Joshua 1:9 (KJV): 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.
ABSTRACT
The narrative of Israel’s transition from Moses’ leadership to Joshua’s, as depicted in the biblical accounts of Deuteronomy and Joshua, serves as a profound spiritual archetype for God’s people across generations, illustrating divine patterns of succession, discipline, courage, faith, and conquest. Through Moses’ exclusion from Canaan due to his failure at Meribah—a corrective measure to rebuke Israel’s persistent murmuring and foster repentance—the text underscores God’s merciful yet just character, emphasizing that leadership burdens and divine judgments aim to refine His people and redirect their reliance to Him alone. Joshua’s divine appointment, marked by his proven faithfulness as a spy and servant, highlights the necessity of Spirit-led courage grounded in God’s presence and unwavering obedience to His law, as repeatedly commanded in Joshua 1. Contrasting the fear-driven report of the first spies with the faith-affirming mission to Jericho, including Rahab’s redemptive inclusion, the story reveals how faith perceives God’s preparatory work amid daunting obstacles, leading to miraculous breakthroughs like the Jordan’s parting, where obedience preceded divine intervention. The call to sanctification before wonders, the cessation of manna upon entering Canaan’s abundance, and the multifaceted expressions of God’s love—choosing, disciplining, enabling, and protecting—culminate in responsibilities for believers today: cultivating trust, pursuing holiness through daily surrender and obedience, extending compassionate service to others, and patiently overcoming in anticipation of the ultimate heavenly inheritance, all under Christ’s captaincy as echoed in Ellen G. White’s insights on these events as typological lessons for modern faith journeys.
JOSHUA’S CHARGE, JORDAN’S CHALLENGE, CANAAN’S CONQUEST!
Every generation, every soul, eventually stands at the brink of a Jordan. It represents that decisive threshold, that critical juncture between the wilderness wanderings behind—marked by trials, failures, and divine forbearance—and the promised inheritance stretching out ahead, shimmering with potential yet fraught with perceived peril. The transition of leadership from the venerable Moses to the steadfast Joshua marked precisely such a moment in the sacred chronicle of Israel. This was far more than a mere succession of command; it was a profound moment of divine reorientation, a recalibration of faith, and a summons to courageous advancement. Within this divinely orchestrated handover, we uncover enduring spiritual blueprints—patterns etched by the finger of God—revealing the necessity of courage born of faith, the purifying power of consecration, and the unwavering certainty required for the conquest of every promise God entrusts to His people. As we survey the poignant closing chapters of Moses’ earthly pilgrimage and the initial, weighty commission bestowed upon Joshua, a powerful gospel arc emerges. It speaks of faithful succession built on prior service, the potential for corporate repentance spurred by divine discipline, and the imperative of Spirit-led advancement into the unknown. These scenes, preserved in the bedrock of Scripture, are not merely relics of an ancient past; they resonate as prophetic templates, offering guidance and hope for God’s people in every age who stand before their own Jordans, awaiting the command to cross. Let us, therefore, step together into the swirling currents of this narrative, seeking the timeless truths held within. “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). “And ye shall know that I am the LORD your God, dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.” (Joel 3:17, KJV). Sr. White affirms the enduring relevance of these events: “The history of ancient Israel is a striking illustration of the past experience of the Adventist body. God led His people in the wilderness, even as He leads us today” (Testimonies for the Church, vol. 8, p. 115, 1904). She further emphasizes, “The experiences of Israel were recorded for our instruction. All that befell them in their wanderings was typical of the experience of God’s people today” (The Story of Redemption, p. 155, 1947). These truths call us to embrace the divine guidance and courage offered, stepping boldly into God’s promises. What lessons can we glean from the rise of a new leader under God’s divine appointment?
A LEADER FALLS, A LEADER RISES!
The transfer of leadership within God’s chosen people often serves as a crucible, revealing the underlying character and spiritual state of the nation. For Israel, the death of Moses was not merely the loss of a national figurehead; it represented a profound spiritual test, a moment demanding renewed faith and reliance upon the God who had guided them thus far. Yet, even before the mantle fell from Moses’ shoulders, the divine plan for succession was already in motion, demonstrating God’s foresight and unwavering commitment to His covenant people. Joshua, initially named Oshea, meaning “salvation,” had his name significantly altered by Moses, under divine inspiration, to Joshua—”Jehovah is salvation” (Numbers 13:16 KJV). This was not a casual renaming but a prophetic declaration, embedding within his very identity the source of Israel’s future victories. Joshua had served with unwavering loyalty as Moses’ minister, proving his mettle not only in administrative duties but crucially as one of the two spies whose report from Canaan was marked by faith rather than fear (Numbers 14:6-9 KJV). His long apprenticeship under Moses, marked by “quiet, unpretending fidelity, his steadfastness when others wavered, his firmness to maintain the truth in the midst of danger,” had already given “evidence of his fitness to succeed Moses, even before he was called to the position by the voice of God.” (Patriarchs and Prophets, p. 481-482). Thus, as Israel stood poised, mourning yet expectant, on the eastern banks of the Jordan, God’s voice came not with suggestion, but with sovereign certainty. This divine appointment was formalized before Moses’ departure, ensuring continuity and divine authority. The LORD explicitly instructed Moses: “Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.” (Numbers 27:18-19 KJV). This public ordination, before the priesthood and the entire assembly, served to publicly invest Joshua with the authority previously held by Moses, signifying a legitimate and God-ordained transfer of leadership. The laying on of hands symbolized the impartation of the Spirit and the commissioning for the task ahead, as confirmed later: “And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses.” (Deuteronomy 34:9 KJV). Then, immediately following the period of mourning for Moses, the divine commission was reiterated directly to Joshua: “Now after the death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses’ minister, saying, Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel.” (Joshua 1:1-2 KJV). God Himself initiated the next phase, underscoring that Joshua was not merely filling a vacancy but stepping into a divinely appointed role to lead God’s people into the dual challenge of military conquest and covenant renewal within the Promised Land. Sr. White affirms this divine selection, stating, “Joshua was now the acknowledged leader of Israel… such was the character of the man divinely chosen to conduct the armies of Israel in their entrance upon the Promised Land.” (Patriarchs and Prophets, p. 481). The character traits that qualified Joshua for this monumental task were forged over decades of faithful service and reliance on God. He was known primarily as a warrior, possessing qualities essential for the impending conquest: “Courageous, resolute, and persevering, prompt, incorruptible, unmindful of selfish interests in his care for those committed to his charge, and, above all, inspired by a living faith in God—such was the character of the man divinely chosen…” (Patriarchs and Prophets, p. 481). His faithfulness was not merely theoretical; it was demonstrated practically. As one of the twelve spies initially sent into Canaan, he, along with Caleb, stood against