Homily IV

and Joseph with his sons, who were born to him, were nine in number; so that with Joseph, all the souls were seventy-five. ^A Why has the divine Scripture pointed out this number with such precision? To the end that we might know how the prophecy of God comes into effect, which says, "I will make thee a great nation there." For from these seventy-five souls, the race of Israel was extended to six hundred thousand. You see how it was not in vain, nor to no purpose, that it taught us the number of those who went down into Egypt, but that we might know from how many they became how many, and not mistrust the promises of God. For when you reflect that after the death of Jacob and Joseph, the king of the Egyptians used such great artifice, so as to reduce them to a small number and prevent the multitude from increasing, and yet did not succeed, but rather the people increased and multiplied all the more, wonder at and be struck by the providence of God, and consider that it is impossible for what He has decreed to fail, even if others plot a thousand schemes.

But let us see the whole context, that we may learn how the meeting happened for Jacob. When, he says, he drew near to Egypt, he sent Judah before him to Joseph, so as to signify to him the arrival of his father. Joseph, therefore, having learned this, and having harnessed the chariots, went up to meet his father; ^B and having appeared to him, he fell upon his neck and wept with much weeping. This is what I was saying in the introduction, that often even excessive joy causes tears to flow. Having fallen, he says, upon his neck, he wept; not simply, but, "with much weeping." For having immediately come to the thought of what he himself had suffered, and what his father had endured for him, and counting the length of time that had elapsed in between, and that beyond all expectation he himself was seeing his father, and the father was beholding his son, he let loose fountains of tears, at once demonstrating the excessive joy, and giving thanks to the Master for what had come to pass.

And he said, he says, to Joseph, "I will die from now on, since I have seen thy face. For thou art still alive." I have enjoyed, he says, what I longed for; I have attained what I never expected; that which I never hoped for has come to me; for the rest, I am satisfied with life. For I have seen what I longed for, and it is enough for me for all joy to behold that thou art still alive, who was long thought to have died and to have been devoured by wild beasts. It is a paternal word, and full of affection, and sufficient to make the disposition stored up in the soul manifest.

And Joseph said, he says, to his brothers: I will go up and report to Pharaoh, and will say to him: My brothers have come; but they are men who are shepherds. They are men who are herdsmen, and they have brought their flocks and their cattle. If therefore Pharaoh calls you, and says, What is your work? say, that we are herdsmen. For every shepherd of sheep is an abomination to the Egyptians.

^C 3. See the wisdom, the kind of counsel he makes towards them, not simply nor as it happened suggesting these things, but wishing at once to place them in greater security, and not to permit them to mingle with the Egyptians. Since those men were accustomed to abominating and despising those who practiced the shepherd's life—inasmuch as they themselves were occupied with Egyptian wisdom—on this account he advises them to put forward their occupation, so that through a reasonable excuse he might set aside for them the choicest land and prepare them to live with much security. And having taken five of his brothers, he brought them before Pharaoh. And he questioned them: What is your work? And they said: We are herdsmen. Now therefore we will dwell in the land of Gesem. And Pharaoh said: Let them dwell. But if you know that there are strong men among them, appoint them as rulers over my cattle.

Just as Joseph advised, the brothers having made the answer to Pharaoh, they were permitted to dwell in Gesem. But Pharaoh reveals the goodwill he held concerning Joseph; he says: If you know any among them who are strong, even appoint them rulers of my cattle. He also brought his father before Pharaoh. And Pharaoh said to Jacob: How many are the years of the days of thy life? Since he saw the old man present with very deep gray hair, he inquires about the number of the years. And Jacob says: The days of the years of my life, which I dwell as a sojourner. ^D See how each of the righteous, as if passing time in a foreign land, in this life, was thus disposed. For you will hear David also after these things saying: "For I am a sojourner in the land and a wayfarer"; and this one says: The days of the years of my life, which I dwell as a sojourner.

