LESSON 10 *May 28–June 3

Jacob-Israel

Jacob-Israel

Sabbath Afternoon

Read for This Week’s Study: Gen. 32:22–31; Hos. 12:3, 4; Jer. 30:5–7; Genesis 33; Gen. 34:30–35:29.

Memory Text: “And He said, ‘Your name shall no longer be called Jacob, but Israel; for you have struggled with God and with men, and have prevailed’ ” (Genesis 32:28, NKJV).

The family saga of Jacob continues, both the good and the bad. Yet, through it all, the hand of God and His faithfulness to the covenant promises are revealed.

This week follows more of Jacob, now that he had left Laban and, returning home, had to face Esau, the victim of Jacob’s treachery. What would his brother, so grievously wronged, now do to him?

Fortunately for Jacob, amid the fear of what was coming, the Lord God of his fathers appeared again to him in an incident that was a precursor to what would later become known as the “time of Jacob’s trouble” (see Jer. 30:5– 7). And that night Jacob, the supplanter, became “Israel,” a new name for a new beginning, a beginning that would ultimately lead to the creation of a nation itself named after him.

In other words, despite all that happens, the story of the patriarchs and their family is told in Scripture in order to show us that God is faithful to fulfill what He has promised and that He will do so despite what, at times, seems to be nothing but His people doing all that they can to stop that fulfillment.

* Study this week’s lesson to prepare for Sabbath, June 4.


Sabbath Afternoon, May 28

Lesson 10 - Jacob-Israel

Jacob had chosen the inheritance of faith. He had endeavored to obtain it by craft, treachery, and falsehood; but God had permitted his sin to work out its correction. Yet through all the bitter experience of his later years, Jacob had never swerved from his purpose or renounced his choice. He had learned that in resorting to human skill and craft to secure the blessing, he had been warring against God. From that night of wrestling beside the Jabbok, Jacob had come forth a different man. Self-confidence had been uprooted. Henceforth the early cunning was no longer seen. In place of craft and deception, his life was marked by simplicity and truth. He had learned the lesson of simple reliance upon the Almighty Arm, and amid trial and affliction he bowed in humble submission to the will of God. The baser elements of character were consumed in the furnace fire, the true gold was refined, until the faith of Abraham and Isaac appeared undimmed in Jacob.—Patriarchs and Prophets, p. 208.
 

The character of God as revealed by Christ invites our faith and love, for we have a Father whose mercy and compassion fail not. At every step of our journey heavenward He will be with us to guide in every perplexity, to give us help in every temptation. . . .

He who constantly depends upon God through simple trust and prayerful confidence, will be surrounded by the angels of heaven. He who lives by faith in Christ, will be strengthened and upheld, able to fight the good fight of faith, and lay hold upon eternal life.—In Heavenly Places, p. 16.
 

It is a marvel to me that God will bear with the perversity of the children of men so long, bearing with their disobedience and yet suffering them to live, abusing His mercies, bearing false witness against Him in most wicked statements. But God’s ways are not as our ways, and we will not marvel at His loving forbearance and tender pity and infinite compassion, for He has given an unmistakable evidence that this is just like His character—slow to anger, showing mercy unto thousands of those who love Him and keep His commandments. . . .

The obligations resting upon us are not small. Our sense of dependence will drive us closer to God, and our sense of duty to be performed will summon us to effort, combined with our earnest prayers—works, faith, and continual prayer. Power! Power! Our great cry is for power without measure! It awaits us. We have only to draw; to take God at His word; to act faith; to stand firmly upon the promises; to wrestle for the endowment of the grace of God. Learning is not essential; genius is not necessary; eloquence may be lacking; but the prayer of the lowly and contrite heart God hears, and when He hears no obstacles on earth can hinder. The power of God will make us effectual.—This Day With God, p. 187.

