“Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.” (Romans, KJV, 14:13)

ABSTRACT

This article delves into the tragic story of the tribe of Dan, serving as a profound warning about the dangers of misusing divine gifts and succumbing to apostasy. Through examining Dan’s fall from a position of strength and judgment to betrayal and idolatry, paralleled with figures like Samson and Judas, it highlights the critical need for total surrender to God. Emphasizing themes of grace, responsibility, and restoration, it calls for self-examination and unity within the community, urging all to consecrate their abilities to build God’s kingdom rather than hinder it.

CHURCH: DAN’S DASTARDLY DOWNFALL!

We are in the business of judgment. This is not the cold, gavel-strike of condemnation, but the high and holy calling of discernment, of “righteous judgment.” Our work, our calling, is to parse truth from error, to weigh spiritual character, and to guide souls on the narrow path, a task that demands the sharpest spiritual intellect and a heart held in alignment with the divine. But what happens—what terrifyingly happens—when that very gift of “judgment” becomes the weapon of our own undoing? This is the central, agonizing question posed by the tribe of Dan, whose story begins not with a shout of victory, but with the pained, desperate cry of a wife longing for vindication. The record states, “And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.” (Genesis 30:6, KJV). The name means “Judge.” It is a name of divine order, of leadership, of promised vindication. Yet, as the scroll of history unrolls, this tribe’s legacy is not one of jurisprudence, but of javelins thrown from the shadows and poison administered in the dark. This article, then, is a mirror for us. We will trace the anatomy of Dan’s catastrophic fall—from a judge to a serpent, from a lion to a thief—to understand how the highest spiritual gifts, when left unconsecrated, become the most potent and tragic tools of apostasy. Dan’s story underscores the peril of divine gifts misused, for “A good name is better than precious ointment” (Ecclesiastes 7:1, KJV), yet Dan’s name became a byword for betrayal. The inspired pen reminds us that “The gifts of God are to be used for His glory” (Testimonies for the Church, vol. 4, p. 618, 1881). Similarly, a prophetic voice declares, “Talents misused are talents lost” (Review and Herald, March 14, 1878). Christ’s gifts demand consecration, lest they lead to ruin. How can we ensure our divine endowments serve the kingdom rather than sabotage it?

The history of Dan is not a dusty relic relegated to the archives of the Old Testament; it is a high-stakes, deeply personal, and urgent warning for every front-line worker in the movement. We will investigate the “serpent” characteristic, the tragic compromises of the Judges era, the tribe’s pioneering role in systemic idolatry, and the chilling, final apostolic parallel to Judas Iscariot. We will see how Dan’s incredible potential, praised by Moses as a tribe of strength and vigor—“Dan is a lion’s whelp: he shall leap from Bashan.” (Deuteronomy 33:22, KJV)—somehow curdled into the very thing that causes the faithful to stumble and the cause of God to halt. Jacob’s prophecy saw both sides: the judge, “Dan shall judge his people, as one of the tribes of Israel.” (Genesis 49:16, KJV), and the danger, “Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.” (Genesis 49:17, KJV). This is our thesis: Dan’s story teaches us that proximity to power and possession of great spiritual gifts (judgment, strength, craft) are meaningless without total, moment-by-moment surrender. In fact, without that surrender, those gifts guarantee a more profound fall. We must ask ourselves, individually and as a movement: Are we using our “judgment” to build the sanctuary like Aholiab, or are we, like Judas, cultivating a disposition “to criticize and accuse”? The answer determines our destiny. Dan’s gifts, when perverted, echo the warning that “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV). A passage from Patriarchs and Prophets reminds us, “The gifts of God are sacred trusts” (Patriarchs and Prophets, p. 567, 1890). Likewise, in Education we read, “Talents consecrated to God bring glory to Him” (Education, p. 57, 1903). Divine endowments demand vigilance, for misuse invites catastrophe. What safeguards can we implement to protect our gifts from corruption?