For this reason Paul also said concerning these righteous ones, that they confessed that they were strangers and wayfarers upon the earth. The days, he says, of the years of my life, which I dwell as a sojourner, one hundred and thirty years, have been few and evil, and they have not reached the days of the years of the life of my fathers. The days which I have passed as a sojourner, he says, have been few and evil. He implies here the years of slavery, which he endured with Laban, because of the flight which he made because of his brother; then after the return from there, the grief in that length of time which he had both because of the death of Joseph, and the other calamities in between. For how much fear do you think he had, when because of his sister those with Simeon and Levi destroyed a city of men, and took all those in Sechem captive? For he was saying even then, showing the agony in which he was established: "Ye have made me hateful, so that it is evil to be among those inhabiting the land. But I am few in number. And having gathered together against me, they will strike me, and I shall be destroyed, I and my house." On account of this he says: Few and evil are the days of the years of my life.

And Joseph settled his father and his brothers, and gave them a possession in the land of Egypt, in the best land, in the land of Ramesse, as Pharaoh commanded. And Joseph measured out rations to his father and his brothers and to all the house of his father, grain by the body. This was what he was saying to his brothers, that God sent me before you, so that a remnant should remain for you upon the earth; and, that "God sent me before you for life." He measured out rations, he says, to them by the body. What is, By the body? That which is sufficient for each one. For it is customary for Scripture at one time to call the whole person from the soul, and at another from the body. And just as he said above, "With seventy-five souls Jacob descended into Egypt," so that he might mean seventy-five men and women; so also here, By the body, in place of, for each individual...

And the whole of Egypt and the region of Chanaan were suffering from famine, but they were faring well, having grain flowing as if from fountains. 13. Grain, it says, was not in all the land. For the famine prevailed beyond measure. And the land of Egypt and the land of Chanaan failed from the famine. ^A Regarding the ineffable providence of God, how before the famine intensified, He led the just one into Egypt, so that he might not perceive the distress that was about to come upon Chanaan. And when everyone was running there, 14. Joseph, it says, gathered all the silver of those who were in Egypt and of those who were in Chanaan, and thus he dispensed the grain to them. 15. And afterwards the silver failed. For he brought all of it into the house of Pharaoh. But all the Egyptians came, and said: Give us bread: and why do we die before you? For the silver has failed. We have no more silver, they say, like we have, and therefore we perish from famine. Do not therefore despise us, who are being besieged by death, but provide us with bread so that we may live, and not die. 16. And Joseph said to them: Bring your cattle, and I will give you bread. For if you have no silver, he says, I will take the cattle. If the silver fails, lead your cattle, and you will receive bread. ^B And he added, that he received horses, and sheep, and oxen, and donkeys, and he fed them for their cattle. 18. And they came to him also in the following year, and said to him: Lest we perish, and we have neither silver, nor cattle: for all things are with you, our lord. For nothing else is left to us but our own body and our land. 19. So that we may not perish, take us and our land in exchange for bread, and we shall be slaves to Pharaoh, and we and our land. Give seed, so that we may sow and live, and the land will not be reduced to a desert. They had placed themselves into slavery and sold their land, so that they could be fed: such was the necessity of the famine. 20. And Joseph acquired the land of the Egyptians for Pharaoh. For they sold it, compelled by famine. And the land became Pharaoh's. 21. And he subjected the people to himself as slaves from the farthest borders of Egypt even to the farthest: 22. except for the land of the priests. For to them Pharaoh gave food, and they ate; and therefore they did not sell their land. See what understanding and what wisdom Joseph had. ^C He neither permitted them to experience the famine, and he acquired all the land for Pharaoh, and at the same time all the Egyptians were reduced to slavery. See, I pray, here again the extraordinary diligence, and the providence, which he has towards them. "We possess you and your land today for Pharaoh. Take then for yourselves seeds, and sow the land: and if there be harvests, 24. you will give the fifth part to Pharaoh: and four parts will be yours for the seed of the land, and for food for you, and for all your house." Great generosity, enormous providence, ineffable solicitude. Therefore also when they recognize the benefits, they say: 25. "You have saved us, for we have found grace before our lord; and we shall be servants of Pharaoh." Have you seen the generosity? For because he saw them exhausted by extreme penury, considering how much labor and suffering they are compelled to endure in tilling the land, he says: I will provide the seed for you, and you show all other care. And if there be harvests for you, you will give one part, and four will be yours, the wages of labors, and the costs of sustenance. 26. But Joseph laid this command upon them, that they should give a fifth part to Pharaoh, except the land of the priests alone. To the priests of the idols they gave the opportunity to cultivate. ^D Let those who live now hear how much care they once had for the priests of the idols; and let them learn to have at least an equal honor for those to whom the ministry of the true God is entrusted, and who are distinguished by the priesthood. For if those men, being wanderers, and having such care for the idols, because they thought that by this the idols were more worshipped, so worshipped their ministers; how are they not worthy of condemnation, who now do nothing of what pertains to their worship? Or do you not know that honor passes to God Himself? Therefore do not look at him to whom the honor is conferred. For you do not do what is yours on account of him; but on account of Him whose priest he is, so that you may also receive retribution abundantly from Him. For which reason He also used to say: He who has done it to one of these, has done it to me; and, He who receives a prophet in the name of a prophet, shall receive the reward of a prophet (Matt. 10:41). For will the Lord reward you according to the dignity or the vileness of the ministers? He either crowns or condemns you because of your own eagerness. And just as the honor which is bestowed on account of Him produces much confidence (for God makes what is placed upon His servants His own), so also the contempt of them will bring upon us much punishment from above. For just as He considers them to be His own proper honor, so also He deems their contempt: knowing which, let us never neglect the worship that is owed to the priests of God. And I say these things, not so much having regard for them, as for your charity, desiring to win you over in all things. For what do you give so much as you receive from the Lord? How much worship do you bring! Nevertheless, even for that small thing, which is dissolved in the present life, you will receive immortal rewards, and ineffable goods.

