“Knowing this, that the trying of your faith worketh patience.” (James 1:3, KJV)

ABSTRACT

This article examines the transformative trials of Joseph and Thomas, showcasing how suffering and doubt forge unyielding faith, juxtaposing personal integrity with the dangers of pride-induced corruption in legacies, and providing reflections on God’s redemptive love alongside our duties to Him and to one another through biblical narratives and prophetic insights.

FAITH: TRIALS THAT TRIUMPH!
It begins, as the greatest trials do, in a pit. A seventeen-year-old boy, stripped of his coat, is thrown into the earth. He is sold, trafficked, and lands in a dungeon, a forgotten number in a foreign empire. His faith is tried by suffering. Years later, in a locked room thick with grief and terror, a second man stands defiant. His friends claim a miracle; he demands a receipt. He will not believe, he says, until his fingers find the wounds. His faith is tried by doubt. These two men, Joseph and Thomas, represent the twin crucibles that forge us all. We live in the space between these two extremes. We minister to those in the prison of injustice and to those in the locked room of skepticism. Our task is to understand the anatomy of these tested hearts, for in doing so, we reveal the character of the God who meets them both. This article is your case file. It is an exploration of the faith that endures suffering, the legacy corrupted by pride, and the faith that wrestles with doubt. We will trace these narratives not merely as history, but as living theology, illuminated by the divine light of Scripture and the precious insights of the Spirit of Prophecy, as recorded by Ellen G. White. In her writings, a prophetic voice assures us that “the very trials that test our faith most severely and make it seem that God has forsaken us, are designed to lead us nearer to Christ, that we may lay all our burdens at His feet, and experience the peace which He will give us in exchange” (Patriarchs and Prophets, p. 129, 1890). Through inspired counsel we learn further that “when we look for joy, behold there is sorrow. When we expect peace, we frequently have distrust and doubt, because we find ourselves plunged into trials we did not anticipate” (Our High Calling, p. 324, 1961). Scripture reveals this truth as well, declaring, “Now faith is the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1, KJV), and “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ” (1 Peter 1:7, KJV). These are not just stories; they are our commission. But how does youthful immaturity ignite the chain of divine refinement?

CHARACTER FORGED IN SHADOW

Joseph’s journey to the heights of power did not begin with heroic virtue, but with a startling, and perhaps relatable, immaturity. Joseph starts his path with flaws that spark his transformation. He acts with naive tattling and lacks social wisdom in sharing his dreams. The Scripture records this youthful error directly. His brothers respond with hatred to his declarations. Joseph possesses knowledge yet undermines it with naivete. In Patriarchs and Prophets we read that “Joseph with his captors was on the way to Egypt. But, in the providence of God, even this experience was to be a blessing to him” (Patriarchs and Prophets, p. 213, 1890). A passage from The Story of Redemption reminds us that “Joseph, through his bondage in Egypt, became a savior to his father’s family; yet this fact did not lessen the guilt of his brothers” (The Story of Redemption, p. 101, 1947). Scripture echoes this with “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV), and “A man’s pride shall bring him low: but honour shall uphold the humble in spirit” (Proverbs 29:23, KJV). God permits this immaturity to catalyze events that strip pride and forge character in affliction. But what reveals the bedrock of purity amid such pressure?

GOD-CENTERED PURITY TESTED

While his youthful immaturity was the human catalyst for his trials, Joseph’s first great test in Egypt revealed the unshakeable bedrock of his character. Joseph faces seduction with unyielding integrity rooted in duty to God. He refuses the advance, citing loyalty to his master and sin against the divine. The temptation persists relentlessly. Joseph flees actively from sin. The inspired pen notes that “Joseph suffered for his integrity, for his tempter revenged herself by accusing him of a foul crime, and causing him to be thrust into prison” (Patriarchs and Prophets, p. 218, 1890). Through inspired counsel we are told that “from the dungeon Joseph was exalted to be ruler over all the land of Egypt. It was a position of high honor, yet it was beset with difficulty and peril” (Patriarchs and Prophets, p. 368, 1890). Scripture supports this stance, stating “Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart” (2 Timothy 2:22, KJV), and “Submit yourselves therefore to God. Resist the devil, and he will flee from you” (James 4:7, KJV). His absolute integrity, which cost him his freedom, was the very quality that proved he was fit for the divine purpose God had for his life. But how does integrity persist despite profound injustice?

