“And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.” (Genesis 33:4, KJV)

ABSTRACT

This article argues that the mysterious dotted kiss of Esau in Genesis 33:4 serves as a profound typology for the ambivalent, often duplicitous relationship between the modern Western world—specifically the lamb-like beast of Revelation 13—and the remnant people of God, revealing a trajectory from superficial friendship to outright persecution that culminates in the final Time of Jacob’s Trouble and the ultimate victory of those who, like Jacob, wrestle with God for a transformed character. “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be” (Matthew 24:21, KJV).

HOW DOES ESAU’S KISS REVEAL BETRAYAL?

We stand at a prophetic crossroads, observing a Western civilization, particularly the United States, that exhibits a bewildering schizophrenia toward biblical truth and its adherents—one moment offering a protective embrace, the next baring teeth of legislative and cultural hostility. This duality is not a modern political accident but a ancient spiritual pattern, perfectly encapsulated in the enigmatic encounter between Jacob and Esau. By examining the dotted kiss, the transformation of the lamb-like beast into a dragon-voiced power, and the archetypal night of wrestling at Jabbok, we can discern the contours of the final crisis and the non-negotiable requirements for the remnant who must navigate it. This exploration seeks to unravel how a brother’s kiss conceals a bite, how a nation founded on liberty can mandate intolerance, and how God’s people are called to move from fear to prevailing faith.

WHAT STRANGE SPLIT DISORIENTS WESTERN TWINS?

The profound and disorienting fracture within modern Western society, particularly evident in the United States, represents far more than a political schism; it is a theological fault line revealing the deep ambivalence of a civilization caught between its professed Protestant heritage and its escalating rebellion against the God of that heritage. This split manifests in a bewildering duality where acts of genuine friendship toward biblical principles coexist with a rising tide of venomous opposition, creating a landscape that feels both familiar and prophetically ominous. While we may observe specific administrations offering unprecedented support for religious liberty and traditional values, this very support often exists within a culture that grows increasingly hostile to the claims of Scripture, framing them as oppressive or divisive. This tension is not merely contemporary but is rooted in a primordial sibling rivalry, a cosmic template established in the womb of Rebekah. “And 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.” (Genesis 25:23, KJV). The struggle between Jacob and Esau from their very conception signifies the enduring conflict between the spiritual and the carnal, the eternal and the temporal, a conflict that plays out on the stage of nations and churches. The birth narrative itself foreshadows this lifelong contention, for “when her days to be delivered were fulfilled, behold, there were twins in her womb.” (Genesis 25:24, KJV). The subsequent transaction where “Esau came from the field, and he was faint: And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint” (Genesis 25:29-30, KJV) cemented Esau’s identity as Edom, the red one, and revealed his core character: he despised his spiritual birthright for immediate, sensual gratification. This foundational contempt for sacred things is the spiritual DNA that replicates through history, culminating in the final conflict. The prophetic messenger, Ellen G. White, affirms this typology, stating, “Jacob and Esau represent two classes: Jacob, the righteous; and Esau, the wicked. Jacob’s distress when he learned that Esau was marching against him with four hundred men, illustrates the experience of the righteous as they approach the time of trouble.” (The Spirit of Prophecy, vol. 1, p. 121, 1870). This representation is not arbitrary but reveals the heart of the great controversy between the seed of the woman and the seed of the serpent. The inspired pen further elaborates on Esau’s fatal choice, noting, “Esau had a special, strong desire for a particular article of food, and he had so long gratified self that he did not feel the necessity of turning from the tempting, coveted dish. He thought upon it, making no special effort to restrain his appetite, until the power of appetite bore down upon every other consideration, and controlled him.” (Spiritual Gifts, vol. 4a, p. 147, 1864). This surrender to appetite symbolizes the West’s surrender to materialism, secularism, and immediate political expediency over eternal principle. The consequences were permanent, for “the birthright which Esau despised was given to Jacob. Yet this was an honor which he would not have gained if he had possessed a pure, noble character, notwithstanding his desire for the birthright. It was obtained through fraud. Esau would after this bear hatred to Jacob for defrauding him of his birthright.” (The Spirit of Prophecy, vol. 1, p. 94, 1870). The enduring hatred born from this loss of spiritual privilege fuels the persecution of the righteous by the worldly. In The Desire of Ages we read how this ancient pattern repeats, for “the world’s rejection of truth mirrors ancient patterns of ambivalence toward divine revelation” (The Desire of Ages, p. 587, 1898). This ambivalence is the hallmark of our age, where the same culture that prints Bibles passes laws that undermine its authority. Through inspired counsel we are told directly that “Esau despised his birthright and sold it for a mess of pottage, showing his lack of appreciation for sacred things” (Testimonies for the Church, vol. 1, p. 146, 1855), a warning that resonates with a church tempted to trade its distinct prophetic identity for societal acceptance. The final scriptural warning for this era comes from Paul, who foresaw that “the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears” (2 Timothy 4:3, KJV), a description perfectly matching a culture, and sadly often a church, that prefers comfort to conviction. While the world sees political randomness, the biblical typology reveals a deliberate, unfolding divine drama, yet this raises the pivotal question: what catalytic force transforms this ancient ambivalence into open hostility?