ing to the Lord who is distressed, and if one ministers to those honored with the priesthood, he shall receive not only such a reward, but one far greater, since the philanthropic God always exceeds what we do from his own great abundance. Let us not, therefore, become worse than unbelievers, who, because of their error regarding idols, still show such service to their ministers. But as great as is the difference between error and truth, and between their priests and the priests of God, let us show such a difference also in the honor we pay, that we may be able to receive much greater rewards from above. "And Jacob dwelt in Egypt, and they increased and multiplied exceedingly" (Gen. 47:27). For this was also God's promise made to him, that, "I will make you a great nation" (Gen. 46:3). "And Jacob lived seventeen years" (Gen. 47:28). "And the days of Jacob were 147 years" (Gen. 47:28). For this reason God allotted this length of life to him, that having received sufficient consolation for the hardship which he endured throughout the whole time of his life, he might thus end his life.

But if you wish, so that we do not overwhelm your memory with the multitude of what has been said, let us store up what remains for the next [discourse] and pause the discourse here, having exhorted your love to attend diligently to what is said, and to possess a perpetual memory of these things, and to revolve them constantly in your mind, and to consider the patience which these righteous men endured, the long-suffering, and the faith which they displayed regarding the promises of God, not having their judgment wavered by the things that befell them after the promise; but trusting in the power of him who promised, they bore everything gently, and through these things they became illustrious. For behold, even this righteous man, after mourning for Joseph for so many years as if he were dead, saw 128 him holding the kingdom of Egypt; and the wonderful Joseph, after slavery, after the prison, after all other things which he endured, received the authority over the whole country. And if we wish to go through all the histories contained in Scripture, we shall find that all those excelling in virtue walked through temptations, and thus were able to draw down much support from above. If, therefore, we wish to be deemed worthy of the favor from God, let us not be distressed by temptations, nor be resentful toward what befalls us; but let us rather rejoice and be glad, being invigorated by faith, knowing that in this way especially we shall enjoy much providence, if we practice bearing everything with thanksgiving. May it be granted to us all, while spending the present life in virtue, to attain the good things to come, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, hon-or, now and always, and unto the ages of ages. Amen.

HOMILY LXVI

"And the days of Israel drew near to die, and he called his son Joseph, and said to him, If I have found favor in thy sight, put thy hand under my thigh, and thou shalt show mercy and truth upon me, not to bury me in Egypt; but I shall sleep with my fathers, and thou shalt take me out of Egypt, and bury me in their tomb. And he said: I will do according to thy word. And he said: Swear to me. And he swore to him. And Israel worshipped upon the top of his staff" (Gen. 47:29-31).

