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It's our habit here at Redeemer to walk our way, section by section, portion by portion through books of the
Bible. And for quite some time, we've been marching our way through Genesis, taking breaks here and there to look at other things in God's word.
But today we return to the book of Genesis. And this is a series that I have titled,
Unlikely Grace, Unlikely Grace, God's Grace in the Lives of Imperfect People.
I'll say more about the series and why I've given it this title in just a few moments. But for now, if you have a
Bible, and I hope you do, take it and turn with me to Genesis chapter 25, Genesis and chapter 25.
If you grabbed one of the red hardback Bibles that we give away, that's on page 20. Genesis chapter 25,
Genesis 25, and we are going to read verses 19 through to 34.
Genesis chapter 25 from verse 19 through to 34.
Page 20 in the red hardbacks that we give away, Genesis chapter 25, verse 19 through to verse 34.
If you're able to do so, can I invite you to stand with me out of reverence for God's word.
It's our custom here at Redeemer that we stand when we read our sermon text. Knowing that in this moment,
God is going to be speaking to us through his word. Genesis chapter 25, beginning in verse 19.
Brothers and sisters, these are God's words. These are the family records of Isaac, son of Abraham.
Abraham fathered Isaac. Isaac was 40 years old when he took as his wife,
Rebecca, daughter of Bethuel the Aramean from Paddan Aram, and sister of Laban the
Aramean. Isaac prayed to Yahweh on behalf of his wife because she was childless.
Yahweh was receptive to his prayer and his wife, Rebecca, conceived. But the children inside her struggled with each other and she said, why is this happening to me?
So she went to inquire of Yahweh and Yahweh said to her, two nations are in your womb.
Two peoples will come from you and be separated. One people will be stronger than the other and the older will serve the younger.
When her time came to give birth, there were indeed twins in her womb.
The first one came out red looking, covered with hair like a fur coat and they named him
Esau. After this, his brother came out grasping Esau's heel with his hand.
So he was named Jacob. Isaac was 60 years old when they were born.
When the boys grew up, Esau became an expert hunter and outdoorsman, but Jacob was a quiet man who stayed at home.
Isaac loved Esau because he had a taste for wild game, but Rebecca loved Jacob. Once when
Jacob was cooking a stew, Esau came in from the field exhausted. He said to Jacob, let me eat some of that red stuff because I'm exhausted.
That is why he's also named Edom. Jacob replied, excuse me, first, sell me your birthright.
Look, said Esau, I'm about to die, so what good is a birthright to me? Jacob said, swear to me first.
So he swore to Jacob and sold his birthright to him. Then Jacob gave bread and lentil stew to Esau.
He ate, drank, got up and went away. So Esau despised his birthright.
Pray that God will bless that reading of his word once again and give us understanding. Allow me to pray, ask for the Spirit's help, and we will get to work in this passage.
Let's pray together. Heavenly Father, we thank you because every time we read your word, you have something for us.
Lord, we pray that as we come to this passage, truth that it teaches to us.
Father, I simply pray that whatever we hear, whatever we learn from this, we pray that your
Spirit would use it for our good and for your glory. We ask all these things in Jesus' name and for his sake.
Amen. Please be seated. I've tagged this message, the
God of the upside down. The God of the upside down.
As we come to this first message in this series, unlikely grace, God's grace in the lives of imperfect people.
Like I said, it is good to be back in the book of Genesis. We've been out of it for quite some time, but I had to go look, remember how long it was.
June the 4th was the last time that we were in the book of Genesis.
Since it's been that long and we've got some folks visiting with us as well and people watching online who maybe haven't been with us in this series, allow me to quickly do some review of the book of Genesis just so we're all on the same page.
Genesis is volume one of Moses' divinely inspired history of the nation of Israel.
Really it's early years. He writes this, I believe, towards the end of his life as Israel is preparing to go into the land of promise.
And really what he's doing by the design of God's spirit is he's giving
Israel really their story. How did they get to this point that they're on the verge of entering into this land that God had promised them?
How did we get from the creation of the world to that point? That's really what Genesis right through to Deuteronomy covers and that's really a five volume history.
We know it as the first five books of our Bibles. And so Genesis is volume one of that history.
And as you come to the book of Genesis, Genesis divides into two parts.
Easy way to remember Genesis. Genesis really breaks up into four key events in the first 11 or so chapters and then four key people.
