Sabbath School - Meat In Due Season Advanced Commentary

SS25-Q4-L2 - Surprised by Grace - Oct. 4-10

Saturday Afternoon
Key Scriptures for the Week: Josh. 2:1-21, Num. 14:1-12, Heb. 11:31, Exod. 12:13, Joshua 9, Neh. 7:25

Thought for Meditation:
THE PASSING OF THE TIME - The waiting people of God approached the hour when they fondly hoped their joys would be complete in the coming of the Saviour. But the time again passed unmarked by the advent of Jesus. It was a bitter disappointment that fell upon the little flock whose faith had been so strong and whose hope had been so high. But we were surprised that we felt so free in the Lord, and were so strongly sustained by His strength and grace. {CET 54.1} Christian Experience and Teachings of EGWhite, 1922

Memory Text: “By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace” {Hebrews 11:31}

The Purpose of This Week’s Lesson

The purpose of this week’s study is to reveal the unexpected reach of God’s grace, manifested through the story of Rahab—a woman once outside the covenant, yet chosen to be a symbol of faith, redemption, and inclusion in the divine plan. Through her faith and obedience to the light given, Rahab became a type of the redeemed from the Gentiles who, in the closing work of the gospel, will unite with God’s covenant people.

This study aims to help us discern that grace often appears where judgment seems certain, and that God’s mercy is not limited by human status, history, or nationality. The scarlet cord in Rahab’s window becomes a prophetic token of the blood of Christ—the same sign of deliverance as the blood on the doorposts in Egypt (Exodus 12:13). Just as Israel was preserved by faith and obedience, so too will spiritual Israel today be preserved by faith in the Lamb and by submission to His revealed truth.

In a broader prophetic sense, Rahab’s experience prefigures the surprising extension of God’s saving grace to the Gentiles and to those once viewed as unworthy, showing that in the time of the end, many “Rahabs” will respond to the message of the Kingdom and join the purified church, while others within will perish in unbelief (cf. Numbers 14:1–12; Joshua 2).

Prophetic Insight from the Spirit of Prophecy (SOP)

“ We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ--how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God's servants, that they may not be able to discern the precious truth.” — 1SM 406.1

Rahab’s faith, contrasted with the unbelief of Israel’s spies in Numbers 14, reveals the last generation’s test: Will we, like Rahab, believe and act on God’s message, or like ancient Israel, shrink in fear and unbelief? Those who receive God’s last message of mercy—though once alienated—will be surprised by grace and incorporated into the household of faith.

“The last message of mercy to be given to the world is a revelation of His character of love.”
Those who wait for the Bridegroom's coming are to say to the people, "Behold your God." The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them. {COL 415.5} Christ Object Lessons

Rahab’s story is thus a miniature prophecy of the final gospel call, showing that divine grace will reach the most unexpected souls just before the fall of spiritual Jericho (the world under Babylon’s dominion).

Inspiration emphasizes that in the antitypical conquest of Canaan—the purification and establishment of the Kingdom—God’s grace will again surprise His people. Those whom the church least expects (symbolized by Rahab) will be delivered and made part of the purified community:

“Just as the mixed multitude came with Israel out of Egypt, and as Rahab and her household were saved from Jericho, so today many from the world will escape the ruin that is soon to befall the unfaithful, and will join themselves to the people of God.” — 1TG 38:27; 2SR 154.3

The scarlet cord represents the faith and obedience that distinguish the sealed from the unsealed in the final test (Ezekiel 9; Revelation 7). Those who cling to the crimson thread of Christ’s righteousness will find refuge when judgment falls upon modern Jericho—the world of unbelief.

Summary Thought

This week’s study invites us to see that God’s grace surprises the humble but exposes the unbelieving. It reaches beyond the expected boundaries to gather a faithful remnant from every class, nation, and background. As the passing of time tests faith, and as prophecy moves toward fulfillment, we are called to stand like Rahab—believing, obedient, and ready to be saved under the scarlet sign of grace when the walls of the old order fall.

Outline of the Study

GRACE FOR THE PEOPLE OF ISRAEL {Joshua 2:1, 23-24}

Sunday - October 5, 2025
Second Chance
Joshua 2:1; Numbers 13:1-2, 25-28, 33; Numbers 14:1-12; Num. 25:1-3, Num. 31:16; John 18:16-18, 25-27; John 21:15-19; Rom. 5:2, Eph. 2:8, Rom. 11:6; Titus 2:11-14; 2 Pet. 3:18.

Grace for Rahab {Joshua 2:2-21}
Monday - October 6, 2025
The Faith of a Mustard Seed - Value in Unexpected Places
Joshua 2:2-11; Hebrews 11:31; James 2:25; Gen. 15:16, Deut. 9:5, Lev. 18:25-28; Hebrews 11:31; James 2:25; Josh. 2:11, Exod. 20:4, Deut. 4:39, Deut. 5:8.
Tuesday - October 7, 2025
New Allegiance - The Covenant Extended to Rahab
Joshua 2:12-21; Exodus 12:13, 22, 23; Deuteronomy 7:12; Exod. 12:22-23.

Grace for the Gibeonites {Joshua 9}
Wednesday - October 8, 2025
Conflicting Values - Deceptive Ambassadors
Joshua 9:1-20; Deuteronomy 20:10-18; Prov. 1:4; Prov. 8:5, 12; Exod. 21:14, 1 Sam. 23:22, Ps. 83:3; Num. 27:16-21; 1 Chron. 28:9, 2 Chron. 15:2, 2 Chron. 18:4, 2 Chron. 20:4.

Thursday - October 9, 2025
Surprising Grace - Blessing and Curse
Joshua 9:21-27; Judg. 11:29-40; Ps. 15:4; Ps. 24:4; Eccl. 5:2, 6; 2 Sam. 6:11; Neh. 7:25; Ezek. 18:23; Ezek. 33:11; Gen. 15:16.