1. Come, today let us put an end to the narrative concerning Jacob, and let us see what it is that he is arranging as he is about to end his life. But let no one, looking to the present state of affairs, demand from the righteous of that time things which it befits believers to practice with wisdom now; but let him judge according to the times and the circumstances. I have made these preliminary remarks intentionally because of what is to be said by the patriarch to Joseph. And what is it, let us hear: "And the days of Israel drew near to die, and he called his son Joseph, and said to him: If I have found favor in thy sight, put thy hand under my thigh, and thou shalt show mercy and truth upon me, not to bury me in Egypt; but I shall sleep with my fathers, and thou shalt take me out of Egypt, and bury me in their tomb. And he said: I will do according to thy word. And he said: Swear to me. And he swore to him. And Israel worshipped upon the top of his staff."

Many of the small-minded, when we exhort them not to make a great to-do about burial, nor to consider it a matter of great concern to bring back the remains of the dead from a foreign land to their own fatherland, set this history before us, saying that even the patriarch took such great care for this. But first of all, as I already said, one must consider this, that such wisdom was not required then as it is of those now; then, that even this very thing the righteous man did not wish to come to pass simply, but was showing them good hopes, as that they too would eventually return to the land of promise. And that he ordered this for this reason, his son signifies to us more clearly, saying: "God will surely visit you, and you shall carry up my bones from hence" (Gen. 50:24). For that they visualized the future with the eyes of faith, hear him already calling death a sleep; for he says: "I shall sleep with my fathers." For this reason also Paul said: "According to faith all these died, not having received the promises, but having seen them from afar and welcomed them" (Heb. 11:13). How? With the eyes of faith. Let no one, therefore, consider this arrangement to be one of small-mindedness, but, judging both by the time and by his foreseeing their future return, let him absolve the righteous man of any fault. For now, indeed, since the standard of wisdom has been raised after the coming of Christ, one might reasonably blame one who insists on such things. And let him not lament one who has ended his life in a foreign land, nor one who departs in the solitude of this present life. For such a one is not worthy of lamentations, but he who has died in sins, even if he ends his life on a bed, even in his house, and with all his close friends present. And let no one say to me those icy words, full of laughter and devoid of sense: "So-and-so died more dishonorably than a dog, with none of his acquaintances present, nor able to provide him the rites of burial, but it was from a collection and by the contributions of many that his funeral was provided." This, O man, is not dying more dishonorably than a dog. For what is such a one...

damaged by? Only this: if he does not have the garment of virtue covering him. But that this does not damage the man endowed with virtue, learn from the fact that we do not know where most of the righteous—I speak of the prophets and apostles—were laid, with few exceptions. For some were beheaded, others died by stoning, and others exposed themselves to countless and varied tortures for piety's sake; all became martyrs for Christ, and no one would dare to say of them that their death was ignominious, but will follow the divine Scripture, saying: "Precious in the sight of the Lord is the death of His saints" (Ps. CXV, 15). And just as He called the death of the saints precious, hear how He also calls the death of sinners evil. "The death of sinners," He says, "is evil" (Ps. XXXIII, 22). Therefore, even if they die in their own house, with wife and children present, and companions and acquaintances standing by, if they lack virtue, their death is evil. Thus, even if someone lies in a foreign land and lies upon the ground—and what do I say "in a foreign land"? Even if he falls among robbers, even if he is devoured by wild beasts, if he is endowed with virtue, his death will be precious. For tell me, I beseech you, was not the son of Zacharias beheaded? And Stephen, the first to be crowned with the wreath of martyrdom, did he not finish his life having been stoned? And Paul was beheaded; was not Peter crucified with his head downward? Did they not, in this way, depart from this life? Are they not for this reason the more celebrated and preached throughout the whole world? ^B Therefore, let us not lament those who die in a foreign land, nor let us proclaim those who die in their own houses blessed; but following the canon of divine Scripture, let us proclaim those who migrate from here clear in virtues to be blessed, and let us proclaim those who die in sins to be wretched. For just as he who is endowed with virtue passes into a better life, receiving the rewards of his labors, so he who lacks this already receives the beginnings and anticipations of punishments, and being compelled to render an account of his deeds, is enmeshed in irreparable evils.