So you have the events of creation. You have the events of the fall and the fallout from that.
You have the flood and then you have the Tower of Babel. Four key events and that's really your first half of Genesis and then your second half of four key people.
By the way, the first half of Genesis covers about 2000 years. So it's covering a long period of time in relatively few words.
But with the second half, it slows down a lot and it's much more focused on individual people.
And so you have Abraham, you have Isaac, you have Jacob and then you have Joseph as the four key people in the book of Genesis.
So far in our journey of Genesis, we've in two series made our way basically through the four key events and the first of these four key people.
Our first series was one called Foundations, Genesis one to 11 and the story of everything. And then we did another series called the
Gospel According to Abraham. Both of those are on our website and on our church app if you want to listen. But last time you were in Genesis, which was chapter 25, verses one through 11, our trek through the jungles of Genesis as it were, concluded with the death of Abraham and the baton being passed from Abraham to Isaac, the son of promise.
And so that's where we find ourselves as we come to chapter 25 and verse 12.
I've called this series Unlikely Grace, God's Grace in the
Lives of Imperfect People, because as we're going to see as we work our way through the lives of really
Isaac and Jacob about who we're going to cover in this series, as you look at them, neither Isaac nor Jacob are perfect people.
In fact, at key moments in their story, we're gonna discover that they're incredibly flawed. But even in their weak and undependable moments, even in those, we're gonna see that those are avenues through which the grace of God is very clearly shown.
And sometimes it looks unlikely, there'll be moments in this narrative, let me just warn you in advance, where the text will leave you scratching your head and thinking, what on earth did
I just read? And there'll be moments where you'll be like, oh, that's not what
I expected. But I believe that that's what exactly Moses wants you to feel. That as you come to this section, we are going to be amazed at the grace of God that is shown to people who on the surface don't deserve it.
But that's the point, none of us deserve God's grace. God's grace in that sense is unlikely when it comes to all of us.
So that's what we're gonna be seeing as we march our way for the next few months through this section of God's word.
And even as we come to this chapter in chapter 25, we're in for some drama, we're in for some intrigue, and we're in for some insights into how
God works in some highly upside down ways, at least from how we would operate as human beings.
In fact, that's kind of the big idea I want to leave with you this morning. This is my big idea for this message.
That we can always trust that God is at work, even in ways that might and should at times be upside down from how we work.
That we can always trust that God is at work, even in ways that might and should be upside down from how we work.
I hope you picked that up as we read this section. The interesting things are happening here and you may have thought, how on earth are we gonna get to the grace of God from that?
Well, bear with me. I think once you pay a little close attention to the text, that this actually becomes a little more apparent.
So again, my big idea for this message, we can always trust that God is at work, even in ways that might and should be upside down from how we work.
For the rest of our time, I want to consider three upside down portraits of God at work in our text, which should deepen our trust in the
Lord. Three upside down portraits of God at work in our text, which should deepen our trust in the
Lord. Well, let's begin our journey through this passage with a quick look at point number one, the
God who keeps all his promises. The God who keeps all his promises.
We won't dwell here for too long, but there are some good lessons to learn from the section that we didn't read in verses 12 through 18.
So look at chapter 25, verse 12 with me. He says, these are the family records of Abraham's son
Ishmael, whom Hagar the Egyptian Sarah slave bore to him. You may remember this, those of you who've been here regularly through our series in Genesis, but if not, when you see that phrase family record, it's something like a mile marker.
It's telling you that you've made some progress in your reading through the book of Genesis. We've moved along in the timeline as it were.
You hear that and you know that you're making the journey the right way. This is actually the seventh time in Genesis, this phrase, the family records has been used.
And actually this is the shortest of the seven. One of the things you'll notice is that this language is usually reserved for major events and major characters.
But what's interesting about this one is that this is the last time
I'm actually gonna hear about Ishmael. At least as a person, we'll hear about his descendants. But as a person, the curtain is closing on Ishmael's involvement in this story.
Which then begs the question, if we're not gonna hear from him, why is his family records included here?
Well, there's all kinds of reasons that you could probably give, but I think the answer to that question is actually given to us in verse 12.
Did you catch the description of Ishmael's son in verse 12? Excuse me, not Ishmael's son. Of Ishmael in verse 12?
