God Loves Jacob and Hates Esau

Malachi 1:2-5; Romans 9:1-18

The book of Malachi contains seven disputes of God with the Jews. Each of these follow a pattern of God making a charge against the Jews followed by the Jews responding in disagreement and questioning God’s claim.  Finally, God explains how they have disappointed Him. In the first dispute, God reminds the Jews that He has loved them. They respond: “In what way have you loved us” (Mal. 1:2). God explains: “‘Was not Esau Jacob’s brother?’ Says the Lord. ‘Yet Jacob I have loved; But Esau I have hated and laid waste his mountains and his heritage for the jackals of the wilderness.’ Even though Edom has said, ‘We have been impoverished, but we will return and build the desolate places,’ Thus says the Lord of hosts: ‘They may build, but I will throw down; they shall be called the Territory of Wickedness, and the people against whom the Lord will have indignation forever. Your eyes shall see, and you shall say, ‘The Lord is magnified beyond the border of Israel’” (Mal. 1:2b-5). This is a difficult passage to understand. Some use it to support the Calvinistic doctrine of Unconditional Election.

Perhaps Paul’s quoting and using this passage in an argument in Romans chapter nine can help shed some light on this. This section of Romans which begins with chapter nine through the end of chapter eleven deals with God’s election and rejection of physical Israel and His present election and acceptance of spiritual Israel.

Paul begins by asserting his true attitude and feelings for his fellow Jews and the condition they are in without Christ. He expresses his great sorrow over unbelieving Israel (9:1-3).

In verse four and five, Paul points out that Israel had been a blessed nation. They were of Jacob called “Israel” who was the grandson of Abraham. God did not choose the Ishmaelites (Gen. 16:15) or the Edomites (Gen. 25:26). Later, they witnessed the presence of God’s glory or shekinah (Ex. 16:10). God’s glory rested above the Tabernacle when they camped. They experienced the glory of God by way of Solomon’s Temple at Jerusalem. Additionally, they were blessed with the covenants God made with their forefathers: Abraham, Isaac, and Jacob. Next, they had the Law of Moses given to them at Mount Sinai. Another blessing given those who were Jews according to the flesh are all the promises pertaining to the coming Kingdom of the Christ. Finally, through their forefathers the “Christ came.” Paul concludes this impressive list with a doxology to God who has so blessed the nation of Israel.

Is God’s selection of Israel fair? Is His rejection of fleshly Israel just? Paul uses three individuals chosen by God: Isaac, Jacob, and Pharaoh to demonstrate how His dealings with Israel are just and according to His eternal purposes.

 God Chose Isaac, Not Ishmael, 9:6-10

God has not broken his promise or covenant with Abraham. God did not choose Ishmael to be the one through whom the promises were to be fulfilled. He chose Isaac. Ishmael was just as much of the seed of Abraham as Isaac. God’s rejection of Ishmael and choice of Isaac in no way violated His word with Abraham.

Today, only spiritual Israel are those accepted by God as His sons. For the Jews sonship was purely biological and national. The sonship with God through Christ is individual and spiritual. It is in no way hereditary. God has no grandchildren.
The children of God are not of the flesh but have become seed through promise. Just as God promised the seed would come through Sarah’s son and not through Hagar. Abraham’s seed included more than just Sarah’s son, Isaac. Ishmael through Hagar and the sons of Keturah are equally sons of Abraham. However, God made His choice. The Jews were content with His choice. Now they need to be content with the just choice of God in choosing those who are the seed of promise through Christ. “And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (Gal. 3:29).

 God Chose Jacob, Not Esau, 9:10-13

Verse thirteen reads, “As it is written, ‘Jacob I have loved, but Esau I have hated.’” Calvinists consider this to be one of the strongest passages proving that before birth all men are predestined either to heaven or to damnation. “We conclude therefore, that the predestination of Jacob and Esau is a personal election and reprobation unto salvation and eternal dissolution respectively” (Herman Hoeksema, God’s Eternal Good Pleasure, ed. And rev., Homer C. Hoeksema (Reformed Free Publishing Association, 1979), 24).

Isaac’s wife, Rebekah, had twins: Esau and Jacob. God chose Jacob. God’s choice had nothing to do with the moral choices of either Esau or Jacob. Jacob did not merit God’s blessing. The choice by God was made prior to their birth. They had done nothing either good or evil at that point.

God’s choice of Jacob instead of Esau was due to His purposes. Jacob was in harmony with what God had planned. This does not mean that Esau was chosen before birth to be a reprobate or wicked man. Jacob was not elected unto salvation before he was born. In fact, God’s choice had nothing to do with their individual salvation or damnation. His choice had to do with the lineage of the Christ. The eternal destiny of these men had to do with their own obedience to God as individuals. God’s choice had nothing to do with the birth order of Esau and Jacob. God chose Jacob even though he was second. The Jews had no problem with God’s choice here. After all, God by His sovereign will makes His own decisions. The Jews did not think this unjust.

God’s choice for Jacob over Esau was national, not individual. Paul quotes Malachi 1:2,3 where God says, “Jacob I have loved, but Esau I have hated.” Esau and Jacob had been dead for many years at this point. Esau is used to refer to the nation Edom while Israel is often called by its forefather, Jacob. As God explained to Rebekah, “two nations are in your womb” (Gen. 25:23). The hyperbole of love verses hate is used in Hebrew to express one who is favored or loved more in contrast not being favored or loved less.

 God Chose Israel, In spite of Pharaoh, 9:14-18

Again, Paul places an objection in the mouth of those who would oppose God’s actions and judgment in rejecting Israel as a nation. He puts their argument in words for them: “If this is so, is God not being unjust?” This is the sixth time Paul uses this question (3:5; 4:1; 6:1; 7:7; 8:31). His answer is indignant: “NO! God is not unjust.” Ten times Paul uses this phrase: “certainly not” to deny false arguments of would-be objectors.

The choice is God’s to use His free will to show mercy (9:15,16). This mercy is not with regard to an individual’s salvation from sin. God’s choices are not regulated by the actions or will of men. Esau did everything he could to inherit the blessing from his father, but God chose Jacob.

Now Paul refers to God’s choice of Pharaoh to rule over Egypt (9:17). Why did God do this? “But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth” (Ex. 9:16). This passage gives two reasons: 1) to demonstrate God’s power over Egypt and its gods and 2) to glorify his name before the world as the only true God. God often has chosen evil men to accomplish His will on earth

– Daniel R. Vess