the tide of fear and unbelief, giving “a faithful account of its richness, and who encouraged the people to go up and possess it in the strength of God.” (Testimonies for the Church, vol. 4, p. 156). This prior act of faith, standing firm when ten others faltered, was a crucial indicator of his readiness for leadership. God’s selection process often elevates those proven faithful in lesser responsibilities, demonstrating that leadership in His kingdom is earned through service and reliance on His Spirit, not through human ambition or worldly status. The divine appointment recognizes and utilizes character developed through humble ministry and unwavering trust. While Joshua rose to meet the divine call, the departure of Moses served as more than just a transition; it was a profound, albeit sorrowful, lesson orchestrated by God. Moses, the servant of the Lord, died “according to the word of the LORD” (Deuteronomy 34:5 KJV), his passing marking the end of an era but not the end of God’s purpose. The deep mourning of the Israelites, lasting thirty days, was a period of reflection where they “recalled, with a new and deeper appreciation, his parental tenderness, his wise counsels, and his untiring labors.” (Patriarchs and Prophets, p. 481). His absence forced them to confront the value of the leadership they had often taken for granted or actively resisted. This transition was thus pedagogical; the timing, “after the death of Moses,” underscored that while human leaders are vital instruments, God’s overarching plan is not contingent upon any single individual. His purposes continue uninterrupted, calling His people to place their ultimate reliance not on the human agent, however great, but on the unchanging God who appoints and guides them. “And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.” (Deuteronomy 31:8, KJV). “The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them.” (Deuteronomy 33:27, KJV). Sr. White further notes, “God had placed His people under the leadership of Joshua, and by following his guidance they were to go forward to victory” (The Story of Redemption, p. 177, 1947). She also states, “The Lord chose Joshua to succeed Moses because he had been faithful in all that had been entrusted to him” (Signs of the Times, April 21, 1881). The stage was set for a new leader, a new phase, and new lessons in faith, demonstrating God’s unerring guidance through faithful servants. How does the weight of leadership’s passing teach us about divine discipline and responsibility?
THE WEIGHT OF THE MANTLE! LESSONS IN LEADERSHIP’S PASSING!
The exclusion of Moses from entering the Promised Land, a poignant conclusion to a life of unparalleled service, carries profound theological weight and served as a critical, divinely intended lesson for the nation of Israel. This was not an arbitrary decision but a consequence rooted in a specific failure at the waters of Meribah (Kadesh). There, amidst the people’s faithless clamoring for water, Moses, provoked and weary, struck the rock twice instead of speaking to it as commanded, failing to publicly honor God’s distinct instruction and thereby misrepresenting His character before the assembly. God Himself articulated the reason: “Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.” (Numbers 20:12 KJV). This act, seemingly minor from a human perspective, was significant in God’s eyes because it touched upon the sacred responsibility of representing Him faithfully, especially in a moment designed to display His power and patience. The consequence, though personally devastating for Moses, whose “life of trial and sacrifice seemed to have been almost in vain” at that moment (Patriarchs and Prophets, pp. 471-472), was primarily intended as a lesson for the people. The deeper purpose behind Moses’ exclusion is illuminated by Sr. White: “The removal of their beloved leader would be far stronger rebuke to Israel than any which they could have received had his life mission been continued. God would lead them to feel that they were not to make the life of their future leader as trying as they had made that of Moses. God speaks to His people in blessings bestowed; and when they are not appreciated, He speaks to them in blessings removed, that they may be led to see their sins, and return to Him with all the heart.” (Patriarchs and Prophets, p. 470). This reveals the disciplinary nature of God’s action; it was a form of divine communication designed to awaken Israel’s conscience regarding their own history of contention and ingratitude towards the leadership God had provided. The “severest trial” for Moses, his separation from the people he loved (Patriarchs and Prophets, pp. 470-471), became a powerful, silent sermon to Israel about the consequences of making God’s service unnecessarily burdensome for His chosen servants. The grief they felt was intended to be heightened by remorse, recognizing that their “own perversity had provoked Moses to the sin for which he must die.” (Patriarchs and Prophets, p. 470). Israel’s history throughout the wilderness was tragically marked by repeated episodes of murmuring and rebellion, stemming from a fundamental lack of faith and a tendency to forget God’s mighty acts on their behalf. Their reaction to the initial spies’ report serves as a stark example: “And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!” (Numbers 14:2 KJV). Similar complaints arose over lack of water (Exodus 17:3 KJV) and food (Exodus 16:2-3 KJV), often immediately following profound demonstrations of God’s power. This pattern revealed a people “unwilling to submit to the terrible sentence that they must all die in the wilderness,” leading them to blame Moses for their circumstances rather than acknowledging their own unbelief (Patriarchs and Prophets, pp. 396-397). Ezekiel summarizes God’s perspective on their conduct: “But the house of Israel rebelled against me in the wilderness: they walked not in my statutes… and my sabbaths they greatly profaned…” (Ezekiel 20:13 KJV). This persistent murmuring was not merely complaining; it was a symptom of deep-seated unbelief, a failure to appreciate God’s past deliverances and His present guidance, making the lives of their leaders exceedingly difficult. Understanding this pattern is crucial to grasping the nature of God’s dealings. His judgments, including the generation dying in the wilderness and Moses’ exclusion, were not merely punitive but were expressions of corrective love, consistent with the principle that “whom the Lord loveth he chasteneth” (Hebrews 12:6 KJV). The wilderness experience itself became an “example for us” (1 Corinthians 10:6, 11 KJV), a recorded warning against unbelief and rebellion. God’s method involves speaking through blessings bestowed, but when those are unappreciated, He speaks through “blessings removed,” aiming always “that they may be led to see their sins, and return to Him with all the heart.” (Patriarchs and Prophets, p. 470). Even necessary “retributive justice” remains “perfectly consistent with the character of God as a merciful, long-suffering, benevolent being.” (The Great Controversy, p. 541). “My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:” (Proverbs 3:11, KJV). “Before I was afflicted I went astray: but now have I kept thy word.” (Psalm 119:67, KJV). Sr. White further explains, “God’s care for His people is unceasing, and His judgments are sent in love to bring them back to Him” (The Desire of Ages, p. 240, 1898). She also notes, “The discipline of God is designed to bring His people to repentance and a closer walk with Him” (Testimonies for the Church, vol. 3, p. 254, 1873). The exclusion of Moses, therefore, while a consequence of his specific failure, served a larger redemptive purpose for Israel, intended to foster humility, appreciation for leadership, and a renewed commitment to trust and obey the God who, despite their failings, was still leading them toward the promise. It underscored the high standard of accountability for those representing God and the importance of the congregation’s attitude in either hindering or supporting God’s work through His chosen instruments. What does it mean to embrace Heaven’s mandate for courage and faith?
