安息日下午 10月4日
记忆经文：
“妓女喇合因着信，曾和那些不顺从的人一同灭亡，既然曾和探子和睦地接待他们，就不至于灭亡。” —— 希伯来书 11:31（和合本）
约书亚满怀焦虑和自我怀疑地盼望着他面前的工作；但神的应许除去了他的恐惧：“我怎样与摩西同在，也必照样与你同在；我必不撇下你，也不丢弃你……你要使这百姓承受那地为业，就是我起誓应许他们列祖赐给他们的地。凡你脚掌所踏之地，我都照着我所应许摩西的话赐给你们。” 从遥远的黎巴嫩高处，到大海的岸边，再到东方幼发拉底河的河岸——这一切都要归他们所有。（先祖与先知 482.1）
以色列人仍然在约旦河东安营，那是他们进入迦南的第一个障碍。“起来！”这是神对约书亚的第一个信息：“你和这一切百姓要过这约旦河，往我所要赐给他们的地去。” 神并没有指示他们该如何渡河。然而约书亚知道，无论神吩咐什么，祂都会为祂的百姓开路。怀着这样的信心，这位无畏的领袖立刻开始部署前进的安排。（先祖与先知 482.3）
星期日 10月5日
第二次机会
请阅读约书亚记2:1，以及民数记13:1、2、25–28、33；和民数记14:1–12。为什么约书亚会以打发探子开始征服应许之地的任务？
Read Joshua 2:1, along with Numbers 13:1, 2, 25–28, 33; and Numbers 14:1–12. Why would Joshua start the mission of conquering the Promised Land by sending out spies?
探子平安归来，报信道：“耶和华果然将那全地交在我们手中，因为那地的一切居民因我们心都消化了。” 在耶利哥有人对他们宣告：“我们听见耶和华怎样在你们从埃及出来的时候使红海的水干了；又听见你们怎样对待约旦河东的亚摩利人两个王西宏和噩，就是你们将他们尽行毁灭的事。我们一听见这些事，心就消化了，因你们的缘故，再没有人有胆气；因为耶和华你们的神，本是上天下地的神。”（先祖与先知 483.1）
“The spies returned in safety with the tidings, “Truly the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.” It had been declared to them in Jericho, “We have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, He is God in heaven above, and in earth beneath.” Patriarchs and Prophets, page 483.1
请阅读约翰福音18:16–18, 25–27 和约翰福音21:15–19。你发现以色列民族所得到的第二次机会与彼得个人所得到的第二次机会之间有什么相似之处？
Read John 18:16–18, 25–27, and John 21:15–19. What parallels do you discover between the second chance given to Israel as a nation and to Peter as a person?
这时下令预备前进。百姓要准备三天的食物，军队要整装待发迎接战斗。所有人都欣然同意他们领袖的计划，并向他表达信心和支持：“凡你所吩咐我们的，我们都必行；你无论差遣我们往哪里去，我们都必去。我们从前怎样听从摩西，现在也必照样听从你；惟愿耶和华你的神与你同在，像与摩西同在一样。”（先祖与先知 483.2）
复活之后，基督三次考验彼得。“约翰的儿子西门啊，”祂说，“你爱我比这些更深吗？”这一次，彼得不再自高于他的弟兄，而是转向那位能洞察人心的主：“主啊，你是无所不知的；你知道我爱你。”（约翰福音21:15, 17）（历代愿望 154.2）
彼得三次公开否认了他的主，耶稣也三次从他口中得到爱与忠诚的确据。那尖锐的问题如同带刺的箭射进他受伤的心。就在众门徒面前，耶稣显明了彼得悔改的深度，也表明这位曾经自夸的门徒已经完全谦卑。（历代愿望 812.2）
“Orders were now issued to make ready for an advance. The people were to prepare a three days’ supply of food, and the army was to be put in readiness for battle. All heartily acquiesced in the plans of their leader and assured him of their confidence and support: ‘All that thou commandest us we will do, and whithersoever thou sendest us, we will go. According as we hearkened unto Moses in all things, so will we hearken unto thee: only the Lord thy God be with thee, as He was with Moses.’” Patriarchs and Prophets, page 483.2
“Christ after His resurrection thrice tested Peter. ‘Simon, son of Jonas,’ He said, ‘lovest thou Me more than these?’ Peter did not now exalt himself above his brethren. He appealed to the One who could read His heart. ‘Lord,’ he said, ‘Thou knowest all things; Thou knowest that I love Thee.’ John 21:15, 17.” Christ’s Object Lessons, page 154.2
“Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter's repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, page 812.2
星期一 10月6日
出乎意料的价值
请阅读约书亚记2:2–11，希伯来书11:31，以及雅各书2:25。这些经文告诉我们关于喇合的什么事？
Read Joshua 2:2–11, Hebrews 11:31, and James 2:25. What do these texts tell us about Rahab?
