Daily Lesson for Thursday 9th of October 2025

Even if the people of Israel had wanted to attack the Gibeonites, they would not have been allowed to pursue it because of the oath sworn by the rulers of the congregation. The Israelite leaders acted according to the principle that an oath, as long as it does not involve wrongdoing or criminal intent (Judges 11:29-40), is binding, even if it leads to one’s personal hurt.

Image © The Classic Bible Art Collection – Formerly Standard Publishing at Goodsalt.com

In the Old Testament, being prudent before making an oath and the keeping of one’s oath are seen as virtues of the pious (Psalms 15:4; Psalms 24:4; Eccl. 5:2, 6). Because the oath was made in the name of the Lord, the God of Israel, the leaders could not change it.

With the solemn oath taken by the leaders of Israel, the destiny of Israel was indissolubly linked to that of the Gibeonites. In fact, through their designation as woodcutters and water carriers for the house of God (Joshua 9:23), the Gibeonites became part and parcel of Israel’s worshiping community. Joshua’s answer, in contrast to the verdict of the rulers of Israel, which decreed servitude for “all the congregation” (Joshua 9:21, NKJV), transformed the curse into a potential blessing for the Gibeonites (compare with 2 Samuel 6:11).

The subsequent history of Gibeon testifies to the high religious privileges the city enjoyed, as well as to their loyalty to God’s people. The vow taken by Israel remained in place down through generations, so that when the Israelites returned from the Babylonian captivity, the Gibeonites were among those who helped rebuild Jerusalem (Nehemiah 7:25). Their actions will have eternally positive consequences but only because of God’s grace.

What might have happened had the Gibeonites disclosed their identity and requested mercy as Rahab did? We don’t know, but we cannot rule out the possibility that even a consultation of God’s will could have resulted in an exemption of the Gibeonites from destruction. God’s ultimate purpose is not to punish sinners but to see them repent and to grant them His mercy (compare with Ezekiel 18:23 and Ezekiel 33:11). The subterfuge of the Gibeonites has to be perceived as an appeal to God’s mercy, to His kind and just character. It was the Canaanites’ refusal to repent and their defiance of God’s purposes that led to the decision for their annihilation (Genesis 15:16). God honored the recognition of His supremacy by the Gibeonites, as well as their desire for peace rather than rebellion, and their willingness to give up idolatry and to worship the only true God.

<–Wednesday Friday–>

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Source: https://ssnet.org/blog/25d-02-surprising-grace/

Join It Is Written Sabbath School host Eric Flickinger and this quarter’s author, Dr. Barna Magyarosi, as they provide additional insights into this week’s Sabbath School lesson, “Recipe for Success.”

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Source: https://ssnet.org/blog/2-surprised-by-grace-it-is-written-discussions-with-the-author/

View an in-depth discussion of Surprised by Grace in the Hope Sabbath School class led by Pastor Derek Morris.
Click on the image below to view the video:

With thanks to Hope Channel – Television that will change your life.

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Source: https://ssnet.org/blog/2-surprised-by-grace-hope-sabbath-school-video-discussion/

Daily Lesson for Wednesday 8th of October 2025

This chapter of Joshua starts by informing us that the Canaanite kings who usually ruled over small city-states decided to create a coalition against the Israelites. By contrast, the inhabitants of Gibeon decided to establish a covenant with Israel.

Image © Providence Collection at Goodsalt.com

In order to trick the Israelites into making a covenant with them, the Gibeonites resort to the scheme of being ambassadors from a foreign country. According to Deuteronomy 20:10-18, God made a distinction between the Canaanites and people who lived outside the Promised Land.

The word translated as “craftily” or “cunningly” can be used with a positive meaning, denoting prudence and wisdom (Proverbs 1:4; Proverbs 8:5,12), or negatively, implying criminal intent (Exodus 21:14, 1 Samuel 23:22, Psalms 83:3). In the case of the Gibeonites, behind their treacherous action lies a less-destructive intent of self-preservation.

The speech of the Gibeonites is strikingly similar to that of Rahab. Both acknowledge the power of Israel’s God, and both acknowledge that Israel’s success is not simply a human feat. In contrast to other Canaanites, they do not rebel against Yahweh’s plan to grant the land to the Israelites, and they admit that the Lord Himself is driving these nations out before Israel. The news of the deliverance from Egypt, and the victories over Sihon and Og, prompt both Rahab and the Gibeonites to seek an alliance with the Israelites. However, instead of fully acknowledging their willingness to surrender to the God of Israel, as Rahab does, the Gibeonites resort to a subterfuge.

The law of Moses made provisions for learning the will of God in such cases as this (Numbers 27:16-21). Joshua should have inquired for the will of the Lord and avoided the deception of the Gibeonites.

The fundamental duty of a theocratic leader, and of any Christian leader, is to seek God’s will (1 Chronicles 28:9, 2 Chronicles 15:2, 2 Chronicles 18:4, 2 Chronicles 20:4). By neglecting it, the Israelites were compelled either to violate the fundamental conditions of conquering the land or to break an oath made in the name of the Lord, which was equally binding.

<–Tuesday Thursday–>

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Source: https://ssnet.org/blog/25d-02-conflicting-values/