HEAVEN’S MANDATE: BE STRONG, BE BRAVE, BELIEVE!
As Joshua assumed the mantle of leadership, inheriting the monumental task of leading Israel into Canaan, God’s initial communications were marked by a repeated, emphatic command: be strong and courageous. This directive, appearing multiple times in the opening chapter of Joshua and in the preceding charge given through Moses, underscores its critical importance. It wasn’t merely advice; it was a divine imperative. “Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land…” (Joshua 1:6 KJV). “Only be thou strong and very courageous, that thou mayest observe to do according to all the law…” (Joshua 1:7 KJV). And again, with utmost emphasis, “Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed…” (Joshua 1:9 KJV). This command was also relayed through Moses earlier: “And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee.” (Deuteronomy 31:23 KJV). The sheer repetition indicates both the magnitude of the challenges Joshua would face—challenges that could easily induce fear and dismay—and the divine provision enabling him to meet them. This was not a call to muster human bravery alone, but an instruction to access divinely imparted strength and fortitude. The foundation upon which this commanded courage was to rest was not Joshua’s military experience or innate leadership qualities, but the explicit, unwavering promise of God’s personal presence and unfailing support. God immediately anchored the call to courage with this assurance: “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). This promise is the bedrock of Joshua’s commission, repeated for emphasis: “…for the LORD thy God is with thee whithersoever thou goest.” (Joshua 1:9 KJV). It echoed the encouragement Moses had given earlier, rooted in the same divine faithfulness: “Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.” (Deuteronomy 31:6 KJV). Sr. White notes the profound impact of this promise: “It was with great anxiety and self-distrust that Joshua had looked forward to the work before him; but his fears were removed by the assurance of God, ‘As I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee.’” (Patriarchs and Prophets, p. 482). This divine guarantee, linking God’s presence directly to obedience (Testimonies for the Church, vol. 4, p. 156), transformed Joshua’s apprehension into resolute faith. The source of true success and courage, therefore, lies not in human capacity but “from the knowledge that God is walking with us”. The repeated command suggests that courage is less an emotional state and more a volitional choice, an act of faith grounded in God’s promise, requiring constant reinforcement, especially when confronted by internal doubts or external threats. Crucially intertwined with the call for courage and the promise of presence was the mandate for strict obedience to God’s revealed will, encapsulated in the “book of the law” given through Moses. Success in the divine enterprise was explicitly conditional upon adherence to God’s Word. “Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.” (Joshua 1:7 KJV). Prosperity and success were the direct outcome of careful obedience. This connection is further solidified: “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.” (Joshua 1:8 KJV). Meditation (“day and night”) leading to action (“observe to do”) was the prescribed pathway to divine blessing. This principle is timeless; as Sr. White affirms, “God requires obedience to all His commands. The only way in which it is possible for men to be happy is by rendering obedience to the laws of God’s kingdom” (Our High Calling, p. 24). Joshua was expected to diligently learn, meditate upon, and apply this detailed law. This diligent engagement with God’s Word is the mechanism for aligning human actions with the divine plan, thereby accessing God’s promised presence and achieving “good success”—success defined not by worldly standards, but by faithfulness to God’s commands and the accomplishment of His purposes. “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). “Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.” (Psalm 37:5, KJV). Sr. White further states, “Obedience is the condition of divine favor and the source of true success” (Christ’s Object Lessons, p. 144, 1900). She also emphasizes, “The path of obedience to God is the path of safety and happiness” (The Ministry of Healing, p. 180, 1905). Constant immersion in Scripture becomes the foundation for discerning God’s will and receiving the strength to perform it. How does faith triumph over fear in the face of daunting challenges?
SPIES AND LIES! FAITH SEES BEYOND FEAR’S DISGUISE!