喇合是住在耶利哥城墙上的一个妓女。她隐藏了两个被派来侦查城池防御的以色列探子。因为她对他们的善意，以及她对上帝信心的宣告，探子答应在耶利哥遭攻击时保全她和她全家的性命。（妇女传道论 35.3）
神曾说耶利哥城必受咒诅，城中所有的人都要灭亡，惟独喇合和她的家人可以存活。因为喇合善待了耶和华的使者，他们才得以蒙拯救。（《评论与通讯》1873年9月16日，妇女传道论 36.1）
在以色列人出埃及的拯救过程中，神大能的作为传遍四方。耶利哥的战士们因恐惧而战栗。喇合说：“我们一听见这些事，心就消化了，因你们的缘故，再没有人有胆气；因为耶和华你们的神，本是上天下地的神。”（约书亚记2:11；《先祖与先知》369，1890年，妇女传道论 36.2）
耶利哥城的居民和城中一切活物，“无论男女、老少、牛羊和驴”，都被刀剑杀尽。唯有忠心的喇合和她的家人因探子的应许得以幸免。城本身也被火焚毁。（《先祖与先知》491，1890年，妇女传道论 36.3）
参见马太福音1:1–16，耶稣的家谱中有喇合，她是祂的祖先之一。（妇女传道论 36.4）
“Rahab was a harlot who lived on the wall of Jericho. She hid the two Israelite spies sent to check out the defenses of that city. Because of her kindness to them, and her declaration of belief in God, the spies promised that the lives of Rahab and her family would be spared when the attack came on Jericho. Daughters of God, page 35.3
“God had said that the city of Jericho should be accursed, and that all should perish except Rahab and her household. They should be saved because of the favor that Rahab showed the messengers of the Lord.—The Review and Herald, September 16, 1873. Daughters of God, page 36.1
“In the deliverance of Israel from Egypt a knowledge of the power of God spread far and wide. The warlike people of the stronghold of Jericho trembled. “As soon as we had heard these things,” said Rahab, “our hearts did melt, neither did there remain any more courage in any man, because of you: for Jehovah your God, he is God in heaven above, and in earth beneath” Joshua 2:11.—Patriarchs and Prophets, 369 (1890). Daughters of God, page 36.2
“All the inhabitants of the city [Jericho], with every living thing that it contained, “both man and woman, young and old, and ox, and sheep, and ass,” were put to the sword. Only faithful Rahab, with her household, was spared, in fulfillment of the promise of the spies. The city itself was burned.—Patriarchs and Prophets, 491 (1890). Daughters of God, page 36.3
“See Matthew 1:1-16 for genealogy of Jesus, whose ancestor was Rahab.” Daughters of God, page 36.4
星期二 10月7日
新的忠诚
请阅读约书亚记2:12–21和出埃及记12:13, 22, 23。出埃及记中的经文如何帮助你理解探子与喇合之间的约定？
Read Joshua 2:12–21 and Exodus 12:13, 22, 23. How do the texts in Exodus help you understand the agreement between the spies and Rahab?
