Genesis is a book of seeds. In this message, a parenthesis in our life-study, we shall consider another one of these seeds — the seed of the shifting of the birthright.
Perhaps you have never imagined that the birthright could be shifted. The birthright is the special portion of the firstborn. In nearly every race of people, especially in ancient times, the firstborn in a family inherited a special portion. Among the ancient Jews, this portion was usually a double portion of the land. According to the Bible as a whole, the birthright includes the double portion of the land, the kingship, and the priesthood. The priesthood brings people to God, and the kingship brings God to the people. The book of Genesis reveals that this birthright can be shifted from the firstborn son to the second son. In this book there are at least four cases of the shifting of the birthright: from Esau to Jacob (Gen. 25:22-26, 29-34); from Zarah to Pharez (Gen. 38:27-30); from Reuben to Joseph (Gen. 49:3-4; 1 Chron. 5:1); and from Manasseh to Ephraim (Gen. 48:12-20).
Furthermore, in the New Testament the birthright is shifted from Israel to the church. In Luke chapter fifteen the Lord Jesus indicates by means of the parable of the prodigal son that the publicans and sinners are like the second son, and that the self-righteous Pharisees are like the first son (Luke 15:1-2, 11, 25-28). However, in Matt. 21:28-32 the Lord shifts the birthright from the Jews to the publicans and harlots. Here the Lord reveals that the publicans and harlots are like the firstborn son who at first did not obey his father's word but later repented and obeyed it. Then the Lord likened the Pharisees to the second son who said that he would fulfill his father's word, but who actually did not obey it. Originally, the Jews were the first son. At the beginning of the Lord's ministry, they were still first. But at the end of His ministry, the Lord Jesus shifted the birthright from the Jews to the church. His word in Matthew 21:28-32 was spoken at the end of His ministry. In these verses the Lord likened the publicans and the harlots to the firstborn. The church is composed of redeemed and regenerated sinners. In God's economy they are the ones who have received the birthright. Hence, Hebrews 12:23 speaks of the church of the firstborn.
In Gen. 25:22-26, 29-34 we see the shifting of the birthright from Esau to Jacob. Although Esau was the firstborn (v. 25), Jacob was predestinated to have the birthright (v. 23). The shifting of the birthright from Esau to Jacob reveals that receiving the birthright is a matter of predestination. It does not depend on our natural birth. Although you may be an Esau by birth, this does not mean that you are predestinated to have the birthright. This is absolutely a matter of God's sovereignty; it does not depend on us. As we consider the five cases of the shifting of the birthright, we must worship God for His sovereignty and say, "O Lord, we thank You for Your sovereignty. Everything depends on Your sovereign predestination."
Jacob, the one predestinated to have the birthright, was very covetous and did everything possible to get the birthright himself. When Jacob and Esau were still in their mother's womb, they were fighting over the birthright. I believe that this fight was initiated by Jacob. But, according to God's arrangement, Esau was stronger. If you read the Bible carefully, you will see that Esau, as a hunter, was strong and rather large in physical stature. Jacob, on the contrary, as one who stayed home with his mother, must have been rather small. I do not believe that a husky young man would always stay home with his mother. Because Jacob was smaller and weaker than Esau, he could not obtain the birthright by fighting for it with his physical strength. Although Jacob fought for the birthright in the womb, Esau defeated him, was born first, and gained the birthright. Jacob's struggle had been in vain.
Jacob, however, refused to give up the fight. I believe he stayed with his mother mainly for the purpose of conspiring with her to gain the birthright. Perhaps Jacob's mother eventually agreed to help him gain the birthright. In order to supplant his brother and gain the birthright, Jacob did two things. The first was to maneuver Esau into a situation where he was willing to sell the birthright to him (vv. 29-34). Jacob was exceedingly subtle and clever. He was very skillful. Through his cleverness he gained his mother's cooperation, and Rebekah, who was more clever than Isaac, stood with Jacob. This clever Jacob tempted Esau to sell his birthright.
