01-71 Despising the Birthright
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Genesis 25:27-34
Genesis 25:27-34
We’re halfway thru our study of Genesis and we have come to find many stories in this first book of the Bible. But a few of those stories are truly memorable and remarkable as far as the flow of biblical history is concerned.
4 events of chs 1-11
God’s calling of Abraham
Abraham’s readiness to sacrifice his son to God as a burnt offering
Birth of Jacob and Esau—the development of that relationship in Scripture
The account of our vv today is one of these stories that is extremely important to the flow of biblical and redemptive history—Esau despising his birthright. What we encounter at the end of ch 25 is that the conflict, animosity, struggling—determined by the sovereign will of God sets up our understanding of the next 10 chapters of Gen as it relates to Isaac, Jacob & Esau.
We saw the birth of these twins last time and the conflict that began already b/t these womb-mates. Moses indicates that the 2 “struggled” in Rebekah’s womb, a graphic terms which means “violent collision, crushing, breaking.” This was severe and Rebekah wondered why she was even living if this is how pregnancy was supposed to be. She inquired of the Lord and He explained that the twins in her womb were 2 nations which were already at war with each other. Not only this but that contrary to what was normal, the older would serve the younger. This relationship would play out in history as the conflict b/t Esau and Jacob would manifest itself thru one of Israel’s most ardent enemies—the Edomites (Ps 83—the head of the list of 10 nations to stand against Israel).
The Bible puts great significance on Isaac and his sons as revealed in Genesis. The prophets Jeremiah, Obadiah and Malachi explain God’s judgment on Edom for cursing Israel (which ties back to the episode in Gen 25) and Judah’s restoration. We saw last time how Paul appeals to God’s choice of Isaac over Ishmael and Jacob over Esau to establish the truth of God’s sovereign right to choose some for salvation and reject others (Rom 9). The writer of Hebrews, while noting Jacob’s faith in ch 11, he also describes Esau’s immorality and godlessness in the selling of the birthright.
Esau & Jacob come from the same womb but they are worlds apart. What Moses writes in this account explains what sets these 2 apart, what makes them the same and ultimately gives us the picture of God’s grace, helping us understand how He operates. This major account (only takes up 8vv) has 2 simple parts to it: The striking contrast and the shameful exchange.
Before we look at the first part, I want to understand a little about the birthright. In the ancient world, the firstborn son held a unique position among his siblings. According to the cultural custom of primogeniture, the family name and title was passed on through the eldest son. The firstborn also received a double portion of the inheritance (Deut 21:17), this was in recognition of additional responsibilities that were placed on the oldest to care for an aging father and mother. In addition, birth order also determined the distribution of further family rights and inheritance. The right of the firstborn was everything especially in light of the fact that for Esau is meant much more than material wealth. Abraham’s estate that was given all to Isaac was immense. I don’t think we’d be able to grasp the totality of his wealth—precious metals, herds, servants—were to be included in the birthright. But most importantly was the inheritance in spiritual terms. This birthright meant entitlement to the covenantal blessings by means of God’s choice. YHWH promised to bless this family and to bless all the families of the earth thru it—it meant to inherit the direct line of God’s blessing. I think this puts the actions of Esau and Jacob into clearer light and we see what each one truly values.
I. The Striking Contrast
I. The Striking Contrast
vs 27-28
First thing Moses tells us is that “the boys grew up.” There is no indication here of their age and the word “boys” is not specific (infant, 14 year old, 17 year old—all described by same term). But they grew up (lit. to become strong). I’m guessing that childhood for Jacob and Esau would have been pretty normal. They grew up with the same parents, had the same opportunities, same privileges, same teachings, same environment…but they were different. Moses speaks of the contrast b/t Esau and Jacob.
Esau: He is what the world would call a “man’s man.” He’s the rugged outdoors type. “skillful hunter” lit means he knows game. He knows what needs to be done to track and hunt game. He knows b/c he spends his time outside—a man of the field. In fact, he might be the first one to characterize what we would think of a mountain man. He was strong, confident, physically fit. Later, we learn he remained unusually hairy (27:17) and smelled like the field (27:27).
Esau may have been a skillful hunter but what we come away with is that on this occasion he was unsuccessful which could possibly be a preview of a life of failure.
Jacob: “but” is a strong adversative—shows a striking contrast between Esau & Jacob. Jacob was a peaceful man. The word denotes completeness blameless or perfection. This word is hardly a reference to Jacob’s morality for he isn’t blameless in our understanding of that term. One definition is being well behaved and some consider Jacob to be a man who was “well-cultured” or “civilized” having a social completeness. The added description of living in tents which meant he preferred to stay near the family’s settlement—his work kept him close to home. Kidner believes this is “the level-headed quality that made Jacob, at his best, toughly dependable, and at his worst a formidably cool opponent.”
Esau was an aggressive hunter, rugged, tough outdoors man while Jacob preferred the domesticate life (see it even in cooking a meal)—he had no use for weapons. The two were born moments apart, from the same womb but they couldn’t be more opposite from one another.
