Genesis 25
Introduction
Genesis 25 is a pivotal transitional chapter that closes the Abraham narrative and opens the story of Isaac and his sons. It covers a remarkable span of time and events: Abraham's marriage to Keturah and his additional offspring, his death and burial, the genealogy of Ishmael, and then the birth and early lives of Jacob and Esau. The chapter functions as a literary hinge, tying off loose ends from the Abraham cycle while introducing the rivalry that will dominate the next twenty chapters of Genesis.
The second half of the chapter introduces one of the most consequential family dramas in Scripture. The oracle given to Rebekah during her difficult pregnancy announces that the older son will serve the younger — an inversion of ancient Near Eastern custom that sets the stage for everything that follows. The birth of the twins, their contrasting characters, their parents' divided loyalties, and Esau's reckless sale of his birthright all introduce themes of election, human agency, and the surprising ways God works through flawed people to accomplish His purposes. The chapter is cited directly in the New Testament: Paul quotes the oracle in Romans 9:12, and the author of Hebrews holds up Esau as a cautionary example of one who was "godless" in despising his birthright (Hebrews 12:16).
Abraham and Keturah (vv. 1-6)
1 Now Abraham had taken another wife, named Keturah, 2 and she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 3 Jokshan was the father of Sheba and Dedan. And the sons of Dedan were the Asshurites, the Letushites, and the Leummites. 4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants of Keturah. 5 Abraham left everything he owned to Isaac. 6 But while he was still alive, Abraham gave gifts to the sons of his concubines and sent them away from his son Isaac to the land of the east.
1 Now Abraham took another wife, and her name was Keturah. 2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 3 Jokshan fathered Sheba and Dedan. The sons of Dedan were the Asshurites, the Letushites, and the Leummites. 4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All of these were the sons of Keturah. 5 Abraham gave all that he had to Isaac. 6 But to the sons of his concubines Abraham gave gifts, and while he was still living he sent them away from Isaac his son, eastward, to the land of the east.
Notes
קְטוּרָה ("Keturah") — The name likely derives from the root קְטֹרֶת ("incense"), suggesting a connection to the incense trade of Arabia. This is fitting, since many of Keturah's descendants are associated with Arabian peoples and trade routes. In 1 Chronicles 1:32, Keturah is called Abraham's "concubine" rather than "wife," and verse 6 of our chapter refers to "concubines" (plural), which may include both Hagar and Keturah. The tension between "wife" (v. 1) and "concubine" (v. 6) may reflect a legal distinction: Keturah had the status of a secondary wife whose children did not share in the primary inheritance.
The timing of this marriage is debated. The Hebrew וַיֹּסֶף ("and he added/again") does not specify when Abraham married Keturah — it may have been after Sarah's death, or it may have been earlier, with the narrative placed here as an appendix to the Abraham cycle. Jewish tradition (represented in the Midrash and by Rashi) identifies Keturah with Hagar, arguing that Abraham took Hagar back after Sarah's death and that "Keturah" was a new name. Most modern scholars treat them as distinct individuals.
The list of Keturah's descendants connects Abraham to a wide range of Arabian and eastern peoples. מִדְיָן ("Midian") is the most significant for the biblical narrative — the Midianites appear prominently in the stories of Moses (Exodus 2:15-21, Exodus 18:1) and Gideon (Judges 6-8). Sheba and Dedan are associated with Arabian trade (Ezekiel 27:22, Jeremiah 6:20). The genealogy shows that Abraham is the father not only of Israel but of many peoples — a partial fulfillment of God's promise that Abraham would be "the father of many nations" (Genesis 17:4-5).
The legal and theological point of verses 5-6 is unmistakable: Isaac is the sole heir. Abraham gave "all that he had" to Isaac — the covenant promises, the land, the wealth. The other sons received מַתָּנֹת ("gifts") and were sent קֵדְמָה אֶל אֶרֶץ קֶדֶם ("eastward, to the land of the east"). In Genesis, moving east is consistently associated with departure from the place of divine promise (cf. Cain in Genesis 4:16, the builders of Babel in Genesis 11:2, Lot in Genesis 13:11). Abraham is ensuring that Isaac's claim to the promised land is undisputed, while also providing generously for his other sons.
