Sabbath Afternoon - May 21
Memory Text:
“And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me? KJV — Genesis 27:36
“Jacob and Rebekah succeeded in their purpose, but they gained only trouble and sorrow by their deception. God had declared that Jacob should receive the birthright, and His word would have been fulfilled in His own time had they waited in faith for Him to work for them. But like many who now profess to be children of God, they were unwilling to leave the matter in His hands. Rebekah bitterly repented the wrong counsel she had given her son; it was the means of separating him from her, and she never saw his face again. From the hour when he received the birthright, Jacob was weighed down with self-condemnation. He had sinned against his father, his brother, his own soul, and against God. In one short hour he had made work for a lifelong repentance. This scene was vivid before him in afteryears, when the wicked course of his sons oppressed his soul. PP 180.3
Sunday - May 22
Jacob and Esau
Genesis 25:21-34
Compare the two personalities of Jacob and Esau. What qualities of Jacob predisposed him to be worthy of Isaac’s blessing?
In the preternatural birth and the lives of Esau and Jacob, there is unmistakable Divine design and typology. The strange anomaly of this family’s experience obviously dramatized in miniature an experience through which God’s church would one day pass. Rebekah herself was made well aware of this fact when “the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people, and the elder shall serve the younger.” Verse 23.
What is the typology in this throbbing life drama? – Basically that which stands forth in Paul’s interpretation of the equally intense drama of Hagar and Ishmael, Sarah and Isaac. Inspiration unveils the fact that the former pair represent the Old Testament Church and its members, the Jews; and that the latter pair represent the New Testament Church and its members, the Christians (Gal. 4:22-31).
Similarly, though in another phase, Rebekah also represents the church, while Esau and Jacob represent her offspring, the laity. And since the two struggled within the mother before they were born (delivered), the important lesson is that while the church is travailing with her children just before they are delivered, receive the second birth (John 3:3) and are led into the kingdom, they are to struggle within. So, Rebekah’s carrying two sons makes known that the church is carrying within her two classes of people – Esaus and Jacobs.
“There are two opposing influences,” affirms Inspiration, “continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” – Testimonies To Ministers, p. 46.
The manner in which Esau and Jacob were born – Jacob’s following Esau ahold of his heel – has very obvious significance: Esau’s leading makes him a type of leaders possessing his character, and Jacob’s following makes him a type of followers possessing his character. This analogy unerringly signifies, too, that the one represents a class which precedes the other in church fellowship. Broadly speaking, therefore, they together represent candidates for a successor ministry and laity respectively.
There is also typical significance in the further fact that Esau was born hairy and Jacob smooth. This outstanding external unlikeness obviously imports some kind of outstanding visible identification of the two classes typified.
God ordained the man to lead and the woman to follow, and as such He created the man hairy and the woman smooth. These Divine marks of distinction reveal that Esau and the class which he represents possess the natural equipment for leadership, while Jacob and the class he represents do not. Besides, being the first-born, Esau by birthright was to be the family’s priest. Through him were to come the progenitors of the twelve tribes, the prophets the princes, and the kings of Israel, even the King of kings Himself, the Saviour of the world.
But the desires, ambitions, and aims of Esau and Jacob, ran counter to their inherited positions. Esau had no special interest in the part of the work which his birthright permitted, whereas Jacob coveted it. Blocked, though, by the law of inheritance from possessing Esau’s part, Jacob in his inordinate longing for the birthright managed to purchase it at the opportune time. Then in order to receive his father’s blessings, he consented to his mother’s conniving to obtain it through deceit.
The tragic lesson is painfully conspicuous: The Esau class who attend the duties of their office less than its sanctity demands, indifferently let it slip from their hands into the eager reaching grasp of the Jacob class, who do veritably appreciate and prize its obligations, but who, not being natural-born leaders, must acquire the equipment for the holy office by passing through the disciplinary training of some soul-trying experience as foreshadowed by Jacob’s training while he was a fugitive from home. Thus in their providential lot, cast out of the church by their elder brethren, as was Jacob cast out of the home by his elder brother, because of their zeal in God’s service, they gain a training for the privileged work which is to be theirs.
What an inestimable blessing the first-born, the present ministry, are losing! Theirs is the matchless privilege of standing on Mt. Zion with the Lamb and of fathering forth the latter day subjects of the Kingdom, ushering the Kingdom itself, bringing the second advent of Christ, and finally leading the redeemed host into the heavenly Canaan, into the realms of faceless glory. But they are about to lose out – tragedy of tragedies!
For some tempting mess of pottage they let slip this sovereign privilege! Sadly, they are even now letting it slip away to the Jacob class, the faithful laity, the 144,000 future servants of God (Rev. 7:3; 5:10, Testimonies, Vol. 5, pp. 475, 476).
