But he said again: Rightly is his name called Jacob; for he hath supplanted me lo this second time: My birthright he took away before, and now this second time he hath stolen away my blessing. And again he said to his father: Hast thou not reserved me also a blessing?
וַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַעֲקֹ֗ב וֽ͏ַיַּעְקְבֵ֙נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה׃
7 Church Fathers comment on this verse
Esau expressed his frustration by saying, "Is it not due to his name, Jacob, that he has deceived me twice? He took my birthright and now he has also claimed the blessing." He claimed that the nickname was not undeserved, as it signifies one who trips over words, which he felt accurately described his experience of losing both his inheritance and the blessing. Esau then asks Isaac, "Have you not reserved any blessing for me?"
James embodies the essence of Christ, as previously mentioned, because Christ is the genuine creator. He triumphed completely over sin, and although He was conceived and manifested as a human, He came after those who existed prior, such as the holy prophets and Moses. Nevertheless, He holds the rights of the firstborn and is the firstborn because He is the only begotten among many siblings, as noted in Romans 8:29.
Esau remarks, "Is that not the reason he was named Jacob? For Jacob means 'to supplant.' However, the term footstool carries a deeper meaning, akin to the concept of deception. It appears that Jacob did not hold such a deep-seated resentment towards his brother that he wished to mock him; rather, he received his name when he grasped his brother's heel during birth. Thus, he is referred to as a footstool (See Gen. 25:26). The footstool of the worldly is the very life of the spiritual. Those who are carnal, in their envy of the spiritual within the Church, find themselves trampled upon, thereby deteriorating further.
Consider the Apostle who expresses a similar sentiment, particularly in reference to the aroma Isaac mentions, saying, 'Behold, the aroma of my son is like the aroma of a full field which the Lord has blessed' (Gen. 27:27). The Apostle elaborates, 'We are the fragrance of Christ in every place,' noting, 'To some, it is a fragrance leading to death, and to others, a fragrance leading to life. And who is sufficient for these things?' (2 Cor. 2:14-16). Clearly, we can be perceived as a scent of death to some, despite having done nothing wrong. The spiritual journey is straightforward for those who aspire to live righteously. Yet, those who harbor jealousy towards the innocent commit grave sins and will face divine recompense. To them, the fragrance that brings life to others becomes an odor of death. The Lord Himself initially represented a scent of life to believers and a foul odor to His persecutors. The Jews, filled with envy after many believed in Him, perpetrated a grave injustice by crucifying an innocent man, the Holy One. Had they not done so, the aroma of Christ would not have been a source of death for them. This delineates the way Esau faltered in receiving his father's blessing.
The name Jacob means “one who supports” or “one who puts his foot under.” This name is significant because it alludes to the deception he employed against his brother. At birth, he was called Jacob because he held onto his brother's heel.
"Esau cried out with a loud and bitter voice" (Gen. 27:34). Stripped of his father's blessing and birthright, Esau wept deeply. Yet, as the holy Apostle states, "For repentance finds no place, even though he sought it with tears" (Hebrews 12:17). St. Chrysostom explains why his repentance was ineffective, noting that he "did not discover true repentance." In another teaching, he adds, "Those who think without yearning to sin (those who believe there is no retribution for wrongdoing) should consider why Esau did not receive forgiveness: because he did not repent as he should." This illustrates that mere tears are insufficient without genuine repentance, which requires making amends for sins, transforming one’s life, and demonstrating deeds consistent with true contrition.
Atonement is useless if the underlying disposition remains unaltered. What benefit is there in lamenting over sin while continuing to sin? Cease, O man, from your wrongful actions and yield fruits worthy of repentance. Then your contrite and humble spirit will not be scorned by God (Psalm 50:19), and your repentance will be meaningful when it is sincere.
Let us reflect on Esau's tears and investigate how he ought to have repented. Esau weeps bitterly, not just shedding tears but crying out with a loud wail. Who would remain unmoved by such profound sorrow? Who could doubt that he would receive pardon from God? Who would question the forgiveness of his transgressions? Who would not believe that a compassionate God would value such immense tears? Yet they were deemed unwelcome, rejected, and distasteful: “Esau I will hate,” declares God in prophecy (Malachi 1:2). Why is this so? Consider carefully: Esau weeps. What prompts his tears? Is it sorrow for his sins? No! He weeps over his loss—the loss of his father's blessing and birthright. He had sinned gravely before the Lord by treating the sacred birthright—itself an esteemed and holy gift—as worthless, selling it for a mere bowl of stew. This was a significant transgression, as he disregarded the Lord's priestly service and disdained God Himself, rejecting the holiness of his calling. He also took wicked and idolatrous women as wives, causing grief to his parents, and this too counted as sin against him: the Apostle refers to him as a profane person (Hebrews 12:16), bringing upon himself great anger from God. For his transgressions, he became unworthy of his father's blessing and birthright.
Did Esau truly repent for such grave sins and weep? The Scriptures do not record that he regretted his wrongdoings and sought God with true contrition and tears. When he felt estranged from that to which he had no claim, he mourned—not for his sins, nor for God’s wrath, nor for his unworthiness, but for the blessings he lost. The Apostle notes that he sought repentance "with tears," indicating he sought it, but what was he repenting of? He did not confess his wrongdoing related to selling his birthright. Instead, he blamed Jacob, exclaiming, "My birthright has been taken!" (Gen. 27:36). Rather than acknowledging, "I have sinned by selling my birthright," he asserts, "My birthright has been taken," implying Jacob had wrongfully seized it from him. Esau ought to have recognized his sin and repented, bringing his guilt before God; he should have wept not only for his loss but primarily for having offended the Lord his God. However, since he did not repent as required, his remorse was in vain, and his tears went unheeded. We are reminded here to understand what we should mourn over in our repentance: not solely the significant losses incurred due to our transgressions, but above all, that we have grieved our Creator and hurt His goodness.
Have you not reserved a blessing for me? With these words, Esau acknowledges that Isaac's blessing is more than just a simple prayer; it is divine in nature and carries true authority and effectiveness. Consequently, he does not request that the blessing be bestowed upon him, but instead inquires of his father, "Has the gracious power within him diminished?"
His name was not called Jacob without reason. The name Jacob signifies a supplanter, a title conferred upon him due to the circumstances of his birth when he grasped Esau's heel. Esau interprets this name as a forewarning of his degradation at the hands of Jacob, marking two events where this prediction came to pass: first, when Jacob took advantage of him by purchasing his birthright for a mere meal (Genesis 25:31), and then when he cleverly usurped their father’s blessing. When Esau implores, “Hast thou not left me a blessing also, father?” he acknowledges that the blessing bestowed upon Jacob is irrevocable.
No longer does he demand what belongs to another; however, he seeks to ensure that he is not completely forsaken and begs his father, “Is there no blessing left that he can request from God? Has the preference for one son rendered the father's heart so full that there is no space for a blessing for another son, one who was once beloved by his father and brought him joy?”
Passages read together with this verse.
THEOSIS