LESSON 9 *May 21–27

Jacob the Supplanter

Jacob the Supplanter

Sabbath Afternoon

Read for This Week’s Study: Gen. 25:21–34, Gen. 28:10–22, Gen. 11:1–9, Gen. 29:1–30, Gen. 30:25–32.

Memory Text: “And Esau said, ‘Is he not rightly named Jacob? For he has supplanted me these two times. He took away my birthright, and now look, he has taken away my blessing!’ And he said, ‘Have you not reserved a blessing for me?’ ” (Genesis 27:36, NKJV).

We now pick up on the continued family history of Isaac, the miracle child and early ancestor of the promised Seed. The story doesn’t start out particularly well, however. The flawed character of his son Jacob will be manifested in the rivalry between the two brothers over the birthright (Gen. 25:27–34) and consequently over the right to obtain the blessing of Isaac (Genesis 27).

Because Jacob deceives his father and steals the blessing from his older brother, he will have to flee for his life. In exile, God confronts him at Bethel (Gen. 28:10–22). From then on Jacob, the deceiver, will experience some deception himself. Instead of Rachel, whom Jacob loves (Genesis 29), Leah, the older daughter, will be given to Jacob, and he will have to work 14 years to earn his wives.

Yet, Jacob also will experience God’s blessing, for in exile he will have 11 of his sons, and God will increase his wealth.

Thus, whatever else we can see in this story, we can see how God will fulfill His covenant promises, one way or another, regardless of how often His people fail.

* Study this week’s lesson to prepare for Sabbath, May 28.


Sabbath Afternoon, May 21

Lesson 9 - Jacob the Supplanter

Isaac made known to his sons [the] privileges and conditions [of the birthright], and plainly stated that Esau, as the eldest, was the one entitled to the birthright. But Esau had no love for devotion, no inclination to a religious life. The requirements that accompanied the spiritual birthright were an unwelcome and even hateful restraint to him. The law of God, which was the condition of the divine covenant with Abraham, was regarded by Esau as a yoke of bondage. . . . Rebekah . . . was convinced that the heritage of divine promise was intended for Jacob. She repeated to Isaac the angel’s words; but the father’s affections were centered upon the elder son, and he was unshaken in his purpose.

Jacob had learned from his mother of the divine intimation that the birthright should fall to him, and he was filled with an unspeakable desire for the privileges which it would confer. It was not the possession of his father’s wealth that he craved; the spiritual birthright was the object of his longing. To commune with God as did righteous Abraham, to offer the sacrifice of atonement for his family, to be the progenitor of the chosen people and of the promised Messiah, and to inherit the immortal possessions embraced in the blessings of the covenant— here were the privileges and honors that kindled his most ardent desires. His mind was ever reaching forward to the future, and seeking to grasp its unseen blessings.—Patriarchs and Prophets, p. 178.
 

It was through faith and prayer that Jacob, from being a man of feebleness and sin, became a prince with God. It is thus that you may become men and women of high and holy purpose, of noble life, men and women who will not for any consideration be swayed from truth, right, and justice. All are pressed with urgent cares, burdens, and duties, but the more difficult your position and the heavier your burdens, the more you need Jesus.—The Ministry of Healing, p. 511.
 

Faith is an essential element of prevailing prayer. “He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.” “If we ask anything according to His will, He heareth us: and if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him.” Hebrews 11:6; 1 John 5:14, 15. With the persevering faith of Jacob, with the unyielding persistence of Elijah, we may present our petitions to the Father, claiming all that He has promised. The honor of His throne is staked for the fulfillment of His word.—Prophets and Kings, pp. 157, 158.

SUNDAY May 22

Jacob and Esau

Read 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?

* Your notes will not be saved!

Already, from their mother’s womb we understand that Jacob and Esau are different and will struggle against each other. While Esau is described as a tough hunter running in the field, Jacob is seen as a “mild” person sitting in the tent and meditating. The Hebrew word tam, translated “mild” (NKJV), is the same verb applied to Job and to Noah, translated “blameless” for Job (Job 1:8, NKJV) and “perfect” for Noah (Gen. 6:9, NKJV).

This difference of character becomes more manifest later in their lives (Gen. 27:1–28:5). Esau comes home tired and hungry, and finds Jacob cooking lentils. For Esau, the immediate visible and physical enjoyment of food “ ‘this day’ ” (Gen. 25:31) is more important than the future blessing associated with his birthright (compare with Heb. 12:16, 17).