These are the family records of Abraham's son, Ishmael, whom
Hagar the Egyptian Sarah's slave bore to Abraham. Before anything else,
Ishmael's important because he is Abraham's son. Abraham is the man to whom
God made covenant promises. And so by his connection to Abraham, Ishmael was actually an important person.
The reminder about Hagar the Egyptian is supposed to cast your mind back to Genesis chapter 16 and that whole indecent proposal that Sarah made to Abraham that he accepted.
But it's interesting, all of those sordid details aren't mentioned here. Ishmael's story, if you will, is not defined by the fact that he was the product of a extramarital relationship between Abraham and Hagar.
No, he's defined here as Abraham's son. And because he was
Abraham's son, God promised that he would take care of Abraham, excuse me, of Ishmael.
So back in chapter 17, verse 20, let me read it to you, Genesis 17, 20. As for Ishmael, this is
Abraham going before God and saying, well, what about Ishmael? God's making all these wonderful promises to Isaac.
And he says, well, what about Ishmael? Well, he says, as for Ishmael, I have certainly heard you.
I will certainly bless him. I will make him fruitful and multiply him greatly. You will father 12 tribal leaders and I will make him into a great nation.
So God promised that he would take care of Ishmael. Well, did God bless
Ishmael? Did God make good on his promise? I spared everyone the long list of names in verses 12 through 18.
You're welcome. But I'll read it. And as I read, I want you to count how many names are here.
So verse 13, the text says, these are the names of Ishmael's sons. Their names according to their family records are
Nebaioth, Ishmael's firstborn, Kedar, Adbil, Mibsam, Mishma, Juma, Massa, Hadad, Tima, Jetur, Naphish, and Kadima.
I don't know about you, but I count 12. Exactly as God promised.
Think about this. Was Ishmael the child of promise? No, actually he was the product of Sarah trying to rush the promise along.
He wasn't the child of promise. Was Ishmael, as far as we know, a worshiper of the true God? Text doesn't tell us, it's up for debate.
More than likely not. If that is true that he's not the child of promise, as far as we know, he's not even a worshiper of the true
God. What is Ishmael's only claim before God? Why should
God keep his promises to Ishmael? All right, let's personalize it for a moment.
What is your only claim? What is my only claim? What is anyone's only claim before God? You ever thought about that?
Why should God keep his promises to us? Well, God keeps his promises because that's who he is.
God is the God who keeps all, you might wanna underline that word, all. He keeps all of his promises, even the ones that seem somewhat ancillary.
As I try to apply this, I think the application of rights itself, but indulge me for a moment. Let's do a thought experiment.
Take a trip in your mind for a moment to the plains of Moab. That's where the original audience would have been as Moses wrote this.
This is the generation after the Exodus. They're on the verge of entering into the land of promise.
You can imagine the question that's on everybody's mind in this moment. Here we are, two million people about to go into the land that God promised us.
Their parents' generation didn't believe God and didn't make it. So the question on everybody's hearts and minds, you can only imagine is, can
God do this? Does God keep his promises?
Well, for those who've been hearing this narrative, he did that with Abraham. God promised Abraham that he would have a son and from that son, he would have a nation.
And there they are, the nation. God promised Abraham that that nation would go into slavery but that he would bring them out.
And he did. There was this tiny little thing called the Exodus. Two million people are moved out of the land of Egypt.
A major world superpower gets embarrassed in the process. God had kept all of his promises.
And I think, this is why I think this section is here. This section is here as a reminder to us that God keeps all of his promises, even the ones that we might think are small and insignificant.
God didn't need to tell us. Have you thought about this? God didn't need to tell us what happened to Ishmael. He's not really an important character in the story.
But God does. Why? Because he wants us to be able to trust him to keep all of his promises.
And here's the take home point. If God was willing to do that for Ishmael, who wasn't one of his covenant people, what won't he do for us, who are his covenant people?
Let's grab a plate, as it were, and come back to 2023 for a moment. If God keeps what we might think are ancillary promises, why can't we trust him to keep all of his promises in Christ?
His ways might not always add up to us, but we can always be assured that somehow and in some way,
God keeps all his promises. And so the first portrait of God we learn from this passage, that he is the
God who keeps all his promises. But there's a second portrait we learn about God from this passage, and that he is the
God who upsets expectations. He is the God who upsets expectations.