Jacob probably observed Esau's activities over a period of time. He might have noticed that after hunting Esau was always hungry. Because hunting arouses one's appetite, a hunter enjoys a good meal after a hunt. Anyone who engages in exhausting activity, such as hard work or play, afterwards desires some hearty and nourishing food. Jacob analyzed the entire situation — the environment, Esau's psychology, and Esau's appetite after hunting. Jacob might have said to himself, "Aha! I have a way to get the birthright. While Esau is hunting, I shall prepare soup for him." Genesis 25:29 says, "And Jacob sod pottage: and Esau came from the field, and he was faint." Esau was hungry, and the soup had been prepared. Esau said to Jacob, "Feed me, I pray thee, with that same red pottage; for I am faint" (v. 30). To this, Jacob replied, "Sell me this day thy birthright" (v. 31). When a person is hungry, he will eat anything and pay any price for it. Thus, Esau said, "Behold, I am at the point to die: and what profit shall this birthright do to me?" (v. 32). Esau seemed to be saying, "The birthright is something for the future. What good does it do me now? But here is a bowl of soup in front of me. It is actual, present, and practical. Who knows when I shall have the birthright? I don't know when it will come. For now, I need something real and practical." Hence, Esau agreed to Jacob's proposal and sold his birthright. On the one hand, the birthright depends on God's sovereign predestination. But on the other hand, whether or not we shall have the birthright depends on our attitude and our deeds. Esau's attitude was poor, and his act was foolish. He was absolutely wrong to accept Jacob's offer. Nevertheless, using today's terms, he signed the contract and gave up his birthright.
Although Esau had sold the birthright, he did not have the standing to give the blessing of the birthright. This blessing was not in his hand; it was in the hand of Isaac, his father, the representative of God. Therefore, the second thing Jacob did to gain the birthright was to deceive his father into giving him the blessing of the birthright (27:18-29). Probably Jacob's maneuvering of Esau was initiated by Rebekah who, in all likelihood, had been maneuvering the whole situation. Jacob was the learner, and his mother was the tutor. After Esau had been maneuvered into selling the birthright to Jacob, Rebekah waited for the opportune time to help Jacob receive the blessing of the birthright from Isaac. Although this had to take place before Isaac died, it could not be too early. If it had been too early, Isaac's eyesight would still have been keen. Hence, Rebekah waited until Isaac's eyes were dim. When she heard that Isaac was about to bless Esau, Rebekah said to Jacob, "Now therefore, my son, obey my voice according to that which I command thee" (27:8). Rebekah seemed to be saying, "Now is the time to deceive your father." Jacob obeyed his mother and deceived Isaac into blessing him blindly. As a result, Jacob obtained not only the birthright, but also the blessing of the birthright.
Jacob's maneuvering, however, was unnecessary. If he had done no maneuvering or deceiving, God would have had a way to give him the birthright. Apparently, Jacob's maneuvering and deceiving helped him to acquire the birthright. Actually, it caused him to suffer. From the time Jacob deceived his father, he never saw his mother again. Although Rebekah loved Jacob, due to her cleverness she lost him and never saw him again. Jacob had to flee to Laban's home and suffer there under his hand for twenty years. Do not learn of Rebekah. If you do, you will suffer.
Through the case of the shifting of the birthright from Esau to Jacob, we see that the birthright depends on God's sovereignty. We also see that we should never maneuver or deceive in order to gain the birthright. In other words, there is no need for us to struggle for the birthright. Moreover, we should not be so loose as to sell our birthright. Although we may not be able to gain the birthright by our own effort, we can sell it if we have it. It was not because of his doing that Jacob gained the birthright, but Esau lost it because of his wrongdoing.
In Gen. 38:27-30 we see the shifting of the birthright from Zarah to Pharez. This case illustrates the fact that the granting of the birthright does not depend on man's doing. Zarah was trying to come out first. He "put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first" (v. 28). But human doing cannot manage, direct, or guide the birthright. Although the midwife never thought that Pharez would be born first, Pharez was actually born first (v. 29). When he came out, the midwife said in surprise, "How hast thou broken forth?" (v. 29). The Hebrew here is very difficult to translate. It may be rendered, "Wherefore hast thou made a breach for thyself?" or, "How hast thou made a breach! Breach be upon thee!" or, "What a breach you have made for yourself!" The midwife had to admit that Pharez had obtained the birthright. Hence, receiving the birthright does not depend on man's maneuvering.
The third case of the shifting of the birthright, the shifting from Reuben to Joseph (Gen. 49:3-4; 1 Chron. 5:1), contains a strong warning. Reuben, the firstborn, lost the birthright because of his defilement. God had intended to give the birthright to Reuben, the firstborn, but Reuben lost it by indulging in defilement. The birthright was shifted from Reuben to Joseph, who fled from that kind of defilement (Gen. 39:7-12). God is just. He took the birthright from the one who indulged in defilement and gave it to the one who fled from it. (Although the birthright was shifted from Reuben to Joseph, Joseph received only the double portion of the land. He did not receive the priesthood or the kingship. Rather, Levi received the priesthood and Judah, the kingship.)