“As Esau awoke to see the folly of his rash exchange when it was too late to recover his loss, so it will be in the day of God with those who have bartered their heirship to heaven for selfish gratifications.” – Patriarchs and Prophets, p. 182. (Read also Testimonies, Vol. 2, pp. 38, 39.)
“Brethren,” years ago pleaded the Spirit of Truth with the first-born in warning them of their danger of losing their birth-right, “if you continue to be as idle, as worldly, as selfish as you have been, God will surely pass you by, and take those who are less self-caring, less ambitious for worldly honor, and who will not hesitate to go, as did their Master, without the camp, bearing the reproach. The work will be given to those who will take it, those who prize it, who weave its principles into their every-day experience. God will choose humble men, who are seeking to glorify his name and advance his cause rather than to honor and advance themselves. He will raise up men who have not so much worldly wisdom, but who are connected with him, and who will seek strength and counsel from above.” – Testimonies, Vol. 5, p. 461.
“The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes, and trusted fully in the Lord, He would have honored them with bearing his standard in triumph to the victory….
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit, than by the outward training of scientific institutions.” – Testimonies, Vol. 5, p. 82.
“Here [Ezek. 9:5, 6] we see that the church – the Lord’s sanctuary – was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light, and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say, The Lord will not do good, neither will he do evil. He is too merciful to visit his people in judgment. Thus peace and safety is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs, that would nor bark, are the ones who feel the just vengeance of an offended God. Men, maidens, and little children, all perish together." -- Testimonies, Vol. 5, p. 211.
Now as this numerous-phased typology turns round to its next aspect, Esau and are seen in a further representation of two sinful classes: Esau, both by the color of his skin and by the significance of his name after it was changed from Esau to Edom; Jacob, by the meaning of his name before it was changed from Jacob to Israel.
Singularly enough, as was the color of Esau’s skin red, so was the meaning of his new name, Edom. And as he failed to appreciate and cherish the paternal gift, never fulfilling the meaning of his birth name (“he that finishes”), it is seen that his new name, unlike Jacob’s new name, signifies, not advancement, but rather failure to advance, going on unrestrained in his carnal ways – remaining in his inborn, “red,” character. Hence, the class of leaders which he typifies are to lose out, never to finish their God-appointed work, and never to be transformed from sinners to saints! What a loss!
Not so, though, with the Jacob class. Just as their type, who diligently cared for the sheep, carefully tended to his business, and triumphantly overcame his covetous nature, had his name changed from Jacob (supplanter) to Israel (and overcomer and thus a Prince), so they, too, finally, triumphing over their own carnal nature, have their names changed from Jacobites to Israelites, from supplanters to overcomers, – from servants of self to servants of God, from common Christians in Laodicea to exalted princes on Mt. Zion. Thus in their own right the antitypical Jacobites become antitypical Israelites, by acquisition of the priestly birthright they become finishers of the gospel work and as servants of God they stand on Mt. Zion with the Lamb.
So it is seen that both classes, like their types, have their names changed: the Jacob class, because they cherish, as did Jacob an imperishable birthright; the Esau class, because they despise, as did Esau, the imperishable birthright, and cherish the perishable glory of this life. The one has a sharp, correct sense of life’s values; the other, a dull, incorrect sense of them.
And though Jacob lacked the natural qualifications for performing the duties of his office, the lack was more than offset by his overwhelming zeal. Regardless, therefore, how much or how little natural talent and acquired training one may have for any position, he will never make a success at it unless he invests in it everything he possesses – throws his whole heart and soul into it. This is one of life’s immutable laws, and it should be remembered by all that it governs prosperity in every field of endeavor whether for believer or unbeliever.
Since one’s loss is always another’s gain, just as Esau’s loss was Jacobs gain, so the dreadful, irreparable, and priceless loss to the Esau class is to be a glorious eternal gain to the Jacob class.
In gnawing remorse over the realization of his inestimable loss, Esau “found no place of repentance, though he sought it carefully with tears.” Heb. 12:17. His fate irrevocably types that which is to overtake all who by their works place themselves in the Esau class.
Monday - May 23
Jacob’s Ladder
Genesis 28:10-22; 11:1-9
How is bethel different from Babel? What lesson can we learn about our relationship with God from Jacob’s experience at Bethel versus what happened at Babel?
On the first night of his flight from the murderous wrath of Esau, Jacob, using a stone for a pillow, lay down to rest:
“And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.” Gen. 28:12.
What does the dream mean? – Being another facet of the same typology, it must necessarily prefigure a note-worthy event to overtake God’s people, the Jacobites.
Since the ladder, with one end on the earth and the other in heaven, symbolizes Christ (Patriarchs and Prophets, p. 184), and since the angels walking up and down the ladder are His messengers (The Great Controversy, p. 512), the whole signifies that Christ shall establish through Himself a sure and constant communication between heaven and earth.
“And it shall come to pass in that day, I will hear saith the Lord, I will hear the heavens, and they shall hear the earth.” Hos. 2:21
Tuesday - May 24
The Deceiver Deceived
Genesis 29:1-30
How and why does God allow for Laban’s deception? What lessons did Jacob learn?