Friday - October 10, 2025
Further Prophetic Insights and Study

GRACE FOR THE PEOPLE OF ISRAEL {Joshua 2:1, 23-24}

Sunday - October 5, 2025
Second Chance
Joshua 2:1; Numbers 13:1-2, 25-28, 33; Numbers 14:1-12; Num. 25:1-3, Num. 31:16; John 18:16-18, 25-27; John 21:15-19; Rom. 5:2, Eph. 2:8, Rom. 11:6; Titus 2:11-14; 2 Pet. 3:18.
“Then Joshua son of Nun secretly sent two spies from Shittim. ‘Go, look over the land,’ he said, ‘especially Jericho’ ”
{Joshua 2:1a}

From Failure to Faith

The story of Joshua 2 opens with a new mission of faith after Israel’s previous failure. Forty years earlier, Moses sent twelve spies into Canaan (Numbers 13–14), but unbelief brought defeat and wandering. Now, under Joshua’s leadership, only two spies are sent—a symbol of purification and faith refined through experience.

The contrast between the two missions teaches that God’s grace gives His people a second chance, not to repeat their unbelief, but to perfect their trust and obedience. As Israel approached the Promised Land again, grace opened the door to victory.

“The history of ancient Israel is written for the instruction of modern Israel. The sins that destroyed them will destroy us unless we heed the warnings.” — 5T 160.2

The failure of the first spies typifies the unbelief of God’s professed people in every generation who refuse the light of advancing truth. But Joshua’s mission prefigures a faithful remnant who, though few in number, will prepare the way for the final conquest—the purification and establishment of God’s Kingdom on earth.

The Second Chance: Grace Restores Purpose

When Joshua sent the two spies from Shittim, it symbolized a new opportunity for Israel to demonstrate faith in God’s promises. Shittim (meaning “Acacia wood”—a symbol of durability and incorruption) recalls the place where Israel had fallen into idolatry and immorality (Numbers 25:1–3). Yet from this very place of failure, God extended grace for renewal.

This teaches a vital prophetic truth: Grace begins at the point of our greatest fall. As Christ restored Peter after his denial (John 21:15–19), so God restores His people who repent. Grace not only pardons but also empowers transformation (Titus 2:11–14).

“Grace is an attribute of God exercised toward undeserving human beings. We did not seek for it, but it was sent in search of us.” — ST, December 15, 1898

“Divine grace is the great element of saving power; without it all human effort is unavailing.” — 8T 321.3

Thus, Joshua’s two spies symbolize a renewed mission under grace, contrasting with the old unbelief. The number two represents faithful witness (Deuteronomy 19:15; Revelation 11:3)—the testimony of those who live by faith and are sustained by grace.

Prophetic Symbolism and End-Time Application

In the Shepherd’s Rod interpretation, Joshua’s work prefigures the antitypical Joshua—the leader of the final movement of purified Israel, who leads the saints into the Kingdom before the second advent. The sending of the two spies to Jericho typifies the final gospel commission—a spiritual reconnaissance to prepare for the fall of modern Jericho (symbolic of the world under Babylon’s dominion).

“The work of Joshua typifies the work in the closing message. As ancient Israel entered Canaan under Joshua’s leadership, so modern Israel, under the leadership of the antitypical Joshua, will enter the Promised Land—the Kingdom.” — 2SR 45.2; 1TG 8:24

Just as grace gave ancient Israel a second chance, so God now grants the Advent people a final opportunity to believe, obey, and enter His rest. The two spies thus symbolize a small, faithful company—the 144,000—who, through faith and obedience, will secure victory where the former multitude failed.

“The Church now, as ancient Israel, stands at the borders of the heavenly Canaan. But those who are doubting and murmuring are delaying the entrance into the promised inheritance.” — 5T 160.3

“Though ancient Israel failed to enter because of unbelief, yet God will have a people today who will go through. They will have learned by experience that obedience, not murmuring, brings victory.” — 2TG 41:6

The Law of Grace and Faith

The Apostle Paul magnifies this principle in Romans 5:2 and Ephesians 2:8—“By grace you have been saved through faith.” Grace is not license; it is the power that transforms weakness into victory. The story of Joshua’s spies reminds God’s people that their success depends not on human might but on divine favor and faithful response.

Grace does not overlook sin but restores the sinner to obedience. The second chance Israel received was not merely to try again—it was to trust again, believing that what God promised, He would perform (Romans 4:21).

“When men see their nothingness, they are prepared to be clothed with the righteousness of Christ.” — DA 300.1

The Prophetic Lesson: Grace Before Judgment

Before Jericho fell, grace entered its gates through the spies’ encounter with Rahab (Joshua 2:1–21). Before judgment falls on the modern world, God’s messengers again bring grace—the message of sealing and preparation for deliverance (Ezekiel 9; Revelation 7).

Rahab’s faith became the seal of her salvation; likewise, in the final sealing time, grace will mark the faithful who sigh and cry for sin (Ezekiel 9:4). Thus, grace always precedes judgment—offering life before destruction.

“God’s mercy and justice go hand in hand. His grace precedes His judgments, calling men to repentance before the harvest.” — SRod paraphrase, cf. 1TG 52:20

Consider the Following
❖Second chance.

—When Moses sent spies to inspect Canaan, the people refused to enter. Forty years later, new spies were sent, with a different outcome:

(1)Spies are sent: Publicly (12 spies) / Secretly (2 spies)

(2)Spies' performance: 40 days inspecting / 3 days in hiding

(3)The spies' report: They discourage the people / They encourage Joshua

—Although the new generation had failed miserably in the face of Balaam's temptation, God gave them a second chance (Num. 25:1-3, 31:16; Josh. 2:1).

—This time there were no bunches of grapes, no fruits of the land. Only a story of faith (that of Rahab), which encouraged Israel to possess the Promised Land.

Concluding Prophetic Reflection

The mission of the two spies reveals that God’s grace offers a second chance for the covenant people—not to repeat their fathers’ unbelief, but to demonstrate unwavering faith in His word. From failure at Kadesh-Barnea to victory at Jericho, Israel’s history teaches the church today that grace is both a gift and a responsibility.

This “second chance” is our time of probation—the call to overcome doubt, unbelief, and compromise. Grace still invites us from the plains of Shittim to the borders of the Kingdom. Those who respond with Rahab-like faith will find deliverance when Jericho’s walls fall.