“The promises made to Abraham and confirmed to his son were held by Isaac and Rebekah as the great object of their desires and hopes. With these promises Esau and Jacob were familiar. They were taught to regard the birthright as a matter of great importance, for it included not only an inheritance of worldly wealth but spiritual pre-eminence. He who received it was to be the priest of his family, and in the line of his posterity the Redeemer of the world would come.”—Ellen G. White, Patriarchs and Prophets, p. 177.

For Jacob, in contrast to his brother, the future spiritual significance of blessing is what matters. Yet, later, under the instigation of his mother (see Genesis 27), Jacob openly and purposely deceives his father, even using the name of “ ‘the LORD your God’ ” (Gen. 27:20, NKJV) in perpetrating that deception. He commits this terrible deception, even though it was for something that he knew was good.

The results were tragic, adding whole new layers of dysfunction to an already dysfunctional family.

Jacob wanted something good, something of value, and that was admirable (especially compared to his brother’s attitude). Yet, he used deception and lies to get it. How can we avoid falling into a similar trap of doing bad so that “good” may come?


Sunday, May 22

Jacob and Esau

Jacob and Esau, the twin sons of Isaac, present a striking contrast, both in character and in life. This unlikeness was foretold by the angel of God before their birth. When in answer to Rebekah’s troubled prayer he declared that two sons would be given her, he opened to her their future history, that each would become the head of a mighty nation, but that one would be greater than the other, and that the younger would have the preeminence.

Esau grew up loving self-gratification and centering all his interest in the present. Impatient of restraint, he delighted in the wild freedom of the chase, and early chose the life of a hunter. Yet he was the father’s favorite. The quiet, peace-loving shepherd was attracted by the daring and vigor of this elder son, who fearlessly ranged over mountain and desert, returning home with game for his father and with exciting accounts of his adventurous life. Jacob, thoughtful, diligent, and care-taking, ever thinking more of the future than the present, was content to dwell at home, occupied in the care of the flocks and the tillage of the soil. His patient perseverance, thrift, and foresight were valued by the mother. His affections were deep and strong, and his gentle, unremitting attentions added far more to her happiness than did the boisterous and occasional kindnesses of Esau. To Rebekah, Jacob was the dearer son. . . .

[While he] esteemed eternal above temporal blessings, Jacob had not an experimental knowledge of the God whom he revered. His heart had not been renewed by divine grace. He believed that the promise concerning himself could not be fulfilled so long as Esau retained the rights of the first-born, and he constantly studied to devise some way whereby he might secure the blessing which his brother held so lightly, but which was so precious to himself.

When Esau, coming home one day faint and weary from the chase, asked for the food that Jacob was preparing, the latter, with whom one thought was ever uppermost, seized upon his advantage, and offered to satisfy his brother’s hunger at the price of the birthright. “Behold, I am at the point to die,” cried the reckless, selfindulgent hunter, “and what profit shall this birthright do to me?” And for a dish of red pottage he parted with his birthright, and confirmed the transaction by an oath. . . .

“Thus Esau despised his birthright.” In disposing of it he felt a sense of relief. Now his way was unobstructed; he could do as he liked. For this wild pleasure, miscalled freedom, how many are still selling their birthright to an inheritance pure and undefiled, eternal in the heavens!—Patriarchs and Prophets, pp. 177–179.
 

It is the motive that gives character to our acts, stamping them with ignominy or with high moral worth. Not the great things which every eye sees and every tongue praises does God account most precious. The little duties cheerfully done, the little gifts which make no show, and which to human eyes may appear worthless, often stand highest in His sight. A heart of faith and love is dearer to God than the most costly gift.—The Desire of Ages, p. 615.

MONDAY May 23

Jacob’s Ladder

As soon as Esau learns that Jacob has received his father’s blessing, he understands that he has been deceived and supplanted by his brother (Gen. 27:36), and he wants to kill him (Gen. 27:42). Rebekah is worried and wants to prevent this crime that would be fatal for both sons (Gen. 27:45). So, with the support of Isaac (Gen. 28:5), she urges Jacob to flee to her family (Gen. 27:43). On his way to exile, Jacob encounters God in a dream at a place that he will call Bethel, “the house of God,” and there will make a vow.

Compare Genesis 28:10–22 with Genesis 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?

In this dream, Jacob sees an extraordinary ladder that is connected with God. The same Hebrew verb, natsav, is used to refer to the ladder that is “set up” (Gen. 28:12, NKJV) and the LORD who “stood” (Gen. 28:13, NKJV), as if the ladder and the LORD are the same thing.