There is another striking contrast demonstrated here between Isaac and Rebekah. Let me just say that if you want to guarantee a life-long conflict within your home, where your children are constantly opposed to one another…make sure to play favorites among your children. Be sure to love one of them more than the others and let them know. Even better, make sure the father and mother each loves a different child. This is the example set by the parents of Jacob & Esau (vs 28).
“Isaac loved Esau because...”
“but Rebekah loved Jacob.” The word for “loved” indicates not animosity toward 1 child but a strong preference toward 1. Their favoritism was transparent.
I get it. Your children are very different. One of them might very well take on your own likeness and do the things that you’re very interested in. Esau liked to hunt, Isaac loved game. They had a great deal in common. Rebekah’s reason is not stated but her preference for Jacob would be demonstrated later (27:7-10). This partiality would resurface in the other patriarch households (Jacob would favor Joseph & Benjamin). That is often the case in families today. The children that you don’t have that connection with, you’d better find a way to connect with them, to affirm your unconditional, impartial love or you’re going to have hostility, opposition, conflict and hardship in your home—and it will survive longer than you will.
These 2 are as opposite as you could possibly be. As opposite as the 2 nations they represent will be.
II. The Shameful Exchange
II. The Shameful Exchange
vv 29-34
Now, we don’t walk away from this account with a positive view of either Jacob or Esau. Both men acted contrary to what we would consider acceptable behavior today. Maybe you find yourself a little more attracted to Esau over Jacob. He was the robust, brawny type but also up front and guileless (without deception). Later, after Jacob’s encounter with Laban (father-in-law x2), he sent messengers to Esau to try and repair that relationship. Word came back that Esau was coming to meet Jacob and that he had 400 men with him. Jacob feared for his life and when the two met we read:
4 Then Esau ran to meet him and embraced him, and fell on his neck and kissed him, and they wept.
Then he said:
9 But Esau said, “I have plenty, my brother; let what you have be your own.”
Esau was very gracious and forgiving of his brother but still a very immoral man:
15 See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; 16 that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. 17 For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears.
The British author, historian, philosopher—Thomas Carlyle (d. 1881) says of Esau:
“He is the kind of man of whom we are in the habit of charitably saying that he is nobody’s enemy but his own. But, in truth, he is God’s enemy, because he wastes the splendid manhood which God has given him. Passionate, impatient, impulsive, incapable of looking before him, refusing to estimate the worth of anything which does not immediately appeal to his sense, preferring the animal over the spiritual, he is rightly called a “profane person.”
This is what we see of him in our text—vs 29 “famished” (tired, exhausted, faint, weary—but probably meant to tell us that Esau was pretty hungry). He was in a weakened condition b/c of hunger and this is where people become vulnerable to the manipulation of others. This is why the devil waited to tempt Jesus after He had been fasting 40 days in the wilderness.
While Esau is outdoors (hunting, working, gathering—don’t know exactly what he was doing) Jacob is in his tent cooking a stew of lentil (type of legume/bean). Further, it was red (vs 30). Esau is a red haired brute and prefers things that are red. Moses tells us this is why his descendants are referred to as Edomites (means red).
When he says “let me have a swallow” (only time this word is used in OT) gives the sense of “gulp it down.” Dining etiquette would have been checked at the tent door for Esau.
This is the moment Jacob had been waiting for. Its almost as though a well-set trap has been put before Esau—premeditated by his brother—b/c with all speed Jacob responds “sell me your birthright.” Jacob understood that it rightly belonged to Esau as the firstborn… “sell me your birthright.” Again, it was more than just physical, material inheritance for it would have also included the spiritual blessing that God promised Abraham and Isaac.
Esau is not in much of a mood to negotiate—vs 32… Exaggerate much? Esau’s hunger became the ruling principle in his life (this is actually a danger with other feelings/emotions—they can overrule sound, biblical thinking). Esau is all about instant gratification. He was an impulsive creature of the appetite and what we see is that in his hunger he was willing to part with that which was most treasured for a simple meal.
vs 33…and the final word is not that Jacob took advantage of his own brother…but only “Esau despised his birthright.” This is a very strong word in Heb…to regard with contempt, to treat as despicable, “To accord little worth to something.” That’s where we see Esau for what he truly is. He viewed the birthright as having such little worth and he says as much “what use is it…if I die?” (vs 32). And lentils were so common that his trade was no bargain.
Esau ate, drank, rose and went his way…Esau is decisive and leaves with complete indifference and callousness to what just transpired. In despising the birthright, Esau was actually spurning, turning his back on God’s grace.
The birthright was all about God’s unmatched, undeserved grace. Whatever material possessions that were passed down from Isaac can be debated (some have said that Isaac’s inheritance had been lost and there was very little given to Jacob). The spiritual blessing—the direct line of YHWH’s promise to this family of blessing and thru which every family of the earth would also be blessed underscores that the birthright is actually to be in the line of the Messiah. That’s what was forfeited for a bowl of stew.