“我们来到这地的时候，你要把这条朱红线绳系在你使我们下去的窗户上，并要把你的父母、弟兄和你父亲全家都接到你家里。” —— 约书亚记2:18（和合本）
“喇合说：‘照你们所说的，愿如此。’于是打发他们去了，又把朱红线绳系在窗户上。” —— 约书亚记2:21（和合本）
城中所有的居民和一切活物，“无论男女、老少、牛羊和驴”，都被刀剑杀尽。唯有忠心的喇合与她的家人，因探子的应许而得以幸免。城本身被火焚毁；宫殿和庙宇，那些豪华的住宅，连同精美的帷幔和华贵的衣服，都被火焚烧。凡火不能毁坏的——“金银、铜铁的器皿”，都要归耶和华帐幕的使用。城址本身被咒诅；耶利哥永远不能再建为保障之城。若有人胆敢重修耶利哥城墙，必遭受咒诅：“他立根基的时候必丧长子，安门的时候必丧幼子。”（先祖与先知 491.3）
耶利哥人被完全毁灭，这正是神藉摩西先前所吩咐的命令的应验：“你要击杀他们，将他们灭绝尽尽。”（申命记7:2）“至于这些民的城邑……凡有气息的，一个不可存留。”（申命记20:16）许多人觉得这些命令与圣经其他部分所强调的慈爱和怜悯的精神相违背，但其实这些命令正是出于神无限的智慧与良善。神即将在迦南建立以色列国，使他们成为彰显祂国度的民族与政府。他们不仅要继承真宗教，还要将真理的原则传遍全世界。迦南人已经彻底陷入最污秽、最堕落的异教之中，因此必须清除这些阻碍神旨意实现的恶势力。（先祖与先知 492.1）
当神要击杀埃及的长子时，祂吩咐以色列人将孩子们从埃及人中带到自己的家里，并把血涂在门框和门楣上，好让灭命的天使看见血就越过他们的家。这是父母的责任，要把孩子们带进来。这也是你的工作，也是我的工作，也是每一个相信真理的母亲的工作。天使要在一切与罪和罪人分别出来的人额头上做记号，而灭命的天使随后要来，把老年人和年轻人都完全击杀。（《证言》卷五 505.2）
“Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee.” KJV — Joshua 2:18
“And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.” KJV — Joshua 2:21
“All the inhabitants of the city, with every living thing that it contained, “both man and woman, young and old, and ox, and sheep, and ass,” were put to the sword. Only faithful Rahab, with her household, was spared, in fulfillment of the promise of the spies. The city itself was burned; its palaces and temples, its magnificent dwellings with all their luxurious appointments, the rich draperies and the costly garments, were given to the flames. That which could not be destroyed by fire, “the silver, and the gold, and the vessels of brass and of iron,” was to be devoted to the service of the tabernacle. The very site of the city was accursed; Jericho was never to be rebuilt as a stronghold; judgments were threatened upon anyone who should presume to restore the walls that divine power had cast down. The solemn declaration was made in the presence of all Israel, “Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.” Patriarchs and Prophets, page 491.3
“The utter destruction of the people of Jericho was but a fulfillment of the commands previously given through Moses concerning the inhabitants of Canaan: “Thou shalt smite them, and utterly destroy them.” Deuteronomy 7:2. “Of the cities of these people, ... thou shalt save alive nothing that breatheth.” Deuteronomy 20:16. To many these commands seem to be contrary to the spirit of love and mercy enjoined in other portions of the Bible, but they were in truth the dictates of infinite wisdom and goodness. God was about to establish Israel in Canaan, to develop among them a nation and government that should be a manifestation of His kingdom upon the earth. They were not only to be inheritors of the true religion, but to disseminate its principles throughout the world. The Canaanites had abandoned themselves to the foulest and most debasing heathenism, and it was necessary that the land should be cleared of what would so surely prevent the fulfillment of God's gracious purposes.” Patriarchs and Prophets, page 492.1
“When God was about to smite the first-born of Egypt, He commanded the Israelites to gather their children from among the Egyptians into their own dwellings and strike their door posts with blood, that the destroying angel might see it and pass over their homes. It was the work of parents to gather in their children. This is your work, this is my work, and the work of every mother who believes the truth. The angel is to place a mark upon the forehead of all who are separated from sin and sinners, and the destroying angel will follow, to slay utterly both old and young. Testimonies for the Church Volume Five, page 505.2
星期三 10月8日
冲突的价值观
请阅读约书亚记9:1–20。喇合的故事与基遍人的故事有哪些相似与不同之处？为什么它们有意义？
Read Joshua 9:1–20. What are the similarities and differences between the story of Rahab and that of the Gibeonites? Why are they meaningful?
