelin. In the time of Joshua, it may not have been used as an actual weapon, but it had become a symbol of sovereignty. And, besides giving the signal for attack, it expresses God’s sovereignty in the defeat of Ai. By stretching out the sickle sword until the full victory is won, Joshua is shown to have fully assumed the leadership role Moses exercised at the crossing of the Red Sea (Exod. 14:16) and in the war against the Amalekites (Exod. 17:11-13), where Joshua personally led the combat.

This time there is no visible, miraculous intervention of God, yet the victory over Ai is no less divinely assisted than that over the Egyptians in the first generation or in the recent victory over Jericho. The key to success is in Joshua’s faith in the word of the Lord and his unwavering obedience to it. The principle seen in this story remains valid for God's people today, wherever they live and whatever their challenges.

Navigation

[0] Message Index

[#] Next page