So coming back to our text, with the loose end of Ishmael's story all wrapped up, we can now turn our focus to the first of two major characters in this series,
Isaac. So verse 19, we pick it up. It says, these are the family records. There's that language again, story's moving along.
These are the family records of Isaac, son of Abraham.
Abraham fathered Isaac. Now this is more of a reintroduction than an introduction.
We've kind of grown up with Isaac a little bit. If you've been with us in this series through Genesis, I'd have been hearing about him from before he was born.
You know, I kind of feel a little affection for Isaac having spent this long in Genesis. And I was like, I remember him when he was just a little boy.
We've been with him from when he was born to being picked on by his older brother, to nearly getting sacrificed.
I still have the question. I wonder what that conversation was afterwards between Abraham and Isaac.
I guess when I get to him and I can ask them. You saw that. We even saw him get married, chapter 24.
In case you forgot, Moses gives you a summary in verse 20. Like he was 40 years old when he got married. But now we come to this passage.
As we come to this passage, it's now about 20 years on from when we last saw Isaac give or take.
Isaac is married to Rebecca. And there's no doubt that Isaac knows his family history.
And we get an insight into that from verse 21. So look at verse 21 with me. Text says, Isaac prayed to Yahweh on behalf of his wife because she was childless.
Now, to Isaac's credit, this is not the first time we have heard the language of Isaac praying.
Back in chapter 24, when the servant had been sent to go and get Rebecca, the text says that when they were coming back in the early evening,
Isaac went out to walk. The word for walk is actually the word for prayer. In the evening, it seems that this was his custom.
He would go out into the field to go and pray. So we can give Isaac credit. He's a prayerful man. I'm not privy, none of us are really, to any of the conversations that happened between Isaac and his dad.
But I have to believe he knew enough about his past, number one, not to repeat it.
You don't see him saying, okay, look, my wife Rebecca was childless. We might need to go get some help here.
You don't see that here to his credit. He knew enough about the past not to repeat it, but he also knew enough about the past to go straight to God.
Give Abraham credit. He eventually does that, but Isaac is a little quicker off the draw here. So let's give him his points.
And I mean, I have to be, I think we can all agree. It's not as though a shortcut wasn't a temptation.
The practice of giving a slave to a husband so that she could have children for him wasn't uncommon in the ancient
Near East. But I like what one commentator, Ian Duguid, in a commentary called,
Living in the Grip of Relentless Grace on this actual section. I love what he says.
He says, quote, So how does
Isaac respond? He's a model of faith. He prayed to the
Lord for Rebecca. The Lord answered his prayer and she became pregnant.
Isaac demonstrates dependence by not enforcing his will or seeking a shortcut.
He demonstrates dependence by bending his knee in prayer. And I think that's the best stance that we can take in tough situations.
This is a way, point of application. When we face tough situations, our first instinct should not be, what shortcut can
I take to get out of this? Our first instinct should be, let's go to the Lord in prayer. We can do lots of things after we've prayed, but we can't do anything more before we have prayed.
But prayer doesn't necessarily eliminate problems in our narrative here. So look at verse 22.
So 21, she gets pregnant. Verse 22, but the children inside of her, pay attention to that by the way.
Text just kind of says it as a matter of fact, but the children inside of her struggled with each other.
And she said, why is this happening to me? So she went to inquire of the
Lord. Once again, we see faith on the part of first Isaac and now
Rebecca. Rebecca does well in responding to this very real internal wrestling match happening inside of her, by going to God and seeking answers.
And as she does, the answer she gets is actually quite shocking. So verse 23, and Yahweh said to her, two nations are in your womb.
This was more than two squabbling boys fighting in there. You can put it like this.
This is global politics in the womb. But that's not the crazy part.
I have to imagine, I've had a few friends in life. We've had twins and what have you. And the wives will speak to this experience.
So that part isn't the part that I find to be crazy. You can only imagine if you've got two kids in very close quarters all the time, they will find a way to fight.
That's not the crazy part. Here's the crazy part for me, especially as I put myself in the world of the original audience, is what
God says right at the end. It's not just that there are two nations at war.
Did you catch it in the text? The text says that the older will serve the younger.
That's the part that's not normal. And for Moses' audience, when they would have heard these words, you can just imagine, they're reading this and they hear that.
You would have just seen heads bob up, ears would have started to perk up. Why? Because that's not what happened in the ancient
Near East. In the ancient Near East, the oldest child received double the inheritance.
