01.09 Rights of Primogeniture
9 The Rights of Primogeniture
By faith Isaac blessed Jacob and Esau concerning things to come (Hebrews 11:20).
Follow peace with all men, and holiness, without which no man shall see the Lord:
Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;
Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears (Hebrews 12:14-17).
Esau and Jacob were twin brothers. Esau, having been born first, was recognized as the elder and thus the one in line to receive the blessing of the father reserved for the firstborn. But Esau forfeited the rights of primogeniture, and his younger brother, Jacob, received the blessing in his stead. Esau received a blessing from his father, but it was far inferior to Jacob’s blessing; and it was not connected in any manner with the rights belonging to the firstborn, for these rights had been forfeited.
Esau’s forfeiture of the birthright was foretold before he was even born. At a time prior to the birth of Esau and Jacob, the Lord had told Rebekah, "the elder shall serve the younger" (Genesis 25:23). In order for this to come to pass, the elder would have to forfeit the rights of primogeniture, and the younger would have to receive the blessing in his stead (cf. Genesis 27:37)
When the time arrived for Isaac to bestow his blessings upon Esau and Jacob, he set about to bestow the blessing of the firstborn upon Esau, contrary to what the Lord had revealed to Rebekah. But Isaac could not bless Esau as the firstborn, for Esau had forfeited these rights. And, although Jacob used deceptive means to obtain his father’s blessing as the firstborn (Genesis 27:18 ff), he was merely taking what rightfully belonged to him.
The faith of Isaac in Hebrews 11:20 centers around God’s promise in the Abrahamic covenant. This covenant had been confirmed to Isaac (Genesis 26:3-5), and the Lord had specifically told Isaac, "...unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father" (Genesis 26:3). Insofar as the promises in the Abrahamic covenant were concerned, Jacob was the only one recognized as Isaac’s seed. Esau, because he was Isaac’s son, received a blessing -- as Ishmael, because he was Abraham’s son (Genesis 17:20-21; Genesis 21:13) -- but this blessing, as Ishmael’s, was completely outside the scope of the Abrahamic covenant and the rights of primogeniture.
The forfeiture of the birthright by Esau and the blessings bestowed upon both Jacob and Esau by their father are recorded in Genesis 25:27-34; Genesis 26:1-35; Genesis 27:1-40 These experiences of Jacob and Esau form the last of five major warnings directed to Christians in the Book of Hebrews (Hebrews 12:14-17). Even though it had been revealed before the birth of Jacob and Esau that the elder would serve the younger, Esau, through a wilful act of his own, forfeited the rights of primogeniture. And within this forfeiture lies the warning to every Christian concerning the possibility of a Christian, in like manner, forfeiting his birthright.
Every Christian is a firstborn child of God and in line to receive the inheritance belonging to the firstborn. But it is evident from the clear teaching of Scripture that every Christian will not receive this inheritance. The Christian’s present salvation is not an inherited salvation and has nothing to do with the rights of primogeniture, except that of placing the Christian in a position where, at a future date, he can either receive or be denied the inheritance belonging to the firstborn.
The birthright insofar as Jacob and Esau were concerned involved an earthly inheritance. And the birthright insofar as Christians are concerned involves a heavenly inheritance. Esau forfeited his earthly inheritance, and the clear teaching of Scripture attests to the fact that Christians, in like manner, can forfeit their heavenly inheritance. The Birthright The word translated "birthright" is prototokia in the Greek text. Prototokia is a plural noun which should properly be rendered, "the rights of the firstborn." This word points to the fact that the birthright consists of a plurality of rights.
1. Firstborn Sons -- Israel
In the Old Testament the inheritance belonging to the firstborn in the camp of Israel consisted of three things:
A) The firstborn was to be ruler of the household under and for the father. He held the position of authority among sons in the family. In the blessing bestowed upon Jacob, he was placed as "lord" over his brother (Genesis 27:37). When Joseph’s brothers were seated at the table to dine with him in Egypt, they were placed according to their age and rank in the family. The firstborn was placed before him "according to his birthright" (Genesis 43:33).
B) The firstborn was to act as priest of the family. Israel -- God’s firstborn son (Exodus 4:22) -- was called out of Egypt to be "a kingdom of priests, and an holy nation" (Exodus 19:6). Israel forfeited her right to exercise this position in Old Testament history, but during the coming age Israel will occupy the position for which she was called into existence.