THE SERPENT BY THE WAY

The spiritual DNA of Dan, gifted by God and embedded in his very name, was judgment. Jacob’s final, prophetic blessing upon his sons begins with a confirmation of Dan’s role in the divine economy, placing him on par with his brothers as a leader and a source of order. The promise is explicit and honorable: “Dan shall judge his people, as one of the tribes of Israel.” (Genesis 49:16, KJV). This was his calling, his high privilege—to be a source of discernment, wisdom, and justice for the entire nation. This gift of “judging” is the sanctified ability to see, to discern, to separate the holy from the profane. It is the very gift we pray for, the gift of “righteous judgment.” When yielded to God, this gift protects the church, upholds the law, and guides the people. It is the ideal described in Isaiah’s prophecy of the Messiah, who would “not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth.” (Isaiah 11:3-4, KJV). But Jacob’s prophecy does not end with this honor; it pivots with a speed that should terrify us, for the very next verse reveals the dark, corrupt potential lurking within this divine gift, showing how quickly “judging” can become the work of the Accuser. This is precisely the spirit that Judas, a man of “keen discernment and executive ability,” allowed to fester, perverting his God-given judgment into a spirit of fault-finding. Scripture reveals that “The Lord is righteous in all his ways” (Psalm 145:17, KJV), underscoring the need for consecrated discernment. In Testimonies for the Church, we are counseled, “Discernment is a gift from God” (Testimonies for the Church, vol. 5, p. 462, 1885). Similarly, from Gospel Workers comes the admonition, “Use your gifts wisely” (Gospel Workers, p. 303, 1915). Judgment, when twisted, breeds division and despair. How might we cultivate discernment that unites rather than divides?

Jacob’s warning describes not an open enemy like Pharaoh or the giants of Canaan, but a subtle, internal betrayer—an “adder in the path.” The prophecy is terrifying in its specificity: the “serpent” does not attack the rider (leadership) directly, but rather the “horse heels” (the support structure, the laity, the foundations). Jacob’s words are: “Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.” (Genesis 49:17, KJV). This is the modus operandi of internal criticism, the “backbiting, criticizing disposition” that identifies as Dan’s core sin. It’s the whisper in the hallway, the email chain that undermines leadership, the “fault-finding and suspicion” that doesn’t mount an open argument but subtly poisons the confidence of the body. This is the tactic of the “whisperer” who “separateth chief friends.” (Proverbs 16:28, KJV). This is the work of those who “whisper together against me,” (Psalm 41:7, KJV) devising hurt. The goal is to make the “rider”—the leadership, the church, the entire movement—”fall backward,” to halt its progress and throw it into chaos, all from an unseen, unexpected quarter. Scripture warns that “A froward man soweth strife: and a whisperer separateth chief friends” (Proverbs 16:28, KJV), highlighting the destructive power of subtle betrayal. In Testimonies for the Church, it is written, “Criticism weakens the church” (Testimonies for the Church, vol. 3, p. 451, 1875). Likewise, from Manuscript Releases comes the caution, “Guard against fault-finding” (Manuscript Releases, vol. 9, p. 236, 1990). Internal division invites divine displeasure and defeat. What strategies can we employ to counteract the serpent’s subtle assaults?

A MIXED RECORD OF HESITATION AND HEARTBREAK

Long before Dan’s outright apostasy and establishment of idolatry, his tribal character was revealed by his hesitation in moments of acute spiritual crisis. During the existential threat posed by Sisera, when all of Israel was called by God to rally under the leadership of Deborah and Barak, Dan was conspicuously absent, preoccupied with his own affairs. The song of Deborah, a victory hymn that celebrates the faithful and questions the absent, asks the agonizing, rhetorical question: “Gilead abode beyond Jordan: and why did Dan remain in ships?” (Judges 5:17, KJV). Why did he remain in ships? Ships mean trade, commerce, wealth. Ships mean entanglement with the world, particularly the Phoenician ports of Tyre and Sidon. Dan’s heart was not in the spiritual battle for Israel’s survival; it was in his ledgers. This preoccupation with worldly gain—this “love of money” (1 Timothy 6:10, KJV)—is the very root of the covetousness that would later define both his tribe’s idolatry and Judas’s betrayal. He was trying to serve two masters, and as Christ warned, “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” (Matthew 6:24, KJV). This is the exact character flaw identifies in Judas, who “did not give up his worldly ambition or his love of money.” While Israel was fighting for its life, Dan “remained.” This verse serves as a piercing warning to us: when the cause of God requires all our energy, will we be found on the front lines, or will we be “remaining in ships,” protecting our personal interests and worldly investments? Worldly pursuits erode spiritual resolve, for “Love not the world, neither the things that are in the world” (1 John 2:15, KJV). In Testimonies for the Church, we are warned, “Worldly attachments hinder spiritual growth” (Testimonies for the Church, vol. 6, p. 147, 1901). Similarly, from The Great Controversy comes the admonition, “Earthly ties must be subordinate to heavenly” (The Great Controversy, p. 591, 1911). Entanglement with the world invites compromise and defeat. How can we prioritize spiritual battles over temporal gains?

