Original Douay–Rheims AnnotationsGenesis 27

I am thy first-begotten Esau.

Jacob was not by nature the first-begotten, but by God's ordinance, & by covenant made with Esau ^◦, had right to the preeminence and privileges belonging to the first-born. So he did not lie, but spake a truth, meaning that he was that son, to whom by divine election the first-birth-right was due, which his father supposed to pertain to Esau.

But because some scorners of Christian doctrine (like to the old Manichees) use to say, that Catholic Doctors and Schoolmen excuse and condemn whom they list by such glosses, let such reprovers understand, that both modern & ancient Catholic writers avow this defence of the holy Patriarch Jacob, not by private spirit, but by the most true and proper sense of holy Scripture it-self. Where it may appear, if they will examine the text ^[1], that Jacob in all this procurement of his father's blessing, neither did any thing unjustly nor said any thing falsely. ^[2] First, it was revealed to his mother (chap. 25. v. 23.) That the elder (of her twins) should serve the younger. ^[3] Secondly, holy Scripture testifieth in the same chapter (v. 27.) That Jacob was a plain (or sincere) Man, void of unjust dealing. ^[4] Thirdly, for more quiet enjoying that right, which God had ordained for him, he procured his brother's consent and confirmation (v. 33.) ^[5] Fourthly, though he was secure in conscience that the blessing was due to him, yet he feared (v. 12.) lest he might give occasion of offence to his father, to whom this mystery was not yet revealed. ^[6] Fifthly, Isaac perceiving at last God's will, that Jacob should be preferred, was neither offended with him, nor revoked his blessing as unlawfully surprised, but condescending thereto, ratified that he had done, saying (v. 33.) I have blessed him, and he shall be blessed. ^[7] Sixthly, God himself from this time forwards often appeared to Jacob, and with great promises and many temporal and spiritual benefits, declared his singular love to him. ^[8] Seventhly, these three Patriarchs, Abraham, Isaac, & Jacob, are special renowned Saints of the old Testament: yea the Lord and Creator of all would peculiarly be called (Exodi. 3.) the God of Abraham, Isaac, and Jacob. Moyses praying instantly for God's mercy and clemency towards the people (Exodi. 32.) besought him to remember Abraham, Isaac, and Jacob, his servants: and so in both old and new Testament these three are often mentioned as chief Princes in the Kingdom of Heaven. All which shew the great virtues and holiness of them all.

• 1 He is proved innocent by the text.
• 2 1.
• 3 2.
• 4 3.
• 5 4.
• 6 5.
• 7 6.
• 8 7.
• ◦ Jacob did not lie, nor sin in saying he was Esau &c.

^[1]

And touching this fact of Jacob, where (if ever any-where) might seem to be some great sin, S. Augustin at large proveth that he did not herein sin at all: That which Jacob did (saith he li. cont. mendacium c. 10.) by his mother's instruction to deceive his father, if it be diligently considered, was no lie, but a mystery, and therefore for the familiar counsel of the Holy Ghost, which his mother had received, he is excused from sin. The same he confirmeth q. 74. in Gen. 1. 16. c. 32. de civit. & l. 22. c. 34 cont. Faust. The same also teach S. Chris. ho. 51. in Gen. S. Hiero. Epist. 125. S. Theodoret. q. 79. &. 80. in Gen. S. Gregory, ho. 6. in Ezechielem, S. Bede, Isidorus, Innocentius 3. Rupertus, & others upon this place, all agreeing absolutely that every lie is a sin ^[2], declare that Jacob lied not, but still spake the truth, confirming their exposition by other like places of Scripture. As when our Saviour said of S. John Baptist (Matt. 11.) He is Elias, meaning that he was Elias in spirit not in person. So Jacob said truly that he was Esau, not meaning in person but in right of the first-born, by God's ordinance: Esau also having condescended thereto by covenant and oath. In that also he deceived his father, was no sin. For it was a lawful and good deceit ^[3], such a one (saith S. Chrysostom ^[4] ) as Hieremie speaketh of, ^[5] Lord thou hast deceived men, and I am deceived, so Isaac was deceived not as we commonly call deceit, but to his own and other's good, by God's disposition.

• 1 The Fathers prove his innocency in this fact.
• 2 Every lie is a sin.
• 3 Some deceit good.
• 4 Ho. 6. ad Col.
• 5 Hier. 20.

Knew him not.

S. Damasus demanding of S. Hierom ^[1], what might be the reason why God would suffer his holy servant Isaac not to know Jacob, but to be deceived, and through ignorance to bless whom he would not, declareth that it happened not only to Jacob, but also to many other like holy men, to be ignorant of many things, and to be deceived in error of opinion: ^[2] and that this error was profitable to Isaac and his house. For if he had given this blessing (which was a spiritual Jurisdiction) to Esau, as he purposed, he had committed a noxious error indeed, by preferring a bloody man, one that was ready, if he could, to have killed his brother (v. 41.) omitting him that was sincere, and very virtuous, and had done his own will, not God's will therein.

• 1 Epist. 125.
• 2 It was good that Isaac knew not Jacob when he blessed him.

But why would not God reveal his will to Isaac (as he had commanded a far greater thing to Abraham, to sacrifice the same Isaac) that he might wittingly have blessed Jacob by God's commandment? The Fathers do probably allege this for one reason, that if Esau ^[1], being a fierce and cruel man, had perceived that his father had willingly preferred Jacob, he would have been incensed against his father, conceived and attempted evil against him. Another reason S. Chrysostom ^[2] and Theodoret do yield, that by this strange manner of imparting this blessing, ^[3] it might more manifestly appear to be God's will and ordinance, and not to proceed from man's affection, that Jacob should be preferred.

• 1 Good in respect of Esau.
• 2 Ho. 53. q. 79. in Gen.
• 3 More to God's glory and Jacob's commendation.