Sabbath School From Home

Worship rituals are interspersed between the conquests in Joshua. This leads to a Sabbath School lesson emphasis on the need to prioritise time with God even amongst adverse circumstances. But reading the book of Joshua suggests that the Israelites may not have seen these events in this context. We've already seen how the military and religious aspects of entering God's Promised Land were entwined in ways that make us a bit uncomfortable. We're drawn to words of the great Joshua of the New Testament - Jesus himself - which seem to provide greater clarity.

The difficult story of Achan and his family being destroyed again raises the question of "God's endgame". Achan and his family stole plunder from Jericho against the specific command to set these things apart for God. Worse, they lied about it and buried the treasure suggesting deliberate deception. There's a lot to be horrified in this story, but perhaps the most intriguing thing is that it shows sin and disobedience within Israel. We discuss how this obvious truth impacts the overall narrative of conquering the Promised Land.

We continue to grapple with the issue of divine war in Joshua. The lesson this week follows closely on the topic from our previous episode, expanding on some of the context and background of the conquest of the Promised Land. In many places the people being dispossessed had deeply troubling rituals and traditions, and we ponder the tricky idea that (at least in principle) there could be "cultures" or "worldviews" that do legitimately need to be eradicated. However, we are also attentive to the exceptions even in the book of Joshua - God's covenant in Joshua 8 is read to a multitude that included foreigners.

The "Commander of the Lord's Army" shows up in this chapter with an important reframing of the narrative. Joshua has already been described as a warrior, and asks whether the stranger is friend or foe. The response famously is "no", with an implied reminder that God's side might not be as simple as our human allies or enemies. This passage is only brief, but resonates with other parts of the Old Testament that speak somewhat against any trivial reading of the conquest of Jericho and other lands.

Crossing the Jordan river with Joshua is a bit like crossing the Red Sea with Moses, but some differences are intriguing. This story is told in Joshua 3 using a lot of dialog, and it is striking how many different messages are given to different groups. In some ways it highlights the connectedness of the community, and at the same time it almost seems to speak of a stricter organisational hierarchy.

An interesting theme of "deception" shows up in the story of Rahab of Jerico. Even more fascinating is the way a similar kind of thing happens slightly later with the Gibeonites, but the narrative frames it differently. Rahab is often lauded as a brave hero, but upon finding out who the Gibeonites really are the Israelites grumble and Joshua "says a curse". But they keep their word and do not kill the Gibeonites. We explore some of the similarities and differences between these deceptions, and are reminded of other Biblical examples that add to the dilemma.

The book of Joshua starts with a new key character very much in the shadow of Moses. It is hardly surprising that he needs to be encouraged to be strong and courageous! There are a number of details in this opening chapter that foreshadow key ideas that feature in the ongoing story of Joshua as leader of the Israelites. 

There's a lot of building and crafting towards the end of Exodus, and we explore various aspects of expertise. In many churches there is an awkwardness involved with celebrating human excellence. It somehow seems in conflict with gratefulness to God, but what if this distinction is not actually very useful?

The interesting dynamic between God and Moses continues after the golden calf. We are delighted to draw attention to some excellent reflective questions posed by the lesson this week, and we turn our attention to Exodus 33 and 34. After the golden calf incident Moses continues his advocacy to God on behalf of the Israelites. The narrative seems to suggest that God is keen about leading Moses, but less excited about all the people. This passage has the well-known self-revelation God provides of Himself to Moses, but we notice other interesting aspects along the way.

Moses responds dramatically to the golden calf, but does this actually look like "substitutionary atonement"? The story of the golden calf at the base of Mount Sinai is well-known, but a pointed question about the substitutionary model of atonement gives us a particular lens through which to explore this part of Exodus. Some well-known details turn out to be in a different sequence, and we are intrigued by a sort of blame-game between God and Moses. In the end, it almost seems as though "substitution" and "atonement" are featured separately in this passage rather than in partnership.

The Sabbath theme book-ends the entire discourse to Moses on Mount Sinai. Last week we saw how the Sabbath entwined with justice at the beginning of God's instructions, and in this episode we find Sabbath featuring at the end. In this case the emphasis seems more on holiness than on justice, and we explore some of these juxtapositions.

Exodus 23 does re-mention the Sabbath, but it has far more to say about "living the Law". We're struck in this chapter by how strongly Sabbath is connected to broader ideas of justice. God seems highly focused on the plight of the poor and the foreigner, and the Sabbath is to be a blessing for them as much as it is for the blessed and wealthy. There are challenges here for anyone wishing to be a Sabbath-keeper.