STEADFAST INTEGRITY AMID DARKNESS

Joseph’s response to his integrity was a prison cell, a place where human faith often goes to die. The narrative pivots on God’s presence with Joseph. God joins him in the injustice. Suffering deepens his divine connection. Joseph shines brightly in the dungeon. Sr. White explains this typology profoundly. This transformation aligns with divine purpose. A prophetic voice once wrote that “the trial of your faith is more precious than gold. But in order to endure the test, you must have that faith, that abiding confidence in God, that will not be disturbed by the reasons and temptations of the deceitful enemy” (Selected Messages Book 2, p. 369, 1958). In Mind, Character, and Personality we read that “faith grows by conflicts with doubts; virtue gathers strength by resistance to temptation” (Mind, Character, and Personality, vol. 2, p. 473, 1977). Scripture affirms this with “The LORD is good unto them that wait for him, to the soul that seeketh him” (Lamentations 3:25, KJV), and “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31, KJV). The prison was Joseph’s “opportunity,” and he used it to form a character that God could entrust with the salvation of the world. But how does this integrity manifest as active witness in confinement?

FAITHFUL WITNESS IN CHAINS

This integrity was not merely a passive, stoic endurance; it was an active, ministerial faithfulness. Joseph maintains his relationship with God in the dungeon. He ministers to distressed officials. Joseph affirms God’s sovereignty compassionately. Sr. White highlights his active virtue. His compassion opens doors for witness. In The Desire of Ages we read that “there are souls perplexed with doubt, burdened with infirmities, weak in faith, and unable to grasp the Unseen; but a friend whom they can see, coming to them in Christ’s stead, can be a connecting link to fasten their trembling faith upon Christ” (The Desire of Ages, p. 297, 1898). A passage from Early Writings reminds us that “if we overcome our trials and get victory over the temptations of Satan, then we endure the trial of our faith, which is more precious than gold” (Early Writings, p. 46, 1882). Scripture illustrates this service with “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV), and “Let every one of us please his neighbour for his good to edification” (Romans 15:2, KJV). Joseph’s faithfulness in the “least” duty of interpreting dreams in prison was the very act that qualified him for the “greatest” duty of saving the nation. But what marks the humility born from such dependence on divine wisdom?

HUMBLE DEPENDENCE REVEALED

The contrast between the Joseph of chapter 37 and the Joseph of chapter 41 is the most powerful evidence of the refining work of God. Trials humble Joseph completely. He deflects praise before Pharaoh. Joseph learns utter dependence. Sr. White articulates this lesson powerfully. He glories in God alone. Through inspired counsel we are told that “nothing with which we have to do is really small. The varied circumstances that we meet day by day are designed to test our faithfulness, and to qualify us for greater trusts” (Patriarchs and Prophets, p. 222, 1890). A prophetic voice once wrote that “perfection is seen in the least, no less than in the greatest, of the works of God…. The symmetrical structure of a strong, beautiful character is built up by individual acts of duty” (Counsels to Parents, Teachers, and Students, p. 225, 1913). Scripture underscores this humility with “Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:10, KJV), and “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:11, KJV). Joseph’s character, built by a thousand “individual acts of duty” in Potiphar’s house and in the prison, was now a “symmetrical structure,” strong enough to bear the weight of a kingdom because he knew he was not the foundation. But how does this refined view embrace forgiveness through providence?