Therefore, reflecting on these things, we should take care of virtue and contend in the present life as if in a wrestling school, so that when the theater is dismissed, we may be crowned with a radiant crown and not be found repenting in vain. For as long as the contest lasts, it is possible, if we wish, to shake off sloth and exercise virtue, so that we may attain the proposed crown. But if it seems good, let us return to the sequence of the discourse. For after he entrusted the burial to his son, and Joseph said, "I will do according to your word," he adds, "Swear to me." And he swore to him. And Israel, it says, "worshipped at the top of his staff" (Gen. XLVII, 31). Look at the old man, the decrepit one, the patriarch showing honor to Joseph through worship, and in deed fulfilling the outcome of the vision. For when Joseph told him the vision, he said, "Shall I and your mother come and worship you upon the ground?" But perhaps someone might say: "And how was the dream fulfilled in his mother, who had already died beforehand and did not worship her son?" It is the perpetual custom of Scripture to signify the whole by the more principal part. ^C Since, therefore, "the head of the woman is the man," and "they shall be, He says, two into one flesh" (I Cor. XI, 3; Gen. II, 24), when the head worshipped, it is manifest that the whole body followed the head. For if the father did this, much more would she have done it, had she not been snatched away from this life. "And he worshipped," it says, "at the top of his staff." Therefore Paul also said: "By faith Jacob when dying blessed each of the sons of Joseph, and worshipped at the top of his staff" (Heb. XI, 21). You see that he did this very thing moved by faith, foreseeing that the one who was to be born of his seed would be of royal lineage? So when he had commanded his son all that he wished, not long after Joseph learned that his father was sick, and that death was already at the doors, because the days of his death had drawn near, 1. having taken his two sons, he came to Jacob. 2. And it was told to Jacob, and Israel was encouraged and sat upon the bed (Gen. XLVIII). See how love for his son strengthened the old man, and eagerness overcame infirmity. For having heard of his presence, it says, "he sat upon the bed." And as he saw him, he exhibits his fatherly affection, and because he was about to die, he confirms his sons with his blessing, leaving behind these greatest faculties and riches which could not be consumed. And see how he begins. First he narrates the benevolence which had been granted to him by God, and then he imparts the blessings to his sons, and says: 3. "My God appeared to me in Luza, in the land of Chanaan, and blessed me, and said to me: 4. 'Behold, I will make you grow, and will multiply you, and will make you into congregations of nations, and I will give you this land, and to your seed after you for an everlasting possession.' He promised me," he says, "God, when He was seen by me in Luza, that He would so multiply my seed that congregations of nations would come to be from it, and He promised to give the land to me and to my seed. 5. Now therefore these two sons, who were born to you in Egypt, are mine: Ephraim and Manasses, as Ruben and Symeon, shall be mine. These," he says, "whom you had before my arrival, I adopt into the number of my sons, and they shall receive by me a blessing equal to those who were born from me. 6. But whoever you have begotten afterwards, they shall be yours; they shall be called in the name of their brethren in their inheritances. 7. And know that also your mother Rachel died when I was approaching Bethlehem, and I buried her on the road of the Hippodrome." Jacob said, "Bring them to me, that I may bless them." 10. And he brought them near to him. And he kissed them, and embraced them. Look, I beseech you, at the old man, how he hastens and urges to bless the sons of Joseph. "And he brought them near to him," he says. "And he kissed them, and embraced them, 11. and said to Joseph: 'I have not been deprived of your face, and behold, God has shown me your seed.' Great," he says, "is the clemency of God which He has bestowed upon me, and more than I expected—nay, even what I never expected. For not only have I not been deprived of your face, but behold, I have even seen those who were born from you. 12. And Joseph brought them out from his knees, and they worshipped him upon their faces, upon the ground." See how also the youths were at once from the...

