The Jewish people owe their existence to two miracles which took place in the first two generations of Israel’s patriarchs. Abraham’s wife, Sarah, was unable to have children. God miraculously enabled her to conceive Isaac at the age of 90! Like her mother-in-law, Isaac’s wife, Rebekah, was also barren. God intervened allowing her to conceive Esau and Jacob (Gen 25:21-22). Her two sons struggled with each other in her womb leading her to inquire of God. God said, “Two nations are in your womb, and two peoples from within you shall be divided; the one shall be stronger than the other, the older shall serve the younger” (Gen. 25:23 ESV).
Sibling rivalry
A major theme that recurs in Genesis is the struggle between brothers. We’ve already seen a deadly struggle between Cain and Abel, the sons of Noah, Isaac and Ishmael. Esau and Jacob are in conflict with each other while still in their mother’s womb! We’ll continue to see this sibling rivalry play out among Jacob’s sons later in Genesis.
Birthright
In the ancient Near East, it was the custom that the firstborn son would be head of the family upon the death of the father. This birthright came with privileges of inheritance, but also carried with it family responsibilities.
“Such a person ultimately became the head of the family, the line being continued through him. As firstborn he inherited a double portion of the paternal estate.
On succeeding to the family property, the firstborn was responsible for maintaining the younger sons, the widow or widows, and any unmarried daughters, as well as exercising authority over the household as a whole.”1
By ancient tradition, the birthright usually went to the oldest male heir. This is a practice known as “primogeniture.” “Primogeniture was not universally practiced in the ancient world, but it was a sort of default position.”2 The oldest son received double the inheritance of his younger brothers. This was so that he would have the necessary resources to provide for the family.
While primogeniture (the right of succession) typically went to the oldest male offspring, it didn’t always. God does not always play by society’s rules.
The older shall serve the younger
God told Rebekah that her oldest son (Esau) would serve the younger (Jacob). It turns out that in Genesis primogeniture was the exception.
“As far back as chapter 4 the narrative has portrayed God as choosing and approving the younger and the weaker through whom to accomplish his purpose and to bring about his blessing. The offering of the older brother Cain was rejected, whereas the offering of the younger brother Abel was accepted. The line of Seth, the younger brother, was the chosen line (4:26–5:8); Isaac was chosen over his older brother Ishmael (17:18–19); Rachel was chosen over her older sister Leah (29:18); Joseph the younger brother was chosen over all the rest (37:3); and Judah was chosen over his older brothers (49:8). Behind each of these “reversals” was the recurring theme of God’s sovereign plan of grace.”3
God seems to delight in doing the unexpected. He often chooses to work through those who are weak and insufficient (1 Cor 1:27). When those who are unable to do great things on their own accomplish God’s purposes, everyone knows that it was really God who was working.
Grace: the older shall serve the younger
By tradition the birthright should have gone to the oldest son. When God gave the birthright to the younger siblings, He was giving them something they didn’t deserve. In other words it was an act of Grace.
It was God’s grace which allowed Sarah and Rebekah to have children. They had physical impediments which prevented them from producing children. God chose these two mothers to show that the creation of the nation of Israel was all His doing. It was an act of God’s grace that the younger brothers received the birthright. By custom, the birthright should have gone to their older brothers. All received what they didn’t deserve which was a foreshadowing of God’s grace to all of us.
References
- J. M. WILSON, International Standard Bible Encyclopedia (Revised), s.v. “B,” 1:516.
- Walton, John H., ed. Zondervan Illustrated Bible Backgrounds Commentary. Vol 1. Grand Rapids, Mich: Zondervan, 2009. 104.
- Sailhamer, John H.. The Pentateuch as Narrative: A Biblical-Theological Commentary (pp. 185-186). Zondervan. Kindle Edition.