Genesis 27:20Meaning & Commentary from the Church Fathers

The righteous Judge discerned that the one who embraced such a lie was deemed even commendable, as it was through such actions that he obtained the firstborn's blessing. We must not label as vice that which occurred in pursuit of divine blessing. Otherwise, Jacob would have been unjust towards his brother, a deceiver of his father, and a sacrilegious man had he chosen a path leading to dishonor while seeking that blessing. Thus, we see that God evaluates the heart’s intention rather than merely the outcome of one’s deeds.

Having established this understanding, let us return to the initial inquiry regarding the promise you have committed yourselves to. Lies should be approached thoughtfully, much like the herb cheneritza. When utilized in dire circumstances, it proves beneficial; however, misuse in less critical situations can lead to significant harm. We find examples in Scripture where righteous individuals, such as Rahab, employed lies without being attributed any virtue, as seen in Joshua 2. Her desire to protect the spies earned her a place among God's people and eternal blessing. Had she chosen to reveal the truth, she surely would have faced destruction alongside her household, missing the honor of being part of the lineage of our Lord.

In contrast, Delilah, seeking to aid her people, betrayed the truth and faced eternal judgment, leaving only a legacy of wickedness. Thus, when the revelation of truth threatens great danger, deception may be warranted, as illustrated by a traveler misdirecting robbers to protect the pursued. If the traveler had spoken truthfully, the victim would have faced death. However, it is crucial that he bears a humble heart regarding his guilt. We must view such instances as temptations arising from our sins, encompassing the wisdom of St. Dorotheus, who prompts us to remain vigilant and repentant, treating evasion of truth as an exceptional measure.

In situations devoid of extreme necessity, we must cautiously steer clear of falsehoods, treating them as harmful. Just as the herbal remedy calamus should be reserved for grave illness, lies should only be employed under critical need. This principle is evident in the cases of Rahab and Jacob; the former escaped death through deception, while the latter achieved the firstborn's blessing.

God not only evaluates our words and actions but also our desires and intentions. When He observes that someone has acted for the sake of eternal salvation and divine purpose, He sees beyond harsh perceptions of men. He judges the heart’s devotion rather than the actions themselves. Thus, it is vital to consider the aims of our deeds and the inclinations of the doer. In some instances, as previously indicated, a lie may even justify one’s actions, whereas revealing the truth could lead others to sin and eternal separation from God.

Even Jacob, in his pursuit of his brother’s blessing, donned his brother’s skin and honorably heeded his mother’s counsel, knowing that such actions would better serve the cause of righteousness than strict honesty. He was convinced that his father’s blessing would cleanse any deceit, as the Holy Spirit dispels clouds, and he would receive greater reward for his actions than for falsely clinging to truthfulness.

In response to his father's first question, Jacob said: “It is not accurate to say that Jacob identifies himself as Esau; neither is it true that he was given an instruction to hunt and prepare a meal, which he purportedly fulfilled. He could rightfully claim to be the firstborn by divine selection and by an agreement with his brother, who willingly relinquished his birthright to him; however, he should not refer to himself as Esau.

Some defend Jacob's actions by arguing that he referred to himself as Esau not to deceive but to indicate his claim to Esau's birthright. They cite the example of John the Baptist being referred to as Elijah by Jesus (Matt. 11:14) and the angel Raphael calling himself Azariah, the son of Ananias (Tob. 5:13). Nevertheless, it remains clear that Jacob presented himself as if he were Esau to convince his father that he was not Jacob but rather Esau. Otherwise, how could one explain his fear of being discovered as a trickster, concerned that Isaac might discern the truth and curse him for his deceit (Gen. 27:12)? Only someone intent on impersonating Esau would allow his mother to cover him with goatskin and assert to his father, “I have done as you instructed,” implying that he acted under his command, ventured into the field, captured an animal, and prepared a meal.

One who truly believes in their rightful identity would not resort to such deceptions. The instances of John the Baptist and the angel Raphael do not account for Jacob’s conduct. John was not labeled Elijah because he was the embodiment of Elijah, but because he came in the spirit and power of Elijah (Luke 1:17), embodying the same zealousness for God’s glory and denunciation of sin. When Jesus referred to him as Elijah, it was not to denote that this was his actual name, just as calling great orators “Demosthenes” does not imply they are literally him.

As for the name Azariah, which the angel Raphael adopted, it was chosen for its meaning—“the helper of God”—which aligned with the divine mission God had set for him concerning Tobiah. Similarly, the name Ananias, meaning “the favor of God,” was appropriate for Raphael as it conveyed that he was sent to Tobiah through God’s grace. Jacob’s use of the name “Esau,” which denotes “hairy,” did not carry any profound mystery.