Gênesis 27
Ambrose of Milan · Comentário Patrístico (catena)
Gênesis 27:15
Accordingly Jacob received his brother's clothing, because he excelled the elder in wisdom. Thus the younger brother took the clothing of the elder because he was conspicuous in the merit of his faith. Rebekah presented this clothing as a symbol of the church; she gave to the younger son the clothing of the Old Testament, the prophetic and priestly clothing, the royal Davidic clothing, the clothing of the kings Solomon and Hezekiah and Josiah. She gave it too to the Christian people, who would know how to use the garment they had received, since the Jewish people kept it without using it and did not know its proper adornments. This clothing was lying in shadow, cast off and forgotten; it was tarnished by a dark haze of impiety and could not be unfolded further in their confined hearts. The Christian people put it on, and it shone brightly. They made it bright with the splendor of their faith and the light of their holy works. Isaac recognized the familiar fragrance that attached to his people. He recognized the clothing of the Old Testament, but the voice of the people of old he did not recognize; therefore he knew that it had been changed. For even today the same clothing remains, but the confession of a people of greater devotion begins to sound harmonious; Isaac was right to say, "The voice indeed is the voice of Jacob, but the hands are the hands of Esau." And Isaac "smelled the fragrance of his garments." And perhaps that means that we are not justified by works but by faith, because the weakness of the flesh is a hindrance to works, but the brightness of faith puts the error that is in humanity's deeds in the shadow and merits for us the forgiveness of our sins. — On Jacob and the Blessed Life, Book 2, Chapter 2, Section 9
Gênesis 27:27
And so Jacob was fragrant with the fragrance of such fruits; he followed God amid dangers and believed that he was safe everywhere, led by the Lord. Although the fragrance of the field is pleasant and sweet because it is a natural fragrance, still there breathed in the holy patriarch the fragrance of grace and virtue. How moderate and restrained he was! He did not claim the food that had been prepared for him but yielded without delay to his brother's request for it and received from him the birthright of the firstborn. How respectful he was toward his parents! Through his mother's love he earned the preference over his elder brother, and through the gift of his father's blessing he was made holy. How respectful of God's commands he was! He refused to do wrong to his brother. How honorable! He resisted practicing deceit upon his father. How respectful! He could not refuse his mother what she ordered. — On Jacob and the Blessed Life, Book 2, Chapter 1, Section 4
Gênesis 27:27
For of him it is written, "Behold, the smell of my son is as the smell of a plentiful field." He had been made perfect in virtue's every flower and was fragrant with the grace of the holy blessing and of the happiness of heaven. He is indeed the field that the Lord has blessed. [This field is] not the earthly field with its rugged woods and crashing torrents, its swampy, sluggish waters, unproductive grain lands, and barren vineyards, filled with sterile rock and gravel, pockmarked and arid with drought or wet with blood, and choked over with brambles and thorns, but the field of which the church speaks in the Canticle, "I have adjured you, O daughters of Jerusalem, by the powers and virtues of the field." This is the field of which the Lord also says, "With me is the beauty of the field." In this field the grape is found that was pressed and poured out blood and washed the world clean. In this field is the fig tree, and beneath it the saints will find rest and be renewed by a good and spiritual grace. In this field is the olive tree fruitful in the overflowing ointment of the Lord's peace. In this field flourish the pomegranate trees that shelter many fruits with the one bulwark of faith and, so to speak, nurture them with the warm embrace of love. — On Jacob and the Blessed Life, Book 2, Chapter 1, Section 3
Gênesis 27:30
Afterward, when the blessing had been pronounced, the elder brother arrived. By this it is revealed that the kingdom was predestined to be bestowed on the church rather than on the synagogue but had secretly entered the synagogue so that sin might abound, and, when sin had abounded, that grace might also abound. At the same time, it would be clear that the candidate for the kingdom of heaven must be quick to carry off the blessing and to appropriate the prerogative for which he has been recommended. On this account the younger son was not blamed by his father but praised, for Isaac says, "Your brother came deceitfully and received your blessing." For deceit is good when the plunder is without reproach. Now the plunder of piety is without reproach, because "from the days of John the kingdom of heaven suffers violence, and the violent bear it away." Our fathers celebrated the Passover in haste and ate the lamb in haste, not making delay, and the holy Joseph summoned his brother Benjamin by a holy fabrication and deceit. — On Jacob and the Blessed Life, Book 2, Chapter 3, Section 10
Gênesis 27:40
Nevertheless Esau brought it about by his demands and entreaties that he did receive a blessing but such a blessing as was in agreement and correspondence with the earlier one, namely, that he should serve his brother. Indeed, the one who could not command and rule the other ought to have served him, in order to be ruled by the one who was wiser. It was not the role of the holy patriarch to deliver his own son to the ignoble state of slavery. But since he had two sons, one without moderation and the other moderate and wise, in order to take care for both like a good father, he placed the moderate son over the immediate one, and he ordered the foolish one to obey the one who was wise. For the foolish man cannot of his own accord be a disciple of virtue or persevere in his intent, because the fool changes like the moon. Isaac was right to deny Esau freedom to make his own choices; else he might drift like a ship in the waves without a helmsman. But Isaac made him subject to his brother according to that which is written, "The unwise man is the slave of the wise man." Therefore the patriarch was right to make him subject, so that he might amend his dispositions under rule and guidance. And so Isaac says, "By your sword shall you live; you shall serve your brother," for holiness has mastery over cruelty and kindness excels over emotions that are harsh. — On Jacob and the Blessed Life, Book 2, Chapter 3, Section 11