The ladder is linked to the attempt at Babel to reach heaven. Like the Tower of Babel, the ladder is to reach the “door of heaven.” But while the Tower of Babel represents the human effort to go up and reach God, the ladder of Bethel emphasizes that access to God can be achieved only through God’s coming to us, and not through human effort.

As for the “stone” on which Jacob has put his head and had his dream, it becomes the symbol of beth-El, “the house of God” (Gen. 28:17; compare with Gen. 28:22), which points to the temple, the sanctuary, the center of God’s saving activity for humanity.

Yet, Jacob does not limit to the spiritual and the mystical his expression of worship and sense of awe concerning what had happened to him. That is, he wanted to respond in concrete, outward terms. Thus, Jacob decides to “give a tenth” to God, not in order to obtain God’s blessing but as a grateful response to God’s gift, which already has been given to him. Here again we see the idea of tithe long before the rise of the nation of Israel.

Read again Genesis 28:22. The “tithe” is taken from “all that You give me” (Gen. 28:22, NKJV). What important point should we take from what Jacob says here about tithe and what it is?


Monday, May 23

Jacob’s Ladder

Threatened with death by the wrath of Esau, Jacob went out from his father’s home a fugitive; but he carried with him the father’s blessing; Isaac had renewed to him the covenant promise, and had bidden him, as its inheritor, to seek a wife of his mother’s family in Mesopotamia. Yet it was with a deeply troubled heart that Jacob set out on his lonely journey. With only his staff in his hand he must travel hundreds of miles through a country inhabited by wild, roving tribes. In his remorse and timidity he sought to avoid men, lest he should be traced by his angry brother. He feared that he had lost forever the blessing that God had purposed to give him. . . .

But God did not forsake Jacob. His mercy was still extended to His erring, distrustful servant. The Lord compassionately revealed just what Jacob needed—a Saviour. He had sinned, but his heart was filled with gratitude as he saw revealed a way by which he could be restored to the favor of God.

Wearied with his journey, the wanderer lay down upon the ground, with a stone for his pillow. As he slept he beheld a ladder, bright and shining, whose base rested upon the earth, while the top reached to heaven. Upon this ladder angels were ascending and descending; above it was the Lord of glory, and from the heavens His voice was heard: “I am the Lord God of Abraham thy father, and the God of Isaac.” The land whereon he lay as an exile and fugitive was promised to him and to his posterity, with the assurance, “In thee and in thy seed shall all the families of the earth be blessed.” This promise had been given to Abraham and to Isaac, and now it was renewed to Jacob. Then in special regard to his present loneliness and distress, the words of comfort and encouragement were spoken: “Behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.”—Patriarchs and Prophets, pp. 183, 184.

Our time, our talents, our property, should be sacredly devoted to Him who has given us these blessings in trust. Whenever a special deliverance is wrought in our behalf, or new and unexpected favors are granted us, we should acknowledge God’s goodness, not only by expressing our gratitude in words, but, like Jacob, by gifts and offerings to His cause. As we are continually receiving the blessings of God, so we are to be continually giving.

“Of all that Thou shalt give me,” said Jacob, “I will surely give the tenth unto Thee.” Shall we who enjoy the full light and privileges of the gospel be content to give less to God than was given by those who lived in the former, less favored dispensation? Nay, as the blessings we enjoy are greater, are not our obligations correspondingly increased? But how small the estimate; how vain the endeavor to measure with mathematical rules, time, money, and love, against a love so immeasurable and a gift of such inconceivable worth.—Patriarchs and Prophets, pp. 187, 188.

TUESDAY May 24

The Deceiver Deceived

Read Genesis 29:1–30. How and why does God allow for Laban’s deception? What lessons did Jacob learn?

The first thing that Jacob sees when he arrives at the place of destination is a stone, perhaps a hint referring back to the stone of Bethel, which signified God’s presence (Gen. 28:18, 19). It is this stone that will, after all, give Jacob the opportunity to interact with Rachel. When Jacob hears from the standing shepherds that Rachel is coming with her sheep to water her flock, he urges the shepherds to roll away the stone. They refuse, which gives Jacob the opportunity to do it alone, and to introduce himself to Rachel (Gen. 29:11).

Rachel responds by running to her family. This first contact between Jacob and Rachel was productive: “Jacob loved Rachel” (Gen. 29:18), so much that the seven years he worked for Laban in exchange for Rachel were like “a few days” (Gen. 29:20).