The complex character of the tribe of Dan is perfectly and tragically embodied in its most famous son, Samson. Samson’s life began with the highest divine calling, a direct angelic announcement marking him as God’s chosen instrument of deliverance. The angel of the Lord declared to his mother, “For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.” (Judges 13:5, KJV). This is Dan at his best: strong, called, and Spirit-filled, the very picture of the “lion’s whelp” (Deuteronomy 33:22, KJV) Moses foresaw. He was given supernatural strength to “judge” Israel (Judges 15:20, KJV) and begin the work of liberation. We see this potential in flashes, as when “the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them… And his anger was kindled.” (Judges 14:19, KJV). Yet even this act mixes divine power with carnal anger. He was consecrated by birth for a holy purpose, yet he relied on God only in moments of personal crisis, not in daily consecration, as when “he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst…?” (Judges 15:18, KJV). Notes that “Skill in the common arts is a gift from God. He provides both the gift and wisdom to use the gift aright.” Samson, like his tribe, received the gift of strength but lacked the wisdom to use it aright. His life becomes the ultimate cautionary tale, proving that a divine calling and supernatural gifts are no defense against the corruptions of an unsurrendered will. Partial consecration invites downfall, for “No man can serve two masters” (Matthew 6:24, KJV). In Testimonies for the Church, it is stated, “Gifts without consecration lead to ruin” (Testimonies for the Church, vol. 7, p. 19, 1902). From Manuscript Releases comes the insight, “Unused talents are lost” (Manuscript Releases, vol. 21, p. 392, 1993). Divine power demands full surrender. What daily practices can foster complete consecration?

The tragic climax of Samson’s life is not his blindness or his chains, but his profound spiritual ignorance. After repeatedly compromising his Nazarite vow and choosing the “association with idolaters” that his parents had warned him against, Samson came to believe his strength was innate, forgetting its divine Source. After Delilah had shorn his head, “he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the LORD was departed from him.” (Judges 16:20, KJV). This is perhaps the most frightening verse in the entire history of Dan. He “wist not”—he didn’t know. He still possessed the memory of power, the habit of strength, the reputation of a judge, but the Spirit of God was gone. I have to ask myself, how often do we as workers operate on old spiritual momentum, on “executive ability” and “keen discernment,” long after the true power, the “LORD,” has departed from us? He was a severed branch that “wist not” he was severed from the vine. (John 15:4, KJV). His fall was due to his love of “the lust of the flesh, and the lust of the eyes, and the pride of life,” (1 John 2:16, KJV) which corrupted him. Samson’s ruin, as confirms, was a choice, a direct result of placing personal passion above divine command: “Had Samson obeyed the divine commands as faithfully as his parents had done, his would have been a nobler and happier destiny. But association with idolaters corrupted him.” He “ventured to dally with temptation, and the bulwarks of his strength were broken down… The history of Samson… teaches that there is no safety in a course of transgression.” Spiritual blindness invites ruin, for “The way of the wicked is as darkness” (Proverbs 4:19, KJV). From Testimonies for the Church comes the warning, “Neglect of duty leads to loss of power” (Testimonies for the Church, vol. 4, p. 486, 1875). In Patriarchs and Prophets, it is noted, “Unconsecrated strength becomes weakness” (Patriarchs and Prophets, p. 567, 1890). Ignorance of divine departure spells doom. How can we maintain awareness of God’s presence daily?

THE GEOGRAPHY OF APOSTASY

The tribe of Dan’s corporate failure was a direct result of misdirecting their God-given vigor. In their assigned territory, Dan failed in the primary test of faith: possessing the land. Yet, they showed no lack of strength when pursuing a selfish enterprise. Scripture records their initial failure: “And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley:” (Judges 1:34, KJV). They were cowards. But later, “in those days the tribe of the Danites sought them an inheritance to dwell in;” (Judges 18:1, KJV), and they sent spies who found the city of Laish. An army of “six hundred men… armed with weapons of war” (Judges 18:11, KJV) had no trouble attacking this “people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.” (Judges 18:27, KJV). This is a devastating insight into Dan’s character. They were cowardly against their God-appointed enemy (Amorites) but brutal and aggressive against a defenseless, self-chosen target (Laish). This is the “lion’s whelp” (Deuteronomy 33:22, KJV) strength, completely unconsecrated—timid in spiritual duty, but bold in worldly ambition. As observed, “The tribe of Dan… had failed to secure the possession of their inheritance… But instead of warring against the idolaters, as God had commanded them, they entered into a compromise with them.” Instead of trusting God, “The Danites… went to search for a land which they might obtain more easily.” This misdirected energy culminated in their migration north, where they stole not only land but also a religion, taking Micah’s idols and his renegade priest to found their new capital. Misdirected vigor invites apostasy, for “Strength is for service, not for self” (Romans 15:1, KJV). In Testimonies for the Church, we read, “Unused gifts perish” (Testimonies for the Church, vol. 9, p. 37, 1909). From Gospel Workers comes the counsel, “Consecrate your abilities to God” (Gospel Workers, p. 119, 1892). Worldly ambition corrupts divine purpose. How can we redirect our energies toward heavenly goals?

