The Blessing of the Firstborn
The Blessing of the Firstborn was not absolutely to be of the firstborn. And the Blessing of the Firstborn was not for the firstborn himself but for the simblings, who would remain or for those who would come.
The blessing of the Firstborn was already a common practice among Pagan Canaanites even long before Abraham arrived in Canaan. They would sacrifice the firstborn so that the future progeny would be blessed with life and strength.
But among the Hebrews, the borrowing of such a practice would be different. The firstborn would carry the blessing but he would have to be redeemed as an individual.
Then, Ishmael was born, but Divinely, Isaac was assigned to be the firstborn of Abraham. And, ceremonially, he was the one to be the redeermer of Mankind, as his sacrifice was but a symbolical attempt.
To Isaac were born two boys. Esau was born first, but Jacob was the one Divinely assigned to be the firstborn, although Isaac wish it had been Esau.
To Jacob were born 13 children. The one born first was Ruben, but, as it were Divinely predetermined, he lost the blessing of the Firstborn for having violated Bilhah, one of his father’s wives.
Next in line stood Simeon and Levi, but because of their flared temper and shame they caused to Jacob in Sherchem, they also lost their chance. Therefore, Divinely oriented, so to speak, the blessing of the Firstborn went to Judah.
Humanly, Jacob had planned all along to grant Joseph with the blessing. Since he was a Prophet and knew that Judah had to be the one, he created a second Blessing of the Firstborn and granted Ephraim, the younger son of Joseph’s with it. That was a prophetical move to predict the split of the Tribes, when Ephraim would take the Blessing of the Firstborn as Messiah ben Joseph. Judah would stay with the Blessing of the Fristborn as Messiah ben David.
Now, we have two Blessings of the Firstborn. One over Judah and the other over Ephraim. Actually, Israel itself, before the split of the Tribes, was the Firstborn of god. Hence, when it was still in Egypt, God, through Moses, said, Israel is My firstborn; so let My son go, that he may serve Me. (Exodus 4:22,23) Technically Judah had become, so to speak, the secondborn, as Isaiah called him that child born of the virgin Israel. (Isa. 7:14,15, 22; 8:8)
It happens that Judah had rejected God’s Covenant according to Isaiah 8:6,7, and Divine judgment had been decreed to remove him from existence, but because of God’s promise to David that Judah would be spared to remain as a lamp in Jerusalem forever according to I Kings 11:36, Israel, the firstborn had to redeem Judah by being sacrificed as a people to save another. (Isa. 9:8) Those of Judah were the “many” alluded to in Isaiah 53:12 whom Israel had to redeem with his death.
It was then that God provided the Assyrians to remove Israel from the map of the world, according to Psalm 78:67-70. With the removal of the Firstborn of God, Israel, Judah had to automatically, so to speak, become the Firstborn for the world, but under the original classification of Isaac: Only symbolically, as Jesus understood when he declared to the Samaritan woman, that salvation was from the Jews. (John 4:22)
Judah had become the Firstborn of God, whose blessing would bless the world with life. Jesus’ word to the Samaritan woman had been finally understood that salvation had been all along from the Jews.