For centuries, Jacob has been popularly characterised as a trickster, a deceiver who manipulated his way into receiving God’s blessings. Many sermons and commentaries depict him as an opportunist who exploited his brother Esau’s weakness and deceived his father Isaac. However, a closer examination of the biblical text challenges this portrayal. Jacob was not a scheming trickster, but rather a man of spiritual discernment and integrity, chosen by God for His divine purposes. This post will explore why the common interpretation of Jacob as a deceiver is misguided and will present a more biblically accurate understanding of his character.
The Meaning of “tām” — Jacob’s True Character
Genesis 25:27 describes Jacob in the following way:
“When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents.” (Genesis 25:27 NASB95)
The Hebrew word translated as “peaceful” in the NASB95 or even “plain” in a more classic KJV is the Hebrew tām (תָּם). This word does not mean “simple” or “naïve,” nor does it imply passivity or trickery. Instead, it conveys moral integrity and uprightness.
tām, adj., complete, perfect; healthy; well-behaved, civilized; guiltless, without sin; upright, honest; free of guilt; not subject to blame;
The Lexham Analytical Lexicon of the Hebrew Bible (Bellingham, WA: Lexham Press, 2017).
Elsewhere in Scripture, tām is indeed used to describe individuals of righteous character:
These are the records of the generations of Noah. Noah was a righteous man, blameless (tāmîm) in his time; Noah walked with God. (Genesis 6:9 NASB95)
But my dove, my perfect one (tām), is unique… (Song of Solomon 6:9 NASB95)
There was a man in the land of Uz whose name was Job; and that man was blameless (tām), upright, fearing God and turning away from evil (Job 1:1)
Several more examples are available, in the Psalms, the Proverbs, and more still in Job. All consistent with the meaning of uprightness, especially when used of a human being. If tām consistently denotes moral uprightness, why should Jacob be an exception? This suggests that Jacob was a righteous man, not a deceiver. His choice to dwell in tents, rather than roam the field like Esau, indicates his commitment to the covenantal life of his family.
Did Jacob “Steal” Esau’s Birthright?
One of the main accusations against Jacob is that he took advantage of Esau’s hunger and “stole” the birthright. The relevant passage states:
“When Jacob had cooked stew, Esau came in from the field and he was famished; and Esau said to Jacob, “Please let me have a swallow of that red stuff there, for I am famished.” Therefore his name was called Edom. But Jacob said, “First sell me your birthright.” Esau said, “Behold, I am about to die; so of what use then is the birthright to me?” And Jacob said, “First swear to me”; so he swore to him, and sold his birthright to Jacob. Then Jacob gave Esau bread and lentil stew; and he ate and drank, and rose and went on his way. Thus Esau despised his birthright. (Genesis 25:29-34)
Several key points challenge the idea that Jacob acted deceitfully:
- Esau’s Exaggeration: Esau claims, “I am at the point to die,” but this is highly unlikely. He had access to his father’s wealth and provisions. His claim was likely hyperbolic, showing his disregard for spiritual matters rather than a genuine life-threatening situation.
- A Legal Transaction: The passage states that Esau “sold” his birthright. This was not theft but a legally binding agreement. In the ancient Near East, birthrights could be traded, and the deal was sealed by an oath (v. 33).
- Esau’s Spiritual Indifference: The final verse, “Thus Esau despised his birthright,” shows that Esau did not value his spiritual inheritance. Hebrews 12:16-17 confirms this:
that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears. (Hebrews 12:16–17)
Jacob did not steal the birthright—Esau gave it up willingly and carelessly.
Did Jacob Deceive Isaac for the Blessing?
The most frequently cited case against Jacob’s integrity is Genesis 27, where he disguises himself as Esau to receive Isaac’s blessing. At first glance, this might seem deceptive, but consider the following:
- God Had Already Declared That Jacob Was the Chosen One: Before Jacob and Esau were born, God told Rebekah:
The Lord said to her,
“Two nations are in your womb;
And two peoples will be separated from your body;
And one people shall be stronger than the other;
And the older shall serve the younger.”
(Genesis 25:23)
The blessing rightfully belonged to Jacob from the beginning—he was not usurping Esau’s role but fulfilling what God had already decreed.
- Isaac’s Defiance of God’s Plan: Isaac, despite knowing the prophecy, sought to bless Esau instead. This was against God’s will. In this sense, Rebekah and Jacob were ensuring that God’s promise was upheld.
- Divine Election in Romans 9: Paul confirms that Jacob was God’s chosen vessel:
“For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.” (Romans 9:11-13)
Jacob was God’s chosen for continuing the lineage that would lead to the chosen people. Yet, we see God not acting on whim, but choosing the man He knew would have been upright.
Jacob’s Righteousness vs. Esau’s Worldliness
- Esau’s Life Choices: He married Hittite women (Genesis 26:34-35), which “were a grief of mind unto Isaac and to Rebekah.” This shows Esau’s disregard for the Abrahamic covenant.
- Jacob’s Faithfulness: Despite hardships, Jacob remains faithful to God, and God later confirms His covenant with him:
And behold, the Lord stood above it and said, “I am the Lord, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. (Genesis 28:13)
God affirms Jacob’s role, demonstrating that he was not a deceiver, but the true heir of the covenant.
The Development of the Trickster Image in Christian Thought
The misconception of Jacob as a trickster is partly rooted in a misunderstanding of his name. The Hebrew name Yaʿaqov (יַעֲקֹב) does not inherently mean ‘deceiver’ or ‘trickster,’ as often assumed. Rather, it comes from the root ʿqb (עָקֵב), meaning ‘heel’ or ‘to follow,’ referencing his birth where he held Esau’s heel (Genesis 25:26). Whilst Esau later interprets the name negatively, associating it with being ‘supplanted’ (Genesis 27:36), this is a subjective complaint rather than a definitive meaning. The negative connotations were reinforced by medieval Christian interpreters who, influenced by supersessionist theology, mischaracterised Jacob’s role in biblical history. Understanding the true meaning of his name helps dismantle the unfair trickster stereotype and restores Jacob’s rightful place as a man of faith chosen by God.
Therefore, the negative portrayal of Jacob as a trickster did not originate in early Jewish tradition (which always regarded Jacob as an esteemed patriarch) but gradually emerged in Christian exegesis from the Church Fathers onward. While early Jewish sources emphasised Jacob’s righteousness, later Christian interpretations—especially in the medieval period—painted him in a negative light. This was influenced by supersessionism and growing anti-Jewish sentiment.
- John Chrysostom (349–407 AD): His anti-Jewish sermons associated Jacob’s actions with Jewish cunning, reinforcing the idea of deception.
- Medieval Theologians: Figures like Thomas Aquinas (1225–1274) viewed Jacob’s actions as morally questionable, solidifying the negative image in Christian tradition.
- Protestant Reformers: While John Calvin defended Jacob, Martin Luther sometimes described him as crafty, reinforcing the trickster stereotype.
Modern biblical scholarship has increasingly challenged this distortion, recognising that Jacob’s portrayal as a trickster is a later Christian misreading rather than a biblical reality.
Conclusion
Jacob was not a trickster or a deceiver—he was a man who valued God’s promises and sought after them, in contrast to Esau, who despised his spiritual inheritance. Misinterpretations of Jacob’s character have often been influenced by cultural biases rather than a careful reading of Scripture. When we look at theologians like Augustine who sees Jacob’s actions as representative of the supplanting of Jews by the Church, it is safe to say that the mischaracterisation of Jacob is an early form of supersessionism. A theological stance that sets the stage for later negative readings, with deer consequences.
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