喇合对探子说：“我知道耶和华已经把这地赐给你们，并且因你们的缘故，我们都惊慌了，这地的一切居民在你们面前心都消化了。因为我们听见你们出埃及的时候，耶和华怎样使红海的水在你们前面干了；又听见你们怎样对待约旦河东的两个亚摩利王，就是西宏和噩，将他们尽行毁灭。我们一听见这些事，心就消化了，因你们的缘故，再没有人有胆气；因为耶和华你们的神，本是上天下地的神。现在我求你们指着耶和华向我起誓，既然我恩待你们，你们也要恩待我父家，并给我一个实在的证据；要救活我的父母、弟兄、姐妹和一切属他们的，拯救我们的性命不至于死。” —— 约书亚记2:9–13（和合本）
以色列人从示剑返回，在吉甲安营。不久，他们接待了一批奇怪的使者，请求与他们立约。这些使者声称自己来自遥远的国家，他们的外貌似乎也印证了他们的话。他们的衣服又旧又破，鞋子补过，食物发霉，盛酒的皮袋裂开并绑好，好像是在旅途中匆忙修补过的。（先祖与先知 505.1）
这些使者说，他们在遥远的家乡——据称远在巴勒斯坦之外的地方——听说了神为以色列人所行的奇事，所以同胞派他们前来与以色列立约。希伯来人曾被特别警告不可与迦南的拜偶像之民立约，因此领袖们心中起了疑虑：“或者你们是住在我们中间的呢？” 使者只是回答说：“我们是你的仆人。” 当约书亚直接问他们：“你们是谁？从哪里来？” 他们就重复先前的说法，并拿出证据证明自己的诚意：“我们出来要到你们这里来的那天，从家里带出来的饼还是热的，现在看，它已经干了、发霉了；这些盛酒的皮袋原是新的，现在看，它们已经裂开了；这些衣服和鞋子，因为路途太远，都已经穿旧了。”（先祖与先知 505.2）
这些陈述最终得逞了。以色列人“没有求问耶和华的口”。约书亚与他们讲和，与他们立约，容他们存活，会众的首领也向他们起了誓。立约之后三天，真相才被发现：“他们原来是邻居，住在他们中间。” 基遍人知道自己无法抵挡希伯来人，就用诡计保全性命。（先祖与先知 505.3）
“And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father’s house, and give me a true token: And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.” KJV — Joshua 2:9-13
“From Shechem the Israelites returned to their encampment at Gilgal. Here they were soon after visited by a strange deputation, who desired to enter into treaty with them. The ambassadors represented that they had come from a distant country, and this seemed to be confirmed by their appearance. Their clothing was old and worn, their sandals were patched, their provisions moldy, and the skins that served them for wine bottles were rent and bound up, as if hastily repaired on the journey. Patriarchs and Prophets, page 505.1
“In their far-off home—professedly beyond the limits of Palestine—their fellow countrymen, they said, had heard of the wonders which God had wrought for His people, and had sent them to make a league with Israel. The Hebrews had been specially warned against entering into any league with the idolaters of Canaan, and a doubt as to the truth of the strangers’ words arose in the minds of the leaders. “Peradventure ye dwell among us,” they said. To this the ambassadors only replied, “We are thy servants.” But when Joshua directly demanded of them, “Who are ye? and from whence come ye?” they reiterated their former statement, and added, in proof of their sincerity, “This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is moldy: and these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.” Patriarchs and Prophets, page 505.2
“These representations prevailed. The Hebrews “asked not counsel at the mouth of the Lord. And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.” Thus the treaty was entered into. Three days afterward the truth was discovered. “They heard that they were their neighbors, and that they dwelt among them.” Knowing that it was impossible to resist the Hebrews, the Gibeonites had resorted to stratagem to preserve their lives. Patriarchs and Prophets, page 505.3
星期四 10月9日
出人意料的恩典
请阅读约书亚记9:21–27。约书亚的解决办法如何把公义与恩典结合在一起？
Read Joshua 9:21–27. How did Joshua’s solution combine justice with grace?