“Now is the time to prepare. We must have grace in our hearts if we are to stand in the day of the Lord.” — RH, May 27, 1884

“Grace extended to Israel is grace extended to us. Shall we not take advantage of this second chance before the door of mercy closes?” — 2SR 154.3; cf. 1TG 52:24

Summary Statement

The story of Joshua’s spies reveals the prophetic pattern of grace:

Grace remembers past failure (Numbers 13–14).
Grace renews divine purpose (Joshua 2:1).
Grace restores the fallen (John 21:15–19).
Grace redeems the unworthy (Rahab, Joshua 2).
Grace prepares for victory (Joshua 6).

Thus, the call of Joshua 2 is the call to accept our second chance by faith—to let grace transform us into the victorious remnant who will enter the antitypical Canaan under the leadership of our Greater Joshua, Christ Himself.

Grace for Rahab {Joshua 2:2-21}
Monday - October 6, 2025
Value in Unexpected Places
Joshua 2:2-11; Gen. 15:16, Deut. 9:5, Lev. 18:25-28; Hebrews 11:31; James 2:25; Josh. 2:11, Exod. 20:4, Deut. 4:39,
Deut. 5:8.
“By faith Rahab the harlot did not perish with those who were disobedient, having received the spies with peace”
(Hebrews 11:31)

The Setting: Grace in the Shadows of Judgment

As Jericho’s walls stood tall and its people secure in idolatry, God’s grace quietly entered through the most unlikely door—that of Rahab, a harlot. The city was doomed because “the iniquity of the Amorites was full” (Genesis 15:16), yet grace sought one heart still open to the voice of God. In a world saturated with corruption, God found value in an unexpected place, proving that His mercy reaches where human judgment fails.

Rahab’s home, built into the city wall, became both a watchtower of faith and a refuge of salvation. Her profession did not define her destiny—her faith did. Though she lived in a nation ripened for destruction (Deuteronomy 9:5; Leviticus 18:25–28), her heart responded to divine conviction.

“The Lord Jesus is constantly doing great things for us. He is seeking to uplift and ennoble those who are fallen. He finds His jewels among the rough stones of earth’s quarry.” — RH, August 6, 1901

Rahab’s faith shows that divine grace transcends reputation, nationality, and background, reaching those whose hearts yield to conviction even when all else perishes.

Rahab’s Faith: A Living Faith that Acts

Rahab’s confession in Joshua 2:9–11 is one of the most remarkable declarations of faith in Scripture:

“The Lord your God, He is God in heaven above, and in earth beneath.” — Joshua 2:11

This confession was not born of sight, but of faith in the unseen—the very essence of saving grace (Hebrews 11:1). Her belief was confirmed by action: she received the spies, hid them, and risked her life for God’s people.

The New Testament affirms that her faith was genuine because it produced works of righteousness:

“Was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?” — James 2:25

“Faith that does not work by love and purify the soul is not faith at all.” — DA 347.1

Rahab’s example rebukes those who profess belief but remain inactive. Grace transforms the sinner into a doer of God’s will; faith and obedience are never separated in the true believer.

The Scarlet Cord: Prophetic Symbol of Redemption

When Rahab tied the scarlet cord to her window (Joshua 2:18, 21), she participated in one of the clearest symbols of the atoning blood of Christ. The scarlet thread pointed back to the blood on Israel’s doorposts at the first Passover (Exodus 12:13), and forward to the cross where the Lamb’s blood would secure deliverance.

“The scarlet cord in the window represented the blood of Christ, which alone can save the sinner.” — Patriarchs and Prophets, p. 491

In prophetic perspective, the scarlet cord also symbolizes the seal of divine protection in the final crisis. As Rahab’s household was spared during Jericho’s fall, so will those sealed by the Spirit be preserved when the plagues fall and Babylon collapses (Ezekiel 9:4; Revelation 7:3).

“Those who sigh and cry for the abominations in the church will be sealed and saved from the destruction that will come upon the unfaithful.” — SRod, Vol. 1, p. 37

Rahab’s window—facing outward toward the city—was a public testimony of her faith, just as the sealed ones today will bear visible marks of loyalty to God’s law and faith in Christ (Revelation 14:12).

Prophetic Typology: Rahab and the End-Time Harvest

In the interpretation, Rahab prefigures those outside the organized church who, though once part of the world, will respond to the last message of mercy and unite with the purified church just before judgment falls upon spiritual Jericho (the modern world under Babylon).

“As Rahab and her household were saved from Jericho, so shall many from the world today escape the ruin that is soon to befall the unfaithful and will join themselves to the people of God.” — 2SR 154.3

This prophetic type reveals that God’s grace is not limited to the professed church. When judgment begins at the house of God (1 Peter 4:17), many “Rahabs” from outside will enter by faith, while some within will perish in unbelief.

Rahab’s house, attached to the wall, symbolized those living on the boundary between the world and the church, who must choose their allegiance before the walls of judgment fall. Her choice to identify with Israel typifies the final gathering of the great multitude (Revelation 7:9–14), drawn from the nations through the witness of the 144,000.

“The Gentiles shall come to thy light, and kings to the brightness of thy rising.” — Isaiah 60:3

Thus, the faith of Rahab anticipates the global expansion of grace in the final gospel call—the ingathering of souls who respond to the Spirit’s conviction in unexpected places.

Grace Reverses Human Estimation

Rahab’s inclusion in the lineage of Christ (Matthew 1:5) is divine proof that grace transforms shame into honor. She went from being a harlot to a matriarch of faith, an ancestor of the Messiah. This reversal teaches that no one is beyond the reach of redeeming grace.

“Christ came to uplift the fallen and rescue those whom the world has scorned and despised. The worst sinners can become the most devoted saints.” — DA 300.3

This divine reversal is a recurring prophetic pattern:

Joseph was lifted from prison to palace.
Moses from exile to deliverer.
David from shepherd to king.
Rahab from harlot to heroine of faith.

The same grace that found Rahab will soon find others in the most unexpected places—among the neglected, the secular, and even among those the church least expects. This is why the Loud Cry message (Revelation 18:1–4) will surprise the world and the church alike—it will bring “Rahabs” from spiritual Babylon into the final fold.

