God promised Abraham a family, and told him that his new family would be a blessing to every family in the world. Yet Abraham allows his wife to be taken into another man’s harem, has an affair, then lets his wife treat his mistress poorly. Abraham’s son, Isaac, also allows his wife to be taken into another man’s harem.
Isaac’s son, Jacob, begins a generational legacy of deception. Jacob deceives his brother to steal his birthright, then deceives his father to steal his blessing. Jacob is deceived by his uncle, then deceives his uncle before fleeing from his home. Rachel deceives her father and steals his idols. Jacob’s sons deceive the inhabitants of Shechem and then kill them all. Reuben deceives his father’s third wife into his bed. Joseph’s brothers sell Joseph into slavery, then deceive their father about his fate. Judah deceives Tamar concerning the marriage of his son, then Tamar deceives Judah into her bed.
After 22 years in Egypt, Joseph comes face to face with his brothers, and continues the deception of this broken family. He lies about his identity, then alternatingly steals from them and plants stolen goods on them. Their youngest brother is found with a stolen cup in his pack (using the same language from the Rachel-Laban story), and as far as his brothers know, Benjamin had deceived everyone to steal this prized goblet.
Over the course of several hundred years, we’ve witnessed a family that is supposed to bless the world, but they can’t even get over their own crap and bless one another.
But then Judah stands up. He confesses to Joseph what he had done. He offers to take the place of his supposedly guilty brother Benjamin (just as Judah’s descendant Jesus would do for us). He ends the legacy of deception. Joseph responds by confessing his deceptions, and the family is finally reunited.
Abraham’s descendants were supposed to bless the world. But before they could, they had to get their household in order and learn to bless each other. You, too, are supposed to bless the world. Start today with the people living under your roof.
While Rebekah was pregnant with twins, God appeared to her and said,
“Two nations are in your womb, Two peoples shall be separated from your body. One people shall be stronger than the other, And the older shall serve the younger.” (Genesis 25:23)
We often interpret this in light of what we know will eventually come to pass between the two brothers: Since we know the younger brother Jacob will end up with his older brother’s birthright and blessing, this heavenly declaration must be prophesying those events. “The older (Esau) will serve the younger (Jacob)” by forfeiting his inheritance. Thus, Esau is the loser of the prophecy because he serves, while Jacob is the winner because he is served.
I think this interpretation is wrong.
For one, this verse doesn’t actually say that “the *older* shall serve the younger.” The word “older” is the Hebrew word “rab,” which actually means “greater.” And of the 458 times it appears in the Hebrew Scriptures, it’s only translated “older” in this passage. In fact, if the author meant to say “older,” there’s another word he could have chosen. The word “gadol” means “older,” as we see in Genesis 27:1, where Isaac refers to Esau as his “beni ha-gadol”: “my older son.”
In my opinion, a better translation of the end of Genesis 25:23 would be, “…and the greater shall serve the lesser.” When read this way, the passage is ambiguous as to who is the “greater” and who is the “lesser.” So… who was the greater one?
At first, we might think that the greater one was Jacob. After all, he outsmarted his brother and ended up with the blessing, right? Well… it’s not actually so clear. It’s true that Jacob deceived his father and brother in order to receive his father’s blessing (Hebrew berakah). But twenty years later, when Jacob returned home to face his brother, he returns the berakah, saying, “Please, take my blessing” (Genesis 33:11).
Okay, so maybe Esau is the greater one. He is stronger than his brother, after all. Additionally, after he meets up with his brother after twenty years apart, he tells Jacob that he doesn’t need his brother’s gifts, for “I am great (rab) enough” (Genesis 33:8). Right there, Esau declares himself to be the great one. Case closed, problem solved.
Except… Esau isn’t the only brother who is called great. After living in exile for twenty years, the Bible calls Jacob “exceedingly great” (rab) (Genesis 30:43).
So, both brothers are called great (rab), both brothers were increased greatly, and the blessing changes hands several times and doesn’t really seem to play into this all that much. Which one is the “greater” one? That original prophecy tells us:
“The greater *shall serve* the lesser.”
The greater one is the one who serves.
And with that in mind, which of the two brothers served? During the twenty years that they were separated, we read eleven times that Jacob served (abad) his uncle Laban. This service to his uncle led directly to Jacob becoming great, both in terms of finances, family, and influence. And then when Jacob and Esau finally reunite, Jacob calls himself Esau’s servant (ebed) five times. Those twins spent years and years seeking greatness by trying to steal the inheritance from one another. But finally, Jacob began to seek greatness *through service*.
You find this dynamic live on through their descendants. Esau’s people became the Edomites, while Jacob’s people became the Israelites. After 400+ years in slavery, the Israelites asked permission to pass through the Edomite’s land. The Edomites chose not to serve, refusing them entry into their land (Numbers 20:21).
Despite this poor treatment, God wrote it into the Israelites’ legal code that the Edomites would always be welcome to join the congregation of Israel and worship the One True God beside them, “for he is your brother” (Deuteronomy 23:7, 8). The Israelites were commanded to serve their brother Edom.
So often we read Genesis 25:23 and assume that the one who “serves” is the one that gets the short end of the stick, but the opposite is true. The one who “serves” is the one who is considered “great.”
And this interpretation of greatness and service fits much better within the whole narrative of scripture. The very first usage of the word “service” in the Bible (abad) is found in the Garden of Eden, where Adam was given the important task of abading the garden—of serving it, of tilling it. Hundreds of years later, Moses demands that Pharaoh “let God’s people go,” that they may abad Him. After their salvation from Egypt, God gives the priests and Levites the important job of abading Him in the tabernacle. And throughout the prophets, the future Messiah is called the ebed of the LORD—the Servant of God. Service is what God’s people are called to, and serving God and others is what makes us great in the eyes of the LORD.
And thousands of years later, we see this play out between two opposing kings. King Herod was an appointed “king of the Jews.” He was rich, ruthless, and wanted to be served. He considered himself to be so great that he gave himself the title, “Herod the Great.” And did I mention that he also was an Idumaean—an Edomite, a descendant of Esau.
But there was another King of the Jews. This One came not to be served but to serve. This One became poor that we might be made rich. This One bore our sicknesses that we might be healed. This One who knew no sin became sin, that we might be made the righteousness of God. This One—an Israelite, a descendant of Jacob—was the True King, the Servant King, the Great King.
And this Great Servant King taught all who would listen how to achieve greatness as well, by echoing the words He had spoken to Rebekah thousands of years earlier:
“He who is greatest among you shall be your servant.” (Matthew 23:11)
Garrett Milovich 