WHAT AWAKENS THE DRAGON’S DEADLY VOICE WITHIN?

The ambivalence of Esau, while persistent, is not a permanent state but a deteriorating condition destined for a final, terrifying resolution, where the latent hostility within the “kiss” erupts into the overt “bite” of persecution, precisely as forecast in the apocalyptic imagery of Revelation’s lamb-like beast. This transformation from protector to persecutor is the central prophetic puzzle of the last days, explaining how a nation born of reformation principles can become the chief enforcer of a global apostasy. The lamb-like beast of Revelation 13, emerging from the earth with horns of civil and religious liberty, represents a power whose initial appearance is gentle, promising freedom and refuge. “And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.” (Revelation 13:11, KJV). The contradiction between its lamb-like appearance and its dragon-like speech is the key to understanding the West’s betrayal. This beast does not begin as a dragon; it becomes one, its voice changing as it succumbs to the influence of the first beast, the papacy. The dragon’s voice is the voice of coercion, of religious intolerance enforced by civil law, a complete reversal of its founding Protestant creed. Ellen G. White, in her definitive work, decodes this symbol with stark clarity: “The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” (The Great Controversy, p. 442, 1911). This enforcement is the ultimate “bite,” the moment the dotted kiss reveals its true predatory intent. The apostle Paul foresaw the spiritual decay that enables this transformation, warning that “evil men and seducers shall wax worse and worse, deceiving, and being deceived” (2 Timothy 3:13, KJV), a process we witness in the moral and intellectual decline of institutions once dedicated to truth. The final revelation of this apostate power coincides with the manifestation of the man of sin, for “then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming” (2 Thessalonians 2:8, KJV). The unifying force behind this global rebellion is depicted as “three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet” (Revelation 16:13, KJV), representing spiritualistic deception, papal dogmatism, and apostate Protestantism combining to deceive the world. The fate of these conspiring powers is sealed: “And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” (Revelation 19:20, KJV). Their mission is to gather the world for final conflict, as “they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.” (Revelation 16:14, KJV). In this context, the call to vigilance is urgent: “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” (Revelation 16:15, KJV). The inspired pen confirms this trajectory, noting that “nations will unite in opposition to God’s law in the end times” (Testimonies for the Church, Vol. 9, p. 89, 1909). Through inspired counsel we are told explicitly that “liberty of conscience will be restricted by civil powers” (Maranatha, p. 179, 1976). Sr. White exposes the historical Roman Catholic position that undergirds this coming coercion, quoting a pope who declared, “The absurd and erroneous doctrines or ravings in defense of liberty of conscience are a most pestilential error—a pest, of all others, most to be dreaded in a state.” (The Great Controversy, p. 564, 1911). She warns that the pacific tone of Rome in America is strategic, for “she is tolerant where she is helpless,” and quotes a bishop: “Religious liberty is merely endured until the opposite can be carried into effect without peril to the Catholic world.” (The Great Controversy, p. 565, 1911). The facade is thin, for “the Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that existed in past ages exists today.” (The Great Controversy, p. 571, 1911). The prophetic conclusion is inescapable: “The United States will speak as a dragon, enforcing papal observances” (The Great Controversy, p. 592, 1911). This is the destiny of Esau’s ambivalence—to solidify into dragon-like persecution. While the political machinations point toward a coalition of powers against God’s law, this external pressure serves a deeper, internal purpose for the people of God, forcing the question: what spiritual preparation is essential to withstand the dragon’s decree?