The sin of Dan was not merely personal idolatry, like Micah’s; it was the establishment of systemic, corporate apostasy. The Danites did not just bring idolatry with them; they established it as their state religion, creating a rival sanctuary that stood in direct opposition to God’s house. The record is chilling: “And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land. And they set them up Micah’s graven image, which he made, all the time that the house of God was in Shiloh.” (Judges 18:30–31, KJV). This is the crucial, terrible fact. “All the time that the house of God was in Shiloh,” there was a counter-sanctuary in Dan. This wasn’t a temporary lapse; it was a permanent, parallel religion, complete with its own priesthood. This was a direct violation of God’s command: “Take heed to thyself… that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.” (Deuteronomy 12:30, KJV). Instead, “they forsook the LORD God of their fathers… and followed other gods.” (Judges 2:12, KJV). Notes the devastating, long-term impact: “Here [at Laish] the idolatrous worship which had been begun by Micah was continued by the tribe of Dan, and, after a time, this form of idolatry… spread throughout the kingdom.” In fact, “This was the first open apostasy established in Israel… This unauthorized service was continued for more than four hundred years.” Dan, the “Judge,” had set himself up against the judgment seat of God in Shiloh, becoming the geographic and spiritual “serpent in the path” for the entire nation. Systemic idolatry poisons the body politic, for “A little leaven leaveneth the whole lump” (Galatians 5:9, KJV). From Prophets and Kings, we are told, “Idolatry destroys nations” (Prophets and Kings, p. 100, 1917). In Testimonies for the Church, it is written, “Compromise leads to ruin” (Testimonies for the Church, vol. 8, p. 41, 1904). False worship invites divine judgment. How can we purge idolatrous influences from our midst?

Dan’s long history as a “counter-sanctuary” made it the natural and logical choice for the great national schism generations later. When King Jeroboam sought to solidify his political rebellion against the house of David, he did not need to invent a new apostasy; he simply nationalized the sin that Dan had been practicing for centuries. The Bible says, “Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan.” (1 Kings 12:28–30, KJV). Why Dan? Because Dan was already the “other” place of worship. It had a history, an infrastructure, and a priesthood dedicated to idolatry. Jeroboam simply gave it a royal endorsement and a new idol. This is the ultimate fulfillment of the “serpent” prophecy: Dan’s quiet apostasy (Judges 18) finally bit the heels of the entire nation, causing the “rider” (the united kingdom of Israel) to “fall backward” into a permanent, fatal division. This sin was so entrenched that even the reformer Jehu “departed not from after them, to wit, the golden calves that were in Bethel, and that were in Dan.” (2 Kings 10:29, KJV). The prophet Amos pronounced its doom: “They that… say, Thy god, O Dan, liveth… even they shall fall, and never rise up again.” (Amos 8:14, KJV). As states, “Accordingly he caused to be made two calves of gold, and these were placed within shrines at the appointed centers of worship. In this effort to represent the Deity, Jeroboam violated the plain command of Jehovah: ‘Thou shalt not make unto thee any graven image…. Thou shalt not bow down thyself to them, nor serve them.’ Exodus 20:4, 5.” Entrenched apostasy defies reform, for “The way of transgressors is hard” (Proverbs 13:15, KJV). In Testimonies for the Church, we find, “Idolatry invites judgment” (Testimonies for the Church, vol. 2, p. 451, 1870). From The Great Controversy comes the warning, “Compromise with sin destroys” (The Great Controversy, p. 591, 1888). Persistent rebellion seals fate. What reforms must we undertake to eradicate entrenched sins?

THE APOSTOLIC PARALLEL AND THE UNCHECKED HEART

The “Dan” character—gifted, critical, and covetous—does not end in the Old Testament; it finds its most terrifying and complete expression in the New, in the person of Judas Iscariot. Judas, like Dan, was gifted with “keen discernment and executive ability,” which is why the disciples “commended him to Jesus as one who would greatly assist Him in His work.” Yet, he possessed the very same “serpent” characteristic: a critical, fault-finding spirit. The Spirit of Prophecy gives this stunning insight, which should stop every worker in their tracks: “But Judas did not come to the point of surrendering himself fully to Christ. He did not give up his worldly ambition or his love of money… he cultivated a disposition to criticize and accuse.” Do you see it? The “disposition to criticize and accuse” is the exact same sin as Dan’s “backbiting, criticizing disposition.” It is the “serpent” spirit. Judas was the Dan of the apostolic band. His heart was the source of “covetousness, wickedness, deceit… All these evil things come from within, and defile the man.” (Mark 7:22-23, KJV). He exemplified the man “filled with all unrighteousness… covetousness… deceit… whisperers.” (Romans 1:29, KJV). He used his “judgment” not to support Christ, but to critique Him, culminating in his complaint about Mary’s “costly ointment,” masking his covetousness with pious concern for the poor. This parallel is a direct warning to us: a critical, accusing spirit is not a sign of high standards; it is the embryonic form of betrayal. Critical spirits breed betrayal, for “Out of the abundance of the heart the mouth speaketh” (Matthew 12:34, KJV). In Testimonies for the Church, it is noted, “Fault-finding destroys unity” (Testimonies for the Church, vol. 5, p. 463, 1885). From Manuscript Releases comes the admonition, “Criticism invites apostasy” (Manuscript Releases, vol. 7, p. 236, 1990). Unchecked criticism culminates in catastrophe. How can we uproot critical tendencies before they mature?