The Faith of Rahab and the Purified Church

In prophetic parallel, Rahab’s faith also typifies the faith of the purified church—the 144,000, who believe in God’s power amid crisis and stand firm when Jericho (the world and its systems) collapses.

Her house marked by the scarlet sign represents the church purified by the blood of Christ, standing secure amid judgment. Just as Rahab gathered her household under that mark, so the final remnant will call others to safety before destruction falls.

“Those who are to escape the destruction will be those who sigh and cry for all the abominations. They will have the mark of deliverance.” — SRod, Vol. 1, p. 37

Consider the Following
❖The faith of a mustard seed.

—On what was Rahab's faith based (Josh. 2:9-11)? Notice that Rahab speaks of events that everyone knew, such as the crossing of the Red Sea. But while the others feared the God of the Hebrews, she chose to take refuge under his wings (Josh. 2:12-13).

—If she believed in God, why did she use a lie to help the spies? Her fledgling faith didn't imply a complete knowledge of God's will. She acted as best she could to help the spies and save her life and that of his family. Knowledge would come later.

—The Bible commends her for the decision she made; for her understanding of God's way of acting; and for the way she backed up her words with concrete actions (James 2:25).

—Rahab is an example of what would have happened to any Jericho resident who had surrendered to God.

Concluding Prophetic Reflection

The story of Rahab reveals the breadth of divine grace and the precision of divine justice. Where sin abounded, grace much more abounded (Romans 5:20). Her faith challenges us to see value where God sees potential, not where man sees merit.

Rahab’s faith tells the final generation:

No one is too far for grace to reach.
God’s messengers may find faith in the most unexpected hearts.
The scarlet cord of faith must be displayed before the fall of Jericho.
The household of faith must be gathered now—before probation closes.

“The work of grace on the heart of Rahab shows that God will find His jewels even among the ruins of fallen humanity.” — SRod, paraphrase from 2SR 154; cf. RH, Aug. 6, 1901

Summary Statement

Rahab’s story is a prophecy in miniature—a revelation of grace in unlikely places and a forecast of the final gathering before judgment. Her faith bridges the gap between the doomed world and the redeemed church. The scarlet cord still hangs from the window of mercy, inviting all to enter while probation lingers.

When the trumpets sound again and Jericho’s walls fall, only those marked by faith and covered by grace will stand.

“By faith Rahab the harlot did not perish with those who believed not.” — Hebrews 11:31

Tuesday - October 7, 2025
New Allegiance - The Covenant Extended to Rahab
Joshua 2:12-21; Exodus 12:13, 22, 23; Deuteronomy 7:12; Exod. 12:22-23.

“If any of them go outside your house into the street, their blood will be on their own heads; we will not be responsible. As for those who are in the house with you, their blood will be on our head if a hand is laid on them” {Joshua 2:19}

Covenant in the Shadow of Jericho

Rahab’s story reaches its turning point when she enters into a covenant of protection with the two spies. The agreement is not merely an act of gratitude—it is a sacred symbol of her new allegiance. In aligning herself with Israel, Rahab renounced the gods of Jericho and pledged faith to the God of heaven and earth (Joshua 2:11). This covenantal act marked her transition from judgment to mercy, from condemnation to salvation.

Just as the Passover covenant (Exodus 12:13, 22–23) secured Israel’s deliverance in Egypt, so Rahab’s covenant secured her household amid the fall of Jericho. Both covenants were sealed with a visible sign of faith—blood on the doorposts in Egypt, and a scarlet cord in Jericho. Both required faith expressed through obedience and confinement within the house of safety.

“The blood upon the doorpost was a sign that the inhabitants of that house were believers in the Redeemer. So now every soul must have the mark of the blood of Christ.” — PP 278.1

This parallel reveals that Rahab’s covenant was not isolated—it was an extension of God’s covenant of grace that had begun with Israel and now embraced a repentant Gentile. It prefigures the inclusion of all who, though once alienated, enter by faith into the household of God (Ephesians 2:12–13).

The Sign of the Scarlet Cord: A Type of Covenant Grace

The scarlet cord Rahab was commanded to bind in her window (Joshua 2:18) represented both a sign and a seal. It was a symbol of the atoning blood of Christ, the visible token of her faith and obedience.

“The scarlet cord in the window represented the blood of Christ which alone can save the sinner.” — Patriarchs and Prophets, p. 491

The command to remain inside the house until the destruction passed (Joshua 2:19) echoes the Passover ordinance:

“None of you shall go out at the door of his house until the morning.” — Exodus 12:22

In both cases, safety depended on abiding within the covenant boundaries. To step outside the marked house was to forfeit divine protection—an enduring lesson that salvation is conditional upon continued faith and obedience.

“There is a limit beyond which He will not go in mercy. Those who persist in open rebellion cannot hope to escape the results of transgression.” — PP 162.1

Thus, Rahab’s house became a type of the spiritual refuge—the church purified by the blood of Christ—within which God’s people must abide to be shielded from coming judgments (Isaiah 26:20–21).

The Covenant Extended: Grace Reaches the Gentiles

Rahab’s covenant demonstrates that God’s redemptive plan was never limited to one nation. Through her faith, the covenant of promise extended beyond Israel’s borders to the believing Gentiles.

“The Lord’s purpose has ever been the same—to call out from the world a people who will reflect His character and proclaim His glory.” — PK 18.2

This covenant extension to Rahab foreshadows the gospel’s expansion to all nations through Christ. As Paul wrote, “That the blessing of Abraham might come on the Gentiles through Jesus Christ” (Galatians 3:14).

The inclusion of Rahab in the covenant prefigured the great prophetic ingathering of souls during the Loud Cry (Revelation 18:1–4), when the Spirit will move mightily to gather a multitude “from every nation, kindred, tongue, and people” (Revelation 14:6).

“As Rahab and her household were saved from Jericho, so shall many from the world today escape the ruin that is soon to befall the unfaithful, and will join themselves to the people of God.” — 2SR 154.3

In the antitypical setting, Jericho represents the world under Babylon’s dominion, while Rahab symbolizes those in Babylon who hear the call to come out and unite with the purified Israel of God (Isaiah 60:1–4).