The contrast between the two reconnaissance missions into Canaan—the first recorded in Numbers 13 and the second in Joshua 2—provides a stark illustration of the difference between operating from a perspective of fear versus one of faith. The initial mission, involving twelve spies, returned a report that, while acknowledging the land’s fertility (“surely it floweth with milk and honey” Numbers 13:27 KJV), ultimately succumbed to fear and unbelief. Ten of the spies focused entirely on the obstacles: “Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there.” (Numbers 13:28 KJV). Their conclusion was one of utter inadequacy: “We be not able to go up against the people; for they are stronger than we… we were in our own sight as grasshoppers, and so we were in their sight.” (Numbers 13:31, 33 KJV). This “evil report,” as Scripture terms it, deliberately “left God out of the question” (Testimonies for the Church, vol. 4, p. 148) and was described by Sr. White as not only evil but also a “lying one,” born of hearts set against God and distorting truth to sow discouragement (Conflict and Courage, p. 119). This fear-based perspective, prompted by Satan (Testimonies for the Church, vol. 5, p. 377), tragically infected the entire congregation, leading to rebellion and the consequent forty years of wilderness wandering. Learning from this catastrophic failure, Joshua initiated the second spy mission differently, sending only two men secretly into Jericho (Joshua 2:1 KJV). These spies returned with a radically different assessment, one grounded in faith and focused on God’s actions rather than human limitations. Their report was concise and confident: “Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.” (Joshua 2:24 KJV). Their confidence was not based on their own strength or a downplaying of Jericho’s defenses, but on the testimony they received from an unlikely source—Rahab, a Canaanite woman living within Jericho’s walls. Her words revealed that God’s reputation had preceded Israel, instilling terror in their enemies: “I know that the LORD hath given you the land, and that your terror is fallen upon us… For we have heard how the LORD dried up the water of the Red sea for you… For the LORD your God, he is God in heaven above, and in earth beneath.” (Joshua 2:9-11 KJV). The spies returned not with fear of the inhabitants, but with the assurance that the inhabitants feared them because of their God. This demonstrates that true spiritual assessment perceives reality through the lens of divine providence and power, not merely human probability or apparent obstacles. Rahab herself stands as a remarkable monument to faith and God’s expansive grace. Despite her background as a Canaanite and a harlot, living outside the covenant people, she acted decisively based on what she had heard of God’s power. “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.” (Hebrews 11:31 KJV). Her faith, demonstrated by her risky act of hiding the spies and her bold confession of Jehovah’s supremacy, secured not only her own salvation but that of her household when Jericho fell (Patriarchs and Prophets, p. 482, 491). Sr. White highlights Rahab’s significance, noting that though she had but a “meagre idea of the difference between right and wrong,” God acknowledged her faith because “she did not turn away from light, but walked in it as it came to her” (Review and Herald, Sep 16, 1873). Rahab’s story powerfully illustrates that God’s grace extends beyond ethnic or social boundaries, responding to genuine faith, however imperfectly formed, based on the light received. Her inclusion in the genealogy of Christ (Matthew 1:5 KJV) further underscores this principle, challenging any notion of exclusivity and demonstrating that God incorporates unlikely individuals into His grand redemptive plan when they respond in faith. Her testimony provided the crucial evidence for the spies’ faith-filled report, confirming that God was already at work, preparing the way for Israel’s victory. “And what shall I more say? for the time would fail me to tell of… Rahab… who through faith… out of weakness were made strong…” (Hebrews 11:32-34, KJV). “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). Sr. White further notes, “God accepts those who turn to Him with sincere hearts, regardless of their past” (The Desire of Ages, p. 258, 1898). She also states, “Faith in God’s power leads to victory over seemingly insurmountable obstacles” (Patriarchs and Prophets, p. 493, 1890). Faith, not fear, shapes our perception and secures God’s promises. What must we do to prepare for God’s mighty works?
CONSECRATION BEFORE CONQUEST! PREPARE FOR THE MIRACLE!
A critical principle embedded in the narrative of Israel’s entry into Canaan is the necessity of spiritual preparation preceding divine intervention. Before the miraculous parting of the Jordan River, a significant barrier to the Promised Land, God issued a specific command through Joshua: “Sanctify yourselves: for to morrow the LORD will do wonders among you.” (Joshua 3:5 KJV). This directive explicitly links the people’s act of sanctification with God’s impending display of power. This was not an isolated requirement; it echoed the preparation demanded before the awesome manifestation of God’s presence at Mount Sinai, where the people were commanded to “sanctify them today and tomorrow, and let them wash their clothes, And be ready against the third day: for the third day the LORD will come down…” (Exodus 19:10-11 KJV). This pattern establishes that encountering God’s manifest glory or experiencing His extraordinary works requires a deliberate act of preparation on the part of His people, aligning themselves with His holiness according to the principle: “Sanctify yourselves therefore, and be ye holy: for I am the LORD your God.” (Leviticus 20:7 KJV). What did “sanctify yourselves” entail in this context? Sr. White clarifies its practical meaning for the Israelites at Jordan: “…they must put away their sins and free themselves from all outward impurity…” (Patriarchs and Prophets, p. 483). This involved more than just ceremonial washing; it demanded introspection, repentance, and the forsaking of known sin. The preparation before Sinai involved similar elements: freeing themselves from impurity, and as Moses pointed out their sins, devoting themselves “to humiliation, fasting, and prayer, that their hearts might be cleansed from iniquity.” (Patriarchs and Prophets, p. 303). This spiritual readiness was complemented by practical preparations, as Joshua had earlier commanded the officers to instruct the people: “Prepare you victuals; for within three days ye shall pass over this Jordan…” (Joshua 1:10-11 KJV). Thus, both spiritual and practical readiness were required before stepping into God’s plan. Sanctification is understood not as achieving sinless perfection in an instant, but as a continuous, lifelong process initiated at conversion and carried forward through the empowering grace of the Holy Spirit. It involves being set apart for God’s purpose, a daily dying to self and sin, and a growing conformity to the character of Christ through obedience to His Word. Sr. White elaborates: “Sanctification is not the work of a moment, an hour, a day, but of a lifetime. It is not gained by a happy flight of feeling, but is the result of constantly dying to sin, and constantly living for Christ.” (The Acts of the Apostles, p. 560). It is “nothing less than a daily dying to self and daily conformity to the will of God” (Testimonies for the Church, vol. 4, p. 299), resulting in “harmony with God, oneness with Him in character… received through obedience to those principles that are the transcript of His character.” (Testimonies for the Church, vol. 6, p. 350). Therefore, the command in Joshua 3:5, while calling for immediate, focused preparation, drew upon this broader understanding. It was a call to intensify the ongoing process—to consciously deal with known sin, purify the heart through repentance, and rededicate oneself wholly to God in anticipation of His mighty act. This preparation was essential, not because human actions could cause the miracle, but because a sanctified heart is receptive to God’s power, able to rightly perceive His work, learn the intended lessons, and give Him the glory He deserves. “And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine.” (Leviticus 20:26, KJV). “Follow peace with all men, and holiness, without which no man shall see the Lord:” (Hebrews 12:14, KJV). Sr. White further states, “True sanctification comes through the working out of the principle of love” (The Acts of the Apostles, p. 563, 1911). She also notes, “Sanctification is the result of lifelong obedience to God’s Word” (Christ’s Object Lessons, p. 50, 1900). God’s wonders are best apprehended and appreciated by a people prepared through sanctification. How does faith lead to miraculous breakthroughs?