SUNDAY May 29

Wrestling With God

Gone from Laban, Jacob soon has another experience with God. Knowing that his brother, Esau, is coming with “ ‘four hundred men’ ” (Gen. 32:6), Jacob prays fervently to the Lord, even though he acknowledges that “ ‘I am not worthy of the least of all the mercies and of all the truth which You have shown Your servant’ ” (Gen. 32:10, NKJV). Jacob, truly, has a better understanding of what grace was about.

And how does the Lord respond?

Read Genesis 32:22–31 and Hosea 12:3, 4. What is the spiritual significance of this amazing story?

* Your notes will not be saved!

Jacob is distressed, understandably so, by what is happening, and after doing what he can to protect his family, he camps for the night. He is then suddenly attacked by “a Man” (Gen. 32:24, NKJV). This is a term that can have special connotations, evoking the divine presence (see Isa. 53:3). Daniel used it to refer to the heavenly priest Michael (Dan. 10:5); it also was the word used by Joshua to depict the “Commander of the LORD’s army,” who was the LORD YHWH Himself (Josh. 5:13–15, NKJV).

Indeed, amid the fighting, it must have become obvious to Jacob that he was struggling with God Himself, as his words, “ ‘I will not let You go unless You bless me!’ ” (Gen. 32:26, NKJV), revealed. Yet, his fervent clinging to God, his refusal to let go, also revealed his passionate desire for forgiveness and to be right with his Lord.

“The error that had led to Jacob’s sin in obtaining the birthright by fraud was now clearly set before him. He had not trusted God’s promises, but had sought by his own efforts to bring about that which God would have accomplished in His own time and way.”—Ellen G. White, Patriarchs and Prophets, pp. 197, 198.

And the evidence that he had been forgiven was the change of his name from the reminder of his sin to one that commemorated his victory. “ ‘Your name,’ ” said the Angel, “ ‘shall no longer be called Jacob [the supplanter], but Israel; for you have struggled with God and with men, and have prevailed’ ” (Gen. 32:28, NKJV).

What has been your own experience as far as wrestling with God goes? What does it mean to do that, and why is it at times important that we have this kind of experience?


Sunday, May 29

Wrestling With God

Jacob’s night of anguish, when he wrestled in prayer for deliverance from the hand of Esau (Genesis 32:24-30), represents the experience of God’s people in the time of trouble. Because of the deception practiced to secure his father’s blessing, intended for Esau, Jacob had fled for his life, alarmed by his brother’s deadly threats. After remaining for many years an exile, he had set out, at God’s command, to return with his wives and children, his flocks and herds, to his native country. On reaching the borders of the land, he was filled with terror by the tidings of Esau’s approach at the head of a band of warriors, doubtless bent upon revenge. Jacob’s company, unarmed and defenseless, seemed about to fall helpless victims of violence and slaughter. And to the burden of anxiety and fear was added the crushing weight of self-reproach, for it was his own sin that had brought this danger. His only hope was in the mercy of God; his only defense must be prayer. . . .

. . . In the darkness and solitude he continues praying and humbling himself before God. Suddenly a hand is laid upon his shoulder. He thinks that an enemy is seeking his life, and with all the energy of despair he wrestles with his assailant. As the day begins to break, the stranger puts forth his superhuman power; at his touch the strong man seems paralyzed, and he falls, a helpless, weeping suppliant, upon the neck of his mysterious antagonist. Jacob knows now that it is the Angel of the covenant with whom he has been in conflict. Though disabled and suffering the keenest pain, he does not relinquish his purpose. Long has he endured perplexity, remorse, and trouble for his sin; now he must have the assurance that it is pardoned. . . . The patriarch exclaims, “I will not let Thee go, except Thou bless me.” What confidence, what firmness and perseverance, are here displayed! . . . His was the assurance of one who confesses his weakness and unworthiness, yet trusts the mercy of a covenant-keeping God. . . .

. . . He had fastened his trembling grasp upon the promises of God, and the heart of Infinite Love could not turn away the sinner’s plea. As an evidence of his triumph and an encouragement to others to imitate his example, his name was changed from one which was a reminder of his sin, to one that commemorated his victory.—The Great Controversy, pp. 616, 617.
 