The Death of Abraham (vv. 7-11)
7 Abraham lived a total of 175 years. 8 And at a ripe old age he breathed his last and died, old and contented, and was gathered to his people. 9 His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron son of Zohar the Hittite. 10 This was the field that Abraham had bought from the Hittites. Abraham was buried there with his wife Sarah. 11 After Abraham's death, God blessed his son Isaac, who lived near Beer-lahai-roi.
7 These are the days of the years of Abraham's life that he lived: one hundred and seventy-five years. 8 Abraham breathed his last and died at a good old age, old and satisfied with life, and was gathered to his people. 9 Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which faces Mamre — 10 the field that Abraham had purchased from the sons of Heth. There Abraham was buried, with Sarah his wife. 11 After the death of Abraham, God blessed Isaac his son. And Isaac settled near Beer-lahai-roi.
Notes
וַיִּגְוַע ("he breathed his last") — From the root גָּוַע, meaning to expire or breathe one's last breath. This verb is distinct from וַיָּמָת ("and he died"), which follows it. The combination of the two verbs — "he breathed his last and died" — is a solemn and dignified description of death, used also of Ishmael (v. 17), Isaac (Genesis 35:29), and Jacob (Genesis 49:33).
זָקֵן וְשָׂבֵעַ ("old and satisfied") — The word שָׂבֵעַ literally means "full, satisfied, sated." The KJV renders it "full of years," but the Hebrew does not say "of years" — it simply says "satisfied." Abraham died not merely aged but content, having seen God's promises begin to unfold. The same description is applied to Job after his restoration (Job 42:17) and to David (1 Chronicles 29:28). I translated it as "satisfied with life" to capture the sense of fullness rather than mere longevity.
וַיֵּאָסֶף אֶל עַמָּיו ("and was gathered to his people") — This phrase is distinct from burial and appears to refer to something beyond the physical. Abraham's "people" — his ancestors — were not buried in Machpelah. The expression suggests a belief in some form of continued existence after death, a reunion with those who had died before. It is used of Abraham, Ishmael (v. 17), Isaac (Genesis 35:29), Jacob (Genesis 49:33), Aaron (Numbers 20:24), and Moses (Deuteronomy 32:50).
The detail that Isaac and Ishmael together buried Abraham is remarkable. The two brothers, who had been separated since Ishmael's expulsion (Genesis 21:8-14), come together for their father's funeral. Isaac is named first as the heir, but Ishmael's presence suggests some degree of reconciliation. They bury Abraham in the cave of Machpelah, the burial ground that Abraham had purchased at great expense from Ephron the Hittite (Genesis 23:3-20). This is the first piece of the promised land that Abraham actually owned.
בְּאֵר לַחַי רֹאִי ("the well of the Living One who sees me") — Isaac settles at this same well mentioned at the end of chapter 24 (Genesis 24:62). It is the well where Hagar had her encounter with the angel of the LORD (Genesis 16:13-14). That Isaac consistently returns to this place may suggest a spiritual attachment — a place associated with divine seeing and divine care. God's blessing of Isaac (v. 11) after Abraham's death signals that the covenant now rests fully on Isaac's shoulders.
The Descendants of Ishmael (vv. 12-18)
12 This is the account of Abraham's son Ishmael, whom Hagar the Egyptian, Sarah's maidservant, bore to Abraham. 13 These are the names of the sons of Ishmael in the order of their birth: Nebaioth the firstborn of Ishmael, then Kedar, Adbeel, Mibsam, 14 Mishma, Dumah, Massa, 15 Hadad, Tema, Jetur, Naphish, and Kedemah. 16 These were the sons of Ishmael, and these were their names by their villages and encampments — twelve princes of their tribes. 17 Ishmael lived a total of 137 years. Then he breathed his last and died, and was gathered to his people. 18 Ishmael's descendants settled from Havilah to Shur, which is near the border of Egypt as you go toward Asshur. And they lived in hostility toward all their brothers.