当以色列人得知自己受了欺骗时，非常愤怒。这种愤怒在他们行军三天后到达基遍人城邑时更加强烈，这些城位于那地的中心。“全会众就向首领发怨言”；但首领们拒绝撕毁条约，尽管它是用诡诈得来的，因为他们已经“指着耶和华以色列的神向他们起誓”。“以色列人就没有击杀他们。” 基遍人承诺放弃偶像崇拜，接受对耶和华的敬拜；因此他们的性命得以保全，这并不违背神要毁灭迦南拜偶像居民的命令。所以，希伯来人并没有因誓言而被迫犯罪。即使誓言是通过欺骗得来的，也不可轻视。人一旦凭口舌作出的承诺，如果并未要求行不义之事，就应当看为神圣。任何关于利益、报复或私利的考虑，都不能削弱誓言或承诺的神圣性。“说谎的嘴为耶和华所憎恶。”（箴言12:22）“谁能登耶和华的山？谁能站在他的圣所？”就是“指着自己而起誓，虽至于害己，也不更改”的人。（诗篇24:3；15:4）（先祖与先知 506.1）
基遍人被允许存活，但被降为圣所的奴仆，要从事一切卑微的劳役。“当日约书亚使他们作耶和华会众和坛的劈柴挑水的人。” 他们心甘情愿地接受了这个条件，承认自己有错，并乐意以任何代价换取生命。“我们实在在你手里，你以怎样看为善看为正的待我们，就怎样行吧。” 从此他们的后代世世代代都与圣所的服侍相连。（先祖与先知 506.2）
基遍人的领土包括四座城。他们不受国王统治，而是由长老或议员治理。基遍是他们最重要的城，“是一座大城，如同一座王城”，“城里的人都是勇士”。如此一座城的居民竟采取如此卑屈的方式来保全性命，这正说明了以色列人使迦南居民心生何等的恐惧。（先祖与先知 506.3）
然而，如果基遍人能诚实地与以色列交往，结局会好得多。虽然他们投靠耶和华使他们的生命得以保存，但欺骗却只给他们带来了羞辱与奴役。神早已为那些愿意放弃异教并与以色列联合的人预备了地位，他们可以分享圣约的福分。这样的人都包含在“寄居在你们中间的外人”之下，除了少数例外，他们本应与以色列享有同等的恩惠和特权。耶和华的吩咐是：
“若有外人在你们的地与你同居，就不可欺负他。和你们同居的外人，你们要看他如本地人一样，并要爱他如己。”（利未记19:33–34）
至于逾越节和献祭，神命令说：“会众一样的律例，也要为你们和寄居在你们中间的外人而立；你们怎样，在耶和华面前的外人也要怎样。”（民数记15:15）（先祖与先知 507.1–2）
这本是基遍人可能得到的地位，但因他们选择欺骗，就被判处世世代代为奴。这些原本属“王城”的居民，“城里的人都是勇士”，如今却要世代作劈柴挑水的人。这是极大的羞辱。但他们既然披上贫穷的伪装以行欺骗，如今这身份也就被永远加在他们身上，作为永恒奴役的标记。这样，他们的后代世世代代都要见证神对谎言的憎恶。（先祖与先知 507.3）
“Great was the indignation of the Israelites as they learned the deception that had been practiced upon them. And this was heightened when, after three days’ journey, they reached the cities of the Gibeonites, near the center of the land. “All the congregation murmured against the princes;” but the latter refused to break the treaty, though secured by fraud, because they had “sworn unto them by the Lord God of Israel.” “And the children of Israel smote them not.” The Gibeonites had pledged themselves to renounce idolatry, and accept the worship of Jehovah; and the preservation of their lives was not a violation of God’s command to destroy the idolatrous Canaanites. Hence the Hebrews had not by their oath pledged themselves to commit sin. And though the oath had been secured by deception, it was not to be disregarded. The obligation to which one’s word is pledged—if it do not bind him to perform a wrong act—should be held sacred. No consideration of gain, of revenge, or of self-interest can in any way affect the inviolability of an oath or pledge. “Lying lips are abomination to the Lord.” Proverbs 12:22. He that “shall ascend into the hill of the Lord,” and “stand in His holy place,” is “he that sweareth to his own hurt, and changeth not.” Psalm 24:3; 15:4.” Patriarchs and Prophets, page 506.1
“The Gibeonites were permitted to live, but were attached as bondmen to the sanctuary, to perform all menial services. “Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the Lord.” These conditions they gratefully accepted, conscious that they had been at fault, and glad to purchase life on any terms. “Behold, we are in thine hand,” they said to Joshua; “as it seemeth good and right unto thee to do unto us, do.” For centuries their descendants were connected with the service of the sanctuary. Patriarchs and Prophets, page 506.2
“The territory of the Gibeonites comprised four cities. The people were not under the rule of a king, but were governed by elders, or senators. Gibeon, the most important of their towns, “was a great city, as one of the royal cities,” “and all the men thereof were mighty.” It is a striking evidence of the terror with which the Israelites had inspired the inhabitants of Canaan, that the people of such a city should have resorted to so humiliating an expedient to save their lives. Patriarchs and Prophets, page 506.3