JORDAN’S PARTING! WHERE FAITH MEETS THE FLOOD!
The crossing of the Jordan River stands as one of the most dramatic demonstrations of God’s power on behalf of Israel, a miracle meticulously orchestrated to build faith and declare His sovereignty. Central to this event was the Ark of the Covenant, the sacred chest containing the tablets of the law and symbolizing God’s very presence, His throne among His people. Explicit instructions were given: “When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it.” (Joshua 3:3 KJV). Joshua relayed the command: “Take up the ark of the covenant, and pass over before the people.” (Joshua 3:6 KJV). The Ark, borne by the priests, was to physically lead the nation, signifying that their advance into Canaan was predicated entirely on following God’s presence and guidance. A reverential distance was maintained—”about two thousand cubits by measure” (Joshua 3:4 KJV), roughly half a mile—ensuring the people’s focus remained fixed on the symbol of divine leadership (Signs of the Times, April 7, 1881). This placement emphasized that God Himself was leading the charge into enemy territory. The critical moment of faith occurred when the priests, carrying the Ark, reached the river’s edge. The Jordan was not a gentle stream but was dangerously swollen, “overflow[ing] all his banks all the time of harvest” (Joshua 3:15 KJV), making a natural crossing impossible for the vast multitude. Yet, the command required action before the miracle unfolded. “And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water… That the waters which came down from above stood and rose up upon an heap…” (Joshua 3:15-16 KJV). They had to take that step of obedience into the turbulent floodwaters based solely on God’s promise. Sr. White vividly describes the scene: “All watched with deep interest as the priests advanced… toward the angry, surging stream, till the feet of the bearers were dipped into the waters. Then suddenly the tide above was swept back…” (Patriarchs and Prophets, p. 484). This act exemplifies the nature of operative faith – it doesn’t wait for favorable conditions or visible proof but acts upon God’s word even when circumstances seem utterly contradictory. Obedience, prompted by trust, unlocked the display of divine power (Testimonies for the Church, vol. 4, p. 157). As the waters miraculously parted, piling up upstream and flowing away downstream to reveal dry ground, a further command was given. The priests bearing the Ark were not to rush across but to “stand firm on dry ground in the midst of Jordan” (Joshua 3:17 KJV). They obeyed this divine directive, positioning themselves centrally in the riverbed while the entire nation—men, women, children, and livestock—passed safely to the western bank (Patriarchs and Prophets, p. 484). This image of the priests standing steadfast with the symbol of God’s presence in the very heart of the danger zone, holding the way open until the last person crossed, is profoundly symbolic. It speaks of God’s unwavering presence and protection during times of trial and transition. It typifies Christ, our High Priest, who not only opens the way through death and sin but stands continually, interceding and ensuring safe passage for every soul trusting in Him. As noted in Spiritual Gifts, “Christ and angels stood by the ark and the priests in the bed of the river until all Israel had passed over Jordan.” (vol. 4a, p. 102), highlighting the unseen heavenly reality underpinning this earthly event. This stupendous miracle served multiple crucial purposes. Internally, it was designed by God to powerfully reinforce Israel’s faith and establish Joshua’s leadership. God had explicitly told Joshua, “This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee.” (Joshua 3:7 KJV). The event fulfilled this promise, becoming “an assurance to Israel of God’s continued presence and protection—an evidence that He would work for them through Joshua as He had wrought through Moses.” (Patriarchs and Prophets, pp. 484-485). This assurance was desperately needed to strengthen their hearts for the daunting task of conquest that had paralyzed the previous generation with fear (Patriarchs and Prophets, pp. 484-485). It connected God’s present power directly to His past deliverance at the Red Sea, demonstrating His unchanging faithfulness (Patriarchs and Prophets, p. 484). Externally, the miracle served as a terrifying witness to the surrounding Canaanite nations. “And it came to pass, when all the kings of the Amorites… melted, neither was there spirit in them any more…” (Joshua 5:1 KJV). “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee…” (Isaiah 43:2, KJV). “The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?” (Psalm 27:1, KJV). Sr. White further notes, “The crossing of Jordan was a pledge of God’s continued favor to His people” (The Story of Redemption, p. 178, 1947). She also states, “Faith in God’s promises leads to obedience, and obedience brings the fulfillment of His promises” (Testimonies for the Church, vol. 5, p. 151, 1882). God’s mighty acts simultaneously build up His people’s faith and demoralize the opposition, preparing the way for the fulfillment of His purposes. What does the shift from manna to Canaan’s fruit signify for our spiritual journey?
MANNA NO MORE! STEPPING INTO THE PROMISE!