C) The firstborn was to receive a double portion of the father’s estate. If there were six heirs in the family, including the firstborn, the father’s estate was divided into seven equal parts. The firstborn received two of the seven parts, and the remaining heirs in the family received the other five parts, which were divided equally among them (Deuteronomy 21:15-17).
2. Firstborn Sons -- Christians
In the New Testament the inheritance belonging to the firstborn (Christians) is foreshadowed by the triple inheritance bestowed upon the firstborn in the Old Testament. Christians, presently constituting "a royal priesthood, an holy nation" (1 Peter 2:9), are to be made "kings and priests" and receive a double portion of the Father’s estate.
A) The firstborn is to be made a ruler. This was God’s purpose for the creation of man in the beginning (Genesis 1:26-28) -- a purpose which will be realized in the coming age: first, through Jesus Christ (God’s firstborn Son); second, through the Church (God’s firstborn son, following the adoption); and third, through the nation of Israel (God’s firstborn son).
Christ is the "second man," the "last Adam," Who has paid the price to redeem what the "first man," the "first Adam," forfeited in the fall. The time when the purchased possession will be received and God’s purpose for the creation of man realized in its completeness awaits the Messianic Era. Christ will rule from the heavens over the earth; overcoming Christians, constituting the Church in its ultimate manifestation -- the "church of the firstborn [’called out firstborn ones (sons)’]" (Hebrews 12:23) -- will rule from the heavens with Christ; and Israel will be established at the head of the nations here on the earth.
"And unto the angel of the church in Thyatira write...
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
And he shall rule them will a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father" (Revelation 2:18; Revelation 2:26-27).
"And unto the angel of the church of the Laodiceans write...
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Revelation 3:14; Revelation 3:21).
B) The firstborn is not only to be a ruler, but he is also to be a priest in the coming kingdom of Christ. As Christ is to be the great King-Priest "after the order of Melchizedek," Christians are to be "kings and priests" when they reign as "joint-heirs" with Christ.
There is a present existing priesthood in which all believers participate equally, and Christ is our great High Priest, ministering on our behalf in the Holy of Holies of the tabernacle in heaven. Although Christ has already been made a Priest "after the order of Melchizedek" (Hebrews 6:20), He has not yet entered into this priestly office, for the Melchizedek priesthood has to do with a combined Kingly-Priestly function of Israel’s Messiah. Christ has already been anointed King, as He has already been made a priest after the order of Melchizedek. But he time when He will become King and exercise a Kingly-Priestly office -- the Melchizedek priesthood -- is yet future.
The ministry of Christ today is patterned after the order of Aaron, not that of Melchizedek. His present ministry in the heavenly tabernacle is being performed on the basis of shed blood -- the blood which he shed at Calvary. Aaron and the priests after his order alone occupied a ministry of this nature in the Old Testament.
Consequently, the priesthood of Christ must undergo a change. (Note the word "unchangeable" in Hebrews 7:24. This is a translation of the Greek word aparabatos, which means, "without a successor," i.e., "unchangeable with respect to a successor," which was not possible in the Aaronic line; Hebrews 7:23) Christ’s ministry in the Holy of Holies will continue throughout the present age. At the end of this age the present priestly ministry of Christ in the sanctuary will be completed, and a change in the priesthood will then occur. At that time Christ will come forth from the tabernacle in heaven and appear to Israel on earth as the great King-Priest after the order of Melchizedek. And Christians (presently priests) are, at the same time, to be made "kings and priests" -- a change to also be effected in the priesthood of believers (Revelation 1:6; Revelation 5:10). Thus, as the present priestly ministry of Christ is not patterned after the Melchizedek order, nor associated with the inheritance which the Father will bestow upon the Son, neither is the present priesthood of believers patterned after the coming priesthood, nor associated with the inheritance which we will receive with the Son.