“Seven years of faithful service Jacob gave for Rachel, and the years that he served “seemed unto him but a few days, for the love he had to her.” But the selfish and grasping Laban, desiring to retain so valuable a helper, practiced a cruel deception in substituting Leah for Rachel. The fact that Leah herself was a party to the cheat, caused Jacob to feel that he could not love her. His indignant rebuke to Laban was met with the offer of Rachel for another seven years’ service. But the father insisted that Leah should not be discarded, since this would bring disgrace upon the family. Jacob was thus placed in a most painful and trying position; he finally decided to retain Leah and marry Rachel. Rachel was ever the one best loved; but his preference for her excited envy and jealousy, and his life was embittered by the rivalry between the sister-wives.” PP 189.2
Wednesday - May 25
The Blessing of the Family
Genesis 29:31-30:22
How are we, today, to understand the meaning of what takes place here?
Along the chronological path of this numerous-phased typology, we now in thought follow Jacob on to Padan-Aram. There he took unto himself four wives – Leah and Rachel, the daughters of Laban; then Zilpah and Bilhah, their respective maids. These four were the mothers of the twelve sons of Jacob, who in turn were the fathers of the twelve tribes of Israel.
In this type-progression of spiritual Israel, only one of the four, Leah, was Jacob’s legal wife. Only she, therefore, can typify the true and legal church – the one which was organized in Jerusalem by the twelve-tribe kingdom, and which finally evolved into the Christian Church.
Rachel must necessarily represent a sister church – the one organized in Samaria by the ten-tribe kingdom and dispersed with it among the Gentiles.
Zilpah and Bilhah, being “strangers” and servants to Leah and Rachel, must necessarily represent subsequent churches of Gentile origin.
From these four lines descended the antitypical children of Israel. And what is true in the physical genealogy must be true also in the spiritual genealogy. Hence, while the antitypical, like the typical, twelve tribes come through both Israelite and Gentile mothers, yet they are begotten by one and the same father – an Israelite.
Dispersed by God throughout the Gentile nations, both Judah (the two-tribe kingdom) and Israel (the ten-tribe kingdom) were swallowed up by them. Then, too, the Christian Church, herself but an upshoot from the Jewish Church (Christ’s disciples and apostles, as well as the church’s early converts, were purely Jews, remember), dropped her Old Testament title “Jewish” as she took her New Testament title “Christian.” Then she gradually lost her Jewish foliage amid the foliage of the ingrafted Gentile branches.
Thursday - May 26
Jacob Leaves
Genesis 30:25-32
What is happening here, and what kind of reasoning does Jacob use? What is Laban’s response?
“Jacob would have left his crafty kinsman long before but for the fear of encountering Esau. Now he felt that he was in danger from the sons of Laban, who, looking upon his wealth as their own, might endeavor to secure it by violence. He was in great perplexity and distress, not knowing which way to turn. But mindful of the gracious Bethel promise, he carried his case to God, and sought direction from Him. In a dream his prayer was answered: “Return unto the land of thy fathers, and to thy kindred; and I will be with thee.” PP 193.1
“Laban's absence afforded opportunity for departure. The flocks and herds were speedily gathered and sent forward, and with his wives, children, and servants, Jacob crossed the Euphrates, urging his way toward Gilead, on the borders of Canaan. After three days Laban learned of their flight, and set forth in pursuit, overtaking the company on the seventh day of their journey. He was hot with anger, and bent on forcing them to return, which he doubted not he could do, since his band was much the stronger. The fugitives were indeed in great peril. PP 193.2
“That he did not carry out his hostile purpose was due to the fact that God Himself had interposed for the protection of His servant. “It is in the power of my hand to do you hurt,” said Laban, “but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad;” that is, he should not force him to return, or urge him by flattering inducements.” PP 193.3
Friday - May 27
Further Study
After twenty years of faithful service in Padan-Aram, in the sharp, overreaching employ of Laban, his uncle, Jacob at last turned his face and his steps homeward toward his father’s house in the land of promise.
But trouble overtook him. While grappling with his fears as to the outcome of his imminent meeting with Esau “there wrestled a man with him until the breaking of the day.” Gen. 32:24
Here lay down the man Jacob and rose up the man Israel, exemplifying the agonizing experience through which his posterity must victoriously pass before they, too, receive a new name, pass from sons of Jacob to sons of God, become Israelites indeed. Having gained the victory over this test, “the time of Jacob’s trouble,” they will reach home, the land of promise – the happy end of their long and troubled journey.
On this trying and testing time the Spirit of Prophecy comments: “A decree went forth to slay the saints, which caused them to cry day and night for deliverance. This was the time of Jacob’s trouble” – Early Writings, pp. 36, 37. (See also Patriarchs and Prophets, pp. 202, 203.)