New Allegiance: Separation from the World

Rahab’s act of faith demanded a decisive separation from her former life. She risked her safety, reputation, and loyalty to her own city to align herself with God’s covenant people. This was her new allegiance—a total renunciation of Jericho’s idolatry and a declaration of loyalty to the God of Israel.

“When the heart is united with Christ, the soul is renewed in His image. The law of God is written upon the heart, and obedience becomes the delight of the believer.” — COL 312.1

This separation mirrors the prophetic call in Revelation 18:4—“Come out of her, My people.” Those who would be saved must withdraw from the doomed systems of this world and take refuge under the scarlet banner of Christ’s righteousness.

In typology, Rahab represents the honest-hearted from outside the organized church, who will abandon Babylon’s walls and unite with the purified remnant before the fall of modern Jericho. Her faith shows that allegiance to God requires a clear line of separation between the church and the world.

“The mixed multitude that joined Israel out of Egypt and Rahab who joined them out of Jericho are types of those who will join God’s church in the last days. They will make a complete surrender to truth and righteousness.” — 2SR 154.3; 1TG 38:27

Covenant Boundaries: Safety Within the House

Joshua’s warning—“If any of them go outside your house into the street, their blood will be on their own heads” (Joshua 2:19)—underscores the solemn truth that salvation is found only within the bounds of obedience. This principle runs throughout Scripture:

In Noah’s day, safety was only inside the ark (Genesis 7:23).
In Egypt, it was only under the blood-marked doorposts (Exodus 12:22–23).
In Jericho, it was only inside Rahab’s house of covenant.
In the last days, it will be only under the spiritual covering of Christ’s righteousness and in the fellowship of the purified church (Revelation 7:3; Ezekiel 9:4).

“Only those who sigh and cry for the abominations in the church will receive the mark of deliverance. None others will escape.” — SRod, Vol. 1, p. 37

The command not to go out of the house until the danger passed symbolizes faithful endurance and steadfastness under trial. To remain under the scarlet sign is to remain loyal to the covenant, waiting for the divine act of deliverance.

Prophetic Meaning for Today

The story of Rahab’s new allegiance is more than history—it is prophecy in miniature. The extension of the covenant to Rahab prefigures the final extension of grace to the world before the close of probation. Just as Jericho’s fall followed the completion of God’s warning, so the world’s systems will collapse after the final message of mercy has done its work.

Rahab’s house stood as a beacon of hope in the midst of destruction—a type of the purified church that will stand secure amid the coming judgments. Her scarlet cord signified both her faith and her witness to others, just as the remnant church today must display the character of Christ before the world as the final invitation goes forth.

“The last message of mercy to be given to the world is a revelation of His character of love.” — COL 415.5

Grace calls us, as it called Rahab, to choose a new allegiance—to separate from the doomed city of sin and take our place among God’s covenant people.

Consider the Following

❖The covenant extended to Rahab.

—Rahab's logic was indisputable: I have acted kindly [hesed] and saved you; now act kindly and save me and my relatives (Josh. 2:12-13).

—Although she was not aware of it, Rahab was asking Israel to act toward her as God Himself had acted toward Israel, that is, with kindness [hesed] (Dt. 7:12).

—The spies asked Rahab to fulfill the same conditions they had fulfilled to escape death in Egypt. In this way, she was included in God's covenant with Israel.

(1)Israel at Passover:

(a)They had to anoint its lintel with blood (Ex. 12:7)

(b)If they left home, they died (Ex. 12:13)

(2)Rahab in Jericho;

(a)He had to put a red cord in his window (Josh. 2:18)

(b)If she left the house, she died (Josh. 2:19)

Concluding Prophetic Reflection

The covenant extended to Rahab declares that God’s grace seeks loyalty, not lineage; faith, not form; obedience, not profession. The same covenantal conditions that saved Rahab will save God’s people today: faith in the blood, obedience to divine instruction, and steadfast allegiance to His truth.

“Those who would be protected in the time of trouble must be found keeping the commandments of God and the faith of Jesus.” — EW 71.2

As Rahab’s family found refuge in her house under the scarlet sign, so must we find safety in the household of faith under the banner of the Lamb. The covenant of grace still stands open—but the time will come, as at Jericho, when the door will close and the walls will fall.

Summary Statement

Rahab’s covenant represents the extension of divine grace beyond expected boundaries, forming a prophetic model of the final sealing work:

The scarlet cord symbolizes the blood of Christ and the seal of faith.
The house represents the purified church—the refuge of safety.
The warning not to go out represents steadfast obedience and loyalty.
The fall of Jericho typifies the final destruction of Babylon.

Her new allegiance shows that the covenant is open to all who, by faith, enter under the scarlet sign and remain steadfast in obedience until deliverance comes.

“As for those who are in the house with you… their blood will be on our head.” — Joshua 2:19
So today, those who abide under the covenant of Christ will not perish when the walls of this world fall.

Grace for the Gibeonites {Joshua 9}
Wednesday - October 8, 2025
Conflicting Values - Deceptive Ambassadors
Joshua 9:1-20; Deuteronomy 20:10-18; Prov. 1:4; Prov. 8:5, 12; Exod. 21:14, 1 Sam. 23:22, Ps. 83:3; Num. 27:16-21; 1 Chron. 28:9, 2 Chron. 15:2, 2 Chron. 18:4, 2 Chron. 20:4.

“Then they went to Joshua in the camp at Gilgal and said to him and the Israelites, ‘We have come from a distant country; make a treaty with us’ ” (Joshua 9:6)

Historical and Spiritual Context

Following the victories at Jericho and Ai, fear gripped the nations of Canaan. Yet the Gibeonites, in an act of cunning, sought peace by deceit. They pretended to be ambassadors from a far-off land, seeking a covenant with Israel (Joshua 9:3–6). Israel, relying on their own judgment rather than inquiring of the Lord (Joshua 9:14), was deceived into making a covenant with them.

This incident reveals the tension between divine command and human compassion, between God’s call to separation from idolatry (Deut. 20:16–18) and the natural inclination to show mercy—even where truth is compromised. Yet, in God’s overruling providence, grace was still extended to the Gibeonites, transforming their deceitful plea into an opportunity for redemption.

