Genesis 27:3Meaning & Commentary from the Church Fathers

Pay close attention to this marvelous arrangement of God—how one individual, aided from above, receives favor in all that he does, obtaining his father's blessing, while the other is left with nothing, having brought ruin upon himself through moral decay.

However, Israel received the command and pledged to fulfill it; he spoke at Horeb while gathered in assembly, and when God descended upon Mount Sinai in fire, He proclaimed with one voice, “All that the Lord hath said, we will fulfil” (Ex. 19:8; cf. Ex. 24:3, 7). In reality, though, he revealed himself to be quite negligent, despite his eagerness to promise. Consequently, he made way for another and was subsequently cautioned by Jacob, the one with a speech impediment, representing a new, believing people. This new people offered to God what He desired, while those belonging to the firstborn were hesitant and slow, producing the fruits of faith which the Divine essence cherishes beyond mere sustenance. Just as the Saviour predicted the conversion of Samaritans to His holy Apostles, He remarked, “I have food which ye know not” (John 4:32). Elaborating on this, He stated, “My food is to do the will of Him who sent Me and to accomplish His work” (John 4:34). It was of no benefit for the Israelites to be poised for a promise without executing the required actions, while it was not detrimental for the Gentiles to arrive late to faith, recognizing and honoring the Redeemer through obedience to good works. Christ illustrated this through a parable, saying, “A certain man had two sons; and he came to the first and said, ‘Son, go to work in my vineyard today.’ But he answered, ‘I will not,’ yet later, regretting, he went. Then he approached the other and said the same thing. This one replied, ‘I go, my lord,’ but did not go. Which of the two did the will of his father?” (Matthew 21:28-31). Clearly, it was the son who ultimately entered the vineyard, despite initially being hesitant and failure to uphold his promise. This serves as a representation—on one side, of Esau, who eagerly went hunting and pledged to do so, and on the other, of Jacob, who preempted him, hesitating at first yet ultimately receiving his father’s blessing.

The command given by the prophet to Esau to procure food signifies the appeal the Word extends to the former people, requiring them to manifest the fruit of righteous works, which is likened to nourishment due to the Father (cf. Jn. 4:32-34). The exhortation to ‘Go into the field, and catch me game’ symbolizes existence in this world, while the command ‘Take thy quiver and thy bow’ conveys the people's focus on their own glory rather than seeking justification through faith. By glorifying his martial achievements and his sword, he intended to request a tyrant to rule over him (see 1 Samuel 8:9-20), just as Moses remarked, ‘And the sword is thy boast’ (Deuteronomy 33:29 (LXX)).

It is good for Macedonia and Achaia to make some kind of fellowship with the poor saints who dwell in Jerusalem; it is good for them, and they owe them” (Rom. 15:25-27). These words highlight that the believers in Achaia and Macedonia sent offerings through the Apostle Paul for the support of the impoverished saints in Jerusalem. Who were these saints? Primarily, they included James, the Lord's brother and the first bishop of Jerusalem, along with the other apostles, who had not yet spread their message widely but were preaching Christ in nearby territories, often returning to Jerusalem, and also other consecrated servants of Christ, who were teachers and spiritual leaders in the early Church. It was to these individuals that the Apostle Paul delivered the alms from Macedonia and Achaia.

Let us reflect on the Apostle Paul's statement: “They have favoured, and owe them” (Romans 15:27). This is the Apostle's judgment: those living in the world are obligated to sustain their spiritual leaders and educators by providing them with contributions from their resources. The reason for this obligation is clarified by the same Apostle: “But if the Gentiles be partakers of their spiritual things, they must serve them in their fleshly things” (Rom. 15:27). The citizens of Macedonia and Achaia, who were Gentiles, were enlightened by the holy Apostles and their successors in Jerusalem; they received the faith from them, were taught the way of salvation, and received spiritual grace. Therefore, it is incumbent upon them to assist in providing for their material needs, ensuring they receive sufficient provisions, thus preventing any hindrance to their spiritual endeavors.