However, after these seven years, Jacob is deceived. On the night of the wedding, it is Leah, the elder sister, and not Rachel, whom Jacob discovers in his bed. Taking advantage of the confusion of the feast and of Jacob’s intense emotion and vulnerability, Laban had managed this trick. Interestingly, Jacob uses the same root word for “deceive” (Gen. 29:25, NKJV) that Isaac had used to characterize Jacob’s behavior toward his father and his brother (Gen. 27:35).

Note that the same thinking also is implied in the lex talionis (law of retaliation), “eye for eye, tooth for tooth” (Exod. 21:24; compare with Gen. 9:6), which forces the culprit to identify with his or her victim in that the culprit faces what the victim did. In a similar way, then, what Jacob had done to someone else had now been done to him.

Jacob understands now what it means to be the victim of deception. Ironically, God teaches Jacob about his own deception through Laban’s deception. Although Jacob as “deceiver” (Gen. 27:12) knows well what deception means, he is surprised when he is the victim of deception. Thus, he asks the question, “ ‘Why . . . have you deceived me?’ ” (Gen. 29:25, NKJV), which shows that he knows deception is wrong.

Though Jacob was the deceiver, he himself was the deceived. How can we learn to trust God when we don’t see “justice” being done, when we see people who do evil get away with it, or when we see the innocent suffer?


Tuesday, May 24

The Deceiver Deceived

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. . . . 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.

For twenty years Jacob remained in Mesopotamia, laboring in the service of Laban, who, disregarding the ties of kinship, was bent upon securing to himself all the benefits of their connection. Fourteen years of toil he demanded for his two daughters; and during the remaining period, Jacob’s wages were ten times changed. Yet Jacob’s service was diligent and faithful.—Patriarchs and Prophets, pp. 189, 190.
 

Deceit, falsehood, and unfaithfulness may be glossed over and hidden from the eyes of man, but not from the eyes of God. The angels of God, who watch the development of character and weigh moral worth, record in the books of heaven these minor transactions which reveal character. If a workman in the daily vocations of life is unfaithful and slights his work, the world will not judge incorrectly if they estimate his standard in religion according to his standard in business.

“He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.” It is not the magnitude of the matter that makes it fair or unfair. As a man deals with his fellow men, so will he deal with God. He that is unfaithful in the mammon of unrighteousness, will never be entrusted with the true riches. The children of God should not fail to remember that in all their business transactions they are being proved, weighed in the balances of the sanctuary.—Testimonies for the Church, vol. 4, pp. 310, 311.
 

Jesus took upon Himself man’s nature, that He might leave a pattern for humanity, complete, perfect. He proposes to make us like Himself, true in every purpose, feeling, and thought—true in heart, soul, and life. This is Christianity. Our fallen nature must be purified, ennobled, consecrated by obedience to the truth. Christian faith will never harmonize with worldly principles; Christian integrity is opposed to all deception and pretense. The man who cherishes the most of Christ’s love in the soul, who reflects the Saviour’s image most perfectly, is in the sight of God the truest, most noble, most honorable man upon the earth.—Testimonies for the Church, vol. 5, p. 235.

WEDNESDAY May 25

The Blessing of the Family

For Jacob, the last seven years of exile are a burden, and yet, these also are the most fruitful years. In them, Jacob will father 11 of the 12 children who will become the ancestors of God’s people.

This section constitutes the center of Jacob’s story (Gen. 25:19–35:26), and it begins and ends with the key phrase God “opened her womb,” referring to Leah (Gen. 29:31) and to Rachel (Gen. 30:22). Each time, this statement is followed by births; the evidence is that these births are the result of God’s miraculous action.

Read Genesis 29:31–30:22. How are we, today, to understand the meaning of what takes place here?

God opened Leah’s womb, and she had a son Reuben, whose name contains the verb ra’ah, which means to “see.” Because God “saw” that she was unloved by Jacob (Gen. 29:31), this child was compensation for her in her pain and suffering.

In addition, she gives the name of Simeon, which contains the verb shama‘, “heard,” to her second son, because God had “heard” (shama‘) the depth and the humiliation of her pain and, thus, had pity on her just as He had heard Hagar’s affliction (Gen. 29:33).

Leah’s son “Simeon” also will resonate with the name of Hagar’s son “Ishmael,” which means “God will hear” (see Gen. 16:11). When Leah gives birth to her last son, she calls him Judah, which means “praise.” Leah does not refer to her pain or even her blessing anymore. She just focuses on God and praises Him for His grace.

