Genesis 27:18Meaning & Commentary from the Church Fathers

Yet, by divine assistance, the plan succeeded.

Some may wonder if God endorsed such deceit. Rather than merely assessing the actions themselves, consider the underlying intent; the goal wasn't personal gain but rather the pursuit of a paternal blessing. If one were to judge solely based on the actions, one could mistakenly label the patriarch as a child-killer or Phinehas as a murderer. However, Phinehas was not a killer but rather an individual possessing an extraordinary zeal for God's glory. Each acted in accordance with what was pleasing to God; for this reason, one received a great reward for his obedience, and the other was honored for his fervor. It is noted that “Phinehas rose up and executed judgment” (Psalms 105:30).

If acts of violence were indeed sanctioned in their cases due to their alignment with God’s will, we must apply the same reasoning to Jacob's story. It is important to not focus solely on the falsehood in Jacob’s words, but rather acknowledge that God orchestrated these events to fulfill His divine plan. The evident support of God in these circumstances is highlighted by the fact that the righteous Isaac was unable to perceive the deception; he embraced Jacob’s words and enjoyed the meal provided, subsequently bestowing blessings upon him. Additionally, Esau did not return from his hunt until all had transpired, which illustrates that these events unfolded according to divine purpose.

Jacob still retained the right of the firstborn by divine choice and mutual agreement with his brother, who willingly conceded that right; however, he should not have represented himself as Esau.

Some defend Jacob’s actions by suggesting that when he identified himself as Esau, it was not with the intent to deceive but rather to indicate that he held Esau's birthright. They cite examples such as John the Baptist being identified as Elijah by the Lord Jesus (Matt. 11:14) or the angel Raphael, who accompanied Tobiah, referring to himself as Azariah, son of Ananias (Tob. 5:13). Yet, it becomes clear that Jacob impersonated Esau’s likeness to convince his father he was not Jacob but rather Esau. Otherwise, how else do we account for his fear of being discovered as a deceiver, worried that Isaac might discern the truth through touch and pronounce a curse upon him? (Gen. 27:12) Only someone intent on masquerading as Esau would allow his mother to cloak him with goat skins and assert to his father, “I have done as you commanded,” implying he had taken up arms at his father’s bidding, ventured into the field, hunted a game, and prepared a feast. One who holds a rightful claim to another's identity would not resort to such deception.

The comparisons to John the Baptist and the angel Raphael do not align with Jacob's conduct. John was not recognized as Elijah because he was the literal representation of Elijah but because he came in the spirit and power of Elijah (Luke 1:17); like Elijah, he was fervent for God's glory and condemned the wicked. When the Lord Jesus referred to him as Elijah, His intent was not to suggest that was John’s actual name, similar to how great orators may not be literally called Demosthenes. As for the name Azariah, which Raphael adopted, it reflects its meaning—“the helper of God”—in harmony with the role God assigned to him regarding Tobiah. Likewise, the name Ananias, meaning “the grace of God,” attributed to Raphael, indicated his divine mission to Tobiah. The name “Esau,” which Jacob chose, meaning “hairy,” held no deeper significance.