“Owe them the essence!” This duty is further elaborated by the holy Apostle Paul in his letter to the Corinthians. He begins by asking: “Or do I and Barnabas alone have no authority to do anything?” (1 Cor. 9:6), implying that they too have the right to seek support for their physical sustenance, or as St. John Chrysostom interprets, to receive from those whom they teach. Although Saint Paul sometimes worked to meet his own bodily needs, as he expresses in another instance: “My requirement and those who are with me, these hands of mine will serve me” (Acts 20:34), he notes that other apostles and their successors dedicated themselves solely to preaching and teaching, receiving their food and clothing not from their own labor, but as gifts from those they served. Thus, he asserts, “Or do I and Barnabas not have authority, as the other apostles in the Church of Christ have authority, to focus exclusively on preaching and be supported by those they instruct?”

The holy Apostle Paul offers various examples to illustrate this role. “Who,” says he, “warrieth with his leavings?” (1 Cor. 9:7). Just as a king at war must provide his soldiers with provisions, collecting taxes from the people under his rule, so too the clergy are, in a sense, soldiers of Christ’s heavenly kingdom, deserving of support from the Christian community. The Apostle adds, “Who plants the vine and does not eat of its fruit? Who tends the flock, and does not eat of the milk of the flock?” (1 Cor. 9:7). Just as the vinedresser feeds on the grapes and the shepherd from the milk of his flock, the clergy should receive their sustenance from the worldly believers.

The Apostle cites the Old Testament law, stating: “It is written in the Law of Moses, ‘Let not the mouth of the threshing ox be obstructed’” (1 Cor. 9:9). St. Chrysostom interprets this as a call for laboring teachers to receive their due reward—not as a matter of mere charity but as rightful sustenance. Just as an ox, which is used for plowing and carrying loads, must be well-fed, so too should the faithful adequately support those who labor in the Church, tending to spiritual needs, sowing the seeds of God's word, and bearing the burdens of humanity.

The Apostle goes on to say, “If we sow spiritual things to you, how much more shall we reap your bodily things?” Implying that their gifts to the souls are far greater than the material assistance received from others. By providing temporal sustenance to the Apostles, believers receive infinitely more in return: eternal spiritual benefits such as teachings that guide souls, absolution for sins, spiritual purification, direction on the path to salvation, daily intercessions before God, forgiveness, and blessings.

Finally, evoking the Old Testament priests, the Apostle concludes with the Lord’s directive: “Know ye not that he that worketh the sacred things of the sanctuary eateth, and he that serveeth the altar divideth the altar? So also the Lord commanded those who preach the gospel to live from the gospel” (1 Cor. 9:13-14). Thus, through these arguments, the holy Apostle establishes that it is the duty of the world to provide for their spiritual leaders.

Additionally, Esau himself, having reached adulthood, did not value his birthright. The privileges of the firstborn encompassed a distinctive honor and authority above his brothers, a special blessing from his father, a larger share of the inheritance (Deuteronomy 21:17), and, as some suggest, a special right to worship, which was to occur within the common service alongside his brothers. Despite these valuable rights, Esau carelessly sold his birthright to his younger brother for a mere meal and confirmed his renunciation with an oath (Genesis 25:31-34). Isaac was likely aware of this and had ample reasons to be displeased with Esau's character and conduct. For instance, Esau’s choice to marry foreign women displayed an unforgivable disregard for true faith; additionally, his threats against Jacob, who had received their father's blessing, reflected his own lack of concern. Furthermore, his willingness to trade his birthright for a trivial meal indicated the dominance of his animalistic instincts, likening him to a beast that cannot appreciate the true worth of its inheritance. Nevertheless, due to his affection for Esau, Isaac was determined to retain the birthright for Esau through his blessing, despite the fact that Esau had forfeited it in favor of Jacob. When Isaac was prepared to bless Esau, he instructed him to hunt for game and prepare his favorite dish—not because he intended to bless him for the meal, since Esau had previously sold his brother's birthright for similar fare; rather, he wanted to bless him in a joyful manner appropriate to the significance of the occasion and the greatness of the blessings he was about to confer. Isaac hoped that the enjoyment of his favored food would revitalize his weakened spirit, which had been affected by the infirmities of aging.