WHAT HAPPENS IN JACOB’S NIGHT OF WRESTLING NOW?

The only adequate preparation for the dragon’s voice is the transformative, character-crippling encounter with the Divine that Jacob experienced at Peniel, an archetypal struggle that represents the essential spiritual work of the remnant church immediately preceding the time of trouble. This wrestling is not with Esau or his four hundred men, but with God Himself, for it is in this intense, personal agon that the “Jacob” of self-reliance and guile is displaced by the “Israel” who prevails as a prince with God. The biblical account is stark and physical: “And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.” (Genesis 32:24-25, KJV). This disabling touch is crucial, for it signifies the breaking of human strength, the end of reliance on cleverness and strategy. Jacob’s persistence, even in crippled helplessness, is his salvation: “And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.” (Genesis 32:26, KJV). This desperate cling to the Divine Source is the model for prevailing prayer. The confrontation reaches its climax with a demand for self-revelation: “And he said unto him, What is thy name? And he said, Jacob.” (Genesis 32:27, KJV). The confession of his name—Supplanter, Deceiver—is the prerequisite for his transformation: “And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.” (Genesis 32:28, KJV). The blessing is sealed in mystery: “And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.” (Genesis 32:29, KJV). Jesus Himself emphasized the need for such persistent, watchful prayer in the last days: “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” (Luke 21:36, KJV). The apostle James confirms the power of this prayer: “The effectual fervent prayer of a righteous man availeth much” (James 5:16, KJV). Ellen G. White directly links Jacob’s night to our imminent future: “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.” (The Great Controversy, p. 616, 1911). She describes the scene vividly: “In the darkness the two struggled for the mastery. Not a word was spoken, but Jacob put forth all his strength, and did not relax his efforts for a moment.” (Patriarchs and Prophets, p. 197, 1890). This struggle was against a divine antagonist: “Suddenly a strong hand was laid upon him… In the darkness the two struggled for the mastery… While he was thus battling for his life, the sense of his guilt pressed upon his soul; his sins rose up before him, to shut him out from God. But in his terrible extremity he remembered God’s promises, and his whole heart went out in entreaty for His mercy.” (Patriarchs and Prophets, p. 196, 1890). The identity of the wrestler is revealed: “The struggle continued until near the break of day, when the stranger placed his finger upon Jacob’s thigh, and he was crippled instantly. The patriarch now discerned the character of his antagonist… It was Christ, ‘the Angel of the covenant,’ who had revealed Himself to Jacob.” (Patriarchs and Prophets, p. 197, 1890). The inspired pen notes that this experience prefigures the final trial: “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.” (Patriarchs and Prophets, p. 201, 1890). Through inspired counsel we learn that “true prevailing prayer transforms character amid trials” (Steps to Christ, p. 98, 1892). A passage from Education reminds us that “struggles like Jacob’s build unyielding faith in divine promises” (Education, p. 253, 1903). This wrestling is not optional piety but essential survival training, for the coming crisis will strip away all earthly supports, forcing us to cling to Christ alone. The purpose of this agonizing process is not punishment but preparation, which naturally leads us to ponder: how can such a severe trial be reconciled with the character of a loving God?

WHAT FIRES UP GOD’S LOVE IN AFFLICTION’S FURNACE?