Jesus knows the circumstances of every soul. You may say, I am sinful, very sinful. You may be; but the worse you are, the more you need Jesus. He turns no weeping, contrite one away. He does not tell to any all that He might reveal, but He bids every trembling soul take courage. Freely will He pardon all who come to Him for forgiveness and restoration. . . .

The souls that turn to Him for refuge, Jesus lifts above the accusing and the strife of tongues. No man or evil angel can impeach these souls. Christ unites them to His own divine-human nature. They stand beside the great Sin Bearer, in the light proceeding from the throne of God.—The Desire of Ages, p. 568.

MONDAY May 30

The Brothers Meet

From Peniel, “the face of God” (see Gen. 32:30), the place where he had this experience with God, Jacob moves now to meet with his brother. After 20 years of separation, Jacob sees him coming with 400 men (Gen. 33:1). Jacob is worried and, therefore, prepares himself and his family for whatever might happen.

Read Genesis 33. What connection is there between Jacob’s experience of seeing the face of God at Peniel and Jacob’s experience of seeing the face of his brother? What is the implication of this connection in regard to our relationship with God and our relationship with our “brothers,” whoever they may be?

Jacob bows himself seven times before his brother (Gen. 33:3), whom he calls several times “ ‘my lord’ ” (Gen. 33:8, 13, 15, NKJV) and with whom he identifies himself as his “ ‘servant’ ” (Gen. 33:5; compare with Gen. 32:4, 18, 20, NKJV). Significantly, Jacob’s seven bows echo his father’s seven blessings (Gen. 27:27–29); furthermore, when he bows, he specifically reverses his father’s blessing, about “ ‘nations [bowing] down to you’ ” (Gen. 27:29, NKJV).

It is as if Jacob’s intention was to pay his debt to his brother and return the blessing that he had stolen from him (see Gen. 33:11). When Esau saw his brother, against all expectations, he ran to Jacob and, instead of killing him, he “kissed him, and they wept” (Gen. 33:4, NKJV).

Later, Jacob commented to Esau: “ ‘I have seen your face as though I had seen the face of God’ ” (Gen. 33:10, NKJV). The reason for Jacob’s extraordinary statement was his understanding that Esau had forgiven him. The Hebrew verb ratsah, “pleased” (Gen. 33:10, NKJV), is a theological term referring to any sacrifice that is “pleasing,” “accepted” by God, which then implies divine forgiveness (Lev. 22:27, Amos 5:22).

Jacob’s experience of God’s forgiveness at Peniel, where he saw the face of God, is now repeated in his experience of his brother’s forgiveness, which he identifies as if he saw the face of God. Jacob lives a second Peniel, the first one preparing for the second one. Jacob has been forgiven by God and by his own brother. Truly, he now must have understood, even more than before, the meaning of grace.

What have you learned about grace from how others (besides the Lord) have forgiven you?


Monday, May 30

The Brothers Meet

Esau was marching against Jacob with an army, for the purpose of killing his brother. But while Jacob was wrestling with the angel that night, another angel was sent to move upon the heart of Esau in his sleeping hours. In his dream he saw Jacob in exile from his father’s house for twenty years, because he was afraid of his life. And he marked his sorrow to find his mother dead. He saw in his dream Jacob’s humility and angels of God around about him. He dreamed that when they met he had no mind to harm him. When Esau awoke he related his dream to his four hundred men and told them that they must not injure Jacob, for the God of his father was with him. And when they should meet Jacob, not one of them should do him harm.—The Story of Redemption, p. 96.
 

Leaning upon his staff, the patriarch went forward to meet the band of soldiers. He was pale and disabled from his recent conflict, and he walked slowly and painfully, halting at every step; but his countenance was lighted up with joy and peace.

At sight of that crippled sufferer, “Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.” As they looked upon the scene, even the hearts of Esau’s rude soldiers were touched. Notwithstanding he had told them of his dream, they could not account for the change that had come over their captain. Though they beheld the patriarch’s infirmity, they little thought that this his weakness had been made his strength.—Patriarchs and Prophets, p. 198.
 