The Prophetic Dimension of Grace

Though their approach was deceitful, the Gibeonites manifested a measure of faith—acknowledging the reality of Israel’s God and His mighty works (Joshua 9:9–10). Their deception was a mixture of fear and faith; they believed that only by uniting with Israel could they survive the impending judgment upon Canaan.

This foreshadows a prophetic truth: in the antitypical conquest of the Promised Land—the purification and establishment of the Kingdom—many from the world, even those once mingled with error or deceit, will seek refuge under the covenant of grace.

“Just as Rahab and her household were saved from Jericho, and as the mixed multitude came out of Egypt, so in this antitypical exodus there shall come from the Gentiles those who will escape the ruin that is to befall the unfaithful.” — 2SR 154.3

Thus, the story of the Gibeonites reveals that God’s grace can transform even human deceit into divine opportunity. Those who sincerely turn to the truth, even through imperfect motives, may be disciplined yet redeemed.

Lessons from the Spirit of Prophecy (SOP)

Ellen G. White draws spiritual lessons from Israel’s failure to seek divine counsel:

“They did not ask counsel at the mouth of the Lord. They relied upon their own wisdom, and accepted what the ambassadors said because it looked reasonable… If they had sought wisdom from God, He would have kept them from making this mistake.” — PP 506.2

This failure to consult God is symbolic of the church’s danger today. In the closing work, many will make alliances or decisions based on human reasoning or sympathy rather than divine guidance. Yet even through such errors, God’s mercy will work to discipline His people and to refine their discernment.

“Often the result of our wayward choices serves to show us our own weakness and the necessity of dependence upon God.” — PP 507.1

The Gibeonites’ servitude in Israel—cutting wood and drawing water for the sanctuary—was not a curse but a blessing. It placed them in close contact with divine truth, and through service they were sanctified. Grace not only spared them—it gave them a place in God’s household.

Inspiration interprets the Gibeonites’ experience as typifying those among the Gentiles who, though once outside the covenant, seek refuge among God’s people before the purification of the church.

“Those who will humble themselves and take their place as servants in the house of God will be preserved when the destroyers pass by… The covenant of peace which they make will be honored by the Lord when they submit to His authority and truth.” — 1TG 38:27; 2SR 155.2

The Gibeonites represent those who may initially come under false pretense but later prove loyal to the truth. Their presence serves as a divine test to reveal whether the church will rely on human judgment or divine revelation. This is a warning to the last-day church to “ask counsel at the mouth of the Lord” before entering any spiritual alliance or accepting new converts into leadership or influence.

Spiritual and Eschatological Application

In the last days, when the spiritual conquest of the world reaches its climax, “Gibeonites” will again appear—souls who, though not yet perfect in understanding, will seek the covenant of peace. Some will come from Babylon, others from worldly systems, acknowledging the power of God’s truth (Revelation 18:4).

Their motives may not be fully pure, but God will purify them through service and discipline. The faithful, on the other hand, must beware of deceptive alliances, remembering that even well-meaning decisions made apart from divine consultation lead to compromise and loss of discernment.

“In the purification of the church, every element of deceit will be exposed. Only those who are guided by the Spirit will discern between true and false alliances.” — SRod Series, cf. 1TG 8:25-27

Consider the Following

❖Deceptive ambassadors.

—Rahab lied spontaneously to free the spies. However, the Gibeonites lied deliberately, intending to deceive, using cunning (see Genesis 3:1a).

—As a result, Rahab acquired full Israelite citizenship, but the Gibeonites remained servants of Israel forever.

—On the other hand, Israel's leaders failed by not consulting God (Josh. 9:14).

Conclusion

The story of the Gibeonites reveals the marvel of divine grace amid human frailty. Israel erred in judgment, yet God turned the mistake into mercy. The Gibeonites, though deceitful, became loyal servants in the sanctuary and an enduring testimony that grace triumphs over judgment when there is a willingness to submit to truth.

In our time, this narrative warns and encourages us:

To seek counsel from God in every decision (Joshua 9:14);
To discern between genuine faith and deceptive alliances;
To recognize that God’s grace finds value in unexpected places, turning even the deceived into devoted servants.

Ultimately, the Gibeonites’ covenant points to the final ingathering of sincere souls into the purified kingdom—souls once afar off, but brought near by the blood of Christ and the everlasting covenant of grace (Ephesians 2:13).

Thursday - October 9, 2025
Surprising Grace - Blessing and Curse
Joshua 9:21-27; Judg. 11:29-40; Ps. 15:4; Ps. 24:4; Eccl. 5:2, 6; 2 Sam. 6:11; Neh. 7:25; Ezek. 18:23; Ezek. 33:11; Gen. 15:16.

“You are now under a curse: You will never be released from service as woodcutters and water carriers for the house of my God” (Joshua 9:23)

Historical and Moral Setting

After the deception of the Gibeonites was discovered, Israel could not break their oath, for to violate their covenant would have been to dishonor God’s name before the heathen (Joshua 9:18–20). Joshua, therefore, declared them cursed—not to destruction, but to perpetual servitude as woodcutters and water carriers for the house of God (v. 23).

What seemed at first a curse was, in fact, a surprising act of grace. Rather than annihilation, they were given a place in service to the sanctuary—the very center of God’s redemptive work. Their punishment became their preservation; their servitude became their salvation.

Divine Justice and Mercy Intertwined

In human eyes, the Gibeonites deserved judgment for their deceit. Yet God, who “has no pleasure in the death of the wicked” (Ezek. 33:11), turned their curse into a covenantal blessing. He permitted their lives to be spared—not to encourage deception, but to reveal that repentance and submission to divine authority transform judgment into mercy.

This act prefigures the interplay between justice and grace in the gospel. Sin demands consequence, but mercy provides a redemptive path.

“Mercy and truth are met together; righteousness and peace have kissed each other.” — Psalm 85:10

God’s dealings with the Gibeonites thus illustrate His character: He disciplines, yet preserves; He condemns sin, yet redeems the sinner.