The Mount Sinai story starts differently to how it is often told. Before the 10 Commandments are given, Moses goes up and down the mountain numerous times. In fact, this chapter starts with a wonderfully direct statement by God which is willingly agreed to by the Israelites. It almost seems as though the friction is gone from the story, perhaps highlighting the disobedience which eventually occurs. We explore a some of the motivation attributed to God in this chapter.

There are hardships for the Israelites in the desert, perhaps unsurprisingly. The lesson this week poses these challenges as "tests of Israel's faith", but we wonder whether some of the issues that arise might be better categorised as raw disobedience. How much does it change our reading of the story, and what does this mean for us today?

Pharaoh changes his mind quickly after the Exodus, and chases the Israelites. It is fascinating to explore the way it is described using collective language. Again we're challenged to ponder the ways in which we might be a bit like Pharaoh, and of course it is dramatic that the Israelites cry out in dismay so soon after the Plagues which spoke of God's power.

After looking at the plagues in general, this week pauses to examine the Passover and 10th plague in detail. It is a striking calamity throughout Egypt, and there is a lot to think about here. The lesson has an interesting prompt - asking us to ponder what our decisions and actions might be in situations of responsibility like Pharaoh. We explore this story from a few unusual angles.

To explore the Plagues, we pull out an episode from the archives.This was published originally on October 1, 2021, and so you may have forgotten a few of the details. It was an episode that we particularly enjoyed, and Cameron shares some interesting insights about the Plagues on Egypt that featured in a sermon he preached.

There are a few ways in which the Exodus gets off to a rough start. This week we focus on a strange story that occurs between the burning bush commission and Moses's return to Egypt. It is yet another apparent hiccup in the flow of the Exodus story, and we are challenged by the way God is described as being angry with Moses. Given everything that takes place, it is fascinating that the "the people of Israel were convinced that the Lord had sent Moses and Aaron."

The burning bush is a well-known story, and helps to introduce us further to Moses. Two great things happen in Exodus three: God introduces himself by "name" with the famous "I am", and we have one of the greatest-ever stories of God's calling. It is interesting to ponder how reluctant Moses is, and we explore various ways this challenges us today.

We're starting a season exploring the book of Exodus, and the story opens with a focus on amazing women. By the time baby Moses gets his name in this story, the only other named characters are the midwives Shiphrah and Puah. In fact, almost all the people doing anything proactive are women! We notice a few fresh perspectives on this well-known narrative, and are interested to see how even chapter 1 and 2 set up some of the things that will feature in the Exodus.

What is Jonah's challenge for a prophetic-future focused Christian? There is a widespread idea of some prophecies being conditional on our response, and others being unconditional. The more we look at it in the Old Testament the more it seems this distinction is not often all that clear in the prophecy and its wording. We are intrigued by some of the implications for reading and applying prophecy today, especially as Adventists.

Reading last-day prophecies with hope rather than fear is a profound perspective shift. We can't help focus on the Sabbath commandment, which features so prominently in in the "Seventh-day Adventist" name and also in our reading of last-day prophecy. It is striking that Jesus stirred up considerable controversy over his Sabbath actions, and the lesson this week has an intriguing description that leads us into a broader discussion.

Moral growth and moral decline may be intertwined throughout history. The story of Ruth is well-known and widely loved, and for good reason. It's a love story, with vivid characters and fabulous prophetic echos of Jesus the Redeemer. Interestingly, it also intersects with the idea of moral decline that came up in last week's episode. We are challenged to look deeper than the all-too-easy dismissive judgementalism that can be so tempting.

How to "preach our unique remnant message" while staying alert to the challenge that we too can fall into the "heinous sins described in Rev 13"? The first situation sounds like confidence and an assurance of being right, while the second is all about recognising the insidious ways we can become the monster we claim to fight. Probably each individual christian feels more at home in one or the other of these extremes, and there are plenty of positions in between. It is humbling to recall the experience of David accusing himself after a story from the prophet Nathan.

The Psalms explore themes of suffering, judgement, good and evil. However, it is possible this is due to such things being an almost universal part of human experience. The lesson this week asks us to consider how Psalm 67 might inform our understanding of the role of God's people in end times. At first glance it seems more interested in telling us about the role of God himself, and it is possible that the application to God's people might be more timeless.