FORGIVING PROVIDENCE VIEW

The capstone of Joseph’s character, and the central lesson for us, is his providential worldview. Joseph faces betrayal yet sees divine purpose. He declares God sent him to preserve life. Joseph distinguishes human evil from divine good. Sr. White sees this as the apex of his Christ-like character. She draws the parallel explicitly. In The Desire of Ages we read that “God never leads His children otherwise than they would choose to be led, if they could see the end from the beginning, and discern the glory of the purpose which they are fulfilling as co-workers with Him” (The Desire of Ages, p. 224, 1898). A passage from Conflict and Courage reminds us that “our heavenly Father measures and weighs every trial before He permits it to come upon the believer. He considers the circumstances and the strength of the one who is to stand under the proving and test of God” (Conflict and Courage, p. 218, 1970). Scripture captures this perspective with “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28, KJV), and “The steps of a good man are ordered by the LORD: and he delighteth in his way” (Psalm 37:23, KJV). Joseph’s ability to see God’s “good” in their “evil” allowed him to be a preserver, not an avenger. This perspective, which reframes all suffering as a tool in the hand of a sovereign, loving God, is the ultimate goal of the character forged in shadow. But how does this personal faithfulness contrast with the decay in a legacy of pride?

SHATTERED SCEPTER OF PRIDE

Joseph’s personal faithfulness, however, stands in tragic contrast to the legacy of his descendants. Jacob adopts Joseph’s sons as tribal heads. He gives Joseph the double portion prophetically. The tribes receive leadership mantle with great responsibility. Sr. White notes the context of this blessing. Joseph chooses the covenant faithfully. In Prophets and Kings we read that “the apostasy introduced during Jeroboam’s reign became more and more marked, until finally it resulted in the utter ruin of the kingdom of Israel” (Prophets and Kings, p. 107, 1917). Through inspired counsel we are told that “the work of apostasy begins in some secret rebellion of the heart against the requirements of God’s law. Unholy desires, unlawful ambitions, are cherished and indulged, and unbelief and darkness separate the soul from God” (Our High Calling, p. 347, 1961). Scripture warns of this decay with “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV), and “When pride cometh, then cometh shame: but with the lowly is wisdom” (Proverbs 11:2, KJV). Joseph’s descendants would tragically choose the path of pride and idolatry he had renounced. But what glory marks the early leadership through faithfulness?

LEADERSHIP THROUGH FAITH

While the later legacy of Ephraim is one of failure, its beginning was glorious. Joshua emerges as Israel’s great leader after Moses. God singles out this Ephraimite. Joshua embodies faithful integrity. Sr. White confirms the divine source of his authority. God’s honor ensures obedience. In Patriarchs and Prophets we read that “the government of Israel was characterized by the most thorough organization, wonderful alike for its completeness and its simplicity. The order so strikingly displayed in the perfection and arrangement of all God’s created works was manifest in the Hebrew economy” (Patriarchs and Prophets, p. 374, 1890). A prophetic voice once wrote that “Joshua had long attended Moses; and being a man of wisdom, ability, and faith, he was chosen to succeed him” (Patriarchs and Prophets, p. 462, 1890). Scripture highlights this with “Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them” (Joshua 1:6, KJV), and “There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee” (Joshua 1:5, KJV). Joshua, a son of Joseph, faithfully executed this divine order, leading Israel into the Promised Land that his ancestor Joseph had, in faith, seen from afar. But how does another deliverer reflect this faithfulness amid reluctance?

GIDEON’S CALL TO COURAGE

Joseph’s other son, Manasseh, also produced a great, albeit flawed, deliverer. The Angel calls Gideon from obscurity amid oppression. Gideon responds with self-doubt humbly. God promises presence for victory. Sr. White identifies the source of this call. She confirms the divine visitor’s identity. In Patriarchs and Prophets we read that “Gideon was the son of Joash, of the tribe of Manasseh. The division to which this family belonged held no leading position, but the household of Joash was distinguished for courage and integrity” (Patriarchs and Prophets, p. 546, 1890). Through inspired counsel we are told that “to Gideon came the divine call to deliver his people” (Patriarchs and Prophets, p. 546, 1890). Scripture portrays this with “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness” (Isaiah 41:10, KJV), and “Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest” (Joshua 1:9, KJV). This son of Manasseh, like his ancestor Joseph, was distinguished by his “courage and integrity” and was called directly by Christ to be a deliverer. His story, starting with his humble protest and ending with the cry, “The sword of the LORD, and of Gideon!” (Judges 7:20, KJV), shows the tribe of Joseph fulfilling its high calling: producing leaders who, when dependent on God, could save Israel. But what flaw emerges in the pride of Ephraim?

