Genesis 27:22Meaning & Commentary from the Church Fathers

Christ, who has clearly laid out the principles of the gospel, states: “Think not that I am come to break the law or the prophets: I am not come to break it, but to fulfil it. For verily I say unto you, Till heaven and earth pass away, not one iota or one trait shall pass from the law, till all be fulfilled” (Matt. 5:17-18). Thus, we understand how the law is realized by those who are in Christ, having received, in place of carnal circumcision, a circumcision of the spirit. They also enter into the rest of Christ, becoming Sabbatarians in Him and embodying what it means to be inwardly a “Jew” (Rom. 2:28, 29). This signifies that Jacob bore the hands of Esau while possessing a distinct voice. We do not exploit the harshness of Jewish speech nor speak ill of our Master who has redeemed us; rather, we exalt the Son alongside God the Father, declaring Him Lord, Saviour, and Redeemer.

Each individual is justly recompensed according to what they harbored in their hearts, regardless of the outcomes, whether good or bad, that were contrary to their will. Thus, the most righteous Judge viewed Jacob’s deceit as permissible, even commendable, for without it, he could not have obtained the firstborn's blessing. We must not categorize as sinful that which was carried out with the intent of obtaining a blessing. If Jacob had chosen another means to gain the grace of that blessing, he would not only have wronged his brother but also acted deceitfully toward his father and committed sacrilege. It is evident that God considers not merely the outcome of an action but rather the motives behind it.

Having established this, let us return to the initial question requiring clarification, specifically urging you to explain why you have bound yourselves to that promise. It is essential to contemplate lies in this light and to utilize them judiciously. Much like a specific medicine, if administered in times of dire need, it can prove beneficial, but if taken without necessity, it may be perilous. For instance, scripture reveals that righteous individuals, such as Rahab, engaged in deceit. The Holy Text (Joshua 2) does not commend her for virtue, yet she was not condemned, for her lie was an act of wilful protection for the spies rather than betrayal, meriting her inclusion among the blessed people of God. Had she opted for the truth or the preservation of her fellow citizens, she would have inevitably faced impending doom along with her household, and would never have been counted among those who contributed to the lineage from which the Lord arose. In contrast, Delilah (Judges 16), intent on the welfare of her people, chose to reveal the truth and was thus condemned to eternal destruction, leaving only a legacy of wickedness.

When faced with the prospect of significant danger that requires the concealment of truth, one may resort to deception. For example, if a traveler encounters robbers who inquire about the path taken by their quarry, whom they intend to rob or kill, the traveler might indicate an entirely different route to protect the pursued and thus save both the victim from death and the robbers from committing their crime. Had he spoken the truth, he would have faced death at their hands. However, he must carry the burden of guilt, acknowledging that such circumstances arise as a test of faith. St. Dorotheus advises that when one must diverge from truth, they ought not to be indifferent but should repent and seek God’s mercy, regarding their evasion as temptation, and should engage in such conduct sparingly.

In the absence of extreme urgency, individuals must be exceedingly cautious to shun lies, recognizing them as a poison, much in the way the medicinal herb calamus should only be ingested under genuine threat of serious illness. If consumed when one is healthy, it can quickly become harmful. This principle rings true in the cases of Rahab and Jacob; the former’s survival hinged upon such a stratagem, while the latter’s attainment of the firstborn blessing relied upon a similar deception. God not only examines our spoken words and deeds but also perceives our desires and intentions. If He observes that a person has acted or made a vow with the aim of eternal salvation and divine contemplation, even if such actions appear harsh by human standards, He judges not merely by the spoken word but evaluates the intentions of the heart. It is vital to assess the aim of an action and the disposition of the actor, as some may find justification in their falsehoods, while others, by revealing the truth, may commit sin and warrant eternal condemnation. With this understanding, even the patriarch Jacob was unafraid to don the skin of his brother and nobly heeded his mother, who urged him toward this deception. He discerned that pursuing the blessing was more righteous and beneficial than adhering to truthfulness. He had faith that the outpouring of his father’s blessing would absolve him of the stain of deceit, vanishing like a cloud before the breath of the Holy Spirit, and believed that for this pretense, his reward would far exceed that earned through unembellished honesty.

Isaac was unable to recognize Jacob, who approached him disguised as Esau; in a parallel manner, the Jewish people failed to recognize the promised Messiah, who came to them as “He who took the form of a servant, in the likeness of men, and was made like a man” (Philippians 2:7).

Jacob's deceit, achieved through wearing goat skin to mislead the blind Isaac, does not carry any generative implication regarding Christ's work; it reflects a choice made by man that had moral significance yet cannot be reconciled with the standards of moral law.

When Isaac spoke blessings, he did so not merely out of paternal affection but inspired by the Holy Spirit, recognizing himself as an instrument of divine intention. This is evident when, upon realizing he had blessed the incorrect individual, he chose not to retract his blessing, fearing the grave sin of opposing God’s will. Had Isaac paused to confirm whether Esau was truly the one requesting his blessing, he might have readily uncovered the ruse. However, as the esteemed Theodoret noted, the Holy Spirit compelled him to proceed with the prophetic blessing without hesitation. God permitted Isaac's deception as a consequence of his bias towards Esau, a fault that would have been inexcusable had he understood divine intentions. The fulfillment of God’s foreordained plan was imminent, for as stated by the Apostle, even before they were born and having done neither good nor evil, it was declared to Rebekah, “The elder shall serve the younger,” as recorded in Scripture: “Jacob I have loved, but Esau I have hated.”