Daily Lesson for Monday 20th of October 2025

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.

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Isaiah and Ezekiel refer to the conflict, although some commentators try to restrict the meaning of Isaiah 14:1-32 and Ezekiel 28:1-26 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 (Isaiah 14:12-13), and the king of Tyre is said to have resided in Eden as a protective cherub on God’s holy mountain (Ezekiel 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 (Ezekiel 28:2) and the king of Tyre (Ezekiel 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.

<–Sunday Tuesday–>

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Daily Lesson for Sunday 19th of October 2025

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 (Joshua 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.

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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?

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 (Joshua 5:14, Genesis 17:3, 2 Samuel 9:6, 2 Chronicles 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.

<–Sabbath Monday–>

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Source: https://ssnet.org/blog/25d-04-commander-of-the-army-of-the-lord/?utm_source=rss&utm_medium=rss&utm_campaign=25d-04-commander-of-the-army-of-the-lord