Melchizedek appears only two times in all the Old Testament Scriptures (Genesis 14:18; Psalms 110:4), and both passages are Messianic in their scope. In turn, Melchizedek appears in only one book of the New Testament. The Holy Spirit has inscribed the name "Melchizedek" nine times in the Book of Hebrews (Hebrews 5:6, Hebrews 5:10; Hebrews 6:20; Hebrews 7:1, Hebrews 7:10-11, Hebrews 7:15, Hebrews 7:17, Hebrews 7:21); and teachings surrounding his appearance in this book are to be understood in the light of what is revealed in the Old Testament, for all New Testament Scripture is simply an expansion of God’s previous Revelation, beginning with Genesis.
a) Melchizedek in Genesis (Genesis 14:17-20)
Melchizedek met Abraham returning from the battle of the kings, and blessed him. Melchizedek was a king-priest. He was "king of Salem [a shortened form of the name ’Jerusalem’]," and "priest of the most high God." "Salem" appears in Psalms 76:2 referring to the tabernacle of Israel’s Messiah during the Kingdom Age -- a Messianic passage referring to the King in Jerusalem.
Following the battle of the kings in Genesis 14:1-24, Melchizedek brought forth bread and wine and blessed Abraham. Two thousand years later, the One Whom Melchizedek foreshadowed partook of bread and wine with His disciples immediately before His crucifixion (Matthew 26:26-28). He then stated, "I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom" (Matthew 26:29). This statement from the lips of Jesus clearly reveals that between these two times -- between events surrounding the crucifixion and events surrounding the kingdom (a period covering the entire present age) -- He will not bring forth bread and wine after the order of Melchizedek. Melchizedek’s ministry in Genesis centered around his blessing Abraham; the antitype of this ministry will center around the One Who is greater than Melchizedek blessing the descendants of Abraham.
The day when Israel will experience this blessing at the hands of their Messiah is clearly revealed to be: a) following the battle of the kings (following the treading of the winepress, where the battle will be fought between Jesus [God’s True King] and the man of sin with his allies [Satan’s false king, with the "kings of the earth, and their armies"]; Revelation 14:14-20; Revelation 19:17-21), and b) during the time the tabernacle of Israel’s Messiah is in Jerusalem (during the time Jesus is seated on the throne of His father, David, in Jerusalem). Thus, the typology in Genesis 14:17-20 can only be millennial in its scope.
When Jesus exercises the Melchizedek priesthood, He will be the great King-Priest in Jerusalem. In that day Jesus will go forth as "King of Jerusalem," and "Priest of the most high God" with bread and wine to bless the descendants of Abraham. None of this can occur during the present age.
b) Melchizedek in Psalms (Psalms 110:1-7)
During the present age the Son is seated at the Father’s right hand in the Holy of Holies of the tabernacle in heaven. He is to occupy this position until His enemies are made His "footstool" (Psalms 110:1). The time when His enemies will be brought under subjection (made His footstool) occurs at the end of this present age. In the coming age, Jesus will exercise a rule which will issue forth from "Zion [Jerusalem; cf. Psalms 126:1; Isaiah 1:26-27]." He will rule in the midst of His "enemies," and "strike through kings in the day of his wrath" (Psalms 110:5, Psalms 110:5; cf. Psalms 2:6-12).
Christ is said to exercise a priestly office "after the order of Melchizedek" (Psalms 110:4) during the time He rules from Jerusalem (Psalms 110:2-7), not during the time He is seated at the father’s right hand (Psalms 110:1). The Melchizedek priesthood in Psalms 110:1-7, as in Genesis 14:1-24, is associated with the coming age, not the present age. Psalms 110:1 refers to events during and concluding the present age; Psalms 110:2 ff refer to events during the coming age.
c) Melchizedek in Hebrews (Hebrews 5:1-14, Hebrews 6:1-20, Hebrews 7:1-28)
Hebrews is a book which aligns itself with the age to come. After four introductory verses, the first chapter is composed almost entirely of Messianic quotations from the Old Testament, establishing a foundational premise for the remainder of the book. And the book itself is built around five major warnings, beginning with chapter two, which find their ultimate fulfillment in the coming age. The things revealed about Melchizedek in chapters five through seven, interpreted in the light of both the Old Testament and the Book of Hebrews as a whole, likewise, have to do with a future ministry of Christ in the age to come. These things can refer to no other period in the ministry of Christ, for the totality of Revelation concerning Melchizedek in Genesis and Psalms is Messianic; and so must the corresponding Revelation be in the Book of Hebrews.