What you did was, once how many kids you had, you divided up all your property. The oldest child, the oldest son typically, would have double the inheritance of all the other kids.
They would also kind of become the clan leader, if you will. But that's not what
God says is gonna happen here. What God says is gonna happen here is, the younger will be the leader, the older will serve the younger.
This would have been a massive no -no in the ancient Near East, but with God, if you can put it like this, it's a yes, yes, this is how
God operates. It's unsurprising if you've read Genesis up to this point. God seems to have this thing for working with younger siblings over older ones.
So all the way back in Genesis chapter four, it's Abel who's the younger sibling, who's accepted when
Cain isn't. Isaac himself, if you think about it, he's the younger sibling, he's not the older sibling.
But he's the child of promise over Ishmael. You see, if you read
Genesis, it becomes apparent that God is in the business of upsetting expectations, catch this, just because he can.
Nothing in the text tells you why he does this. And really, God does not really owe us an explanation as to why he does it.
He just does. And that's actually Paul's explanation of this scene in the
New Testament. Keep a finger here or a ribbon or something here in Genesis 25, come all the way to Romans nine with me for a moment.
Romans chapter nine. Romans chapter nine,
Paul is answering the question of is God, interestingly, if God is faithful to all of his promises to redeem and to keep his people, then what happened to his original covenant people,
Israel? That's what he's really dealing with in Romans nine, 10 and 11. And Paul's point is very simple, that Israel's unbelief doesn't call the faithfulness of God into question.
This is not the time for a full study of Romans nine, because I love this chapter. But now jump down to verse six with me,
Romans chapter nine, reading in verse six. Romans nine, six, Paul says, now it is not as though the word of God has failed, because not all who are descended from Israel are
Israel. Neither is it the case that all of Abraham's children are his descendants.
On the contrary, your offspring will be traced through Isaac. That is, it is not the children by physical descent who are
God's children, but the children of the promise who are considered to be the offspring.
Well, this is the statement of the promise. At this time, I will come and Sarah will have a son.
And not only that, the text says, but Rebecca conceived children through one man, our father,
Isaac. Here's where this gets interesting. Verse 11, for though her sons had not been born yet, or done anything good or bad, so that God's purpose according to election might stand, not from works, but from the one who calls, she was told the older will serve the younger.
God's decision, according to Paul, wasn't grounded in anything that the boys had done.
It wasn't that Jacob was a good kid, and Esau wasn't, and that's not really the issue.
God's decision, excuse me, wasn't grounded in anything that might make sense to us, and that makes sense. He's self -existent and he's eternal.
Nothing he does is obligated to us as creatures. So I think
Paul's point is very simple, and it's the point that I think this passage, come back to Genesis 25, makes for us, that God is in the business of upsetting human expectations, that God is in the business of turning the unconventional on its head, that God is in the business of saying, that might be how you do it, but I do things my way.
I mean, isn't that what he tells us in his word? You don't need to turn there, but Isaiah 55 verse eight, my thoughts are not your thoughts, and your ways are not my ways, says the
Lord. I mean, think about it, isn't this just how God likes to work? God creates a world in six days, when he could have just done it in a single word.
You ever thought about that? He takes six days, he really draws this out from a being who could speak the world into existence in one motion, and it would be done.
Of all the people in the world that he could have called, he calls a pagan idolater,
Lord Abraham, to be the vehicle for his blessing. Oh, by the way,
Abraham's well on his way to being 100, and his wife is not that far behind him.
Oh, but God says, oh, this woman, who's way past the age of giving birth to children, she's gonna give birth to a son.
Just like, this is just how God works, isn't it? I mean, it's just like God to bring about the salvation of the world through a teenage virgin from the middle of nowhere.
I have to be honest, this is not the way that I would do things. This is not the way that if the plan of salvation were put in my hand, which praise
God, it is not. But if the plan of salvation were put in my hand, this is probably not the way I'd do it. I want something a little more foolproof, and something a little more efficient.
I'm an efficiency nut. It makes sense to me that you do this in the quickest, most efficient way possible, but here's the wonderful thing.