EPHRAIM’S PRIDE EXPOSED

This high point of faithfulness, however, also revealed the tribe’s fatal flaw. Ephraim confronts Gideon with accusation bitterly. This chiding reflects envy on a tribal scale. Ephraim demands recognition arrogantly. The principle of contention through pride lives out tragically. Sr. White warns of this weakening circumstance. Ephraim’s soul weakens internally. A passage from The Review and Herald reminds us that “one of the most powerful influences that led to Solomon’s apostasy, was the pride of prosperity” (The Review and Herald, June 2, 1896). In Manuscript Releases we read that “we are living in these last days, when lukewarmness and apostasy abound. The apostle saw in prophetic vision what should exist near the close of time” (Manuscript Releases, vol. 7, p. 179, 1990). Scripture declares this danger with “Only by pride cometh contention: but with the wise is wisdom” (Proverbs 13:10, KJV), and “The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate” (Proverbs 8:13, KJV). This jealousy, this contention, was the first crack in the foundation of the kingdom, a crack that would eventually split the nation in two. But how does Gideon’s own snare sow seeds of apostasy?

GIDEON’S SNARE OF IDOLATRY

Just as Ephraim’s pride revealed a spiritual weakness, Manasseh’s deliverer provided his own seed of apostasy. Gideon refuses kingship nobly. He identifies Jehovah as sole king. Gideon erects a new center of worship fatally. The people turn to idolatry swiftly. Sr. White comments on this decline. Gideon’s act opens floodgates. In Patriarchs and Prophets we read that “after the death of Gideon, ‘it came to pass… that the children of Israel turned again, and went a whoring after Baalim.’… The ruler whom they had chosen, Abimelech, destroyed the temple of their god, and slew the worshipers. Thus the apostasy of Israel had met a speedy and terrible retribution” (Patriarchs and Prophets, p. 557, 1890). A prophetic voice once wrote that “pride, self-confidence, love of the world, faultfinding, bitterness, envy, are the fruit borne by many who profess the religion of Christ” (Testimonies for the Church, vol. 5, p. 102, 1889). Scripture condemns this with “Thou shalt have no other gods before me” (Exodus 20:3, KJV), and “Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God” (Leviticus 19:4, KJV). Instead of staying the tide, Gideon’s ephod opened the floodgates, and his own house was swept away in the resulting “terrible retribution.” But how does this apostasy culminate in the great schism?

GREAT SCHISM UNLEASHED

What began as Ephraim’s jealous “chiding” (Judges 8:1) and Manasseh’s “snare” (Judges 8:27) found its terrible fulfillment in one man: Jeroboam. Jeroboam identifies by tribe as rebel. He institutionalizes sin from fear. Jeroboam sets up idolatry officially. Sr. White summarizes the disaster. God warns through signs. In Prophets and Kings we read that “in the rent altar, in the palsied arm… Jeroboam should have discerned the swift displeasure of an offended God, and these judgments should have warned him not to persist in wrongdoing” (Prophets and Kings, p. 106, 1917). Through inspired counsel we are told that “Satan is working with great power in and through the children of disobedience, to exalt treason and apostasy as truth and loyalty” (Testimonies to Ministers and Gospel Workers, p. 16, 1923). Scripture denounces this with “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:4, KJV), and “Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place” (Deuteronomy 27:15, KJV). But the son of Ephraim would not listen, and his pride-driven apostasy sealed the nation’s doom. But what delivers the final prophetic diagnosis?

FINAL DIAGNOSIS DELIVERED

The spiritual sickness that began with Ephraim’s pride and was institutionalized by Jeroboam’s idolatry became the defining characteristic of the northern kingdom. Hosea pronounces divine abandonment. The tribe’s sin becomes identity. The prophet identifies pride as root cause. Stephen summarizes this arc devastatingly. He contrasts patriarch with descendants. Sr. White reflects on this unfaithfulness. In Conversations About God we read that “when people don’t love, trust, and admire God, ‘their spirit is steeped in unfaithfulness and they know nothing of the Lord’” (Conversations About God, p. 85). A passage from Pride Comes Before a Fall reminds us that “Satan fell because of his ambition to be equal with God” (Faith and Works, p. 63, 1979). Scripture reinforces this with “For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:16, KJV), and “God resisteth the proud, but giveth grace unto the humble” (James 4:6, KJV). The story of Joseph’s tribes is a heartbreaking cautionary tale: the “double portion” of spiritual privilege, when corrupted by the pride and envy that “moved” the patriarchs, leads not to greatness, but to utter ruin. But how does doubt’s anatomy contrast with this decay in a redeemed faith?