The writer of Hebrews introduces Melchizedek by quoting Psalms 110:4 (Hebrews 5:6). He then states that there are numerous things which he would like to discuss concerning the antitype of the Melchizedek priesthood, but the ones to whom he is writing are not mature enough to understand. Teachings of this nature have to do with "strong meat," and the recipients of this epistle could only take "milk" (Hebrews 5:10-14). These teachings are further associated with the "hope" set before Christians, and the salvation of the "soul" (Hebrews 6:19-20), which have to do with the coming age, not the present age.
The present ministry of Christ, our High Priest, is connected with the tabernacle; and the present ministry of Christians, as priests, is also connected with the tabernacle. Christ ministers in the Holy of Holies on our behalf, and we approach God through Jesus Christ on the basis of His blood on the mercy seat. However, when Christ comes forth from the tabernacle to exercise the Melchizedek priesthood, His ministry will no longer be connected with the tabernacle, but will be connected with Christ’s priesthood. We will reside in sinless, glorified bodies in a city which has no temple (1 Corinthians 15:51-57; 1 John 3:2; Revelation 21:22). As Christ will reign as the great King-Priest; Christians will reign as joint-heirs with Him in the capacity of kings and priests.
C) The firstborn in the family is not only to be a ruler and a priest, but he is also to receive a double portion of the Father’s estate. This double portion undoubtedly has to do with both spheres of the kingdom -- heavenly and earthly.
The "kings and priests" who reign with Christ will rule from the heavens over the earth. Inheriting with Christ really means possessing both, for the Father has promised His Son, "Ask of me, and I will give thee the heathen [Gentiles] for thine inheritance, and the uttermost parts of the earth for thy possession" (Psalms 2:8). This earthly inheritance and possession is open only to God’s Son and those who rule from the heavens as "joint-heirs" with Him. Thus, a rule from the heavens over the earth will incorporate this double portion.
Warning: One’s Birthright can be Forfeited
There are two classic examples in the Word of God concerning the forfeiture of the rights belonging to the firstborn. One is the account of Esau, and the other is the account of Reuben.
1. Reuben and the Birthright
Reuben, the firstborn of Jacob, was in direct line to inherit the rights of primogeniture; but because of one grave sin committed during his life, Reuben forfeited these rights. Reuben’s sin, resulting in the forfeiture of his birthright, was sexual impropriety of a nature which dishonored and shamed his father: "Reuben went and lay with Bilhah his father’s concubine" (Genesis 35:22).
Because of this one sin, years later when Jacob called his twelve sons into his presence shortly before his death to relate what would befall them "in the last days," Reuben heard the words: "Thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: Unstable as water, thou shalt not excel; because thou wentest up to thy father’s bed; then defiledst thou it: he went up to my couch" (Genesis 49:3-4). The tribe of Reuben, as Jacob prophesied, did not excel. From this tribe came no judge, no king, and no prophet. That which Reuben lost, he lost forever. But he himself remained a son of Jacob and was blessed in measure, but not as the firstborn.
Reuben’s birthright was divided among three of his brothers. The tribal rulership was bestowed upon "Judah"; the priestly office was bestowed upon "Levi"; and the double portion of the father’s estate was given to "Joseph." The tribe of "Judah" became the kingly line; the tribe of "Levi" became the priestly line; and the tribe of "Joseph" received the double portion through Joseph’s two sons, "Ephraim" and "Manasseh," who each received a full inheritance (1 Chronicles 5:1-2).
During the Kingdom Age the status created by Reuben’s sin will still abide. The King will be of the house of Judah (Revelation 5:5); the priests will be of the family of Zadoc, the Levite (Ezekiel 44:15-16; Ezekiel 48:11); and the double portion will be held by the house of Joseph through Ephraim and Manasseh (Ezekiel 47:13; Ezekiel 48:4-5).
2. Esau and the Birthright
Esau, as Reuben, forfeited his birthright. In Esau’s case the entire inheritance went to his younger brother, Jacob. Esau forfeited his birthright to satisfy a fleshly gratification. He sold his birthright to his younger brother, Jacob, for a single meal (Genesis 25:27-34).
Since the rights of the firstborn had ultimately been promised to Jacob (Genesis 25:23), some doubt that Esau ever actually possessed these rights. However, Esau was no pretender to the rights of the firstborn. The Greek word translated "sold" in Hebrews 12:16 is inflected in a tense implying that the article sold belonged to Esau alone, and he was fully aware of his actions when he sold his birthright to Jacob.