12 These are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's servant, bore to Abraham. 13 These are the names of the sons of Ishmael, listed by their names in the order of their birth: Nebaioth, the firstborn of Ishmael, then Kedar, Adbeel, Mibsam, 14 Mishma, Dumah, Massa, 15 Hadad, Tema, Jetur, Naphish, and Kedemah. 16 These are the sons of Ishmael, and these are their names by their settlements and their encampments — twelve princes according to their tribes. 17 These are the years of the life of Ishmael: one hundred and thirty-seven years. He breathed his last and died, and was gathered to his people. 18 They settled from Havilah to Shur, which is east of Egypt in the direction of Assyria. He settled opposite all his kinsmen.
Notes
תֹּלְדֹת ("generations, account") — This is the key structural word of Genesis, appearing ten times to organize the book into sections (cf. Genesis 2:4, Genesis 5:1, Genesis 6:9, Genesis 10:1, Genesis 11:10, Genesis 11:27). The toledot of Ishmael is placed here — after Abraham's death and before the toledot of Isaac (v. 19) — to clear the non-covenant line from the stage before the narrative focuses on Isaac's family.
God had promised that Ishmael would become a great nation and would father twelve princes (Genesis 17:20). This genealogy records the fulfillment of that promise. The twelve sons of Ishmael parallel the twelve sons of Jacob/Israel who will be enumerated in Genesis 35:22-26. Several of these names are identifiable as Arabian tribes: קֵדָר became a prominent Arabian tribe known for their flocks and tents (Isaiah 21:16-17, Song of Solomon 1:5); דוּמָה is associated with the oasis of Dumat al-Jandal in northern Arabia; תֵּימָא is the well-known oasis of Tayma.
חֲצֵרִים ("villages, settlements") and טִירֹת ("encampments, tent-camps") — These two terms describe the dual lifestyle of Ishmael's descendants: some lived in permanent settlements while others were semi-nomadic, dwelling in walled encampments. The KJV translates tirot as "castles," but the word more likely refers to fortified enclosures for livestock and tents.
The final phrase of verse 18 is difficult. The Hebrew עַל פְּנֵי כָל אֶחָיו נָפָל literally reads "he fell upon the face of all his brothers." The verb נָפָל ("to fall") is unusual here. The BSB translates it as "they lived in hostility toward all their brothers," understanding nafal in a hostile sense. The KJV has "he died in the presence of all his brethren." The ESV renders it "he settled over against all his kinsmen." I chose "he settled opposite all his kinsmen," reading nafal in the sense of "to settle, to encamp" (cf. its use in Judges 7:12). This echoes God's prophecy about Ishmael in Genesis 16:12: "he will live in hostility toward all his brothers" (or "he will dwell opposite all his brothers"). The ambiguity between settlement and hostility may be intentional.
The Birth of Jacob and Esau (vv. 19-26)
19 This is the account of Abraham's son Isaac. Abraham became the father of Isaac, 20 and Isaac was forty years old when he married Rebekah, the daughter of Bethuel the Aramean from Paddan-aram and the sister of Laban the Aramean. 21 Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived. 22 But the children inside her struggled with each other, and she said, "Why is this happening to me?" So Rebekah went to inquire of the LORD, 23 and He declared to her: "Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger." 24 When her time came to give birth, there were indeed twins in her womb. 25 The first one came out red, covered with hair like a fur coat; so they named him Esau. 26 After this, his brother came out grasping Esau's heel; so he was named Jacob. And Isaac was sixty years old when the twins were born.
19 These are the generations of Isaac, the son of Abraham. Abraham fathered Isaac, 20 and Isaac was forty years old when he took Rebekah as his wife, the daughter of Bethuel the Aramean of Paddan-aram, the sister of Laban the Aramean. 21 Isaac pleaded with the LORD on behalf of his wife, because she was barren. And the LORD was moved by his plea, and Rebekah his wife conceived. 22 But the children crushed against each other within her, and she said, "If it is so, why am I like this?" And she went to seek the LORD. 23 And the LORD said to her, "Two nations are in your womb, and two peoples from your body will be divided. One people will be mightier than the other, and the greater will serve the lesser." 24 When her time came to give birth, behold, there were twins in her womb. 25 The first came out ruddy, his whole body like a hairy cloak, so they called his name Esau. 26 After that, his brother came out with his hand gripping Esau's heel, so his name was called Jacob. Isaac was sixty years old when she bore them.