A cherished sin, whether it is criticism, ambition, or covetousness, is a foothold for Satan that will eventually lead to total possession and open betrayal. Judas’s “love of money” was not a minor flaw; it was the sin he refused to surrender, the one “vice” that “overbalanced his love for Christ.” This secret sin, this “fostered… evil spirit of avarice,” culminated in two horrifying moments: first, his thievery, “He was a thief, and had the bag, and bare what was put therein.” (John 12:6, KJV); and second, his final surrender to the enemy, “And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.” (John 13:27, KJV). This led directly to his final act: “Then one of the twelve, called Judas Iscariot, went unto the chief priests, And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.” (Matthew 26:14-15, KJV). Christ, in His infinite love, gave Judas warning after warning. Even at the foot-washing, He gave a final, desperate plea for repentance. Says, “At the feet washing, Christ had given convincing proof that He understood the character of Judas. ‘Ye are not all clean’ (John 13:11), He said. These words convinced the false disciple that Christ read his secret purpose.” He even quoted the prophecy of betrayal, “He that eateth bread with me hath lifted up his heel against me.” (John 13:18, KJV). This is the “heel” from Genesis 49:17. Judas was the serpent, lifting his heel against the Rider. The story of Judas, like the story of Dan, is the tragedy of proximity without surrender. Being with Jesus, hearing His words, and working in His cause is no protection if one “vice,” one “disposition to criticize,” is cherished. Cherished sin opens doors to Satan, for “Be not deceived; God is not mocked” (Galatians 6:7, KJV). In Testimonies for the Church, we are told, “Unrepented sin brings judgment” (Testimonies for the Church, vol. 1, p. 158, 1855). From Patriarchs and Prophets comes the warning, “Sin cherished leads to ruin” (Patriarchs and Prophets, p. 567, 1890). Persistent vice invites possession. How can we relinquish hidden sins to Christ?

A TALE OF TWO ARTISANS AND THE OMITTED TRIBE

Lest we think the tribe of Dan was irredeemably flawed, God gave us a glorious example of Dan at his best: the artisan Aholiab. When God commanded the building of His earthly sanctuary, the dwelling place of His glory, He endowed specific individuals with His Spirit for the “cunning work”—and a Danite was chief among them. The LORD said, “And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee;” (Exodus 31:6, KJV). This gift was explicit: “Them hath he filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work.” (Exodus 35:35, KJV). He was not only a craftsman, but a teacher: “And he hath put in his heart that he may teach, both he, and Aholiab, the son of Ahisamach, of the tribe of Dan.” (Exodus 35:34, KJV). This is the “Dan” characteristic—craft, skill, discernment, judgment—fully consecrated to God. Aholiab used his “cunning work” to build the true tabernacle. He is the divine antithesis to his descendants in Judges 18, who used their “cunning” to steal a “graven image” and build a false sanctuary. This consecrated partnership is celebrated: “Then wrought Bezaleel and Aholiab, and every wise-hearted man, in whom the Lord put wisdom and understanding.” (Exodus 36:1, KJV, as quoted in The SDA Bible Commentary, Vol. 1, Sr. White, Page 1113). Aholiab proves that Dan’s gifts were real and God-given, and as confirms, “Heavenly intelligences co-operated with the workmen whom God Himself had chosen.” Consecrated gifts glorify God, for “Every good gift and every perfect gift is from above” (James 1:17, KJV). In Testimonies for the Church, it is affirmed, “Talents are trusts from God” (Testimonies for the Church, vol. 9, p. 37, 1909). From Education comes the insight, “Consecrated abilities achieve wonders” (Education, p. 57, 1903). Faithful use of gifts invites divine blessing. How can we consecrate our talents like Aholiab?