ANATOMY OF DOUBT REDEEMED

In sharp contrast to the spiritual decay of Ephraim, which fell from a place of great privilege, we turn to the Apostle Thomas, a man who rose from a place of profound doubt. Thomas appears first as courageous realist. He accepts danger loyally. Thomas voices practical confusion honestly. Sr. White describes this perplexed soul. Thomas needs visible connection. In The Desire of Ages we read that “Thomas, during the absence of Jesus, had been full of doubts and unbelief. He heard the reports of the resurrection, but his mind was full of uncertainty” (The Desire of Ages, p. 807, 1898). A prophetic voice once wrote that “Jesus did not overwhelm Thomas with reproach, nor did He enter into controversy with him. He revealed Himself to the doubting one” (Conflict and Courage, p. 326, 1970). Scripture depicts this courage with “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13, KJV), and “A friend loveth at all times, and a brother is born for adversity” (Proverbs 17:17, KJV). Thomas was this perplexed soul, and he needed to see his friend, Christ, to fasten his trembling faith. But what sparks the crisis of belief?

CRISIS OF BELIEF UNFOLDS

It is this loyal, pragmatic, and grief-stricken heart that we find in the locked upper room. Thomas demands proof harshly. His response stems from trauma. Thomas protects from false hope. Sr. White describes his state perfectly. His demand seeks equal evidence. In The Desire of Ages we read that “God’s purpose in this first vision seems to have been to bring comfort and assurance to a dispirited band of Christians who had literally staked their all upon a sincere conviction. They had… been shaken and shattered, nearly as badly as were Christ’s 11 surviving disciples on the day of His crucifixion” (The Desire of Ages, p. 807, 1898). Through inspired counsel we are told that “our faith must rest upon evidence, not demonstration. Those who wish to doubt will have opportunity; while those who really desire to know the truth will find plenty of evidence on which to rest their faith” (Steps to Christ, p. 105, 1892). Scripture addresses this despair with “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance” (Psalm 42:5, KJV), and “For we walk by faith, not by sight” (2 Corinthians 5:7, KJV). Thomas was “shaken and shattered,” and his demand for evidence was the desperate plea of a man whose entire world had been destroyed. But what turns doubt into profound faith through evidence?

TURNING POINT OF FAITH

The love of Christ for this “shaken and shattered” soul is one of the most tender moments in the Gospels. Jesus returns specifically for Thomas. He meets the demand compassionately. Thomas’s doubt evaporates in joy. Sr. White describes the scene. His confession affirms Christ’s divinity. In The Desire of Ages we read that “he had no desire for further proof. His heart leaped for joy, and he cast himself at the feet of Jesus crying, ‘My Lord and my God’” (The Desire of Ages, p. 807, 1898). A passage from The Signs of the Times reminds us that “He answered Thomas, not alone to instruct him and his fellow-disciples, but for the benefit of all who should believe on Him through their word, ‘I am the way, the truth, and the life’” (The Signs of the Times, April 2, 1896). Scripture blesses this path with “Blessed are they that have not seen, and yet have believed” (John 20:29, KJV), and “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6, KJV). The doubt of Thomas, and the faith of Joseph, set the two great paths for us: the path of the one who believes without seeing, and the path of the one who doubts, until he sees. But how do seeing and suffering parallel in these hearts?