^A school of his father taught to render the due honor to their elder. And taking them, he says, Joseph, according to the precedence of the firstborn, brought forward Manasseh, and then Ephraim. 3. ^B Observe here with me how the just man, while possessing the eyes of his body already enfeebled by old age (for "the eyes of Jacob were heavy with age, and he could not see"), yet possessed the eyes of his mind vigorous, and by faith already beheld the things to come. For he did not acquiesce to Joseph, but by crossing his hands while blessing, he made the precedence for the younger, placing Ephraim before Manasseh. And he says: "God, in whom my fathers were well-pleased." Mark the modesty of the patriarch, see a God-loving soul. He did not dare to say, "God in whom I was well-pleased," but what? "In whom my fathers were well-pleased." Did you see a grateful soul? And yet, a little before, he was narrating, saying: "In Luz, He appeared to me, and promised to give unto me and my seed all the land, and to make my seed into gatherings of nations." And having such manifest proofs of God’s favor toward him, he still kept his mind humbled, and says: "God, in whom my fathers were well-pleased before Him, Abraham and Isaac." Then again: "God who feeds me from my youth." Mark also through this again the excess of his gratitude. He does not speak of his own virtue, but tells of the things that have happened to him from God, and says: "Who feeds me from my youth until this day." For He is the One who, from the beginning until the present, has ordered my affairs. Thus he also said before: "For with my staff I passed over this Jordan, and behold, now I have become two camps." And now he says the same thing again in other words: "Who feeds me from my youth until this day, the angel who delivered me from all evils." These are the words of a thankful mind, of a God-loving soul that keeps the benefits of God fresh in its memory. "That one," he says, "in whom my fathers were well-pleased, who nourished me from youth until the present, ^C who delivered me from all evils from the beginning, who showed such providence toward me, He will bless these children, and my name will be called upon them, and the name of my fathers Abraham and Isaac, and they may multiply into a great multitude upon the earth." Did you see both wisdom and humility? Wisdom, that with the eyes of faith foreseeing, he set Ephraim before Manasseh; humility, that nowhere did he make mention of his own virtue, but from the good pleasure of his fathers, and from the benefits that had occurred to him, he prayed for and bestowed the blessing upon them. But Jacob, indeed, foreseeing the things to come, thus made the blessing upon them. Joseph, however, seeing the younger preferred before the firstborn, and thinking it heavy, said, he says: "This is the firstborn; set your right hand upon his head." And he would not, but said: "I know, child, I know. This one also shall be a people, and this one shall be exalted; but his brother, the younger, shall be greater than he, and his seed shall be in the multitude of nations." Do not think, he says, that I have done this by some mere chance, nor through ignorance. For I know, and foreseeing the things that shall be hereafter, I have thus made the blessing upon him. For even if Manasseh has the precedence by nature, yet "the younger shall be greater than he, and his seed into a multitude of nations." And this whole thing was happening ^D because from him the kingdom was about to be revealed. For this reason, already proclaiming beforehand the things to come, he thus made the blessing upon him. And he blessed them, saying: "In you shall Israel be blessed, saying: May God make you as Ephraim and Manasseh." And he set Ephraim before Manasseh. Thus, he says, both will be illustrious, so that all might make it an object of prayer to come into the fame of these; yet Ephraim shall be before Manasseh. Do you see how the grace of God revealed it to him, and being moved by a prophetic spirit, he thus blessed the sons of Joseph, foreseeing things that would be after so much time as if they were already present and seen by the brothers? For such is prophecy. And just as the eyes of the body can imagine nothing more than the things seen, so also those of faith do not look at things seen, but imagine those things which, after many generations later, are to be. And you shall know this more accurately from the blessings which he makes upon his own sons. But that we may not make the speech long, and cause you much labor, being satisfied with what has been said, we store up until next time the blessing to the children, having exhorted your love to this: to emulate this just man, and to leave such inheritances to your own children which can never receive harm from anyone. For those of money often have brought both destruction to those who inherited them, and plots, and much danger; but here there is nothing of the sort to ever suspect. For it is a treasure that cannot be spent, a treasure that is inexhaustible, a treasure that is not able to be diminished by the plots of men, nor by the incursion of thieves, nor by the wickedness of others, but it remains constantly; for it is spiritual, and does not have the plots of men; but if those who have received it are willing to be sober-minded, it departs with them into the coming life, and prepares the eternal tabernacles. 4. Let us not, therefore, strive to collect wealth, and leave this to our children; but let us teach them virtue, and pray for the blessing from God for them. For this, this is the greatest abundance, this is the ineffable wealth, the inexhaustible one, the one that makes the wealth greater with each passing day. For there is nothing equal to virtue, nothing stronger than this; even if you should tell me of the kingdom itself, and the one wearing the diadem, if he does not have this, he will be more wretched than any beggar wrapped in rags. For what will the diadem be able to profit him, or the purple, when betrayed by his own sloth? For does the Master know of any difference in honors from without? Is He awed by the illustriousness of persons? There is one thing sought there; from the exercise of virtue it is possible to find the doors opened for boldness toward Him; since he who has not acquired boldness from this source will be among those who are dishonored and without boldness. Let us all therefore observe this, and teach our own children to prefer this above all things, and to hold the abundance of money as nothing. For this, this is often also a hindrance to virtue, when the young person does not know how to make use of money for what is needed. And just as small children, when they lay hold of knives or swords, because they do not know how to use them as is needed, often cast themselves into a manifest danger, whence they do not even allow...