The historical apostasy of Dan, rooted in his “serpent” character, has a solemn, prophetic consequence. In the great sealing of the 144,000, the victorious saints who reflect Christ’s character, one tribe is conspicuously, chillingly omitted. When the angel seals the tribes in Revelation 7:4-8 (KJV), the list includes Judah, Reuben, Gad, and so on, but Dan is not named. Pioneers, such as Uriah Smith, noted this omission and its clear scriptural cause: “The obvious reason for the exclusion of Ephraim, and apparently Dan, from the list in Revelation 7 is that in the Old Testament these two tribes are apostate and idolatrous (1 Kings 12:29-30; Hos. 4:17).” This is the judgment side of God’s character. Dan’s “way… is right in his own eyes: but the LORD pondereth the hearts.” (Proverbs 21:2, KJV). Is explicit, linking the sin to the consequence: “And because of this backbiting, criticizing disposition and practice, which he never overcame, the name Dan is omitted… from the list of those who are sealed, as given in Revelation 7.” The “Dan” spirit—the “backbiting,” the pioneering of idolatry, the “Judas” heart—cannot be sealed. As one commentary notes, “The list of the tribes in Revelation 7 is not historical but spiritual. The absence of Dan and Ephraim from the list suggests that the unfaithfulness of these two tribes will have no place among God’s sealed people.” (Sabbath School Lesson Commentary, 2019). This is the ultimate warning against being “taken away” from the book of life. (Revelation 22:19, KJV). And yet, in an act of breathtaking grace, this is not the end of Dan’s story; God’s judgment is not His final word. Unfaithfulness invites exclusion, for “The wages of sin is death” (Romans 6:23, KJV). In Testimonies for the Church, we are cautioned, “Apostasy forfeits inheritance” (Testimonies for the Church, vol. 5, p. 463, 1885). From The Great Controversy comes the admonition, “Unfaithfulness brings judgment” (The Great Controversy, p. 591, 1888). Omission signals divine displeasure. How can we secure our place in the sealing?

While Revelation 7 shows the terror of the Law, Ezekiel 48 reveals the boundless triumph of the Gospel. After all of Dan’s failure, his serpent-like betrayal, his pioneering idolatry, and his prophetic omission from the sealed, God includes him in the final, perfect restoration. In the vision of the new earth, the allotment of the tribes begins with this stunning display of grace: “Now these are the names of the tribes. From the north end to the coast of the way of Hethlon… a portion for Dan.” (Ezekiel 48:1, KJV). He is not only included—he is listed first. This is the gospel. This is the heart of God. The tribe that typefies apostasy, the tribe that parallels the betrayer, is the first to be named in the eternal inheritance. This shows me that no one, no matter how far they have fallen, no matter how “serpent-like” their actions, is beyond the reach of God’s restorative grace if they repent. This is the God who promises, “And I will restore to you the years that the locust hath eaten,” (Joel 2:25, KJV) and calls us to “Repent ye therefore, and be converted, that your sins may be blotted out.” (Acts 3:19, KJV). Reminds us that “The great plan of redemption results in fully bringing back the world into God’s favor. All that was lost by sin is restored.” Through Christ, we can “turn defeat into victory, disappointing the enemy and honoring your Redeemer.” Dan’s story, which begins in judgment and falls into apostasy, ultimately ends with a “portion” reserved for him by the grace of a God who refuses to let him go. Grace restores the fallen, for “Where sin abounded, grace did much more abound” (Romans 5:20, KJV). In Testimonies for the Church, it is declared, “God’s grace redeems” (Testimonies for the Church, vol. 9, p. 19, 1909). From Steps to Christ comes the promise, “Repentance brings restoration” (Steps to Christ, p. 26, 1892). Divine mercy triumphs over judgment. How can we embrace God’s restorative grace in our failures?

GOD’S LOVE

How, in this tragic story of failure and judgment, do we find the love of God? We find God’s love not only in the glorious gifts He gave Dan (judgment, strength, craft) but, perhaps more profoundly, in the warnings He attached to them and the justice He executed when they were abused. We mistake God’s character if we believe His love is a passive, indulgent force. God’s justice is His love in action, protecting the purity of His kingdom and the safety of His children. As the Spirit of Prophecy teaches: “God’s love has been expressed in His justice no less than in His mercy. Justice is the foundation of His throne, and the fruit of His love… ‘Mercy and truth are met together; righteousness and peace have kissed each other’ (Psalm 85:10).” The omission of Dan from Revelation 7 is not an act of petty revenge; it is an act of infinite love for the universe. It is God declaring that the “serpent” spirit, the “critical” heart, and the “idolatrous” center will not be allowed to infect eternity. His love is a holy, protecting fire. He chastens “whom the Lord loveth,” (Hebrews 12:6, KJV) and “as many as I love, I rebuke and chasten.” (Revelation 3:19, KJV). His grief over Dan’s sin is the very proof of His love. “The cross is a revelation to our dull senses of the pain that, from its very inception, sin has brought to the heart of God. Every departure from the right… brings grief to Him.” The story of Dan is a beacon, a warning flashed from the battlements of heaven, pleading with us to repent and live. Divine love intertwines with justice, for “Mercy and truth are met together” (Psalm 85:10, KJV). In Testimonies for the Church, we learn, “God’s justice is love manifested” (Testimonies for the Church, vol. 5, p. 463, 1885). From The Great Controversy comes the assurance, “Love triumphs through judgment” (The Great Controversy, p. 591, 1888). Holy love protects eternity. How does God’s justice reflect His love in our lives?