How often we feel that we have been dealt with unjustly, that things have been said concerning us that were untrue, and that we have been set in a false light before others. When we are thus tried, we shall need to keep strict guard over our spirit and our words. We shall need to have the love of Christ, that we may not cherish an unforgiving spirit. Let us not think that unless those who have injured us confess their wrongs, we are justified in withholding from them our forgiveness. We should not accumulate our grievances, holding them to our hearts until the one we think guilty has humbled his heart by repentance and confession. . . . However sorely they may have wounded us, we are not to cherish our grievances and sympathize with ourselves over our injuries, but as we hope to be pardoned for our offenses against God, so must we pardon those who have done evil to us. . . . When we are reviled, how strong is the temptation to revile in return, but in doing this we show ourselves as bad as the reviler. When tempted to revile, send up a silent prayer that God will give you His grace, and keep the tongue in silence.—Sons and Daughters of God, p. 144.

TUESDAY May 31

The Violation of Dinah

Now that Jacob has reconciled with his brother, he wants to settle in the land of Canaan in peace. The word shalem, “safely” (Gen. 33:18, NKJV), from the word shalom, “peace,” for the first time characterizes his journey. After having purchased a piece of land from the inhabitants (Gen. 33:19), he erects an altar there, showing his faith and his realization of how dependent upon the Lord he really is. For every one of the sacrifices offered, there was an act of worship.

Yet, for the first time in his life, Jacob-Israel is exposed to the troubles of settling in the land. Like Isaac at Gerar with Abimelech (Gen. 26:1–33), Jacob tries to find accommodation with the Canaanites.

Read Genesis 34. What happened to upset his plans for a peaceful existence?

The story of this sordid incident highlights the ambiguity of the characters and of their actions. The sensual Shechem, who violates Dinah, also is characterized as sincere and loving Dinah, and he wants to try to make amends. He is even willing to undergo the covenant rite of circumcision.

Meanwhile, Simeon and Levi, who present themselves as the defenders of God and His commandments, and who resist intermarriage with the Canaanites (Lev. 19:29), resort to lies and deception (Gen. 34:13) and are ready to kill and plunder (Gen. 34:25–27). Their actions were not only reprehensible (why not punish the one man who had done it?) but also had the potential to cause many more problems.

As for Jacob, he only is concerned with peace. When the rape of his daughter is reported to him, he does not say anything (Gen. 34:5). However, after he hears about what his sons have done, he openly chides them because of what could follow: “ ‘You have troubled me by making me obnoxious among the inhabitants of the land, among the Canaanites and the Perizzites; and since I am few in number, they will gather themselves together against me and kill me. I shall be destroyed, my household and I’ ” (Gen. 34:30, NKJV).

Again and again we see deceit and deception, as well as acts of kindness and grace, in these accounts. What does this tell us about human nature?


Tuesday, May 31

The Violation of Dinah

The tarry of Jacob and his sons at Shechem ended in violence and bloodshed. The one daughter of the household had been brought to shame and sorrow, two brothers were involved in the guilt of murder, a whole city had been given to ruin and slaughter, in retaliation for the lawless deed of one rash youth. . . .

The treacherous cruelty of Simeon and Levi was not unprovoked; yet in their course toward the Shechemites they committed a grievous sin. They had carefully concealed from Jacob their intentions, and the tidings of their revenge filled him with horror. Heartsick at the deceit and violence of his sons, he only said, “Ye have troubled me to make me to stink among the inhabitants of the land: . . . and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.” But the grief and abhorrence with which he regarded their bloody deed is shown by the words in which, nearly fifty years later, he referred to it, as he lay upon his deathbed in Egypt: “Simeon and Levi are brethren; instruments of cruelty are in their habitations. . . . Cursed be their anger, for it was fierce; and their wrath, for it was cruel.” Genesis 49:5-7.—Patriarchs and Prophets, pp. 204, 205.
 