Let me take you to Hebrews 12:15-17; There are 2 responses that I would encourage you with today:
A. Treasure God’s Undeserved Grace
A. Treasure God’s Undeserved Grace
“see to it” is a Gk word that refers to oversight. It is the same word in
2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness;
Elders have this responsibility in the church to have oversight…shepherding the flock. Now, there are some who are gifted with this but it is also a responsibility of every Xn toward each other in the church. In this case, see to it that no one comes short of the grace of God. to come short has the basic idea of coming behind, coming too late—failing to reach something.
God’s grace is truly amazing—right?
11 For the Lord God is a sun and shield; The Lord gives grace and glory; No good thing does He withhold from those who walk uprightly.
14 And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
20 The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more,
9 And He has said to me, “My grace is sufficient for you, for power is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.
The grace of God is the infinite, perfect, sufficient, undeserved favor that He lavishes on those who trust Him for salvation. It is too wonderful—which is why it is the theme of so many Xn hymns.
Grace greater than our sin: marvelous infinite matchless grace, freely bestowed on all who believe.
Wonderful grace of Jesus: wonderful the matchless grace of Jesus, deeper than the mighty rolling sea, wonderful grace all sufficient for me, for even me. Broader than the scope of my transgressions, greater far than all my sin and shame, O magnify the precious name of Jesus!
So what happens when someone fails to attain, comes too late and misses God’s grace? Eternal condemnation.
21 keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life. 22 And have mercy on some, who are doubting; 23 save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.
We should have an interest in the souls of the unsaved—including those who may be going to church and have not yet entered into that saving relationship with LJC. But the writer of Heb is not focused only on the unsaved—on those outside the church but to make sure no believer falls behind God’s grace. This is b/c God’s grace is not just for salvation but for the entirety of the Xn life:
11 For the grace of God has appeared, bringing salvation to all men, 12 instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age,
Jerry Bridges Disciplined by Grace “so we see that the very same grace that brings salvation also trains us to live lives that are pleasing to God. All of God’s disciplinary processes are grounded in His grace – His unmerited and unconditional favor toward us. We tend to equate discipline with rules and performance standards; God equates it with firm but loving care for our souls.”
God’s grace relates as much to our sanctification as it does to our justification…that we may walk in a manner pleasing to the Lord. For this reason, we should treasure God’s grace—not only His favor toward us in salvation and the forgiveness of our sins but also HIs favor in moving us toward greater righteousness.
B. Guard Against the Immoral and Godless
B. Guard Against the Immoral and Godless
Hebrews uses the account of Esau selling his birthright to encourage purity within the church. “See to it…that no...” For Esau, it wasn’t simply placing little worth on the birthright and blessing of God…there were actually 2 sins that are noted of Esau that we must avoid as believers: immorality and godlessness.
Immorality
Immorality
This is a broad term that refers to any type of deviant sexual behavior. It is the Gk “pornos”. Later, before Jacob stole the blessing of Isaac, Esau had taken 2 Hittite wives for himself and so he becomes an illustration for men today to make sure you’re not living according to unchecked passion and desire.
3 For this is the will of God, your sanctification; that is, that you abstain from sexual immorality;
Satan uses sexual immorality very often in his attacks against the church. We’re bombarded with images that result in a wandering mind (mostly true of men but also women too). So we’re faced with images, we are also living in a world where promiscuity, adulterous relationships are glorified and considered a prize to restless men. The world promotes that behavior but we are called to stand against it, call it what it is and minister to each other that God’s grace would guard us against the sin of immorality.
Godlessness
Godlessness
Esau was also godless or profane. The word here means “threshold” (something that is walked on). Esau, being totally worldly in his heart and thinking, devoid of any real spiritual significance, trampled contemptuously on that which was sacred/holy.
Esau squandered that birthright—and for what? Something so fleeting and unprofitable only to gratify his carnal appetite for the need of the moment (one single meal).
One writer says: “Those professing Christ would be guilty of a much greater act of profanity if they despised the hardships they were enduring and squandered a heavenly birthright for a short period of worldly ease and prosperity.”
36 “For what does it profit a man to gain the whole world, and forfeit his soul?
When Esau realized what he had done—it was too late. He would come to desire the blessing but his request was rejected even though he wept. Esau never did repent of his godlessness.
The 3rd commandment: “do not take the name of the Lord in vain.” This refers so much more than cursing. Matthew Henry:
By hypocrisy, making a profession of God's name, but not living up to that profession
By covenant-breaking; if we make promises to God, binding our souls with those bonds to that which is good, and yet perform not to the Lord our vows, we take his name in vain
By using the name of God lightly and carelessly, and without any regard to its awful significancy
We should learn from Esau’s tragedy and have oversight toward one another to be sure that no one here misses out on God’s grace (salvation and sanctification).
The next verse in Heb: “do not refuse Him who speaks.” This is a warning to believers not disregard the blessings as Esau did. Treasure the birthright, hold fast to it and come to the fulness of faith in LJC and inherit the blessing God has for those who believe on His Son. Do not turn your back as God is calling.