MY RESPONSIBILITY TO GOD

In light of the failures of Dan, Samson, and Judas, what is my personal responsibility to God? My responsibility is not merely to use the gifts God has given me—my “judgment,” my “strength,” my “executive ability”—but to ensure they are wholly surrendered and completely consecrated to His service, every single day. The lesson of Aholiab versus Judas demands that I make a choice. I must, “by the mercies of God… present my body a living sacrifice, holy, acceptable unto God, which is my reasonable service.” (Romans 12:1, KJV). The Spirit of Prophecy is clear on this: “We are to give ourselves to the service of God, and we should seek to make the offering as nearly perfect as possible. God will not be pleased with anything less than the best we can offer.” The sin of Dan and Judas was retaining something: Judas “did not give up his worldly ambition or his love of money”; Samson retained his fleshly lusts; Dan retained his “ships.” My responsibility is to hold nothing back, to “do all to the glory of God,” (1 Corinthians 10:31, KJV) and to pray daily, “’Take me, O Lord, as wholly Thine. I lay all my plans at Thy feet. Use me today in Thy service. Abide with me, and let all my work be wrought in Thee.’ This is a daily matter. The surrender of all our powers to God greatly simplifies the problem of life.” Anything less than total surrender is, as warns, a “robbery toward God.” Total surrender invites blessing, for “Delight thyself also in the Lord; and he shall give thee the desires of thine heart” (Psalm 37:4, KJV). In Testimonies for the Church, it is emphasized, “Full consecration achieves much” (Testimonies for the Church, vol. 9, p. 37, 1909). From Steps to Christ comes the encouragement, “Surrender brings peace” (Steps to Christ, p. 47, 1892). Complete yielding yields victory. How can we practice daily surrender?

MY RESPONSIBILITY TO MY NEIGHBOR

If my responsibility to God is total surrender, what is my sacred duty to my neighbor, my brother, my sister in the faith? My sacred duty is to refuse to be a “Dan” in their life. I must not become the “serpent by the way, an adder in the path,” (Genesis 49:17, KJV) that causes them to stumble and “fall backward.” This means actively rejecting the “backbiting, criticizing disposition” and the “disposition to criticize and accuse” that defined both Dan and Judas. Our responsibility is to “judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.” (Romans 14:13, KJV). If we “bite and devour one another, take heed that ye be not consumed one of another.” (Galatians 5:15, KJV). The Spirit of Prophecy gives a terrifying warning of where this spirit leads, especially in the last days: “Those who apostatize in time of trial will bear false witness and betray their brethren, to secure their own safety. They will tell where their brethren are concealed, putting the wolves on their track.” This is the “serpent” spirit come to its full, monstrous maturity. It begins with “fault-finding and suspicion” against our brethren, and it ends by “putting the wolves on their track.” My responsibility to my neighbor is to remember that “The love that gives kindness to only a few is not love, but selfishness. It will not in any way work for the good of souls or the glory of God.” We are called to be like Aholiab, “teach[ing]” (Exodus 35:34, KJV) and building up our brethren, not like the serpent, tearing them down. Loving others avoids stumbling, for “Charity suffereth long, and is kind” (1 Corinthians 13:4, KJV). In Testimonies for the Church, we are instructed, “Build up one another” (Testimonies for the Church, vol. 9, p. 189, 1909). From The Adventist Home comes the counsel, “Kindness unites” (The Adventist Home, p. 179, 1952). Selfish love destroys. How can we foster kindness toward our neighbors?

