I gotta have my orange juice.

Augustine the patriarch stan:

There [Abraham] called his wife his sister, and told no lie. For she was this also, because she was near of blood; just as Lot, on account of the same nearness, being his brother’s son, is called his brother. Now he did not deny that she was his wife, but held his peace about it, committing to God the defense of his wife’s chastity, and providing as a man against human wiles; because if he had not provided against the danger as much as he could, he would have been tempting God rather than trusting in Him. We have said enough about this matter against the calumnies of Faustus the Manichæan. At last what Abraham had expected the Lord to do took place. For Pharaoh, king of Egypt, who had taken her to him as his wife, restored her to her husband on being severely plagued. . . .

[Isaac] wished to bless the elder son, and instead of the elder, who was hairy, unwittingly blessed the younger, who put himself under his father’s hands, having covered himself with kid-skins, as if bearing the sins of others. Lest we should think this guile of Jacob’s was fraudulent guile, instead of seeking in it the mystery of a great thing, the Scripture has predicted in the words just before, Esau was a cunning hunter, a man of the field; and Jacob was a simple man, dwelling at home. Some of our writers have interpreted this, without guile. But whether the Greek ἄλαστος means without guile, or simple, or rather without reigning, in the receiving of that blessing what is the guile of the man without guile? What is the guile of the simple, what the fiction of the man who does not lie, but a profound mystery of the truth? But what is the blessing itself? See, he says, the smell of my son is as the smell of a full field which the Lord has blessed: therefore God give you of the dew of heaven, and of the fruitfulness of the earth, and plenty of grain and wine: let nations serve you, and princes adore you: and be lord of your brethren, and let your father’s sons adore you: cursed be he that curses you, and blessed be he that blesses you. The blessing of Jacob is therefore a proclamation of Christ to all nations. It is this which has come to pass, and is now being fulfilled. . . . So, when the elder son claims the promised blessing, Isaac is greatly afraid, and wonders when he knows that he has blessed one instead of the other, and demands who he is; yet he does not complain that he has been deceived, yea, when the great mystery is revealed to him, in his secret heart he at once eschews anger, and confirms the blessing. Who then, he says, has hunted me venison, and brought it me, and I have eaten of all before you came, and have blessed him, and he shall be blessed? Who would not rather have expected the curse of an angry man here, if these things had been done in an earthly manner, and not by inspiration from above?

—Augustine, City of God, Book XVI