Strangely, it is only when Leah cannot give birth again that God “remembers” Rachel and opens Rachel’s womb (Gen. 30:22). Rachel, the loved wife, had to wait seven years after her marriage, and 14 years after her betrothal with Jacob, to have her first son (Gen. 29:18, 27; compare with Gen. 30:25). She gave him the name of “Joseph” to signify that God had “ ‘taken away [’asaf ] my reproach’ ” and “ ‘shall add [yasaf] to me another son’ ” (Gen. 30:23, 24, NKJV). However wrong some of these situations were, God was still able to use them, even if He didn’t condone them, in order to create a nation from the seed of Abraham.

In what ways does this story reveal that God’s purposes will be fulfilled in heaven and on earth, despite human foibles and errors?


Wednesday, May 25

The Blessing of the Family

When Jacob realized the deception that had been practiced upon him, and that Leah had acted her part in deceiving him, he could not love Leah. Laban wished to retain the faithful services of Jacob a greater length of time, therefore deceived him by giving him Leah, instead of Rachel. Jacob reproved Laban for thus trifling with his affections, in giving him Leah, whom he had not loved. Laban entreated Jacob not to put away Leah, for this was considered a great disgrace, not only to the wife, but to the whole family. Jacob was placed in a most trying position, but he decided to still retain Leah, and also marry her sister. Leah was loved in a much less degree than Rachel.—Spiritual Gifts, vol. 3, pp. 117, 118.
 

Inspiration faithfully records the faults of good men, those who were distinguished by the favor of God; indeed, their faults are more fully presented than their virtues. This has been a subject of wonder to many, and has given the infidel occasion to scoff at the Bible. But it is one of the strongest evidences of the truth of Scripture, that facts are not glossed over, nor the sins of its chief characters suppressed. The minds of men are so subject to prejudice that it is not possible for human histories to be absolutely impartial. Had the Bible been written by uninspired persons, it would no doubt have presented the character of its honored men in a more flattering light. But as it is, we have a correct record of their experiences.

Men whom God favored, and to whom He entrusted great responsibilities, were sometimes overcome by temptation and committed sin, even as we at the present day strive, waver, and frequently fall into error. Their lives, with all their faults and follies, are open before us, both for our encouragement and warning. If they had been represented as without fault, we, with our sinful nature, might despair at our own mistakes and failures. But seeing where others struggled through discouragements like our own, where they fell under temptations as we have done, and yet took heart again and conquered through the grace of God, we are encouraged in our striving after righteousness. As they, though sometimes beaten back, recovered their ground, and were blessed of God, so we too may be overcomers in the strength of Jesus. On the other hand, the record of their lives may serve as a warning to us. It shows that God will by no means clear the guilty. He sees sin in His most favored ones, and He deals with it in them even more strictly than in those who have less light and responsibility.—Patriarchs and Prophets, p. 238.
 

We are wholly dependent on God, and our faith is strengthened by still believing, though we cannot see God’s purpose in His dealing with us, or the consequence of this dealing. Faith points forward and upward to things to come, laying hold of the only power that can make us complete in Him. “Let him take hold of My strength, that he may make peace with Me,” God declares, “and he shall make peace with Me.”—Temperance, pp. 195, 196.

THURSDAY May 26

Jacob Leaves

In this story, Jacob—who deceived his father and his brother to acquire the family birthright, and who stole the blessing that Isaac designed to give to his elder son—nevertheless remained passive toward Laban and served him faithfully. Jacob knows well that he has been deceived by his father-in-law, and yet, he let it go. It is difficult to understand Jacob’s passivity considering his temperament. Jacob could have revolted, or at least resisted Laban or bargained with him. But he didn’t. He just did what Laban asked, no matter how unfair it all was.

Nevertheless, at the birth of Rachel’s first son, Joseph, Jacob finally reached the fourteenth year of his “service” to Laban (Gen. 30:26), and now considers leaving Laban in order to return to the Promised Land. But Jacob is concerned about providing for his “ ‘own house’ ” (Gen. 30:30).

Read Genesis 30:25–32. What is happening here, and what kind of reasoning does Jacob use? What is Laban’s response?

It had been a very long detour for Jacob, who had long been gone from home. It probably had not been his original intention to stay away from his country for so long, but events kept him away for years. It’s now time to return home, and what a family he will return with too!

