Find Inspiration From Biblical FamiliesMuestra

The next generation of the Promised Family

In chapter 23 of Genesis, Sarah passed away at 127 years old. In Chapter 24, Abraham begins to plan for his son Isaac to find a wife from his native land of Nahor with the help of his servant. The servant traveled to Nahor and found Rebekah, a suitable wife for Isaac.

Genesis 25 opens with Abraham's death. Isaac inherited all of his father’s possessions. Abraham faced death with no fear. The story of the next generation of the Promised Family comes alive with a story of brothers of the promise. Isaac prayed to the Lord on behalf of Rebekah, for she was barren.

The Lord heard and answered this prayer, and Rebekah became pregnant with twins. Esau was the firstborn of the twins and appeared hairy and reddish in color. Jacob was born next, grasping Esau’s heel. As the boys grew, Esau became a skillful hunter while Jacob became a quiet man.

One day, Jacob was cooking stew when Esau came in from hunting and asked to have some of it. Jacob took that opportunity to make a deal.

He said to Esau, “First, sell me your birthright.” But Esau said, “Look, I’m about to die … What good is the birthright to me?” Jacob insisted, “Swear to me first.” Esau agreed, and Jacob gave his brother some food.

It’s striking that, once again, the mother of the promised covenant is barren and that God is the one who opens the womb to bring his promise into reality. The barrenness of Sarah, Rebekah, Rachel, and Leah (Gen. 29: 31, 35) accentuates the blessing through the chosen seed of Abraham, not accomplished through human will but through God's provision as an act of God.

Twin brothers emerge from the same womb but are worlds apart. From the outset, we sense a conflict coming. The conflict here reflects the conflict between Cain and Abel, Isaac and Ishmael, and later with Joseph and his brothers.

Even so, God’s will was accomplished despite the conflict. This sibling rivalry is accentuated by the parents' favoritism for each child.

Love and preference for one child over another moves from parents to the wider family. These reversals from common custom point to God’s sovereign plan of grace. The blessing was not a natural, cultural, and familial right, as a right for the firstborn son would be.

God’s blessing is extended and given to those without claim to it. They would receive what they didn’t earn or deserve.