How can we best use images and symbols in "God's songbook", the Psalms? The lesson this week comments on judgement themes in Psalm 5. We find it somewhat difficult to identify all the connections, but find value in the challenging poetic images. We are particularly intrigued by what it might meant to recognise some of the "bloodthirsty and deceitful" aspects in our own lives. Can we cope with the idea that someone might be praying these ideas about us!

The foundation of prophecy is perhaps hope. In the end, the Bible says in so many ways, God and goodness do triumph. Prophecy seems to use this long-term hope for the future as a lens through which to examine and evaluate present actions. We examine the beginning of the book of Ezekiel, where a prophet is called to speak God's words "whether the people listen to them or not". 

Animal sacrifice is one of the most pervasive symbols in the Bible, and yet is foreign to modern society. One interesting aspect of the sacrificial system in the Old Testament is that God sometimes declared he rejected it! Does this perhaps illuminate what might be the actual substance behind this ritual? We explore how "simply going through the motions" can perhaps be valuable spiritual discipline and yet can also be dangerous disengagement from the mission of God in our world.

God seems entirely willing to work with imperfect people, cultures, and institutions. This episode follows on from our last one, exploring issues of human government and nation-states. There's an interesting connection with themes in a recent Ezra Klein Show podcast from the New York Times. Jesus reminded the people who were proud of being Abraham's descendents that God could make stones into children of Abraham. Maybe even some secular institutions can be used by God for his purposes. When Christ wanted to typify the sort of spiritual illness to which self-righteous religious people are susceptible, he contrasted a pharisee with agent of the state (tax collector).Sorry for some audio quality being lower than usual this week.

Nations fall short of God's ideals, but removing government usually leads to anarchy. When listing the nations descended from Noah, Genesis 10 points out that Nimrod built a kingdom including places such as Babel and Ninevah. That's somewhat foreboding given our knowledge of the subsequent stories. Although it is good to be counter cultural, is the government (or government in general) always bad? 

Marriage is a strong but tricky image throughout the Bible. It is interesting to see that God is able to reveal aspects of himself through this image both when marriage is at its best and also when it doesn't go as hoped. 

Genesis is a foundation for many of the symbols and images that become significant throughout the Bible. But it is fascinating to reconsider just how detailed these introductions actually are. What is the resolution of the imagery in Genesis, and does it add value forwards through time? Could some of it only make sense in retrospect? We focus particularly on themes of "the lamb" and sacrifice, and it seems much is left unresolved (from our Christian perspective) in the book of Genesis itself.

One principle of prophecy is that God wants to be understood. But it does sometimes seem strange then that He chooses such mysterious analogies and images. This new season will explore a few of these allusions, images, and symbols. One key issue with prophecy is whether these aspects should be interpreted literally or figuratively, but there are numerous other contrasts that could be explored: prosaic-vs-poetic, understated-vs-exaggerated, right-vs-wrong, etc. Maybe some Biblical passages don't neatly fit into some of these categories.

"Love and Justice" is often narrowed to "Love or Commandments". This may not be the most helpful juxtaposition. The Adventist lesson guide this week asks "how could we express love to God, or love to others, if we are violating any one of the Ten Commandments?" In one sense this seems reasonable (the Commandments do relate to loving God and others). But in the light of Jesus famous Sermon on the Mount it seems equally reasonable to suggest that no sinner truly "keeps" the Ten Commandments. Does that really mean we are incapable of expressing love?

What does God's concern for justice mean for us today? This Psalm is only brief, but resonates deeply with numerous bible passages about God's passion for justice. How can we engage with Him in "upholding the cause of the poor and the oppressed", and how do we make sure to avoid "defending the unjust"?

How much does understanding actually help us to cope with suffering? An interesting feature of the Sabbath School lesson this quarter is that it consistently assumes there is comfort in knowing why bad things happen. This may well be true in some situations, but we ponder on the story of Job who was never told the answer to this question. The question of what more God could have done is posted in Isaiah 5, but not about God's actions to prevent suffering. Instead, it is an expression of God's yearning for his people to exhibit justice and become "the vines he delights in". Perhaps we can do this even without really understanding pain and suffering.

Are there rules for the Cosmic Conflict? The lesson this week sets out to explore the "rules of engagement" in the conflict between God and Satan. Is this a helpful framing of the situation if Satan - the great deceiver - disregards any rules and tries to cheat? The idea has value in attempting to explain why God might not step in sometimes as we wish, but we explore a surprising alternative idea.