The cessation of the manna marks another significant transition point in Israel’s journey, symbolizing their arrival in the Promised Land and a shift in God’s method of provision. For forty arduous years in the wilderness, God had miraculously sustained His people with this “bread from heaven” (Exodus 16:4 KJV), a daily provision demonstrating His constant care in a barren environment where natural sustenance was impossible for such a multitude (Exodus 16:35 KJV). Nehemiah later recounted God’s faithfulness: “Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. Yea, forty years didst thou sustain them in the wilderness, so that they lacked nothing…” (Nehemiah 9:20-21 KJV). However, upon crossing the Jordan and entering Canaan, the circumstances changed dramatically. After celebrating their first Passover in the land and partaking of its produce—”the old corn of the land… unleavened cakes, and parched corn”—the very next day, the manna ceased. “And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.” (Joshua 5:11-12 KJV). This precise timing is theologically significant. The manna stopped exactly when it was no longer strictly necessary. Israel was now in “a good land, a land of brooks of water… A land of wheat, and barley, and vines, and fig trees, and pomegranates…” (Deuteronomy 8:7-8 KJV). They could now sustain themselves through the natural abundance of the land God had given them, supplemented initially by the existing “old corn.” Sr. White comments on this transition: “Now that they ‘did eat of the old corn of the land’ (v. 11), there was no longer need for the manna. God does not do for men what they are able to do for themselves.” (SDA Bible Commentary, vol. 2, p. 998, EGW comment on Josh 5:12). This highlights a divine principle: God provides miraculously according to need, but He expects His people to utilize the ordinary means and resources He makes available through His providence once those means are sufficient. The cessation of the miracle underscored its supernatural origin and taught Israel reliance on God through the new means He provided within the land. It marked the definitive end of their “desert wanderings” and the beginning of life within the promise (Patriarchs and Prophets, p. 486). Beyond the practical, the cessation of manna carries rich symbolic weight. Manna, the bread from heaven, is often seen as a type of Christ, the true Bread of Life (John 6:31-35, 48-51 KJV), and also represents the spiritual nourishment provided through God’s Word and ordinances during our earthly pilgrimage. The wilderness journey typifies the Christian life in this world, a place of testing and dependence on God’s grace. Entering Canaan, the Promised Land, symbolizes entering the heavenly kingdom, the ultimate rest and inheritance for God’s people. In this typological framework, the cessation of manna suggests that the means by which God sustains His people may change upon entering the eternal state. While the Word, prayer, and church ordinances are essential spiritual “manna” for our journey through this world’s wilderness, the direct, unmediated presence of God and the fullness of communion in the heavenly Canaan may render these specific aids unnecessary in the same form. It points towards a future state of greater intimacy and direct sustenance from God Himself, where faith gives way to sight and provisional means are replaced by the eternal reality. “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” (John 6:35, KJV). “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” (Revelation 22:1, KJV). Sr. White further explains, “In the heavenly Canaan, God’s people will feast upon the abundance of His eternal provision” (The Desire of Ages, p. 601, 1898). She also notes, “The manna was a type of Christ, who sustains His people through their wilderness journey” (Patriarchs and Prophets, p. 297, 1890). This transition from manna to the fruits of Canaan thus serves not only as a historical marker but also as a prophetic glimpse into the believer’s hope, moving from dependence on miraculous grace in the wilderness of sin to enjoying the full abundance of God’s provision in the eternal inheritance. How is God’s love revealed through His actions for His people?
BEYOND THE VEIL! GOD’S HEART REVEALED!
The dramatic narrative surrounding Israel’s passage into Canaan under Joshua serves as a powerful lens through which the multifaceted nature of God’s love is brilliantly illuminated. This divine love, far from being a mere sentiment, reveals itself as actively covenantal, sovereignly choosing, correctively disciplinary, powerfully enabling, and faithfully protective. It is a love demonstrated not just in words, but in decisive, historical actions that shaped the destiny of His people. We see God’s choosing love in His specific selection and preparation of Joshua. Even before Moses’ death, God identified Joshua as “a man in whom is the spirit” (Numbers 27:18 KJV), investing him with the wisdom and authority needed for leadership. This careful provision of guidance reflects a Father’s loving concern for His children’s well-being, ensuring they were not left shepherdless at a critical juncture. This act of choosing and equipping mirrors the ultimate expression of God’s love in choosing Christ to lead spiritual Israel, whose “every act reveals His love and leadership” (Patriarchs and Prophets, p. 481). God’s love, therefore, involves foresight and active provision for His people’s needs, particularly the need for faithful guidance. Simultaneously, these events reveal a love that does not shy away from necessary discipline for the purpose of correction and ultimate redemption. The exclusion of Moses from Canaan, stemming from his failure to “sanctify” God at Meribah (Numbers 20:12 KJV), stands as a solemn testament to this aspect of divine love. While seemingly harsh, this consequence was designed as a profound lesson for Israel, a “stronger rebuke” than words alone could convey. As Sr. White explains, “God speaks to His people in blessings bestowed; and when they are not appreciated, He speaks to them in blessings removed, that they may be led to see their sins, and return to Him with all the heart.” (Patriarchs and Prophets, p. 470). This corrective action, aimed at fostering humility and repentance, flows from God’s benevolent character, which, while merciful and long-suffering, upholds righteousness. Indeed, “all the manifestations of retributive justice will be perfectly consistent with the character of God as a merciful, long-suffering, benevolent being.” (The Great Controversy, p. 541). This quote encapsulates the profound truth that God’s discipline, like His blessings, originates from His loving nature and serves His ultimate purpose of drawing His children closer to Himself in holiness and truth. Furthermore, God’s love is demonstrably active and intervening, powerfully displayed in the miracle at the Jordan. He did not merely command Israel to cross an impassable river; He made the way possible when they stepped forward in faith (Joshua 3:15-17 KJV). This act fulfilled His promise to be with them in the midst of overwhelming challenges, akin to His assurance through Isaiah: “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee…” (Isaiah 43:2 KJV). This miracle was a tangible expression of His protective and enabling love, serving as “an assurance to Israel of God’s continued presence and protection—an evidence that He would work for them…” (Patriarchs and Prophets, pp. 484-485). The God who commanded also accompanied and empowered. His love is not distant observation but intimate involvement, parting the waters of impossibility for those who trust Him. This love is intrinsically linked to His holiness; He disciplines sin because it mars His image and hinders His purpose, and He performs miracles not merely for spectacle but to build faith and advance His redemptive plan. Ultimately, the narrative reveals God’s unwavering covenantal love for the community of Israel. Despite individual failings and generational rebellion, His overarching purpose and faithfulness to His promises endured, leading the next generation, under new leadership, into the land He had sworn to give them. “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.” (Jeremiah 31:3, KJV). “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8, KJV). Sr. White further states, “God’s love is revealed in His provision for His people’s needs and His discipline for their growth” (Steps to Christ, p. 15, 1892). She also notes, “Every manifestation of God’s power is an expression of His love” (The Ministry of Healing, p. 435, 1905). God’s multifaceted love ensures His people’s ultimate triumph. What are our sacred duties in response to God’s love?