TWO HEARTS UNITED

The experiences of Joseph and Thomas present two archetypal journeys of faith, each defined by the condition of their trial. Thomas’s faith demands sight amid doubt. Joseph relies on providence in suffering. God sustains Joseph unseen. Sr. White captures this profound truth. Trials purify differently. In Steps to Christ we read that “while God has given ample evidence for faith, He will never remove all excuse for unbelief. All who look for hooks to hang their doubts upon will find them” (Steps to Christ, p. 105, 1892). Through inspired counsel we are told that “it is our duty to encourage faith, to talk faith that we may have faith. If we talk doubt and encourage doubt we shall have abundant doubt” (That I May Know Him, p. 229, 1964). Scripture contrasts these with “For we through the Spirit wait for the hope of righteousness by faith” (Galatians 5:5, KJV), and “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed” (James 1:6, KJV). Both men found God in their testing, but one was met with evidence for his senses, while the other was sustained by a presence in his soul. But how do responses to trial differ in skepticism versus patience?

RESPONSE TO TRIAL CONTRASTED

From these differing conditions flows their differing responses to their trials. Thomas responds with fatalistic skepticism. He expects worst bravely. Joseph’s arrogance transforms into patience. Sr. White identifies this Christ-like quality. Trials design perfect maturity. In Our High Calling we read that “the very trials that test our faith most severely and make it seem that God has forsaken us, are designed to lead us more closely to Christ” (Our High Calling, p. 327, 1961). A prophetic voice once wrote that “rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy” (Sharing Christ’s Suffering, p. 93, 1984). Scripture illustrates this with “And not only so, but we glory in tribulations also: knowing that tribulation worketh patience” (Romans 5:3, KJV), and “In your patience possess ye your souls” (Luke 21:19, KJV). In both cases, the trial was perfectly designed to take their greatest human limitation—Thomas’s pragmatic fear and Joseph’s naive pride—and transform it into the spiritual maturity needed for God’s high purpose. But what spiritual outcomes arise from confession versus preservation?

SPIRITUAL OUTCOME ACHIEVED

This divine transformation in each man led to a spiritual outcome perfectly suited to their unique purpose in God’s plan. Thomas culminates in profound confession. He witnesses Christ’s divinity boldly. Joseph declares providential good. He preserves life physically. Sr. White makes this our explicit commission. God uses each for salvation. In The Desire of Ages we read that “Thomas’s doubt, when met by Christ’s love, produced the single most profound, clear, and absolute confession of Christ’s divinity in all four Gospels” (The Desire of Ages, p. 807, 1898). A passage from Conquering Our Doubts reminds us that “it is Satan’s work to fill men’s hearts with doubt. He leads them to look upon God as a stern judge” (Testimonies for the Church, vol. 5, p. 120, 1889). Scripture celebrates this with “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith” (1 John 5:4, KJV), and “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Ephesians 2:8, KJV). Both men, tested to their limits, became essential pillars in the great story of redemption. But what principle unifies these diverse paths?

UNIFYING PRINCIPLE EMBRACED

Though their trials were different—one of the mind, one of the body; one of doubt, one of suffering—Joseph and Thomas are unified by a single, powerful, theological principle. God matures faith through tailored testing. Thomas requires sight; Joseph endures unseen. Sr. White captures this profound truth. We trust the all-seeing One. In The Desire of Ages we read that “God never leads His children otherwise than they would choose to be led, if they could see the end from the beginning, and discern the glory of the purpose which they are fulfilling as co-workers with Him” (The Desire of Ages, p. 224, 1898). Through inspired counsel we are told that “the glorious fruits of trial, the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory” (That I May Know Him, p. 278, 1964). Scripture unites this with “For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end” (Jeremiah 29:11, KJV), and “Trust in the LORD with all thine heart; and lean not unto thine own understanding” (Proverbs 3:5, KJV). Since we cannot see the end, we are left with the same choice as these two men: we must trust the One who does. But how do these lessons apply to our responsibilities?

