The themes of the book of Genesis are many. There are many threads that one can trace through the narrative that tie the book together. One that I want to focus on in this article is the theme of enmity and reconciliation between brothers.
This theme of enmity between brothers hits us almost right out of the gate. In chapter 4 we read about the relationship between Cain and his brother Abel. They were, in fact, the first brothers in world history and they were both endowed with the sinful human nature from their father, Adam.
Despite their fallenness, one is to expect much from these brothers. After all, God has promised to their parents that redemption will come through the “seed of the Woman”. Perhaps the divine commission to Adam is passed down to his sons explicitly and the hope of a new beginning is implied through the fact that in Genesis 4:2, we are told that Abel is a keeper of sheep and Cain is a worker of the ground, possibly echoing the priestly and kingly responsibility of their father to “keep and work” the garden in Eden (see Gen. 2:15).
Any hopes for ultimate salvation from the curse by these brothers is soon lost however. The sin of envy creeps into Cain’s heart and poisons him against his brother Abel. God has “regard” for Abel’s offering from the flock (see verse 4) but had none for Cain (v. 5). We know from Hebrews 11:4 that the deciding factor in Abel’s acceptance and Cain’s rejection was faith. Cain is made angry because of this and yet God invites him to approach in righteousness and be accepted, warning Cain that “sin is crouching at the door”. And in spite of this invitation and warning, Cain follows his own way and murders Abel out of envy. In this way, he proves that he is not the “seed of the Woman” but rather is an offspring of the Serpent.
Jesus proclaims to the Pharisees that Satan “was a murderer from the beginning” (John 8:44). As an “offspring” of Satan, Cain is following his “father’s” behavior. In fact, in the context of John 8:44, Jesus is telling the Jewish leaders that they are children of the devil and follow after Satan as children imitating their father.
Rival Brothers
After Cain and Abel’s infamous rivalry, more strife between brothers follows in the Genesis narrative. The theme of the “seed of the Woman” continues to progress as well.
In chapter 12, God calls Abram and promises to make him a blessing to the nations. This will come to pass through Abram’s “seed”. Abram and Sarai are a barren couple however and Sarai schemes to assist God in His promise-keeping by giving her servant Hagar to Abram to bear a child.
This scheme works in a sense when Hagar bears a son, Ishmael, to Abram. But Ishmael is not the fulfillment of God’s promise to Abram. Instead, in Genesis 18, God reasserts His promise that Sarai (now Sarah) will bear the promised son. Just as promised, Sarah gives birth to the child of promise, Isaac.
And yet, there is strife and rivalry between these two half-brothers. Sarah sees Ishmael “laughing” in mockery at a feast celebrating Isaac and demands that her husband, Abraham, “cast out” both Hagar and Ishmael. God ordains this request and tells Abraham that Isaac is the chosen child of promise and that “through Isaac shall your offspring be named”. He also promises that He will make Ishmael great and prosperous.
Isaac’s sons are also rivals. Many years after the incident with Ishmael, we find Isaac married to Rebekah, who is pregnant with twins. She gives birth first to Esau and then to Jacob who enters the world with his hand on his brother’s heel, earning him the name “supplanter”. Jacob lives up to his name as he first cheats Esau out of his birthright and then deceives his father into blessing him in place of his brother Esau.
Of course, Esau does not take this supplanting lightly. He desires to kill Jacob which leads his brother to flee. The first sign of hope for fraternal reconciliation occurs in Genesis 33. Many years after Jacob’s deception, he returns to reunite with Esau. In a dramatic narrative, Jacob learns that Esau is coming to meet him with four hundred men. Jacob sends gifts to Esau in hope of appeasing his estranged brother and he splits up his family and camp in an attempt to minimize any loses from an attack.
Instead of attacking, Esau embraces Jacob and his family with joy. The many years apart had softened the blow of Jacob’s deception and fraud. But even this reconciliation is tentative. Jacob refrains from entrusting himself to Esau and they go their separate ways.
Jacob’s Sons
But the story of brother-rivalry is far from over. In fact, it drives the rest of Genesis forward.
Jacob’s twelve sons, from various different women, carry on the theme of brotherly enmity. Joseph, the son of Jacob’s beloved wife Rachel, is disdained by his brothers as their father’s favorite. We all know the story: Joseph’s brothers sell him to passing traders who take him to Egypt where he eventually ends up in prison and then exalted to the highest position in the land.
After many years, the sons of Jacob (now Israel) travel to Egypt in search of food during a famine. They encounter their brother Joseph, although they are unaware that it is him.
Ultimately, Joseph reveals his identity to his brothers and the family reconciles, with Israel and his sons settling in Egyptian territory. After the death of Israel, Joseph reassures his brothers of his merciful disposition: “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today. So do not fear; I will provide for you and your little ones.” Thus he comforted them and spoke kindly to them.” (Gen. 50:20-21).
Reconciliation Between Brothers
Thus, the book of Genesis closes with a final reconciliation between rival brothers who had done much damage to each other. The theme of fraternal enmity and reconciliation in Genesis is a forefront theme that exists throughout the narrative. And God’s purposes are tied up in the fraternal conflicts of Genesis.
But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—she was told, “The older will serve the younger.” As it is written, “Jacob I loved, but Esau I hated.”
Romans 9:6-13, ESV
This lengthy section from Romans shows that God was providentially developing His promises through His chosen people and that, in the cases of Isaac and Jacob, their inclusion in God’s redemptive plan meant the exclusion of their brothers.
Ultimately, Christ Jesus is the elder brother who comes to make an end to fraternal enmity and to bring glorious reconciliation. If we are children of God, then we are brothers and co-heirs with Christ. The author of Hebrews writes: “For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers,” (Heb. 2:11).
The idea of brothers dwelling in unity is expressed in Psalm 133 in imagery of the Spirit’s anointing (Ps. 133:2) and water from the heights that nourish Zion (Ps. 133:3). May our unity in Christ be such a blessed unity. Our brothers and sisters in Christ may not see eye to eye with us. Perhaps there are personality conflicts or hurts that have disrupted the unity of the Spirit and the bond of peace. Let us remember God’s reconciling act at the cross that brings brothers together to dwell in unity.