Notes
וַיֶּעְתַּר ("he pleaded/prayed earnestly") — This verb is from the root עָתַר, which carries a stronger sense than ordinary prayer. It suggests urgent, persistent entreaty. Notably, the same root appears in the Niphal form in the very next clause: וַיֵּעָתֶר לוֹ יְהוָה ("and the LORD was moved by his plea"). The wordplay is deliberate: Isaac pleaded and the LORD was entreated. I translated the pair as "pleaded" and "was moved by his plea" to preserve the verbal connection. The barrenness of the matriarchs is a recurring pattern in Genesis — Sarah (Genesis 11:30), Rebekah, and Rachel (Genesis 29:31) — emphasizing that the covenant line continues not by natural means but by divine intervention.
לְנֹכַח ("on behalf of" — literally "opposite, in the presence of") — Isaac prayed "opposite" his wife, which may mean "in her behalf" or literally "facing her." Some rabbinical interpreters picture husband and wife praying together, face to face.
Twenty years pass between Isaac's marriage (age 40, v. 20) and the birth of the twins (age 60, v. 26). This long delay echoes Abraham and Sarah's decades of waiting for Isaac. The covenant promise is never easily or quickly fulfilled.
וַיִּתְרֹצֲצוּ ("they crushed/struggled against each other") — This is a Hitpael form of the root רָצַץ, which means "to crush, to shatter." It is an intensely violent word — far stronger than mere jostling. The same root describes the oppression of the poor (Deuteronomy 28:33, Judges 10:8) and the breaking of bones. The struggle in Rebekah's womb foreshadows the national conflict between Israel and Edom.
Rebekah's anguished cry — אִם כֵּן לָמָּה זֶּה אָנֹכִי ("If it is so, why am I like this?") — is compressed and emotionally raw. The literal Hebrew is something like "If so, why this — I?" The sentence is almost incoherent with distress, as if the pain is too great for complete syntax. Some interpreters read it as "Why then do I exist?" or "Why did I pray for this?" — an expression of near despair.
לִדְרֹשׁ אֶת יְהוָה ("to seek/inquire of the LORD") — The verb דָּרַשׁ means "to seek, to inquire, to consult." It is used elsewhere for seeking God through a prophet or at a sanctuary (1 Samuel 9:9, 2 Kings 22:13). That Rebekah goes directly to inquire of the LORD — without going through Abraham or Isaac — shows her as a woman of independent faith and initiative. The text does not tell us how she inquired, whether through prayer, a prophet, or a sacred place.
The oracle of verse 23 is one of the most theologically significant pronouncements in Genesis. וְרַב יַעֲבֹד צָעִיר ("and the greater/older will serve the younger/lesser") — This phrase is grammatically ambiguous in Hebrew. רַב can mean "the greater" or "the older," and צָעִיר can mean "the younger" or "the lesser." The standard reading is "the older will serve the younger," but the grammar could also be read as "the older, the younger will serve" (i.e., the younger will serve the older). Context and subsequent history favor the traditional reading: the older (Esau/Edom) will serve the younger (Jacob/Israel). This was fulfilled historically when David conquered Edom (2 Samuel 8:14).
אַדְמוֹנִי ("ruddy, red") — Esau comes out אַדְמוֹנִי, which connects him to אֱדוֹם ("red"), the name by which his descendants are known. The wordplay is reinforced in verse 30 when Esau asks for the "red, red" stew. The name Esau (עֵשָׂו) may be connected to שֵׂעָר ("hair"), since he was covered with hair "like a hairy cloak" (כְּאַדֶּרֶת שֵׂעָר). This also connects him to Seir, the mountainous region where Edom settled (Genesis 32:3, Genesis 36:8).
יַעֲקֹב ("Jacob") — The name is explained here as derived from עָקֵב ("heel"), because Jacob came out gripping Esau's heel. But the name also sounds like יַעֲקֹב from the root meaning "to supplant, to deceive," a connection Esau himself will bitterly invoke in Genesis 27:36: "Is he not rightly named Jacob? For he has supplanted me these two times." The name carries both meanings — heel-grabber and supplanter — and both prove prophetic.