for those who are unwilling to use them properly, they cast themselves into clear danger, gathering for themselves a burden of sins. For from there arise luxuries, delights, and absurd pleasures, and infinite evils—not speaking of riches simply, but because those who have received them do not know how to make proper use of them. Therefore, a certain wise man said: *Blessed is the rich man who is found without blemish* (Eccli. 31:8). Since Abraham was rich, and Job was rich, and not only did no harm befall them from their riches, but they even became more glorious. Why? Because they did not possess these for their own use alone, but to help others through them, whose poverty they might relieve, and so that their house might be open to all strangers. For hear one of them saying: *If I have suffered any man who was in need, or any poor man to go out from my house with an empty bosom* (Job 31:16); furthermore, the impotent were not deprived of help whenever they were in need. And they showed help to those in need not only through money, but they also took care of them. *I was*, he says, *eye to the blind and foot to the lame, and I snatched away the prey from the midst of their teeth* (Job 29:15, 17). Do you see him both caring for those who were being wronged, and representing a remedy for the disabled by every means? Everyone ought to imitate this man—this man, I say, who lived before the Law and before grace with such a well-regulated life; and this, even though he had no instructor, nor progenitors gifted with virtue, but he came to this good way of life from himself and from his own upright intention. For each of us has the knowledge of virtue implanted in his nature, and unless one chooses to abandon his nobility through his own sloth, he will never be deprived of it. May we all choose it, and practice it with diligence, so that we may obtain the goods promised to those who love God, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father and the Holy Spirit, be glory, dominion, and honor, now and always, and for ever and ever. Amen.

HOMILY LXVII

*Dixit autem Israel ad Joseph: Ecce ego morior, et erit Deus vobiscum, et reducet vos Deus ex terra hac in terram patrum vestrorum. Ego autem do tibi Sicima electa prae fratribus tuis, quae cepi in gladio meo et arcu* (Gen. 48:21-22).

1. Chrysostom continues the history of Jacob, ^A and having briefly summarized the matters that concluded the previous homily, he again introduces Jacob prophesying future things to his sons and warning them of his approaching death, drawing certain moral principles from the words of Jacob, for example: that natural gifts are of no use unless upright morals accompany them.

We promised recently that we would put an end to the history of Jacob, but with the discourse extending at some length, we were not able to bring it to the end we promised. Therefore, I wish to set forth in the midst what was left behind before, so that now at least, if God provides, we may put an end to it. It will be worth the effort, however, first to remind your charity, and to show where we made an end to our discourse recently. You surely know, and are mindful, that when Jacob was about to bless the sons of Joseph, he preferred Ephraim over Manasses, ^B and this even though his father did not approve; to whom he also said: *I know, my son; nevertheless, this one also shall be a people, and this one shall be exalted: but his younger brother shall be greater than he, and his seed shall be a multitude of nations* (Gen. 48:19). And he blessed them in that day, saying: *In you shall Israel bless, saying: May God make you as Ephraim and Manasses* (Gen. 48:20); and he placed Ephraim before Manasses. And we proceeded thus far, and lest we overwhelm your memory with an excessive abundance of words, we ceased from the teaching; but if it seems well, let us look at the following parts today.