Prophetic and Spiritual Significance

The Gibeonites’ servitude to the sanctuary typifies the Gentiles’ entrance into the covenant through service and faith. Their lowly position in the temple was a prophetic shadow of those who, though once deceived by error and worldliness, would later serve faithfully in the house of God.

“Those who would be greatest in the kingdom must be the servants of all. The path to true exaltation lies through humble service.” — DA 437.2

Their position as hewers of wood and drawers of water represents those who, though once far from the truth, will dedicate their lives in humble obedience to God’s cause in the last days. They become symbols of transformation—from cursed to consecrated, from deceivers to devoted servants.

In the prophetic timeline, this mirrors the Gentile ingathering during the closing gospel work—the spiritual “strangers” who join themselves to the covenant of Israel:

“Also the sons of the stranger, that join themselves to the Lord, to serve Him, and to love the name of the Lord, to be His servants… even them will I bring to My holy mountain.” — Isaiah 56:6–7

Lessons from the Spirit of Prophecy (SOP)

Ellen G. White emphasizes that Israel’s integrity in honoring their oath, despite the Gibeonites’ deceit, brought glory to God’s name. Their act of faithfulness demonstrated that God’s people must reflect His own righteousness and truthfulness even when deceived:

“God had forbidden them to make any covenant with the idolatrous nations. But the oath once taken must be kept, even though secured through fraud. The Hebrews dared not break their pledge, for it was given in the name of the Lord.” — Patriarchs and Prophets, p. 506.3

She adds that the Gibeonites, though placed under servitude, were brought into direct contact with the sanctuary, where they learned the fear of the Lord. Through this humbling discipline, they became devoted supporters of God’s cause and later played a significant role in the rebuilding of Jerusalem under Nehemiah (Neh. 7:25).

Thus, the Spirit of Prophecy reveals that grace often disguises itself in the garment of correction—what appears as punishment is sometimes the very means by which souls are saved.

Inspiration identifies the Gibeonites as prophetic symbols of those among the Gentiles who will seek refuge under the covenant of peace during the final phase of the gospel work. Their servitude corresponds to the role of the converted nations who assist in the service of the purified church, fulfilling Isaiah 61:5–6:

“And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the priests of the Lord.”

“The Gibeonites of today—those who accept the truth late in the day of grace—will not be cast away, but will serve in the capacity of helpers in the house of the Lord. The curse will thus become their blessing.” — 2SR 155.2; 1TG 38:27

In the antitypical setting, when the “spiritual Jericho” (the present world order) is about to fall, many who once stood outside the truth will seek to serve under the banner of the kingdom. Their humility will grant them a place in the divine order—not as masters, but as consecrated servants in God’s final work.

Theological Reflection: The Paradox of the Curse

The phrase “You are now under a curse” (Joshua 9:23) unveils a divine paradox. The curse was disciplinary, not destructive; corrective, not condemning. The very act that limited their freedom became the channel through which they encountered the living God.
In prophetic symbolism, this corresponds to the refining work of grace in judgment—God restraining the sinner’s liberty that he might gain eternal life.

“Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” — Hebrews 12:6

The Gibeonites’ servitude was the outward symbol of inward transformation: from rebellion to submission, from fear to faith. In the last days, such souls—humbled and corrected—will become vital instruments in God’s service during the establishment of His kingdom of peace.

Consider the Following

❖Blessing and curse.

—Sparing the Gibeonites' lives would have disobeyed a direct command from God (Deut. 7:1-2). Breaking an oath like the one sworn to them was also considered a sin (Josh. 9:19; Ps. 15:4b). How was the dilemma resolved?

—Their lives were spared, but they were placed under a curse (Josh. 9:20-23). The curse was to be servants from generation to generation. This placed them in close relationship with God's people, from whom they were never separated (Neh. 7:6, 25).

—Furthermore, being water carriers and woodcutters for God's house put them in constant contact with God. By God's grace, the curse was turned into a blessing.

Conclusion: The Surprising Grace of Disciplinary Love

The experience of the Gibeonites reveals that God’s grace often manifests through what appears as judgment.

Their deceit brought a curse.
Their submission brought mercy.
Their servitude brought salvation.

This “surprising grace” teaches that divine justice and mercy are not opposing forces but complementary expressions of God’s redeeming love.

As the Spirit of Prophecy affirms:

“The work of redemption is one of discipline as well as deliverance. Through service, the soul learns obedience, and through obedience, the likeness of Christ.” — Ed. 125.1

In the prophetic application, the Gibeonites prefigure those in the final gathering who, though once estranged and erring, will humbly accept their place in the service of truth. They will stand as living witnesses that the curse of sin, when surrendered to Christ, becomes the blessing of grace.

Summary Thought

The “curse” of the Gibeonites turned into their covenantal blessing. Through submission and service, they found salvation under the very God whose wrath they once feared. Their story is a prophetic parable for the closing work of redemption—where God’s grace will surprise even the deceived, transforming judgment into mercy and servitude into sanctification.

“Blessed are the meek: for they shall inherit the earth.” — Matthew 5:5

Friday - October 10, 2025

Prophetic Insight: Further Prophetic Insights and Study

Theme: Surprised by Grace — God’s Mercy Revealed in Unexpected Places
Key References: Joshua 2; Joshua 9; Hebrews 11:31; Romans 5:2; Ephesians 2:8; Titus 2:11–14; Ezekiel 9; Revelation 7; Revelation 18:4

The Prophetic Continuum of Grace: From Rahab to the Gibeonites

The stories of Rahab and the Gibeonites in the book of Joshua form a single prophetic line showing how divine grace reaches beyond the expected boundaries of Israel, embracing repentant souls among the Gentiles who acknowledge the sovereignty of God.

Rahab’s faith, exercised in hiding the spies, revealed individual grace—the redemption of a sinner through faith. The Gibeonites’ covenant demonstrated corporate grace—the acceptance of an entire community into the service of God. Together, they form a prophetic pattern of how God’s mercy works both personally and collectively, transforming judgment into salvation.

“The call of mercy is made to all, and those who accept it, though once strangers and sinners, are no more foreigners, but fellow citizens with the saints.” — Ephesians 2:19; cf. COL 385.3

Thus, God’s grace is not sentimental but transformative—it changes the condition of the sinner, redirecting him from rebellion to service, from deception to devotion.