Human nature is ever struggling for expression, ready for contest; but he who learns of Christ is emptied of self, of pride, of love of supremacy, and there is silence in the soul. Self is yielded to the disposal of the Holy Spirit. Then we are not anxious to have the highest place. We have no ambition to crowd and elbow ourselves into notice; but we feel that our highest place is at the feet of our Saviour. We look to Jesus, waiting for His hand to lead, listening for His voice to guide. . . .

When we receive Christ as an abiding guest in the soul, the peace of God, which passeth all understanding, will keep our hearts and minds through Christ Jesus. The Saviour’s life on earth, though lived in the midst of conflict, was a life of peace. While angry enemies were constantly pursuing Him, He said, “He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him.” John 8:29. No storm of human or satanic wrath could disturb the calm of that perfect communion with God.—Thoughts From the Mount of Blessing, pp. 15, 16.
 

The Son of God was appointed to come to this earth to take humanity and by His own example to be a great educating power among men. His experience in man’s behalf was to enable men to resist Satan’s power. . . . The sons of men had had a practical knowledge of evil; Christ came to the world to show them that He had planted for them the tree of life, the leaves of which are for the healing of the nations.—Counsels to Parents, Teachers, and Students, pp. 33, 34.

WEDNESDAY June 1

Prevailing Idolatry

Read Genesis 34:30–35:15. What lessons can we take about true worship from what happened here?

Immediately after Jacob’s complaint that his peace with the Canaanites had been compromised (Gen. 34:30), and after his two sons were rebuked (Gen. 34:30), God urges Jacob to leave Shechem and return to Bethel in order to renew his covenant. Indeed, the Lord tells him that, once he gets there, he needs to build an altar.

Meanwhile, the first thing recorded after God’s command is Jacob’s telling his people to put away the Canaanite idols, which had been taken in the plunder of the city of Shechem, and the household gods that had been stolen by Rachel (Gen. 31:19, 32). All this, too, is crucial to the idea of the covenant with God.

These idols had been kept and, probably, worshiped in spite of Jacob’s commitment to God. It was not enough for Jacob to leave Shechem in order to escape Canaanite influence. Jacob had to get rid of the idols within the camp and in the hearts of his people.

The process of repentance consists in more than a physical move from one place to another, or a move from one church to another. Most important, it is that we seek by God’s grace to purge the idolatry in our hearts, regardless of where we live, because we can make idols out of just about anything.

When Jacob obeys God and proceeds according to God’s commandment, God finally intervenes and “the terror of God” (Gen. 35:5, NKJV) affects all the people around them, and they do not dare attack Jacob. Jacob is, then, ready to worship with “all the people who were with him” (Gen. 35:6, NKJV), suggesting that the family unity has been restored. Jacob gives this place the name El Bethel, a reminder of his dream of the ladder, a sign that the connection between heaven and earth, which had been broken for some time, has now been restored.

The emphasis is, this time, on the God of Bethel rather than on the place itself. This personal note resonates again when God reminds Jacob of his name “Israel” (Gen. 35:10), with the double promise that this blessing implies. Jacob’s blessing, first, means fruitfulness, the transmission of the Messianic seed and the generation of many nations (Gen. 35:11); and second, it points to the Promised Land (Gen. 35:12).

What are subtle ways that idolatry can find its way into our hearts, and what can we do about it?


Wednesday, June 1

Prevailing Idolatry

Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments, and let us arise, and go up to Beth-el, and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. And they gave unto Jacob all the strange gods which were in their hand, and all their ear-rings which were in their ears, and Jacob hid them under the oak which was by Shechem.” And the family of Jacob never found them again. . . .

Jacob was humbled, and required his family to humble themselves, and to lay off all their ornaments, for he was to make an atonement for their sins, by offering a sacrifice unto God, that he might be entreated for them, and not leave them to be destroyed by other nations. God accepted the efforts of Jacob to remove the wrong from his family, and appeared unto him, and blessed him, and renewed the promise made to him, because his fear was before him.—Spiritual Gifts, vol. 3, p. 137.
 