Interpretations
The oracle in verse 23 — "the older will serve the younger" — is one of the most debated passages in Scripture, particularly in the Calvinist-Arminian discussion about divine election:
The Reformed/Calvinist reading sees this oracle as a paradigmatic example of unconditional election. Paul cites it in Romans 9:10-13, arguing that God's choice of Jacob over Esau was made "before the twins were born or had done anything good or bad, in order that God's purpose in election might stand — not by works but by Him who calls." In this view, God sovereignly chose Jacob and rejected Esau before either had any merit or demerit. The oracle reveals God's free, unconditional choice, which determines the destiny of nations and individuals. The point is that salvation and covenant inclusion are entirely by grace, not by natural priority or human effort.
The Arminian reading emphasizes that the oracle concerns nations, not individual salvation. "Two nations are in your womb" — the prophecy is about the peoples of Israel and Edom, not about the eternal destinies of two individuals. God foreknew the character and choices of each and spoke accordingly. Arminians argue that Paul's use of the passage in Romans 9 is about God's sovereign freedom in choosing through whom the covenant line runs (corporate election), not about the predestination of individuals to salvation or damnation. Esau's rejection, on this reading, is his loss of covenant privilege, not necessarily his eternal condemnation.
A mediating view holds that the oracle operates on multiple levels: it addresses nations (Israel and Edom), it involves God's sovereign choice (which is genuinely prior to human action), and it is confirmed by the subsequent choices of the individuals themselves. Esau's despising of the birthright (v. 34) reveals the character that God already knew, while Jacob's grasping for the blessing — however morally flawed — reflects a desire for the covenant that God chose to honor. The passage resists being reduced to a single theological system; it holds together divine sovereignty and human responsibility in the characteristically biblical way.
Esau Sells His Birthright (vv. 27-34)
27 When the boys grew up, Esau became a skillful hunter, a man of the field, while Jacob was a quiet man who stayed at home. 28 Because Isaac had a taste for wild game, he loved Esau; but Rebekah loved Jacob. 29 One day, while Jacob was cooking some stew, Esau came in from the field and was famished. 30 He said to Jacob, "Let me eat some of that red stew, for I am famished." (That is why he was also called Edom.) 31 "First sell me your birthright," Jacob replied. 32 "Look," said Esau, "I am about to die, so what good is a birthright to me?" 33 "Swear to me first," Jacob said. So Esau swore to Jacob and sold him the birthright. 34 Then Jacob gave some bread and lentil stew to Esau, who ate and drank and then got up and went away. Thus Esau despised his birthright.
27 The boys grew up, and Esau became a skilled hunter, a man of the open field, while Jacob was a quiet man, dwelling in tents. 28 Isaac loved Esau because he had a taste for wild game, but Rebekah loved Jacob. 29 Once Jacob was cooking a stew when Esau came in from the field, exhausted. 30 Esau said to Jacob, "Let me gulp down some of that red stuff — that red stuff — for I am exhausted!" (This is why he was called Edom.) 31 Jacob said, "First sell me your birthright." 32 Esau said, "Look, I am about to die. What use is a birthright to me?" 33 Jacob said, "Swear to me now." So he swore to him and sold his birthright to Jacob. 34 Then Jacob gave Esau bread and lentil stew. He ate, he drank, he got up, he left. So Esau despised his birthright.
Notes
The characterization of the two brothers is drawn with sharp, contrasting strokes. Esau is אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה ("a man knowing hunting, a man of the field") — an outdoorsman, a hunter, a man of action and appetite. Jacob is אִישׁ תָּם יֹשֵׁב אֹהָלִים ("a quiet man, dwelling in tents"). The word תָּם is theologically loaded: it means "complete, blameless, wholesome, simple." It is the same word used of Job (Job 1:1) and Noah (Genesis 6:9, in the form תָּמִים). The KJV's "plain" and the BSB's "quiet" both understate the word. It suggests moral integrity or completeness of character, though Jacob's subsequent behavior will complicate that characterization considerably. "Dwelling in tents" indicates a domestic, settled life among the family's encampments, in contrast to Esau's roaming in the wild.
