Now therefore, my son, follow my counsel:
וְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י לַאֲשֶׁ֥ר אֲנִ֖י מְצַוָּ֥ה אֹתָֽךְ׃
4 Church Fathers comment on this verse
Observe the love displayed by the mother, or more accurately, the divine orchestration, as it was the Lord who inspired her intention and coordinated all circumstances accordingly. Can you recognize the profound purpose behind the mother’s actions? (See also Genesis 26:35)
Rebekah, symbolizing the Church, had already anticipated that the forthcoming events would transpire through her youngest son. She instructed him, “Go to the flock and bring me two young, healthy goats." Esau represents those who seek worldly pleasures, while Jacob is sent to the flock, aligning with the Lord's declaration: “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24). Her instruction to retrieve “two young, healthy goats” signifies the two identities introduced by the Gospel: initially, we were likened to goats, since we all fell short as sinners; through our obedience, we are transformed to become “young and good,” justified by faith in Christ.
Thus, we are no longer condemned as “goats” but instead are viewed as a flock presenting a “pleasing aroma” to God (Genesis 8:21), offered as a pure sacrifice, preparing us as spiritual nourishment for the Word of Christ, who similarly told His disciples, “I have food of which you are unaware” (John 4:32).
In essence, Rebekah, as a representative of the Church, had already foreshadowed what would be accomplished through her youngest son. Indeed, she conveyed to him, “Go to the flock and bring me two young, gentle goats.” Esau is dispatched to the field, akin to a stranger in this world, while Jacob is sent to the flock to fulfill the words of the Lord: “I am sent only to the lost sheep of the house of Israel” (Matthew 15:24). Rebekah’s command, “Take for me two gentle and good goats,” denotes the two callings through the Gospel. While we initially resemble goats (having all sinned), we become gentle and good through obedience, justified by faith in Christ, and are no longer judged as goats (Matthew 25:32), but are embraced as sheep. Through a pure sacrifice, we are offered to God as a pleasing aroma (Ephesians 5:2) and serve as spiritual food for the Word, who similarly expresses to His disciples, “I have food of which you are unaware” (John 4:32).
When the latter postponed, Rebekah arranged for the younger to take the lead. At a time when the Jewish people sought to fulfill the law through external deeds, the mother of grace instructed the Gentiles to offer to the Almighty Father the fruits of righteous actions, leading to the blessing of the elder. He offered this very sustenance from domesticated animals; for the pagan nations, unwilling to appease God through outward sacrifices, declared, ‘In me, O God of prayer, I will offer Thy praise’ (Psalm 55:13).
The cunning plan that Rebekah employed to ensure that Jacob received the blessing intended for Esau cannot be justified. Although her intention stemmed from a righteous cause—Jacob's rightful claim to the leadership which, although not his by birth, was divinely ordained before his birth and willingly relinquished by Esau, along with Jacob's own admirable attributes, particularly his piety and humility—her method was misguided. Rebekah was correct in her desire for Jacob to receive the blessing rather than Esau, who was unworthy of it; however, she erred by using deceitful measures to achieve a righteous outcome.
If she truly believed that God had chosen Jacob over Esau for this significant inheritance, she should have trusted the Lord to determine the means to fulfill His divine purpose, relying on His sovereign will in all matters. God will always find a way to accomplish His will, regardless of human opposition.
Passages read together with this verse.
THEOSIS