Paul urged his brethren to ask themselves what influence their words and deeds would have upon others and to do nothing, however innocent in itself, that would seem to sanction idolatry or offend the scruples of those who might be weak in the faith. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God.”

The apostle’s words of warning to the Corinthian church are applicable to all time and are especially adapted to our day. By idolatry he meant not only the worship of idols, but self-serving, love of ease, the gratification of appetite and passion. A mere profession of faith in Christ, a boastful knowledge of the truth, does not make a man a Christian. A religion that seeks only to gratify the eye, the ear, and the taste, or that sanctions self-indulgence, is not the religion of Christ.—The Acts of the Apostles, pp. 316, 317.
 

The cause of God is to hold the first place in our plans and affections. There is need of bearing a straight message concerning the indulgence of self while the cause of God is in need of means. Some are so cold and backslidden that they do not realize that they are setting their affections on earthly treasure, which is soon to be swept away forever. The love of the world is binding them about, like a thick garment; and unless they change their course, they will not know how precious it is to practice self-denial for Christ’s sake. All our idols, our love of the world, must be expelled from the heart.

There are ministers and faithful friends who see the danger that surrounds these self-bound souls, and who faithfully present to them the error of their course, but instead of taking admonitions in the spirit in which they are given, and profiting thereby, those reproved rise up against the ones who deal with them faithfully.—Counsels on Stewardship, pp. 220, 221.

THURSDAY June 2

The Death of Rachel

Read Genesis 35:15–29. What other woes did Jacob face within his dysfunctional family?

As soon as Jacob leaves Bethel, three interrelated incidents mark the last step of his journey toward the Promised Land: Jacob’s last son is born; Rachel dies; and Reuben, Jacob’s first son by Leah, sleeps with Jacob’s concubine. Though the text doesn’t say why the young man would do something so evil, it could have been that he wanted to somehow defile the birth of Jacob’s last son and to humiliate the memory of Rachel. We just don’t know.

The birth of Jacob’s last son is linked to Bethlehem (Gen. 35:19), which is within the confines of the Promised Land. This birth is, then, the first fulfillment of God’s promise for the future of Israel. The midwife, prophetically, addresses Rachel with the very words God used to reassure Abraham: “ ‘Do not fear’ ” (Gen. 35:17, NKJV, compare with Gen. 15:1).

Significantly, Jacob changes the name that the dying Rachel had given to her son, Ben-Oni, meaning “son of my sorrow” to signify her pain, into Benjamin, meaning “son of the right hand,” perhaps implying the direction of the south in order to express his hope in the Promised Land and all that God said He would do for His people after they had settled there.

Yet, during this time Reuben has sexual relations with Bilhah, his father’s concubine and Rachel’s maidservant (Gen. 35:25, Gen. 30:3). We just don’t know why he performed this scandalous act, other than as another example of human depravity.

Amazingly, Jacob does not respond to this horrible violation, even though he is told about it (Gen. 35:22). Perhaps at this point in his life, Jacob trusts that God will fulfill His word despite the sin and evil, at times, that goes on around him.

It is this precise lesson of faith that is implied in the list of Jacob’s 12 sons, who will be the ancestors of Israel (Gen. 35:22–26)—not the most savory and kindest of people, as we will see. Yet, despite all the problems, all the dysfunction, even outright evil, such as Reuben’s sin with Bilhah, God’s will was going to be fulfilled through this family, no matter how messed up this family really was.

Despite human error, God’s ultimate purposes will be fulfilled. Imagine what would happen if people cooperated, if they obeyed Him. How much more easily—that is, with less human suffering and stress and delay—could God’s will then be accomplished?


Thursday, June 2

The Death of Rachel

From Bethel it was only a two days’ journey to Hebron, but it brought to Jacob a heavy grief in the death of Rachel. Twice seven years’ service he had rendered for her sake, and his love had made the toil but light. How deep and abiding that love had been, was shown when long afterward, as Jacob in Egypt lay near his death, Joseph came to visit his father, and the aged patriarch, glancing back upon his own life, said, “As for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath.” Genesis 48:7. In the family history of his long and troubled life the loss of Rachel was alone recalled.—Patriarchs and Prophets, p. 206.
 