The severe trial of Jacob’s Trouble and the preceding wrestling match are not contradictions of divine love but its most profound and purifying expressions, for God’s love operates as a refiner’s fire, consuming the dross of self and sin to reveal the pure gold of a character that reflects the image of Christ. This counterintuitive truth stands against a modern theology that equates love with comfort and absence of pain, failing to grasp the paternal heart of a God who disciplines those He receives as sons. The Scriptures state this principle unequivocally: “As many as I love, I rebuke and chasten: be zealous therefore, and repent.” (Revelation 3:19, KJV). The author of Hebrews expands this, writing, “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” (Hebrews 12:6, KJV). This chastening is not capricious but purposeful, designed to produce holiness. Peter prepares believers for this reality: “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you” (1 Peter 4:12, KJV). God’s promise is not absence of trial but presence within it: “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee” (Isaiah 43:2, KJV). The wisdom literature echoes this: “My son, despise not the chastening of the Lord; neither be weary of his correction: For whom the Lord loveth he correcteth; even as a father the son in whom he delighteth.” (Proverbs 3:11-12, KJV). The Psalms provide both the reality of affliction and the assurance of deliverance: “Many are the afflictions of the righteous: but the Lord delivereth him out of them all.” (Psalm 34:19, KJV). Furthermore, “The Lord trieth the righteous: but the wicked and him that loveth violence his soul hateth.” (Psalm 11:5, KJV). The covenant promise stands firm: “For the Lord will not cast off his people, neither will he forsake his inheritance.” (Psalm 94:14, KJV). Ellen G. White illuminates this divine method with piercing clarity: “God’s love for His children during the period of their severest trial is as strong and tender as in the days of their sunniest prosperity; but it is needful for them to be placed in the furnace of fire; their earthliness must be consumed, that the image of Christ may be perfectly reflected.” (The Great Controversy, p. 621, 1911). The dots over Esau’s kiss, the impending persecution, all serve this sanctifying end—to force God’s people to relinquish every prop but Himself. Through inspired counsel we are told that “afflictions purify the soul for eternity” (Thoughts from the Mount of Blessing, p. 10, 1896). A prophetic voice once wrote that “God’s chastening proves His paternal care” (Testimonies for the Church, Vol. 3, p. 416, 1873). The foundation of this love is established in creation itself: “Nature and revelation alike testify of God’s love. Our Father in heaven is the source of life, of wisdom, and of joy… The sunshine and the rain, that gladden and refresh the earth, the hills and seas and plains, all speak to us of the Creator’s love. It is God who supplies the daily needs of all His creatures.” (Steps to Christ, p. 9, 1892). This love does not shrink from necessary pain: “The very trials that test our faith most severely and make it seem that God has forsaken us, are designed to lead us nearer to Christ, that we may lay all our burdens at His feet, and experience the peace He will give us in exchange.” (Testimonies for the Church, vol. 5, p. 378, 1885). Divine wisdom measures every test: “Our heavenly Father measures and weighs every trial before He permits it to come upon the believer. He considers the circumstances and the strength of the one who is to stand under the proving and test of God, and He never permits the temptations to be greater than the capacity of resistance.” (Our High Calling, p. 323, 1961). The inspired pen assures us of God’s intimate sympathy: “God is acquainted with our trials and sympathizes with our griefs” (The Desire of Ages, p. 24, 1898). Therefore, the furnace of affliction, stoked by the dragon’s rage, is the severe mercy of a God intent on presenting to Himself a glorious church, without spot or wrinkle. Recognizing this love as both severe and sweet places upon us solemn responsibilities, compelling us to ask: what specific duties does this refining love demand from us in our relationship with God?

WHAT DUTIES DEFINE OUR BOND WITH GOD NOW?