Meanwhile, Jacob’s unnatural compliance suggests that Jacob has perhaps changed; he has understood the lesson of faith. That is, Jacob waits for God’s signal to go. It is only when God speaks to him that Jacob decides to move.

God reveals Himself to Jacob as “ ‘the God of Bethel’ ” and commands Jacob to leave Laban’s house and return to “ ‘your family’ ” (Gen. 31:13, NKJV) with the same words that God used to call Abram to leave “ ‘from your family’ ” (Gen. 12:1, NKJV).

What helped him see that it was time to go, too, was the attitude of Laban’s sons and Laban himself (see Gen. 31:1, 2). “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.”—Ellen G. White, Patriarchs and Prophets, p. 193.

Hence, he took his family and possessions and left, thus beginning another phase in the great saga of God’s covenant people.


Thursday, May 26

Jacob Leaves

As time passed on, Laban became envious of the greater prosperity of Jacob, who “increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses.” Laban’s sons shared their father’s jealousy, and their malicious speeches came to Jacob’s ears: He “hath taken away all that was our father’s, and of that which was our father’s hath he gotten all this glory. And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.”

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.—Patriarchs and Prophets, pp. 192, 193.
 

Jacob was distressed. He knew not which way to turn. He carried his case to God and interceded for direction from Him. The Lord mercifully answered his distressed prayer. “And the Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.

“And Jacob sent and called Rachel and Leah to the field unto his flock, and said unto them, I see your father’s countenance, that it is not toward me as before; but the God of my father hath been with me. And ye know that with all my power I have served your father. And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.” Jacob related to them the dream given him of God, to leave Laban and go unto his kindred. Rachel and Leah expressed their dissatisfaction of their father’s proceedings. As Jacob rehearsed his wrongs to them and proposed to leave Laban, Rachel and Leah said to Jacob, “Is there yet any portion or inheritance for us in our father’s house? Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. For all the riches which God hath taken from our father, that is ours, and our children’s; now then, whatsoever God hath said unto thee, do.”—The Story of Redemption, pp. 90, 91.
 

Since the sin of our first parents there has been no direct communication between God and man. The Father has given the world into the hands of Christ, that through His mediatorial work He may redeem man and vindicate the authority and holiness of the law of God. All the communion between heaven and the fallen race has been through Christ. It was the Son of God that gave to our first parents the promise of redemption. It was He who revealed Himself to the patriarchs. Adam, Noah, Abraham, Isaac, Jacob, and Moses understood the gospel. They looked for salvation through man’s Substitute and Surety. These holy men of old held communion with the Saviour who was to come to our world in human flesh; and some of them talked with Christ and heavenly angels face to face.—Patriarchs and Prophets, p. 366.

FRIDAY May 27

Further Thought: God chose Jacob, not because he deserved it, but because of His grace. And yet, Jacob worked hard to try to deserve grace, which itself is a contradiction. If he deserved it, then it wouldn’t be grace; it would be works (see Rom. 4:1–5), which is contrary to the gospel. Only later did Jacob start to understand the significance of God’s grace and what it meant to trust God, to live by faith, and to be completely dependent on the Lord. Jacob’s experience contains an important lesson for the ambitious person: do not strive to promote yourself at the expense of others.

“Jacob thought to gain a right to the birthright through deception, but he found himself disappointed. He thought he had lost everything, his connection with God, his home, and all, and there he was a disappointed fugitive. But what did God do? He looked upon him in his hopeless condition, He saw his disappointment, and He saw there was material there that would render back glory to God. No sooner does He see his condition than He presents the mystic ladder, which represents Jesus Christ. Here is man, who had lost all connection with God, and the God of heaven looks upon him and consents that Christ shall bridge the gulf which sin has made. We might have looked and said, I long for heaven but how can I reach it? I see no way. That is what Jacob thought, and so God shows him the vision of the ladder, and that ladder connects earth with heaven, with Jesus Christ. A man can climb it, for the base rests upon the earth and the top-most round reaches into heaven.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 1, p. 1095.

Discussion Questions:

  1. 1. Look at the characters of these people (Isaac, Rebekah, Jacob, Esau, Laban, Rachel, Leah) in some of these accounts of sacred history. Look at all the lies and deception involved. What does this teach us about human nature in general and God’s grace?

  2. 2. As you read the story of Jacob, what evidence can you find that over time his character was maturing and growing?


Friday, May 27

For Further Reading

My Life Today, “With Truthfulness,” p. 331;

The Story of Redemption, “Jacob’s Years of Exile,” pp. 89, 90.