Gênesis 27:40
Everyone who does not possess the authority conferred by a clear conscience is a slave; whoever is crushed by fear or ensnared by pleasure or seduced by desires or provoked by wrath or felled by grief is a slave. In fact, every passion is servile, because "everyone who commits sin is a slave of sin," and, what is worse, he is the slave of many sins. The person who is subject to vices has sold himself to many masters, so that he is scarcely permitted to go out of servitude. But take the one who is the master over his own will, judge over his counsels, agent of his judgment, the man who restrains the longing of his bodily passions and does well what he does. (Note that by acting well he acts rightly, and one who acts rightly acts without blame or reproach because he has power over his actions.) Such a person is assuredly free. For the one who does all things wisely and in complete accord with his will is the only free man. It is not accidental status that makes the slave but shameful and foolish conduct. Indeed, the wise servant rules the foolish master, and "their own servants will lend to the masters." What will they lend? Not money, surely, but wisdom, just as the law also says, "You will lend to many nations and will not borrow." For the Jew lent to the proselyte the prophecies of God's law. — On Jacob and the Blessed Life, Book 2, Chapter 3, Section 12
Gênesis 27:40
This then is what the patriarch Isaac says, "You shall serve your brother. But the time will be, when you shall shake off and loose his yoke from your neck." He means that there will be two peoples, one the son of the slave girl, the other of the free woman—for the letter is a slave, whereas grace is free16—and that the people that attends to the letter is going to be a slave as long as it needs to follow the expounder of learning in the spirit. Then that will also come to pass which the apostle says, "that the remnant may be saved by reason of the election made by grace." "You shall serve your brother," but then you will perceive your advancement in servitude only when you begin to obey your brother voluntarily and not under compulsion. — On Jacob and the Blessed Life, Book 2, Chapter 3, Section 13
Gênesis 27:41
But we shouldn't leave his parents without excuse for having preferred their younger son to the elder. At the same time we must take care so that no one, in turning to their example, would make an unfair judgment between his sons or suppose that he should love the one and esteem the other less. From this line of conduct fraternal hatreds are aroused and the crime of fratricide is contrived to gain a worthless sum of money. Let children be nurtured with an equal measure of devotion. Granted that one's love may fasten more upon some trait in a child who is more agreeable or similar to oneself, the exercise of justice ought to be the same in regard to all. The more that is given to the child that is loved and who seeks his brother's love, the more is taken away from the one who is burdened with jealousy at the unfair preferment. Esau threatened that he would kill his brother. Neither the fact of brotherhood nor respect for their parents kept him from his fratricidal madness, and he grieved that the blessing had been snatched away from him, whereas he should have proved himself worthy of it by forbearance rather than by crime.However, Rebekah did not prefer one son to another son but a just son to an unjust one. And indeed, with that pious mother, God's mysterious plan was more important than her offspring. She did not so much prefer Jacob to his brother; rather, she offered him to the Lord, for she knew that he could protect the gift that the Lord had bestowed. In the Lord she took counsel also for her other son; she withdrew him from God's disfavor, lest he incur graver culpability if he lost the grace of the blessing he did receive. — On Jacob and the Blessed Life, Book 2, Chapter 2, Sections 5-6
Gênesis 27:43
We have heard the words of an intemperance that is drunk with bodily desires; let us consider the deeds of true virtue. Virtue needs nothing but the grace of God. It pursues the only and supreme good, and it is content with that only good from which we receive all things but on which we bestow nothing because it has no need of anything, just as David says, "I have said to the Lord, 'You are my Lord, for you have no need of my goods.' " And what does the Lord need, when he abounds in all things and imparts everything to us, while providing all things without deficiency? — On Jacob and the Blessed Life, Book 2, Chapter 4, Section 15
Gênesis 27:43
But if needs be, let us learn from Rebekah how to make provision so that enmity does not provoke wrath and wrath rush headlong into fratricide. Let Rebekah come—that is, let us put on patience, the good guardian of blamelessness—and let her persuade us not to give in to our anger. Let us withdraw somewhat further, until our anger is softened by time and we are taken by surprise at having forgotten the wrong done us. Therefore patience is not much afraid of exile but readily enters upon it, not so much to avoid the danger to salvation as to escape giving incitement to wrongdoing. The loving mother too endures the absence of her dearly beloved son and purposes to give more to the one whom she has harmed, while still consulting the interests of both, to render the one safe against fratricide and the other blameless of crime. — On Jacob and the Blessed Life, Book 2, Chapter 4, Section 14