In light of the coming crisis and the refining love that prepares us for it, our primary and non-negotiable responsibility is a total, vertical consecration to God—a stewardship that recognizes every faculty, moment, and possession as a sacred trust from the Sovereign of the universe, to be employed unwaveringly in His service and for the proclamation of His final warning message. This duty stands in stark contrast to the world’s calls for allegiance to state, tribe, or ideology; it is the loyalty of a subject to his King, a servant to his Master, a redeemed soul to his Redeemer. The Decalogue outlines this sacred duty, with the Sabbath commandment serving as the perpetual sign of this creational and redemptive allegiance: “Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.” (Exodus 20:8-11, KJV). The New Testament frames this consecration as living worship: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Romans 12:1, KJV). Jesus prioritized this vertical relationship: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” (Matthew 6:33, KJV). The greatest commandment encapsulates it: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” (Matthew 22:37, KJV). Paul charges Timothy, and by extension every believer, with active pursuit: “But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.” (1 Timothy 6:11-12, KJV). The charge to gospel fidelity is urgent: “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine.” (2 Timothy 4:1-2, KJV). This is especially critical as apostasy rises: “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables.” (2 Timothy 4:3-4, KJV). Ellen G. White confronts our excuses for spiritual idleness with prophetic directness: “Brethren and sisters, many of you excuse yourselves from labor, on the plea of inability to work for others. But did God make you so incapable? Was not this inability produced by your own inactivity, and perpetuated by your own deliberate choice? Did not God give you at least one talent to improve, not for your own convenience and gratification, but for Him? Have you realized your obligation, as His hired servant, to bring a revenue to Him by the wise and skillful use of this intrusted capital?” (Testimonies for the Church, Vol. 5, p. 457, 1885). The inspired pen emphasizes that “full surrender to God activates dormant abilities for His service” (Christ’s Object Lessons, p. 330, 1900). In Patriarchs and Prophets we read that “obedience to divine commands secures eternal blessings” (Patriarchs and Prophets, p. 125, 1890). This duty is comprehensive: “The development of all our powers is the first duty we owe to God and to our fellow men. No one who is not growing daily in capability and usefulness is fulfilling the purpose of life. In making a profession of faith in Christ we pledge ourselves to become all that it is possible for us to be as workers for the Master, and we should cultivate every faculty to the highest degree of perfection, that we may do the greatest amount of good of which we are capable.” (Christ’s Object Lessons, p. 329, 1900). Our time is a sacred trust: “The life He has given us is a sacred responsibility, and no moment of it is to be trifled with, for we shall have to meet it again in the record of the judgment.” (Our High Calling, p. 86, 1961). We must stand on eternal truth: “As a people, we are to stand firm on the platform of eternal truth that has withstood test and trial. We are to hold to the sure pillars of our faith. The principles of truth that God has revealed to us are our only true foundation.” (Selected Messages, book 1, p. 201, 1958). A prophetic voice once wrote that “we are individually responsible and should be our own concern in building up Christ’s kingdom” (Our High Calling, p. 224, 1961). This vertical duty, however, must inevitably flow outward, raising the essential corollary: how does this consecration to God translate into concrete responsibility toward our fellow human beings?

WHAT CALLS US TO SERVE OUR NEIGHBOR NOW?

The consecration to God finds its necessary and immediate expression in a selfless, compassionate responsibility toward our neighbor, defined by Christ in the most expansive terms possible to include every soul in need, especially those wounded by the adversary and misled by error, including the very “Esaus” who may be arrayed against us. This horizontal duty is the practical test of our vertical love; it moves us from being mere spectators of prophecy to being active healers in a world heading for crisis, binding wounds with the oil and wine of present truth. Jesus, when asked to limit the definition of neighbor, responded with the parable of the good Samaritan, shattering ethnic and religious barriers: “And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself… But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.” (Luke 10:27, 33-34, KJV). Paul summarizes the law’s fulfillment in this horizontal love: “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.” (Galatians 5:14, KJV). We are called to communal burden-bearing: “Bear ye one another’s burdens, and so fulfil the law of Christ.” (Galatians 6:2, KJV). Pure religion is defined in terms of compassionate action: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” (James 1:27, KJV). Isaiah promises divine guidance to those who practice such selfless ministry: “And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon day: And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” (Isaiah 58:10-11, KJV). The Philippian ethos captures the attitude: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others.” (Philippians 2:3-4, KJV). Ellen G. White expands this definition with prophetic authority: “The parable of the good Samaritan was called forth by a question put to Christ by a doctor of the law… He showed that our neighbor does not mean merely one of the church or faith to which we belong. It has no reference to race, color, or class distinction. Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is every one who is the property of God.” (Christ’s Object Lessons, p. 376, 1900). A passage from The Ministry of Healing reminds us that “selfless service mirrors Christ’s love for humanity” (The Ministry of Healing, p. 143, 1905). Through inspired counsel we are told that “compassion breaks down barriers to share eternal truths” (Gospel Workers, p. 117, 1915). This responsibility is global: “Our neighbors are the whole human family. We are to do good to all men, and especially to those who are of the household of faith.” (My Life Today, p. 232, 1952). The call is active: “With earnest hearts, let us inquire, Who is my neighbor? Our neighbors are not merely our associates and special friends, they are not simply those who belong to our church or who think as we do. Our neighbors are the whole human family. We are to make ourselves a blessing to the world.” (Reflecting Christ, p. 229, 1985). It includes the most broken: “Every one who is in suffering need is our neighbor. Every straying son and daughter of Adam, who has been ensnared by the enemy of souls and bound in the slavery of wrong habits that blight the God-given manhood or womanhood, is my neighbor.” (My Life Today, p. 232, 1952). The inspired pen reiterates that “the parable of the good Samaritan defines neighbor as anyone in need” (Christ’s Object Lessons, p. 376, 1900). In the context of the dotted kiss, this means we must minister even to those within the system that will persecute us, offering truth with tenderness, warning with tears, recognizing that many are captives unaware. This dual duty—vertical to God, horizontal to neighbor—equips us for the climax, but we must still ask: what is the ultimate, hope-filled resolution of this long-standing conflict between the spiritual and the carnal?