God doesn't have to make sense to me. And I'll put it to you that if the version of God that you have in your mind is one that makes sense to you, it might not be the
God of the Bible. Think about it. If you could figure God out, then you can't be all that big and amazing, which is the
God of the Bible. He's bigger and more amazing than all of us. And if I can make it personal for a moment, as I look back on my own life, there are moments where I'm tempted, actually not even tempted,
I have lost. And I'd like to tell you that they're very rare and they never happen. Look, I'd be lying to you.
It happens a lot. Not so much where I ask God, why is this happening to me? As much as I'm tempted to ask, why is it happening this way?
Like, I get it. God uses suffering in our lives. God uses adverse circles. I get all that. But why this particular way?
Isn't there a less painful way for me to learn this lesson? I felt that a little bit this week.
Woke up Tuesday, my foot felt kind of weird. I think, okay, maybe I slept on it funny.
By Tuesday night, could barely walk on the thing. It was agony. Wednesday was not much better. Thursday was all right.
And by Friday, I was able to at least stand on it. And I will admit, there was a moment I kind of had a pity party with myself on Thursday.
I was like, why is this happening? This is not the week for this. It really isn't. Like, why is this happening?
And that's a kind of minor thing. There've been more big moments where I've been like, why is my life going this way?
Why? Have you ever thought about this? Why the valleys of life? Why the low, rough, dark moments?
I'll be honest, the moments where I've asked God, God, couldn't we have done this any other way? And as I'm asking that question and I'm going back and forth with God, at some point in that internal monologue,
I have to remind myself, and I'll put it to you, just as you're gonna have to remind yourself at some time down the road,
I have to remind myself that God is at work, even if it's not how
I would have done it. Let's think about this. If God is good, which
I think we could all agree he is, and if he is sovereign, if he is in charge, which
I believe he is, and if God is without question kind to his children, which undoubtedly he is, if all of that is true, can
I put it to you, beloved, that even when his plan and mine, when his plan and yours seem to be radically misaligned, can
I put it to you that I don't really need a report and risk assessment from God as to why he chose this way to do it?
I just need to trust him. Coming back to our text here in Genesis 25.
Rebekah's gotten something of an answer, and with that information firmly tucked away, the time for the babies to come arrives, and what the text kind of hinted at, it now tells us explicitly.
So look at verse, let me get back to my text here. Look at verse 24.
The text says, when the time came for her to give birth, there were indeed twins in her womb.
And so she's about to give birth to twins. She has two boys, one called
Esau, who is apparently a ginger of some kind. I can attest, gingers are generally awesome.
I'm married to one, Esau, who is apparently a ginger of some kind, and Jacob.
What's interesting is we're not really told much about Esau, we're not even told what his name actually means. We're told what his nickname,
Edom, means in just a few moments, but as of here, we're not really told what his name means. Jacob, however, he's a bit more complex of a character.
Moses goes out of his way to give us a little bit more information. It says, did you catch it as we read it?
Verse 26, after this, his, Esau's brother came out grasping
Esau's heel with his hand. Literally, he's grabbing onto the heel of Esau on his way out, and so he was named
Jacob. Jacob literally means, from the Hebrew, the one who grasps the heel.
But here's what's interesting about this name, and it might sound like a really weird name. Why would, I mean, it makes sense on one level, he's born and he's grabbing his brother's heel, okay.
But quick Hebrew lesson, I'm actually using the Hebrew terms to explain to you how Hebrew names work for a moment. Hebrew is a language that has a lot of wordplay.
Words sound like each other, and at times, the Bible will use that wordplay to its advantage. The word for heel and the word to deceive are very close to each other.
It's only one letter's difference. In fact, in other places in the
Old Testament, that wordplay is made explicit. Moses wants to go out of his way for you to notice that from birth,
Jacob is not just the guy who grabs the heel, he's the, let's put it this way, he's the deceiver, he's the swindler, he's the hustler, he's the trickster.
I had a lot of Jewish friends when I lived back in London, used to have a word they liked using, he's a shyster. And actually, it's not gonna take us really long for us to see the deception of Jacob at work, because who is
God in this text? He's the God who keeps all of his promises. He's the God who upsets expectations. And thirdly, he's the
God who works where you think he shouldn't. He's the God who works where you think he shouldn't.
So come down to verse 27 in our passage. Once again, the narrative kind of moves quickly.
Verse 27, when the boys grew up, we're not talking how old they are. They're clearly old enough that we can learn a little bit about their personality.