The divided parental loyalties (v. 28) are stated bluntly and without commentary. Isaac loved Esau כִּי צַיִד בְּפִיו — literally "because game was in his mouth," meaning Isaac enjoyed eating the game Esau brought home. Isaac's love for Esau is connected to his appetite — a detail that foreshadows the deception scene in Genesis 27, where Isaac asks Esau to prepare his favorite meal before blessing him. Rebekah's love for Jacob is stated without explanation, though she had received the oracle about the younger son's destiny. The divided household sets the stage for the deception and conflict that follow.
הַלְעִיטֵנִי ("let me gulp down") — This is a rare and vivid verb, appearing only here in the Hebrew Bible. It comes from a root meaning "to swallow greedily, to gulp." Esau does not say "give me some stew" or "let me eat" — he says something closer to "let me gulp down some of that." The coarseness of his language reveals his character in this moment: he is driven by raw physical appetite.
הָאָדֹם הָאָדֹם הַזֶּה ("that red, red [stuff]") — The doubled adjective is remarkable. Esau does not even name the food — he just calls it "the red, the red, this." The repetition conveys urgency, impatience, and an almost animal fixation on the appearance of the stew. The narrator immediately connects this to Esau's other name: אֱדוֹם ("Red"). Esau is defined by his redness — born ruddy, craving red stew, and destined to father the nation of Edom in the red sandstone mountains of Seir.
בְּכֹרָה ("birthright") — The birthright in the ancient Near East typically included a double portion of the inheritance and leadership of the family. In Israel, it also carried spiritual and covenantal significance — the firstborn was set apart to God (Exodus 13:2). By selling his birthright, Esau was surrendering not just material privilege but his place in the covenant line. The price — a bowl of lentil stew — makes the transaction absurd and underscores the gravity of Esau's contempt.
The final verse (v. 34) is a masterpiece of narrative tempo. Five rapid verbs in Hebrew — וַיֹּאכַל וַיֵּשְׁתְּ וַיָּקָם וַיֵּלַךְ — "he ate, he drank, he got up, he left." The staccato rhythm conveys Esau's indifference. There is no pause for reflection, no second thoughts, no regret. He consumes and departs. The narrator's final judgment is devastating: וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה — "So Esau despised his birthright." The verb בָּזָה ("to despise, to treat with contempt") is the same word used when Goliath "despised" David (1 Samuel 17:42) and when Michal "despised" David's dancing (2 Samuel 6:16). It means to regard something as worthless, beneath consideration. The author of Hebrews cites this as a warning: Esau was "godless" — he traded the sacred for the immediate (Hebrews 12:16-17).
While Jacob's opportunism is morally questionable — exploiting his brother's hunger to extract a legal transaction — the narrative's focus falls more heavily on Esau's contempt for what he had. Jacob at least wanted the birthright; Esau could not have cared less. The narrator does not excuse Jacob's shrewdness, but the final editorial comment condemns Esau's values: he held the eternal in contempt for the sake of a momentary appetite.
Interpretations
The birthright sale raises questions about moral evaluation of both brothers:
One reading sees Jacob as culpable for his manipulation. He exploited his brother's vulnerability and used a moment of physical desperation to extract an agreement that no court would uphold. This view notes that God had already promised the younger would prevail (v. 23) — Jacob did not need to scheme to make it happen. His grasping nature (foreshadowed by the heel-grabbing at birth) reflects a lack of trust in God's timing, a pattern that continues in Genesis 27 and is only broken at Peniel (Genesis 32:22-32).
Another reading emphasizes Esau's sole responsibility. The narrator's verdict is unambiguous: "Esau despised his birthright." He was not coerced; he made a free choice to value immediate gratification over lasting inheritance. The exchange reveals a fundamental orientation of the heart — Esau placed no value on the covenant blessing. Hebrews calls him βέβηλος (Greek, "profane, godless" — Hebrews 12:16), meaning he treated holy things as common. In this view, Jacob's desire for the birthright, however imperfect in method, reflected a right estimation of its worth.
A third perspective holds that both brothers are morally flawed, and that is precisely the point. The covenant does not advance through morally perfect people. Jacob is a schemer and Esau is reckless, yet God works through this tangled family drama to accomplish His purposes. The narrative invites the reader not to choose a hero but to see that God's electing grace operates despite — and sometimes through — deeply imperfect human agents.