Which when thou hast brought in, and he hath eaten, he may bless thee before he die.
וְהֵבֵאתָ֥ לְאָבִ֖יךָ וְאָכָ֑ל בַּעֲבֻ֛ר אֲשֶׁ֥ר יְבָרֶכְךָ֖ לִפְנֵ֥י מוֹתֽוֹ׃
5 Church Fathers comment on this verse
Observe the affection of the mother, or more accurately, the divine orchestration, for it was God who inspired her intent and coordinated all circumstances perfectly. Can you perceive the noble purpose behind the mother’s actions? (See also Genesis 26:35)
Upon hearing this, Rebekah advised Jacob to approach their father in order to prevent Esau from obtaining the birthright, in opposition to God's decree that the elder would serve the younger.
Rebekah, symbolizing the Church, anticipated that the forthcoming events would be realized through her youngest son. She instructed him, “Go to the flock and bring me two young and good goats.” Esau was dispatched into the field, representing a newcomer in this world, while Jacob was sent to the flock to fulfill the Lord’s declaration, “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24).
Her request for “two young and good goats” signifies two identities established through the Gospel: we were initially “goats” as we all have sinned; through our obedience and being justified by faith in Christ, we transform into “young and good,” no longer seen as accursed “goats.” Instead, we are acknowledged as a flock, offered to God as a pleasing aroma (Genesis 8:21) and prepared as spiritual nourishment for the Word-Christ, who similarly told His disciples, “I have food which ye know not” (John 4:32). Thus, Rebekah, an embodiment of the Church, foreshadowed the fulfillment that would occur through her youngest son. She conveyed to him, “Go to the flock and bring me two gentle and good goats.” Esau was sent into the field as a stranger, while Jacob was sent to the flock to realize the Lord’s words: “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24). Rebekah’s request for “two gentle and good goats” reveals two callings through the Gospel. Although we begin as goats (since all have sinned), we become gentle and good through obedience, justified by faith in Christ, no longer condemned as goats (Matthew 25:32). Instead, we are regarded as sheep, offered as a pure sacrifice to God in a pleasing aroma (Ephesians 5:2), prepared as spiritual sustenance for the Word, who reminds His disciples, “I have food which ye know not” (John 4:32).
However, when the latter took longer than expected, Rebekah favored the younger one. For when the Jewish people pursued righteous deeds externally, the mother of grace guided the Gentiles to offer the Almighty Father the sustenance of good works, thereby receiving the blessing of the elder brother. He offered this very sustenance from domestic animals; for the pagan people, desiring not to seek God's favor through external sacrifices, instead echoed the words of the Prophet: “In me, O God of prayer, I will offer Thy praise” (Psalm 55:13).
The intrigue that Rebekah orchestrated to secure the blessing intended for Esau by their father, as well as deceit in general, cannot be justified. The purpose she sought to achieve through this deception held merit, for the birthright, which was not Jacob’s by origin, had been divinely appointed to him prior to his birth and willingly relinquished by Esau. Moreover, Jacob was rightly considered more deserving due to his virtuous character; unlike Esau, he was respectful of God and humble. Thus, Rebekah was correct in her desire to obtain a blessing for Jacob instead of Esau, who was unworthy of it. However, she erred by resorting to wrongful tactics to achieve a righteous outcome.
If she was confident that God had destined Jacob, not Esau, to receive the significant inheritance, she ought to have trusted in the Lord to select the means by which His plans would be realized and to depend on His will in every matter. God will always discover a way to accomplish His purposes, regardless of any human resistance.
THEOSIS