So when the boys grew up, Esau became an expert hunter. If you've got a physical copy of the
Bible or a way to highlight, can I encourage you to underline or highlight those words, expert hunter?
We're gonna come back to them later. Esau became an expert hunter, an outdoorsman, but Jacob was a quiet man.
You might wanna underline or highlight that word, quiet, who stayed at home.
Seems normal enough. If you have siblings, you know that siblings are different sometimes, in my opinion, most of the time.
I'm somewhat of a bookish person who is frankly quite nerdy and I have no problem with that.
If you've ever met my brother, which one day I hope you guys get a chance to meet, my brother Joshua, who's three years younger than me, you'll look at him and be like, how is it possible that they came from the same mom?
I have no qualms in saying Joshua is infinitely cooler than me. He just is. It generally doesn't bother me is when people start to compare me to my brother that I have a problem.
But by the way, my brother is much cooler than me. I don't sleep over that, he just is.
So siblings have been different, having different interests, that's no big deal. Or is it in this passage?
You probably guessed that it is. You know that description of Jacob as being quiet?
I mean, that's what the word means, it can mean quiet. But that's not the way it's used most of the time in the
Bible. This word is often used to carry the idea of being blameless. You know who in the
Bible was called this multiple times? By God himself, Job. This is the word that's used of Job.
When God says that he's blameless, I mean, imagine having that on your report card. Not just people say you're blameless,
God says, you met my servant Job, he's blameless. Same word that's used here.
I'm going to give you a bit of a spoiler alert. Given what he's about to do here, this is 110 % irony. He might be quiet, but blameless, he definitely is not.
In fact, actually, as this scene unfolds, there's a couple of things I want you to notice. First of all, I want you to notice that there's some family favoritism in this passage, verses 27 and 28.
So apparently the differing personalities and hobbies of the brothers creates an environment of some favoritism.
So verse 28, text says, Isaac loved Esau because he had a taste for wild game, which makes sense if you're a hunter, but Rebecca loved
Jacob. I've got to be honest, this is kind of wild, no pun intended. One parent loves one son because he hunts and brings daddy food.
And one parent loves the other one because no doubt he's at home, which means they spend more time together.
And I have to think that Rebecca, knowing what God had told her about her son, probably thought, like some parents do, and they really shouldn't, pause for a moment, this is the special one.
I love all my kids, but this one, this is the special one. This word gets overused in our culture.
It's not one I generally like to use, but I will use it in this instance. This is toxic. This is not going to end well.
And actually I can say that because, spoiler alert again, both parents will end up with neither child because of this rather toxic favoritist environment.
In fact, this favoritism sets up, second thing I want you to know, it's a deadly deal in verses 29 to 34.
This family favoritism sets up a deadly deal. So the narrative shifts again in verse 29.
Once when Jacob was cooking a stew, it's not, this is further down the story, we're not sure when again, but once when
Jacob was cooking a stew, Esau came in from the field exhausted. You know why I had you pay attention to those words, expert hunter?
Anyone else catch the irony of an expert hunter coming home with nothing? That's being highlighted for you on purpose.
Commentaries, which is something I read a lot of as I prepare each week, commentaries are typically pretty dry.
I did come across this one, where I was like, ouch, this guy does not like Esau at all. It's what one commentator,
Kenneth Matthews said, that he was a skillful, the word literally means a knowing hunter that he has knowledge of how to hunt, yet unsuccessful in his hunt gives the first hint that Esau is a failure.
The depiction of Esau is unflattering. He is impetuous and clumsy, certainly no match for the more wily
Jacob. He fits the caricature of the unrefined brute whose irreverence towards his birthright disqualified him.
Tell us how you really feel. I mean, ouch, but I think I can see where that commentator gets it from, because as you follow this end of this narrative, it becomes very apparent that Esau is, yeah, he's not the sharpest knife in this area.
So, come back to verse 29, once when Jacob was cooking a stew, Esau came in from the field exhausted.
Verse 30, he said to Jacob, let me eat some of that red stuff. If I can pause for a moment, in the
Hebrew, it doesn't say the word stuff. It literally just has the word red twice. I had to translate this this week just so I can make sense of it, and I found it kind of funny.
He literally says, give me red, red, tired. Like, he's being made to look like a total moron.
Give me red, red, tired. He's kind of an arm skull.
And what's about to happen really doesn't make him look any better. Because look at verse 31.