What about celebrating what God does, more than analysing what he might not prevent? This conversation grows out of the previous episode, revisiting the idea of comparing or weighing good versus evil in the world. In a profound sense it seems that goodness really must outweigh all the suffering. This is the fundamental core of hope in the Christian message, and there are some provocative ways in which this idea can intersect our experience.

How does God's love and providence work with our free will? A lot has been said over Christian history about how we might understand God's will, His providence, and the difficult wording of predestination used in this opening passage of Ephesians. Our discussion turns to the implications these somewhat theoretical ideas have on the very practical experience of pain and suffering. There are obviously multiple ways to put it all together! We reflect on how it tends to be more fruitful to focus on God's Love and Grace.

When is it more important to love kindness? Exploring aspects of perverted justice invariably leads to any number of scenarios that defy the just/unjust categorisation. What are we to do in such situations? While Micah 6 calls us to do justice, it also reminds us to love kindness.

What does it mean for God to love justice? The idea of justice appeals to everyone who feels ripped off, but "God's judgement" can sound threatening. There are aspects of justice that are difficult for us to comprehend, let alone achieve. 

Divine wrath can be a difficult concept to put alongside a "loving God". In fact, this attribute of God is perhaps more prominent in the Bible than in many contemporary expressions of Christianity. It makes sense for us to tend to avoid thinking about it, given the abundance of situations in which human anger is unhelpful. We discuss how anger might fit in to our understanding of God? Is anger ever ok for us? Can we have rigeous indignation without it simply being self-righteous indignation?

God is passionate and compassionate. We (meaning humans in general and Seventh-day Adventists in particular) tend to be somewhat distrustful of emotions, but it turns out that similar critiques can be applied to reason and other aspects of human experience. One intriguing emotional word used in the Bible to describe God is "jealous", but elsewhere we read that love is not jealous! This is slightly unfair word play because many translations use "envious" or other words instead of jealous, but stimulates interesting conversation. Maybe God's jealousy in the OT is an expression of love.

This belated episode explores what it means to "be pleasing to God". Some disruptions are referenced at the start of the conversation, and others persisted long enough to delay this episode by more than a week (sorry)! Thinking about pleasing God often leads Christians to ponder the corruption of sin - but the Parable of the Lost Sons in Luke 15 is a great way to remember that sin doesn't eliminate God's love for us. Indeed it was while we were yet sinners that Christ died for us!

Is anger incompatible with love? This question from the quarterly introduction leads in many productive directions. It comes up in this context because many Christian traditions picture God's justice as somehow being associated with His anger. We explore a few lines of thinking about anger and love, and also have a preliminary go at the related question "How do Love and Justice go together?"

We start a new season looking at the God of Love and Justice. There's a lot in Christian history that suggests love and justice are somehow opposing attributes of God. We suspect this may not be the case, and in this introductory episode on this theme we tackle a few of the questions in the Sabbath School introduction. When discussing God's love, Isaiah 53:11 is a helpful reminder that there doesn't need to be a contrast between sacrifice and delight. 

It is important to focus on the resurrection as we conclude an exploration of John's gospel. This is a well-known passage, but worth revisiting. It is interesting that nobody seems to recognise the resurrected Jesus at first encounter, and we explore some other aspects of this chapter.

John's gospel includes an extensive interaction with Pilate as part of the crucifixion story. There may be no "book of Pilate" in the Bible, but there are some interesting aspects of this character worth exploring. There are themes of power, control, and God's mission. This is not the most important part of Jesus going to the cross, but we turn to it as a stimulus for good conversation.

How can it be best for the followers of Jesus if He goes away? This is a simple statement Jesus makes in John 16, but it seems at first glance quite counterintuitive. The answer hinges in the text on the Advocate who is to come, and we explore this idea. We apologise for this episode being published a week late!

We look at seven "I am" statements from Jesus in the gospel of John. It is interesting to see some patterns in these various passages. People listening typically have difficulty accepting what Jesus is saying, and there's plenty to ponder in what he claims to be. We end up realising the importance of not just "having truth", but finding effective ways to express it.

John loves the phrase "eternal life", but what does it tell us? This phrase in John serves a similar role as the phrase "Kingdom of God" in the synoptic gospels. We explore how these different phrases can help inform each other, and land on some challenges that arise from this theme. There's even a touch of mystical mathematics!