Grasping the reality of God’s sovereign power, His unwavering faithfulness to His promises, and His intimately involved love, as vividly portrayed in the transition from Moses to Joshua, inevitably places profound responsibilities upon every individual who professes to follow Him today. These are not burdensome obligations but fitting responses to His demonstrated character and grace. Our foremost responsibility is to cultivate unwavering trust in His presence and promises, particularly when confronted with circumstances that naturally incite fear or self-doubt. The repeated command to Joshua, “Have not I commanded thee? Be strong and of a good courage; be not afraid… for the LORD thy God is with thee…” (Joshua 1:9 KJV), is not just historical record; it is a perpetual call to choose courage grounded in His command and presence, rather than succumbing to fear based on our limited perspective. This requires a conscious decision to “Trust in the LORD with all thine heart; and lean not unto thine own understanding.” (Proverbs 3:5 KJV). As Sr. White counsels, even when it seems impossible to take another step, we must “learn the simple art of taking God at His word; then you have solid ground beneath your feet.” (My Life Today, p. 10). This active cherishing of faith, this deliberate reliance on His Word over our feelings or perceived limitations, is our foundational duty. Flowing directly from this trust is the responsibility of diligent obedience to God’s revealed will, as contained in His Word. God explicitly linked Joshua’s success to his careful adherence to the divine law: “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein…” (Joshua 1:8 KJV). This involves more than passive agreement; it requires active engagement—consistent meditation on Scripture to understand God’s requirements and purposeful effort to align our lives accordingly. We are called to be “obedient children… holy in all manner of conversation.” (1 Peter 1:14-15 KJV). This obedience is not meant to be mere external compliance but a transformation of the heart. Sr. White beautifully describes this ideal: “All true obedience comes from the heart. It was heart…source know Him, our life will be a life of continual obedience.” (The Desire of Ages, p. 668). This passage summarizes our responsibility perfectly: it is to yield, to consent to Christ’s transforming work within us, allowing His Spirit to refine our will so that obedience becomes not a burden, but the joyful expression of a heart aligned with Him through knowing Him. Finally, the call to “Sanctify yourselves” (Joshua 3:5 KJV) before witnessing God’s wonders highlights our ongoing responsibility for personal and corporate sanctification. This involves recognizing our own helplessness and dependence on divine grace. As Sr. White notes, “…if we would be perfect, we must put no confidence in self. Daily we must know and understand that self is not to be trusted. We need to grasp God’s promises with firm faith. We need to ask for the Holy Spirit with a full realization of our own helplessness.” (Ye Shall Receive Power, p. 93). Sanctification requires humility, repentance, the putting away of known sin, and a constant seeking of the Holy Spirit’s power to cleanse and empower us. This active pursuit of holiness prepares us to be fit vessels for God’s service and credible witnesses to His transforming power. “But as he which hath called you is holy, so be ye holy in all manner of conversation;” (1 Peter 1:15, KJV). “Submit yourselves therefore to God. Resist the devil, and he will flee from you.” (James 4:7, KJV). Sr. White further states, “True obedience is the outworking of a principle within, the love of righteousness” (Thoughts from the Mount of Blessing, p. 147, 1896). She also notes, “Sanctification is a daily work, a constant surrender to God’s will” (Selected Messages, Book 1, p. 191, 1958). This active engagement—choosing courage, meditating on the Word, observing His commands, consciously putting away sin, and seeking His Spirit—forms the bedrock of a life that honors God and effectively participates in His mission, demonstrating that true success in His work flows directly from fulfilling these primary responsibilities toward Him. How do we live out God’s love toward others?