Jacob says, first, sell me your birthright. Literally, today, right now, sell me your birthright.
First of all, Jacob, wait, what? How did we get from, I'm hungry, give me some food, to give me your, the birthright here is that double portion of the inheritance
I talked about. That's Esau's birthright, because he's born first. And Jacob says, yeah, you need to run that to me for this bowl of food.
First of all, he's not even good economics. But beyond that, he's just,
I'm sorry, Jacob is not a good guy in this narrative either. This is bad, but it gets worse.
Verse 32, look, said Esau, I'm about to die, so what good is a birthright to me? Esau, are you serious? I'm the oldest of four siblings.
Right now, Esau is not making older siblings look good. We are not looking, we are not winning out here right now.
Verse 33, Jacob said, swear to me first. Again, swear to me today, right now. You don't see any sort of argument from Esau.
Esau doesn't say, oh, bro, it's food. What are you doing, seriously? None of that. Testament says, so he swore to Jacob and sold his birthright to him.
One more thing I want you to notice. Verse 34, then Jacob gave bread and lentils to Esau.
Esau didn't even know what he was fighting for. For a bowl of unidentified red stuff and some bread, you're gonna give up your double portion of your father's inheritance.
Remember, he got Abraham's inheritance, which means Isaac is not broke. Moses wants you to read this, if you can put it in modern terms, with your hands in your head thinking, seriously, bro, seriously, what are you doing right now?
But I'll be honest, I find that part humorous. And then it stopped being funny for me because then I started chasing cross references.
And I remembered that Esau is mentioned in the New Testament and it's painful when he's mentioned in the
New Testament. I'm actually not gonna look at it.
I'm gonna read it to you. We're actually gonna come back to it next week in way more detail. But Hebrews 12, 16 says, make sure that there isn't any immoral or irreverent person like Esau, who sold his birthright in exchange for a single meal.
The New Testament perspective on this event is that we are dealing with a man who is immoral and he's irreverent.
I can see both of those in this passage. And again, I'll come back to this verse next week and we'll look at it in way more detail.
But for now, this is not good. This is bad. In fact, the text tells us, end of verse 34, so Esau despised his birthright.
This is the idea of despising, he looked a little at it. He just kind of thought, I don't really care about that.
But the birthright was attached to God's promise. This is not a happy ending.
I think, I hope that's obvious at this point. This is a horrible circumstance, but you think, okay,
Kofi, where's the grace of God in this? Well, simple. Can I put it to you that even in this horrible circumstance,
God is at work? That Jacob is a liar and a swindler. I mean, he lives up to his name.
He is indeed, my Jewish friends would use it, the shyster.
He's a liar and a swindler and Esau is an irreverent meathead. But even in all of this,
God is at work because who's the one who's going to get the promise? It's Jacob. God said that.
It doesn't excuse the sin of either of these men. But as I land the plane this morning, think about this.
Can't we be glad that God is able to draw straight lines with crooked sticks? That God can still bring about his purpose even when you think he should.
This is really not the way this should happen. And we've spoken a lot about how
God works this morning. And you've said that this passage shows to us the
God who works where you think he shouldn't. Isn't that exactly what
God did on the cross though? Wasn't God using the hatred of sinful men, which the
Bible says they were responsible for. They couldn't say God made me do it. But God uses the sinful hatred of men to bring about the salvation of every person who will repent and believe in Jesus.
There's a very real sense in which this passage, it's a little bit of gospel thinking, reminds us that God's best work happens even, and I would say in spite of, man's worst.
The gospel reminds us that God's best work is often upside down to us, but to God it's right way up.
And we can praise God for when his ways aren't our ways. That doesn't mean that at times it's not hard, that it's not difficult, that we don't sit there and think,
God, why this way? But if he is indeed the God of the upside down, we can actually rejoice in the fact that this is the way in which he chooses to work, amen?
And Heavenly Father, we are so grateful for the fact that you are indeed the God who works in ways that are upside down to us.
And though we may find it difficult to say at times, Father, we would not have it any other way.
Because if you did not work in this way, we would not see your glory at its fullest.
And Father, as those who have experienced your grace in the most unusual and unlikely of ways,
I pray that as we embark on this series, that we would respond in worship, that we would respond in thankfulness for the ways in which you work, even when we don't understand them, when they upset our expectations, and that we would trust you in every circumstance.