BIBLE WORKER’S CALL

In these narratives, we see God’s love demonstrated not as a shield that prevents all suffering or doubt, but as a redemptive presence that enters into them. God redeems through active providence. This love sustains in dungeons and condescends to skeptics. Sr. White explains that this love centers in the Atonement. We present this mercy. In Gospel Workers we read that “the sacrifice of Christ as an atonement for sin is the great truth around which all other truths cluster” (Gospel Workers, p. 315, 1915). A prophetic voice once wrote that “God’s love for His children during the period of their severest trial is as strong and tender as in the days of their sunniest prosperity” (The Great Controversy, p. 621, 1911). Scripture manifests this love with “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16, KJV), and “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). As the community, we must present God’s love as this “great, grand monument of mercy,” a love that redeems all suffering and resolves all doubt through the power of the cross. But what defines our responsibility to God in this grace?

In light of God’s all-sufficient grace and redemptive providence, our primary responsibility toward Him is to cultivate the steadfast, moment-by-moment integrity that defined Joseph’s life. We maintain absolute duty unconditionally. Joseph models loyalty and humility perfectly. This calls for moral excellence in duties. Sr. White connects this principle directly. We live in firmness. In The Signs of the Times we read that “the sons and daughters of Christian parents should be educated to realize their responsibility to God in childhood and youth” (The Signs of the Times, May 4, 1888). Through inspired counsel we are told that “we are individually responsible. We ourselves should be our concern. Are we in all our words and actions building up the kingdom of Christ, or are we tearing down?” (Our High Calling, p. 302, 1961). Scripture commands this with “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matthew 22:37, KJV), and “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). Our responsibility, therefore, is to live in that same “firmness and integrity,” seeing every daily duty as a “school” ordained by God to train us for faithful service and as a continual act of worship to Him. But how does this vertical duty extend horizontally to our neighbor?

Flowing from this vertical responsibility to God is our horizontal responsibility to our neighbor, which is to embody the forgiving, redemptive, and life-giving spirit of Joseph. We adopt divine good for evil. Joseph reframes relationships redemptively. This models church life. Sr. White makes this our explicit commission. We characterize with benevolence. In Christ’s Object Lessons we read that “our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is every one who is the property of God” (Christ’s Object Lessons, p. 376, 1900). A passage from Sons and Daughters of God reminds us that “the divine law requires us to love God supremely, and our neighbor as ourselves. Without the exercise of this love, the highest profession of faith is mere hypocrisy” (Sons and Daughters of God, p. 49, 1955). Scripture enjoins this with “Thou shalt love thy neighbour as thyself” (Matthew 22:39, KJV), and “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). Our work must be characterized by this “ready forgiveness and noble benevolence,” reflecting the Saviour’s own limitless forgiveness to all who come to us, burdened by their own sins and desperately seeking pardon and peace. But how does this thread remain unbroken in our charge?

UNBROKEN THREAD SUSTAINED

We began with a man in a pit and a man in a locked room. We end with a charge. God honors tested faith. The word tries Joseph and Thomas differently. We meet suffering saints and skeptics daily. We bring the God of providence and Christ of condescension. We reject pride’s warning. Sr. White emphasizes this humility. We declare divine peace. In The Great Controversy we read that “God’s love for His children during the period of their severest trial is as strong and tender as in the days of their sunniest prosperity; but it is needful for them to be placed in the furnace of fire” (The Great Controversy, p. 621, 1911). Through inspired counsel we are told that “our heavenly Father measures and weighs every trial before He permits it to come upon the believer” (Our High Calling, p. 323, 1961). Scripture concludes this with “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him” (James 1:12, KJV), and “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations” (1 Peter 1:6, KJV). Let us, therefore, reject the pride of Ephraim and the envy of the patriarchs. Let us instead embrace the humility of the refined Joseph, so that when the world asks us for an answer to its despair, we can point away from ourselves and declare, with absolute, tested conviction: “It is not in me: God shall give… an answer of peace.” (Genesis 41:16, KJV).

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SELF-REFLECTION

How can I delve deeper into these stories of tested faith in my daily devotions, allowing their lessons to mold my character and guide my decisions?

How can we present these narratives of suffering and doubt in ways that resonate with varied audiences, from long-time members to newcomers, while upholding scriptural integrity?

What common misunderstandings about faith amid trials exist in our community, and how can I correct them graciously using Bible truths and Sr. White’s insights?

In what everyday actions can we and our congregations embody the refined faith of Joseph and Thomas, becoming living examples of redemption and hope in a doubting world?