God chose Jacob over Esau by His sovereign purpose, announced before the twins were born — not because Jacob earned it.
The Lord told Rebekah that two nations were in her womb and the elder would serve the younger (Genesis 25:23). Paul later affirms that this election was 'not of works, but of him that calleth' (Romans 9:11). Les Feldick adds that God, in His foreknowledge, knew Esau would be destitute of faith, while Jacob showed a flicker of desire for the promises.
Genesis 25:23 — This verse contains God's own declaration to Rebekah before the twins were born that the elder shall serve the younger.
Romans 9:11 — This verse explains that the election of Jacob was based on God's purpose, not on the works of either child.
Hebrews 12:16 — This verse describes Esau as a profane person, supporting the biblical picture of why he was not the chosen one.
Before the twins were born, 'the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger' (Genesis 25:23). This announcement came while the children were still in Rebekah's womb, before either had done anything good or evil. When the children struggled within her, she inquired of the Lord, and the answer was God's sovereign determination, not a human choice. Paul comments on this same event: 'For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth' (Romans 9:11). Scripture thus presents the choice as a divine decision grounded in God's purpose, not in the twins' works. The Bible also describes Esau negatively: 'Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright' (Hebrews 12:16). Jacob, by contrast, came out of the womb with his hand holding Esau's heel (Genesis 25:26), and he later showed that he valued the birthright and blessing.
Les Feldick frames the entire story around the sovereignty of God. He says God is in control of every jot and tittle of what takes place and 'the world is His stage' (Clip 0). The choice of Jacob over Esau was announced before either child was born, so it was 'the way He intended it to be' and not a reaction to Jacob's conduct (Clips 2, 4). According to Les, the human mind is staggered by the idea that the younger twin would receive the promises instead of the firstborn heir. But God, in foreknowledge, could see the end from the beginning and knew Esau would be 'destitute of faith.' Esau saw absolutely nothing in the promises of God, whereas Jacob had 'just a little flicker' — a glimpse that there was something worth gaining in the birthright and blessing (Clips 1, 5). Les also points to the Scripture's description of Esau as a 'profane person' (Hebrews 12:16) and says God in His sovereignty designated Jacob for the line of the Messiah. Even the later deception by Rebekah and Jacob, Les insists, was already part of God's sovereign plan — 'we can't fault them too much' (Clips 4, 6).
Scripture explicitly says the children were not yet born and had not done anything good or evil when 'the purpose of God according to election' was declared (Romans 9:11). Les Feldick highlights that God made the announcement before they were born (Genesis 25:23), so the choice was not earned by Jacob or forfeited by Esau's works.
Les says God in His foreknowledge knew that Esau would be 'destitute of faith' and would see 'absolutely nothing' in the promises of God. Jacob, on the other hand, had 'just a little flicker' that the birthright and blessing were worth gaining. Les also points to Hebrews 12:16, where Esau is called a profane person, and says God designated Jacob for the line of the Messiah rather than Esau.
Les acknowledges that when studying Genesis 25–27, Jacob seems to connive to take everything from Esau. But he insists this was 'in the sovereign plan of God in the first place' — it was the way God intended it to be. Therefore Les says, 'we can't fault them too much.'
God’s Sovereign Control
Les stresses that God is in control of every 'jot and tittle' and that the world is His stage, setting the context for why God could ordain Jacob's place before birth.
God’s Foreknowledge of Esau’s Unbelief
Les teaches that God could see the end from the beginning and knew Esau would be 'destitute of faith,' which is why the younger twin was chosen.
Elder Shall Serve the Younger
Les quotes the Lord's announcement to Rebekah that two nations were in her womb and 'the elder shall serve the younger' before the twins were born.
Election Not of Works
Les points to Romans 9, showing that the children had not yet done good or evil, so the choice was 'of him that calleth,' not of works.
Sovereign Plan and Jacob’s Deception
Les says Jacob's later conniving was part of God's sovereign plan 'in the first place,' so we should not fault Jacob and Rebekah too much.
Jacob’s Flicker of Faith
Les contrasts Esau's complete lack of faith with Jacob's small glimpse of the value of the birthright and blessing, explaining why God's choice made sense.
Esau Described as Profane
Les uses Hebrews 12:16 to show Scripture's description of Esau as a fornicator/profane person and connects that to God designating Jacob for the line of the Messiah.
From Deceiver to Prince: Jacob’s Struggle and God’s Unconditional Promise (Genesis 28-32)
He is still Jacob. All right, keep that in mind. So Isaac sent him away in verse 5, and he went to Paddan Aram, up to Laban, the son of Bethuel the Syrian, the brother of Rebekah, Jacob, and Esau's mother. Now we come back to Esau in verse 6, and when he saw that Isaac had blessed Jacob and sent him away to Paddan Aram, to take him away from thence, and that as he blessed him he gave him a charge,…
Genesis 25:22: And the children struggled together within her; and she said, If it be so, why am I thus? And she went to inquire of the LORD.
This verse shows that the conflict between Jacob and Esau began before birth and that Rebekah sought the Lord for an answer.
Genesis 25:23: And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.
God's direct announcement that the elder twin would serve the younger is the clearest statement of His sovereign choice.
Genesis 25:26: And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.
Jacob's name and his grasping of Esau's heel at birth are part of the biblical narrative that God chose the younger.
Romans 9:11: (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
This verse explains that the election of Jacob was according to God's purpose, not based on the works of the children.
Romans 9:12: It was said unto her, The elder shall serve the younger.
Paul repeats God's word to Rebekah, affirming that the choice was fixed before birth.
Hebrews 12:16: Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.
The Bible describes Esau as profane, which supports the biblical picture of why God did not choose him.
No. According to Scripture, the purpose of God according to election was declared before the children had done any good or evil. Les Feldick teaches that Jacob was not chosen because of his works; God had already determined that the elder would serve the younger.
Les says that in God's foreknowledge, God saw that Esau would be 'destitute of faith' — he saw nothing in the promises of God. Esau is also called a 'profane person' in Hebrews 12:16. Jacob, however, had a small flicker of desire for the birthright and blessing.
God announced the choice to Rebekah while she was pregnant. Later she and Jacob acted to secure the blessing. Les says that even this action was part of God's sovereign plan, so the conniving should not obscure what God had already determined.