BEYOND THE GATES OF DAN

The story of Dan, therefore, forces us to take a fearless, personal spiritual inventory. We must look past our titles, our roles, and our “reputation” as workers and ask the hard questions. Am I an Aholiab, or am I the founder of Laish? Am I using my “cunning work” and “judgment” to build up the true sanctuary (Exodus 31:6, KJV), or am I, in my heart, stealing Micah’s idols (Judges 18:27, KJV) and establishing a private religion of my own opinions? Am I Samson, strong in my own eyes, yet “wist[ing] not that the LORD was departed from him” (Judges 16:20, KJV)? Am I “remaining in ships” (Judges 5:17, KJV) when the battle call sounds, protecting my own assets? Most pointedly, do I harbor the “Judas” heart? Do I “cultivate a disposition to criticize and accuse”? Is there one “vice,” one “love of money,” one “worldly ambition” that I have not surrendered? These are not rhetorical questions. The answer determines whether we are agents of Christ or, tragically, agents of the “serpent by the way.” We must reflect on those times when our discernment has been tempted to curdle into criticism, and, by God’s grace, “turn that defeat into victory.” Personal inventory reveals truth, for “Examine yourselves, whether ye be in the faith” (2 Corinthians 13:5, KJV). In Testimonies for the Church, it is urged, “Self-examination is essential” (Testimonies for the Church, vol. 5, p. 332, 1885). From Steps to Christ comes the call, “Search your heart” (Steps to Christ, p. 34, 1892). Honest reflection invites renewal. How can we conduct regular spiritual inventories?

As a movement, we must also ask these questions of our community. The “Dan” spirit is the single greatest internal threat to the work of the movement. We must be vigilant against the “fault-finding and suspicion” that masquerades as theological purity. Are we, as a people, like the Danites, cowardly against our true spiritual foes (the Amorites of sin in our own hearts and in the world) but brutally efficient in attacking one another (the peaceful people of Laish)? When we “bite and devour one another,” (Galatians 5:15, KJV) we are doing the serpent’s work. We are biting the “horse heels” (Genesis 49:17, KJV) of the movement, and causing the “rider”—the precious, final cause of reform—to “fall backward.” Our unity depends on crucifying the “Dan” spirit and consecrating our collective “judgment” to the work of Aholiab—building, teaching, and restoring. We must prayerfully identify every “stumblingblock” (Romans 14:13, KJV) in our midst and become agents of restoration, not of “backbiting.” Communal vigilance preserves unity, for “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1, KJV). In Testimonies for the Church, we are reminded, “Unity is strength” (Testimonies for the Church, vol. 9, p. 189, 1909). From The Adventist Home comes the exhortation, “Foster harmony” (The Adventist Home, p. 179, 1952). Division invites defeat. How can we promote unity within our community?

FROM THE REREWARD TO THE RESTORATION

The tribe of Dan was given a position of immense trust, not only in judgment, but in the wilderness march. In the divine ordering of the camp, Dan was given a critical, foundational role. The record states, “The standard of the camp of Dan shall be on the north side by their armies…” (Numbers 2:25, KJV). And in the order of the march, he was “the rereward [rear guard] of all the camps throughout their hosts.” (Numbers 10:25, KJV). He was the rear guard, the one meant to protect the body, to pick up the stragglers, to ensure no one was lost. Yet, he who was meant to be the rear guard became the stumblingblock. He who was meant to protect the faithful became the “serpent” that bit them. He who was meant to judge for God’s people became the pioneer of apostasy against God. This is the profound, heartbreaking irony of Dan. His legacy is the ultimate warning: unconsecrated talent, un-surrendered judgment, and a critical spirit will always betray the trust God has given. But praise be to God, judgment and failure are not His final word. The God we serve is a God of restoration, whose grace is greater than our deepest “serpent” sin. The tribe of Dan, omitted from the sealed (Revelation 7, KJV), is restored in the new earth (Ezekiel 48:1, KJV). Judas, who “by transgression fell,” (Acts 1:25, KJV) can be contrasted with Peter, who also fell, but who repented and was restored. This is the call to every worker. Examine your heart. If you find the “Dan” spirit—the criticism, the covetousness, the ambition—do not despair. Do not be a Samson who “wist not” (Judges 16:20, KJV). See your sin, confess it, and, unlike Judas, surrender it fully. Let us reject the path of the “adder” and embrace the calling of Aholiab. Let us use our God-given judgment to build His kingdom, so that we may be sealed by His grace and stand with all the redeemed, Dan included, in the kingdom of glory. Irony of trust betrayed invites reflection, for “Let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12, KJV). In Testimonies for the Church, it is proclaimed, “Grace restores all” (Testimonies for the Church, vol. 1, p. 158, 1855). From The Great Controversy comes the hope, “Restoration follows repentance” (The Great Controversy, p. 591, 1888). Divine grace redeems.

“Be thou faithful unto death, and I will give thee a crown of life.” (Revelation 2:10, KJV)

For more articles, please go to www.faithfundamentals.blog or our podcast at: https://rss.com/podcasts/the-lamb.

If you have a prayer request, please leave it in the comments below. Prayer meetings are held on Tuesday, Wednesday, Friday, and Saturday. To join, enter your email address in the comments section.

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these prophetic truths, allowing them to shape my character and priorities?

How can we adapt these complex themes to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about these topics in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of Christ’s soon return and God’s ultimate victory over evil?