Grace as the Bridge Between Judgment and Mercy

In every instance, Israel’s encounters with Rahab and the Gibeonites reveal the tension between justice and mercy, and how grace bridges the two.

Rahab lived in the midst of Jericho’s impending destruction, yet by faith she found deliverance.
The Gibeonites lived under the curse of servitude, yet that curse became the means of their sanctification.

This shows that God’s judgment never falls without grace offering a way of escape first. As Rahab’s scarlet cord prefigured the blood of Christ, the Gibeonites’ servitude foreshadowed the sanctifying power of humble service in God’s house.

“Justice and Mercy stood apart, in opposition to each other, separated by a wide gulf. The Lord our Redeemer has bridged that gulf with His own cross.” — FLB 107.5

In prophetic sequence, these events foretell the final judgment scene, where mercy will still be extended to the repentant even as the walls of spiritual Jericho (the world’s corrupt system) collapse under divine decree.

The Spirit of Prophecy: The Grace That Surprises

Ellen G. White reminds us that God’s mercy often appears where it is least expected:

“The grace of Christ is to control the temper and the voice. Its working will be seen in gentleness, forbearance, patience, and love.” — COL 101.3

She also explains that every apparent failure or disappointment in God’s leading—such as the “passing of the time” experience of 1844 (CET 54.1)—is itself a revelation of surprising grace. What seemed a “curse” became a means of preparation, refining the faith of His people for greater light.

Likewise, Israel’s failure to seek divine counsel with the Gibeonites (Joshua 9:14) brought discipline but also opportunity. Their mistake did not destroy God’s purpose; instead, it unfolded another dimension of mercy—a second chance wrapped in correction.

“The trials and disappointments of this life are God’s workmen to remove the impurities and roughness from our character.” — MB 10.1

Thus, grace not only pardons sin—it educates, disciplines, and restores.

The Prophetic Perspective: Grace and Kingdom Purification

Inspiration expands this lesson prophetically: both Rahab and the Gibeonites prefigure Gentile converts who will unite with God’s purified people in the final restoration of His Kingdom on earth. The “surprising grace” that reached Rahab and the Gibeonites will again reach multitudes in the antitypical conquest of Canaan—the establishment of God’s righteous reign among the living.

“In this final deliverance, many from the Gentiles will come, as did the mixed multitude from Egypt, and as did Rahab and the Gibeonites, to join themselves to the purified church of God.” — 2SR 154–155

These redeemed souls, once part of Babylon or spiritual Canaan, will serve in the Kingdom as helpers, builders, and witnesses of grace fulfilled. Their conversion will surprise even those long within the faith, fulfilling the prophecy:

“And many that are first shall be last; and the last shall be first.” — Matthew 19:30

The inspiration reveals that this “surprising grace” will be seen during the purification of the church (Ezekiel 9), when the faithful and humble will receive the “mark” of deliverance (the seal of the 144,000), while the unfaithful within Zion perish in unbelief. Those who respond to grace, regardless of their past, will enter into covenant with the Lamb and help proclaim the Kingdom message to the nations.

Theological Reflection: Grace That Judges and Saves

Grace is not indulgence—it is God’s power that transforms judgment into redemption.
The same divine presence that destroyed Jericho saved Rahab. The same justice that cursed the Gibeonites made them servants of the sanctuary.

In prophetic typology:

Rahab represents the individuals from Babylon who believe the message and find safety before destruction falls (Revelation 18:4).
The Gibeonites represent nations or groups who seek peace and accept servitude to truth after deception is exposed.

Both groups find grace in the midst of judgment—just as in the end-time cleansing, a remnant from all peoples will be gathered into the Kingdom while the disobedient are cut off.

“When the Lord shall have washed away the filth of the daughters of Zion... then shall the branch of the Lord be beautiful and glorious.” — Isaiah 4:4–5; 2TG 44:37

Grace thus serves a dual purpose in prophecy: it seals the faithful and judges the hypocritical, preparing a pure church fit for the Kingdom.

The Call to Grow in Grace

As Peter exhorts:

“But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” — 2 Peter 3:18

The week’s studies—from Israel’s second chance to Rahab’s faith, from the Gibeonites’ deception to their service—reveal a progressive call to spiritual maturity.
To “grow in grace” means to move from receiving mercy to becoming instruments of mercy—faithful, humble, and obedient servants in God’s redemptive plan.

The last generation—those sealed with the mark of deliverance—will reflect this grace fully. They will embody Christ’s character in a world hardened by pride and unbelief.

“Only those who have overcome through the blood of the Lamb and the word of their testimony will share in the glory of His Kingdom.” — 1TG 37:23; GC 425.1

Summary: The Final Message of Surprising Grace

Type

Example

Prophetic Meaning

Rahab’s Faith

Individual redemption through belief and obedience

The call of sincere souls out of Babylon

Gibeonites’ Covenant

Corporate grace through humble service

The ingathering of nations into God’s purified church

Israel’s Second Chance

Grace restoring a faithless people

God’s mercy to the remnant before judgment begins

Sanctuary Service

Servitude becoming sanctification

Discipline as the means of transformation

Surprising Grace

Curse turned into blessing

The final revelation of God’s love before probation closes

Final Thought

The week’s message, “Surprised by Grace,” closes with the revelation that God’s mercy is not random—it is prophetic. Grace follows divine order: it precedes judgment, transforms the humble, disciplines the deceived, and preserves the faithful.

Like Rahab’s scarlet cord and the Gibeonites’ servitude, every token of submission today marks those who will stand in the coming purification.
To be “surprised by grace” is to discover that God’s judgments are redemptive and His mercy everlasting.

“In the final revelation of His glory, the light of His grace will shine brightest in the darkest hour of earth’s history.” — COL 415.5

The final work of grace is now unfolding. Will we, like Rahab and the Gibeonites, humbly take our place under the covenant of mercy before the walls of spiritual Jericho fall?

From the Pen of Inspiration
“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. […] All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people.” EGW (Christ’s Object Lessons, p. 290

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