WHAT ENDS THE AGE OF AMBIVALENCE FOREVER?

The age of ambivalence, of dotted kisses and dragon-voiced lambs, finds its eternal resolution in the triumphant victory of the Lamb of God and His fully refined, character-perfected remnant, a victory that permanently strips the mask from evil, vindicates God’s government, and ushers in an eternity where love reigns without shadow or contradiction. This is not a mere cessation of conflict but a glorious, positive establishment of God’s kingdom where the lessons of the great controversy are eternally preserved. The victory is assured through Christ: “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” (John 16:33, KJV). The remnant shares in this overcoming: “And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.” (Revelation 12:11, KJV). The final state is one of intimate fellowship: “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” (Revelation 21:3, KJV). All sorrow is abolished: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Revelation 21:4, KJV). God makes all things new: “And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.” (Revelation 21:5, KJV). He is the Alpha and Omega, the source of eternal life: “And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.” (Revelation 21:6, KJV). The devil’s final defeat is recorded: “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.” (Revelation 20:10, KJV). The overcomer’s inheritance is secure: “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” (Revelation 21:7, KJV). Ellen G. White paints the consummation in majestic strokes: “The great controversy is ended. Sin and sinners are no more. The entire universe is clean. One pulse of harmony and gladness beats through the vast creation. From Him who created all, flow life and light and gladness, throughout the realms of illimitable space. From the minutest atom to the greatest world, all things, animate and inanimate, in their unshadowed beauty and perfect joy, declare that God is love.” (The Great Controversy, p. 678, 1911). Satan’s reign of ruin concludes: “Satan’s work of ruin is forever ended. For six thousand years he has wrought his will, filling the earth with woe and causing grief throughout the universe. The whole creation has groaned and travailed together in pain. Now God’s creatures are forever delivered from his presence and temptations.” (The Great Controversy, p. 673, 1911). The universe erupts in praise: “And a shout of praise and triumph ascends from the whole loyal universe. ‘The voice of a great multitude,’ ‘as the voice of many waters, and as the voice of mighty thunderings,’ is heard, saying: ‘Alleluia: for the Lord God omnipotent reigneth.’” (The Great Controversy, p. 673, 1911). The inspired pen declares that “victory comes through unwavering faith in Christ’s merits” (Faith and Works, p. 48, 1979). A prophetic voice once wrote that “the remnant’s triumph exposes evil’s ultimate defeat” (Early Writings, p. 285, 1882). In that final disclosure, every question is answered: “Every question of truth and error in the long-standing controversy has now been made plain. The results of rebellion, the fruits of setting aside the divine statutes, have been laid open to the view of all created intelligences… God’s wisdom, His justice, and His goodness stand fully vindicated.” (The Great Controversy, p. 670, 1911). The universe unanimously proclaims: “Just and true are Thy ways, Thou King of saints.” (The Great Controversy, p. 670, 1911). The dots over the kiss, the bite of persecution, the night of wrestling—all find their meaning in this eternal vindication of a God whose love, though severe in its refining fire, is perfect in its ultimate purpose. The ambivalence of Esau is swallowed up in the decisive victory of Israel. The dragon’s voice is silenced by the Lion’s roar. The time of trouble gives way to the peace of eternity. Our present duty, therefore, is to live in the light of that certain dawn, wrestling in prayer, consecrated in service, and compassionate in outreach, knowing that He who promised is faithful.