“But it would have fared better with the Gibeonites had they dealt honestly with Israel. While their submission to Jehovah secured the preservation of their lives, their deception brought them only disgrace and servitude. God had made provision that all who would renounce heathenism, and connect themselves with Israel, should share the blessings of the covenant. They were included under the term, “the stranger that sojourneth among you,” and with few exceptions this class were to enjoy equal favors and privileges with Israel. The Lord’s direction was— Patriarchs and Prophets, page 507.1
“‘If a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself.’ Leviticus 19:33, 34. Concerning the Passover and the offering of sacrifices it was commanded, ‘One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you: ... as ye are, so shall the stranger be before the Lord.’ Numbers 15:15.” Patriarchs and Prophets, page 507.2
“Such was the footing on which the Gibeonites might have been received, but for the deception to which they had resorted. It was no light humiliation to those citizens of a “royal city,” “all the men whereof were mighty,” to be made hewers of wood and drawers of water throughout their generations. But they had adopted the garb of poverty for the purpose of deception, and it was fastened upon them as a badge of perpetual servitude. Thus through all their generations their servile condition would testify to God’s hatred of falsehood.” Patriarchs and Prophets, page 507.3
星期五 10月10日
更深的思考
他们离开在什亭亚加树林的营地，大军来到约旦河边。但众人都知道，没有上帝的帮助，他们不可能渡河。当时正值春季，山上的积雪融化，使约旦河水量暴涨，河水漫过两岸，无法在常用的渡口通过。神的旨意是要以色列人渡河成为一次神迹。约书亚奉神的指示，吩咐百姓自洁；他们必须除去罪恶，洁净一切外在的不洁。“因为明天，耶和华必在你们中间行奇事。” “约柜”要走在军队前面。当他们看见象征耶和华同在的约柜，由祭司抬起，从营中间移动，往河边走去，那时他们也要离开自己的地方，“跟随约柜而去”。渡河的过程被详细预告；约书亚说：“从此你们就知道，在你们中间有永生的神；祂必在你们面前赶出迦南人……看哪，普天下主的约柜必在你们前头过约旦河。”（先祖与先知 483.3）
在指定的时间，大军开始前进，抬着约柜的祭司走在最前面。百姓被吩咐要保持一段距离，与约柜相隔半英里以上。所有人都紧紧注视祭司走向约旦河岸。他们看见祭司稳步前进，抬着圣洁的约柜，直到脚踏入汹涌的河水。忽然，上游的水立刻止住，堆积起来，下游的水则继续流淌，河床顿时显露出来。（先祖与先知 484.1）
遵着神的命令，祭司走到河床中央，站在那里，直到全体以色列人都下到河床，走到对岸。这样，所有以色列人都深深体会到：能止住约旦河水的能力，正是40年前在红海为他们祖先开路的同一位上帝的能力。当百姓全部过河之后，祭司也将约柜抬到西岸。一到安全的地方，“抬约柜祭司的脚一落到旱地”，被拦阻的河水立刻恢复，自然奔腾而下，充满河道。（先祖与先知 484.2）
未来的世代不可没有这大神迹的见证。当祭司仍抬着约柜站在约旦河中时，先前被选出的十二个人——每支派一个人——从祭司站立的河床处取了石头，带到河的西岸。这些石头要立在渡河之后的第一个安营地，作为纪念碑。百姓要把神为他们所行的拯救告诉子孙后代。正如约书亚所说：“要使地上的万民都知道耶和华的手大有能力，也要叫你们永远敬畏耶和华你们的神。”（先祖与先知 484.3）
这一神迹对以色列人和他们的敌人都产生了极大影响。它向以色列人保证神继续与他们同在，保护他们——这是证据，表明祂将像在摩西时代一样，通过约书亚为他们行事。这种保证是必需的，好坚固他们的信心，使他们能着手征服那片土地——这是40年前曾使他们祖先信心动摇的巨大任务。耶和华在渡河之前已对约书亚说过：“今日我必使你在以色列众人眼前尊大，使他们知道我怎样与摩西同在，也必照样与你同在。” 结果正如神所应许的实现了。“当日耶和华使约书亚在以色列众人眼前尊大，他们在他一生的日子，怎样敬畏摩西，就怎样敬畏他。”（先祖与先知 484.4）
“Leaving their encampment in the acacia groves of Shittim, the host descended to the border of the Jordan. All knew, however, that without divine aid they could not hope to make the passage. At this time of the year—in the spring season—the melting snows of the mountains had so raised the Jordan that the river overflowed its banks, making it impossible to cross at the usual fording places. God willed that the passage of Israel over Jordan should be miraculous. Joshua, by divine direction, commanded the people to sanctify themselves; they must put away