In Genesis 25:34 we read that Esau "despised his birthright." The Greek word in the Septuagint Version of the Old Testament translated "despised" implies that Esau regarded the birthright as a paltry, a mere trifle. Esau regarded the birthright as practically worthless, and sold his rights as firstborn with the thought in mind that what he was selling was of no real value. It was only later, at a time when it was too late, that Esau realized the value of what he had sold. As in Reuben’s case, the forfeiture of the birthright did not affect his sonship, but it did affect forever his relationship to Isaac as firstborn.
After Jacob had been blessed as the firstborn in the family, Esau, apparently for the first time, realized the value of what he had lost. Esau then tried to retrieve the birthright, but the Scripture records that "he found no place of repentance." After Esau realized the value of the birthright and the finality of what had occurred, he pleaded with his father, Isaac, to change his mind and bless him also. Esau cried out to Isaac: "Hast thou but one blessing, my father: bless me, even me also O my father." And it is recorded that "Esau lifted up his voice, and wept" (Genesis 27:38).
The word "repentance" means to change one’s mind. Esau sought to effect a change of mind on the part of his father, but "he found no place of repentance," i.e., "he found no place for a change of mind." The American Standard Version of the Bible (1901 ed.) has possibly the most accurate rendering of Hebrews 12:17 to be found in any of the translations presently appearing on the market. This verse in the American Standard Version reads, "For ye know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for a change of mind in his father, though he sought it diligently with tears," Isaac could not change his mind. The birthright had been forfeited and was beyond Esau’s grasp forever.
3. Christians and the Birthright
Within the minds of many Christians is the thought that after a person has received the Lord Jesus Christ as Saviour it makes little difference how he conducts his life, for all Christians will inherit with the Son when He receives the kingdom. Nothing could be further from the truth. To reign with Christ is contingent upon identifying oneself with Christ and sharing in His rejection and reproach during the present day and time. If all Christians are to rule and reign with Christ in His kingdom, what does the Scripture mean when it states, "If we suffer [’patiently endure’], we shall also reign with him: if he we deny him, he also will deny us" (2 Timothy 2:12)? If a Christian lives an undisciplined life, following the carnal nature (typified by Esau’s attitude toward the birthright) rather than the spiritual nature (typified by Jacob’s attitude toward the birthright), fails to occupy until the Lord comes (Luke 19:12-13), or fails to use the talent or pound entrusted to him by the Lord (Matthew 25:14-30; Luke 19:15-24), that Christian will also fail to occupy a place in our Lord’s kingdom.
Every Christian is presently a firstborn child of God awaiting the adoption and inheritance belonging to the firstborn (Romans 8:16-23; Romans 8:29; Hebrews 2:10; Hebrews 12:23). The adoption and inheritance are both future, and both can be forfeited, for one is intimately associated with the other. A Christian’s relationship to the Father as a firstborn child awaiting the adoption cannot be forfeited. But a Christian’s relationship to the Father as a firstborn son participating in the rights belonging to the firstborn can be forfeited. As in the account of Esau and Reuben, once this forfeiture has occurred, the rights belonging to the firstborn cannot be retrieved.
(Adoption in relation to the inheritance awaiting the firstborn is covered more fully in Chapter X.) In that day when we all stand before the judgment seat of Christ there will be two classes of Christians: 1) those who have retained their rights as firstborn, and 2) those who have forfeited their rights as firstborn.
Christians retaining the rights of the firstborn will exercise these rights as "joint-heirs" with the Son in the kingdom. But Christians who forfeit the rights of the firstborn will find themselves in the same position which Esau and Reuben found themselves following the loss of the rights belonging to the firstborn. Such Christians will seek a place of repentance. That is to say, they will attempt to have the Judge change His mind and bless them alongside the others who did not forfeit the rights belonging to the firstborn. But they will find no place for a change of mind. It will be too late. The birthright will have been forfeited. The blessing pertaining to the inheritance awaiting the firstborn sons of God will have been forfeited, and those who forfeit this blessing will occupy no position among the "kings and priests" who reign over the earth with the Son. Christians in that day, as Esau in the type, when they at last realize what has been lost, will lift up their voices and weep.
"Behold, I come quickly: hold that fast which thou hast, that no man take thy crown" (Revelation 3:11).