GOD’S LOVE IN THE FURNACE:

The concepts explored—the dotted kiss as warning, the dragon’s voice as threat, the wrestling as preparation—profoundly reflect God’s love by demonstrating His proactive, sovereign commitment to our ultimate salvation and character perfection. His love is not passive sentiment but active, strategic, and sometimes severe pedagogy. He permits the ambivalence of Esau and the rise of the dragon not because He is indifferent, but because these forces serve as His instruments to purge His church of self-reliance and worldliness. The furnace of affliction is the crucible of His love, where the dross is consumed so that the pure gold of faith, unmixed with trust in earthly powers or human cleverness, may shine forth. This love is covenantal and faithful, promising His sustaining presence through the waters and fire, not instead of them. It is a love that values our eternal character over our temporal comfort, our likeness to Christ over our ease in Babylon. The entire narrative arc from Genesis to Revelation reveals a God who relentlessly pursues a people for Himself, using even the wrath of man to praise Him, ensuring that nothing, not even the dragon’s rage, can separate us from His love ultimately manifested in Christ Jesus. This love is the sure foundation upon which we can face the dotted kisses and coming bites without fear.

In light of these concepts, my responsibility toward God is one of total, willing surrender and active stewardship. I am called to recognize that my life, talents, time, and resources are not my own but sacred trusts from my Creator and Redeemer. This means diligently developing every faculty for His service, refusing the Laodicean excuse of inability. It demands unwavering fidelity to His law, particularly the Sabbath commandment, as the external sign of my allegiance to Him as Creator and Sanctifier. I must be instant in prayer, engaging in the Jacob-like wrestling that prevails for the blessing of a transformed character, confessing my name as “Supplanter” and clinging to Christ for the name “Israel.” My responsibility is to “preach the word; be instant in season, out of season,” holding fast to the pillars of our faith—the commandments of God and the testimony of Jesus—as the only sure foundation amid the shaking. I am to be a watchman, discerning the dots over the world’s kisses and preparing myself and others for the dragon’s voice, all while maintaining a posture of complete dependence on the strength made perfect in my weakness.

In light of these concepts, my responsibility toward my neighbor is defined by Christ’s expansive parable: to see every human being, regardless of creed, race, or political alignment, as a soul in need of compassionate ministry. This is especially true for those deceived by the system that will become persecutory—the secularist, the confused religionist, the political opponent. I am to be a good Samaritan, binding wounds with the healing truths of the gospel, pouring in the oil of compassion and the wine of present truth. This means actively bearing burdens, visiting the afflicted, and drawing out my soul to the hungry—both physically and spiritually. I must break down barriers of prejudice to share the everlasting gospel of the three angels’ messages, warning of the coming crisis with tears and pleading with the tenderness of one who knows the fearful reality of the dragon’s decree. My duty is to reflect God’s love in practical service, making myself a blessing to the whole human family, and thus preparing a people to stand in the day of God.

“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it” (Jeremiah 30:7, KJV).

We invite you to continue this exploration at http://www.faithfundamentals.blog or join the conversation on our podcast at: https://rss.com/podcasts/the-lamb. May the grace of our Lord Jesus Christ, the love of God, and the comforting presence of the Holy Spirit guide you as you seek to understand the times and prepare for the coming King.

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into these prophetic truths, allowing them to shape my character and priorities?

How can we adapt these complex themes to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about these topics in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of Christ’s soon return and God’s ultimate victory over evil?

If you have a prayer request, please leave it in the comments below. Prayer meetings are held on Tuesday, Wednesday, Friday, and Saturday. To join, enter your email address in the comments section.