their sins and free themselves from all outward impurity; “for tomorrow,” he said, “the Lord will do wonders among you.” The “ark of the covenant” was to lead the way before the host. When they should see the token of Jehovah's presence, borne by the priests, remove from its place in the center of the camp, and advance toward the river, then they were to remove from their place, “and go after it.” The circumstances of the passage were minutely foretold; and said Joshua, “Hereby ye shall know that the living God is among you, and that He will without fail drive out from before you the Canaanites.... Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.” Patriarchs and Prophets, page 483.3
At the appointed time began the onward movement, the ark, borne upon the shoulders of the priests, leading the van. The people had been directed to fall back, so that there was a vacant space of more than half a mile about the ark. All watched with deep interest as the priests advanced down the bank of the Jordan. They saw them with the sacred ark move steadily forward toward the angry, surging stream, till the feet of the bearers were dipped into the waters. Then suddenly the tide above was swept back, while the current below flowed on, and the bed of the river was laid bare. Patriarchs and Prophets, page 484.1
At the divine command the priests advanced to the middle of the channel and stood there while the entire host descended and crossed to the farther side. Thus was impressed upon the minds of all Israel the fact that the power that stayed the waters of Jordan was the same that had opened the Red Sea to their fathers forty years before. When the people had all passed over, the ark itself was borne to the western shore. No sooner had it reached a place of security, and “the soles of the priests’ feet were lifted up unto the dry land,” than the imprisoned waters, being set free, rushed down, a resistless flood, in the natural channel of the stream. Patriarchs and Prophets, page 484.2
Coming generations were not to be without a witness to this great miracle. While the priests bearing the ark were still in the midst of Jordan, twelve men previously chosen, one from each tribe, took up each a stone from the river bed where the priests were standing, and carried it over to the western side. These stones were to be set up as a monument in the first camping place beyond the river. The people were bidden to repeat to their children and children's children the story of the deliverance that God had wrought for them, as Joshua said, “That all the people of the earth might know the hand of the Lord, that it is mighty: that ye might fear the Lord your God forever.” Patriarchs and Prophets, page 484.3
The influence of this miracle, both upon the Hebrews and upon their enemies, was of great importance. It was 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. Such an assurance was needed to strengthen their hearts as they entered upon the conquest of the land—the stupendous task that had staggered the faith of their fathers forty years before. The Lord had declared to Joshua before the crossing, “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.” And the result fulfilled the promise. “On that day the Lord magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.” Patriarchs and Prophets, page 484.4