The narrative of Israel’s journey into Canaan, undergirded by God’s manifest love and power, also clearly delineates our responsibilities toward our fellow human beings. Just as God demonstrated active care for His people, and as the priests stood firm in the Jordan, holding the way open for the entire community (Joshua 3:17 KJV), we are called to embody and extend that same divine love and steadfast support to those around us. Our primary responsibility is to reflect God’s character through tangible acts of kindness, compassion, and practical help, particularly towards those experiencing suffering, need, or oppression. The principle articulated by Paul, “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves,” (Romans 15:1 KJV), finds resonance here. Sr. White broadens the scope, defining our neighbor inclusively: “Any human being who needs our sympathy and our kind offices is our neighbor. The suffering and destitute of all classes are our neighbors; and when their wants are brought to our knowledge, it is our duty to relieve them as far as possible.” (Testimonies for the Church, vol. 4, pp. 226-227). This responsibility is not optional but a fundamental duty arising from our relationship with God. Following the example of Christ Himself is paramount in fulfilling this duty. His method involved actively mingling with people, desiring their good, showing sympathy, ministering to their practical needs, and thus winning their confidence before calling them to discipleship (The Ministry of Healing, p. 143). This implies that our responsibility extends beyond mere verbal witness to encompass holistic care. Often, practical help is the necessary precursor to spiritual openness: “Many can be reached only through acts of disinterested kindness. Their physical wants must first be relieved. As they see evidence of our unselfish love, it will be easier for them to believe in the love of Christ.” (Welfare Ministry, p. 81). Therefore, demonstrating God’s love through compassionate action, meeting tangible needs, and showing genuine sympathy is not merely a prelude to evangelism but an essential expression of our faith and responsibility. Beyond practical aid, we bear the responsibility of encouraging faith in others, sharing the hope and assurance we have found in God, and helping them navigate their own spiritual “Jordans.” Just as Caleb and Joshua stood against the tide of fear to encourage Israel (Numbers 14:6-9 KJV), we are called to uplift those struggling with doubt or discouragement. This involves personal engagement: “Go to your neighbors one by one, and come close to them till their hearts are warmed by your unselfish interest and love. Sympathize with them, pray for them, watch for opportunities to do them good, and as you can, gather a few together and open the Word of God to their darkened minds.” (The Review and Herald, January 1, 1895). This duty stems from recognizing our profound interconnectedness. Sr. White states, “Our work for others will bring a blessing upon ourselves.” (Patriarchs and Prophets, pp. 534-535). This quote beautifully summarizes the principle: our lives are intertwined, and acting for the benefit of others aligns with God’s design and brings reciprocal blessings, highlighting the law of mutual dependence that should govern our interactions. Finally, our responsibility includes representing God accurately through our daily conduct. Our lives are epistles read by all. Integrity, fairness, kindness, and courtesy should mark all our dealings. As Sr. White powerfully states, “A kind, courteous Christian is the most powerful argument in favor of the gospel that can be produced.” (Gospel Workers, p. 122). “Bear ye one another’s burdens, and so fulfil the law of Christ.” (Galatians 6:2, KJV). “And as ye would that men should do to you, do ye also to them likewise.” (Luke 6:31, KJV). Sr. White further notes, “By our love and service for others, we reflect the character of Christ” (The Desire of Ages, p. 640, 1898). She also states, “True Christian love is the most powerful influence for good in the world” (The Ministry of Healing, p. 362, 1905). Living out our faith requires more than adherence to doctrine; it demands tangible expressions of love, compassionate service, faith-filled encouragement, and unwavering integrity toward everyone within the broad “web of humanity,” thereby fulfilling our sacred duty to both God and neighbor.
ECHOES OF JORDAN! LESSONS FOR TODAY’S FAITHFUL!
As we stand, spiritually speaking, on this side of Jordan, looking back at the journey of ancient Israel under Joshua, the echoes of their experience resonate deeply within our own lives and the collective journey of the church today. How often do I, do we, find ourselves facing daunting “Jordans”—transitions in life or ministry, obstacles that seem insurmountable, waves of fear threatening to overwhelm our faith? The command given to Joshua, “Be strong and of a good courage,” rings through the centuries, not as a suggestion, but as Heaven’s mandate for us as well. We are called to draw courage not from our own limited resources, but from the unfailing promise of His presence: “for the LORD thy God is with thee whithersoever thou goest.” (Joshua 1:9 KJV). My self-distrust, our collective anxieties, must give way to the assurance that He who guided Joshua guides us still. While Joshua was a divinely appointed leader, a type of the One to come, we look to our true Commander, Jesus Christ, the “Captain of the host of the LORD” (Joshua 5:14 KJV). He is the one who truly parts the waters of sin and death, the one who stands firm in the midst of our trials, holding open the way to the Father. It is by following Him, by meditating on His Word “day and night” and observing to do it, that we find true success and make our way prosperous in His eyes. The temptation to rely on human wisdom or to be swayed by the fearful reports of the world—our modern-day “evil spies”—is ever-present. Yet, the example of Joshua and the faithful spies, and indeed Rahab, calls us to interpret our circumstances through the lens of God’s power and promises, to see the “giants” not as insurmountable obstacles, but as opportunities for God to display His strength through our yielded faith. Like Israel entering Canaan, we too have moved beyond the era of direct, daily miraculous provision like the manna. We live now within the blessings and responsibilities of the “Promised Land” of God’s grace, called to utilize the resources He provides—His Word, His Spirit, the fellowship of the church, the opportunities for service—with diligence and faithfulness. Yet, we still await the ultimate fulfillment, the entry into the heavenly Canaan. In this interim, the counsel of James becomes profoundly relevant: “Be patient therefore, brethren, unto the coming of the Lord… Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.” (James 5:7-8 KJV). Our waiting is not to be passive resignation but active preparation, a time for the “precious fruit” of Christlike character to ripen within us, nurtured by the “early and latter rain” of the Holy Spirit (Prophets and Kings, pp. 731-732). This period, though sometimes fraught with trials that seem small only in retrospect (The Upward Look, p. 245), is essential for developing the characters fit for heaven. And what awaits the faithful, patient, overcoming soul? The glorious promise echoes from Revelation: “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” (Revelation 21:7 KJV). This is the ultimate inheritance, the eternal substance, the crown of life that motivates our present struggle (Sons and Daughters of God, p. 363). To inherit all things requires us, by His grace, to resist and overcome sin daily (In Heavenly Places, p. 280). “But thanks be to God, which giveth us the victory through our Lord Jesus Christ.” (1 Corinthians 15:57, KJV). “And this is the victory that overcometh the world, even our faith.” (1 John 5:4, KJV). Sr. White further states, “The Christian’s life is a continual pressing forward toward the mark of the high calling of God in Christ Jesus” (The Acts of the Apostles, p. 565, 1911). She also notes, “Faithful obedience to God’s requirements ensures the final victory” (Testimonies for the Church, vol. 6, p. 140, 1900). Let us therefore, personally and collectively, heed the lessons from Joshua’s charge. Let us embrace the call to courage, step out in faith even when the waters are high, commit to diligent obedience rooted in love, stand firm in support of one another, and patiently await the coming of our Lord, knowing that Heaven’s Commander leads us, and the eternal inheritance is assured for all who overcome.
“He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” (Revelation 21:7, KJV)
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