Humanity has in itself no light. Apart from Christ we are like an unkindled taper, like the moon when her face is turned away from the sun; we have not a single ray of brightness to shed into the darkness of the world. But when we turn toward the Sun of Righteousness, when we come in touch with Christ, the whole soul is aglow with the brightness of the divine presence.

Christ’s followers are to be more than a light in the midst of men. They are the light of the world. Jesus says to all who have named His name, You have given yourselves to Me, and I have given you to the world as My representatives. As the Father had sent Him into the world, so, He declares, “have I also sent them into the world.” John 17:18. As Christ is the channel for the revelation of the Father, so we are to be the channel for the revelation of Christ. While our Saviour is the great source of illumination, forget not, O Christian, that He is revealed through humanity. God’s blessings are bestowed through human instrumentality. Christ Himself came to the world as the Son of man. Humanity, united to the divine nature, must touch humanity. The church of Christ, every individual disciple of the Master, is heaven’s appointed channel for the revelation of God to men. Angels of glory wait to communicate through you heaven’s light and power to souls that are ready to perish.—Thoughts From the Mount of Blessing, p. 40.
 

There is absolutely no safeguard against evil but truth. No man can stand firm for right in whose heart the truth does not abide. There is only one power that can make and keep us steadfast—the power of God, imparted to us through the grace of Christ.

Connected with Christ, human nature becomes true and pure. Christ supplies the efficiency, and man becomes a power for good. . . . Truthfulness and integrity are attributes of God, and he who possesses these qualities possesses a power that is invincible.—In Heavenly Places, p. 179.

FRIDAY June 3

Further Thought: Read Ellen G. White, “The Night of Wrestling,” pp. 195–203, in Patriarchs and Prophets.

“Jacob’s experience during that night of wrestling and anguish represents the trial through which the people of God must pass just before Christ’s second coming. . . . Such will be the experience of God’s people in their final struggle with the powers of evil. God will test their faith, their perseverance, their confidence in His power to deliver them. Satan will endeavor to terrify them with the thought that their cases are hopeless; that their sins have been too great to receive pardon. They will have a deep sense of their shortcomings, and as they review their lives their hopes will sink. But remembering the greatness of God’s mercy, and their own sincere repentance, they will plead His promises made through Christ to helpless, repenting sinners. Their faith will not fail because their prayers are not immediately answered. They will lay hold of the strength of God, as Jacob laid hold of the Angel, and the language of their souls will be, ‘I will not let Thee go, except Thou bless me.’ . . .

“Yet Jacob’s history is an assurance that God will not cast off those who have been betrayed into sin, but who have returned unto Him with true repentance. It was by self-surrender and confiding faith that Jacob gained what he had failed to gain by conflict in his own strength. God thus taught His servant that divine power and grace alone could give him the blessing he craved. Thus it will be with those who live in the last days. As dangers surround them, and despair seizes upon the soul, they must depend solely upon the merits of the atonement. We can do nothing of ourselves.”—Ellen G. White, Patriarchs and Prophets, pp. 201–203.

Discussion Questions:

  1. 1. Why is Jacob’s weakness the occasion for God’s grace? How does Jacob’s experience relate to Paul’s statement, “When I am weak, then I am strong” (2 Cor. 12:10, NKJV)?

  2. 2. Why do you think the Bible reveals so many sordid details about the lives of many of its characters? What point could be made from doing this? What message can we take from it?

  3. 3. Dwell more on the question of idolatry. What are the idols of our culture, our civilization? How can we make sure we aren’t worshiping anyone or anything other than the Lord?


Friday, June 3

For Further Reading

Sons and Daughters of God, “Changes Us From Sinners to Saints,” p. 112;

Reflecting Christ, “Power to Prevail With God and Men,” p. 120.