Never think of fornication as something insignificant. God hates it. We live in an age of Sodom. The whole world today, including the United States and especially Sweden and France, is a Sodom. Many men and women live together without being married. Certainly this will bring in God's judgment. In the Bible God exercised a special judgment over Sodom because the people there indulged in lust without any restriction. Nothing offends God more than this indulgence. Nevertheless, many young people today, even young women, have no sense of shame regarding this. Indulging in fornication will always cause you to suffer loss. There will be no need for God to judge you deliberately because a natural judgment will come upon you spontaneously. The case of Reuben reveals that, although you may be predestinated to have the birthright, you may lose it by indulging in fornication.
Every Christian who commits fornication will lose his birthright. This birthright includes the full enjoyment of Christ with the priesthood and the kingship. To have the birthright is to have the right and the position to enjoy Christ in full. It is also to have the right to be priests and kings. If we lose our birthright, we lose the enjoyment of Christ. Any Christian who commits fornication loses this enjoyment immediately. This sin will also keep any believer from being a priest and a king. Furthermore, no fornicator will enter into the millennial kingdom to have the fullest enjoyment of Christ and to be a priest of God and a king with Christ (1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:5). Only the overcomers will share this enjoyment, be God's priests, and be the co-kings of Christ. Take heed: defilement may cause you to lose your birthright.
Now we come to the fourth case, the case of the shifting of the birthright from Manasseh to Ephraim (Gen. 48:12-20). Manasseh was the firstborn (v. 14). When Joseph brought Ephraim and Manasseh to Jacob to be blessed by him, he tried to maneuver the blessing of the birthright according to the natural birth (vv. 13-17). However, Ephraim received the blessing of the birthright because Jacob crossed his blessing hands (vv. 14, 17-20). I have the strong feeling that Joseph's maneuvering of the situation reminded Jacob of the maneuvering he had done in his youth. He might have remembered how he had maneuvered his brother to obtain the birthright and deceived his father to receive the blessing. As Jacob crossed his right hand and placed it upon the head of Ephraim, the second son, he might have said to himself, "Jacob, there was no need for you to maneuver anything. Ephraim is not doing anything, yet you place your right hand upon him. Why did you maneuver so much when you were young?" I believe that, as Jacob crossed his hands, he had very deep feelings within him. If Joseph and his sons had not been present, Jacob might have openly expressed his regret. You may think that you are right in maneuvering certain situations. But after a number of years you will feel ashamed of what you have done and say, "What a shame it was to do those things!"
We must believe that Jacob did not guide his own hands. Certainly they were guided by the Spirit. The Spirit's guidance was a blessing to Ephraim, but it was a rebuke to Jacob. Perhaps the Lord said to him, "Jacob, you didn't need to do anything. Look at Ephraim. Although he is doing nothing, he is receiving the birthright. Why did you maneuver so much and cause yourself such suffering?" Like Jacob, I also did certain things when I was young, but I later regretted them. Young people, you need to realize that the blessing is not in your hands; it is in the hands of the old ones. Whether we shall cross our hands and place our right hand upon your head does not depend on you. It depends on us. If you want to receive the blessing, you must have the old ones. If you stay away from them, you will miss the blessing. The old ones will not bless you unless you honor them. Young people, you simply cannot go on without the blessing of the older ones. You desperately need their help.
Now we come to the last case of the shifting of the birthright in the Scriptures, the shifting of the birthright from Israel to the church. This is very important. In Exodus 4:22, the Lord said to Moses, "Thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn." Although Israel was God's firstborn, Israel lost the birthright because of unbelief (Matt. 21:32; Rom. 11:20). According to Luke 15, in the beginning of His ministry the Lord still considered Israel, represented by the Pharisees, as the firstborn son and the publicans and sinners as the second son. But according to the enjoyment in Luke 15, it was the second son who received the birthright, for the second son enjoyed the fatted calf, which is Christ. This indicates a shifting of the birthright. By this we see that the Pharisees lost the enjoyment of Christ, but the repentant publicans and sinners gained this enjoyment. This means that they gained the birthright.
Toward the end of His ministry, in Matthew 21, the Lord indicated that the repentant publicans, harlots, and sinners, of whom the church was to be composed, were the first son and that the unbelieving Pharisees, representing Israel, were the second. Matthew 21:32 says, "For John came to you in the way of righteousness, and you did not believe him; but the tax collectors and the prostitutes believed him; and you, when you saw it, did not later regret it so as to believe him." Due to unbelief, Israel, the first son, was cut off, and the second son was grafted into the birthright. Thus, the repentant and believing sinners have become the constituent of the church, and the church today is called the church of the firstborn (Heb. 12:23). We in the church are a group of firstborn sons who possess the birthright. This birthright gives us the right to enjoy Christ to the fullest, to be priests of God, and to be co-kings of Christ. Although we have the birthright, the New Testament warns us of the possibility of losing it (Heb. 12:16-17). Be careful: you may lose your birthright.