2. *Dixit autem Israel ad Joseph: Ecce ego morior, et erit Deus vobiscum, et reducet vos Deus ex terra hac in terram patrum vestrorum. Ego autem do tibi Sicima electa prae fratribus tuis, quae cepi in gladio meo et arcu.* After he blessed his sons, and foreseeing future things had preferred the younger to the older, desiring to persuade Joseph that he had not done this simply or rashly, ^C but predicting future things, he also foretells to him his own death and that they shall return from a foreign land into Canaan, into the land of their fathers; and he increases good hope for them, so that they may have solace in their expectation. For hope of good things always diminishes the labors of this life. And showing also at the time of his death what love he had toward Joseph, he says to him: *Ego autem do tibi Sicima electa prae fratribus tuis*—as if declaring through this, "This will definitely come to pass, and according to my prediction you will return, and you will possess as a heritage the land of your fathers: and I give you the city of the Sichemites as a chosen heritage, *prae fratribus tuis* (ahead of your brothers), which I took from the hand of the Amorites with my sword and my bow." What is this? What was done by Simeon and Levi against the Sichemites, he transfers to his own person; and for this reason he says, *Quæ cepi in gladio meo et arcu*. ^D But here someone might opportunely ask: And why does he make this deed his own, when later he is about to issue a testament and argue against them in a clearly written accusation? The just man is not in conflict with himself, but he declares the meekness of his mind, and that this was done contrary to the intention of his mind; for not only did he not approve the deed, but he also censured it after it had been done. Therefore, wishing to show his own love toward Joseph, he grants him Sichem, and says: *Quæ cepi in gladio meo et arcu*. For although it was their work, it is placed in my power. For if a father is master of his sons, much more is he master of what is possessed by his sons; and if he is master, he can grant what he wishes. Thus, wishing to declare his benevolence toward Joseph, not only does he bless Ephraim and Manasses, but he also leaves Sichem as a chosen heritage for his son.

1. *Et vocavit, inquit, Jacob filios suos, et dixit: Congregamini, ut annuntiem vobis quid eventurum sit vobis in novissimis diebus. 2. Congregamini, et audite Israel patrem vestrum* (Gen. 49:1-2). Look at the understanding of the just man. Because he foreknew the time of his death, he called his sons to himself, and says: *Congregamini, ut vobis jam praedicam quid vobis eventurum sit in ultimis diebus. Congregamini, et audite Israel patrem vestrum.* Come, he says, and learn from me—not present things, not what is about to happen after a short time, but what will happen in the *ultimis diebus* (the last days). And I do not announce these things to you from myself, but inspired by the Spirit; and for that reason I predict things that will happen many generations later. For even from this life…

^A he makes each to have either a curse or a blessing, showing in this also the excellence of his own virtue. And he begins from the first: *Reuben, he says, my firstborn, my strength, and the beginning of my children; hard to bear, and hard and self-willed.* See how great is the wisdom of the righteous man. For desiring to increase the accusation against him, he first stated the prerogatives naturally residing in him, and the primacy which he enjoyed, having been the beginning of his children and enjoying the dignity of the firstborn; and then he deposits his sins arising from choice as if on a bronze pillar, showing that there is no profit in what naturally resides in us if the successes of our choice do not follow: for these are what bring both praise and also attach blame. *Hard, he says, to bear, and hard and self-willed.* The dignity given to you by nature, he says, you have seen cast aside through your own rashness. Then he leaves the very type of the sin written as a record, so that it might be a great teaching even for those who follow so that they do not attempt the same, the accusation having been made against him. *You have acted insolently, do not boil over as water.* For you went up to your father’s bed; then you defiled the couch where you went up. He hints at the intercourse that took place with Bilhah ^B. 2. See how, through the understanding gifted to him by the Spirit, he forestalled what Moses was about to legislate, so that it would not be permitted for a father and child to be joined to the same woman; this he himself now forbids through the things by which he rebuked his son, and says: *You defiled the couch, having gone up to the bed of your father.* You committed an illegal act, he says. For this reason, since you have acted thus, *You have acted insolently, do not boil over as water.* Such an undertaking shall be fruitless for you, he says, because you did not even have any reverence for your father, but dared to defile his bed. In order, then, that in the generations to follow they might have the means to flee such imitation, for this reason the Holy Spirit arranged for this accusation to be deposited in the scriptures, so that all who hear might be instructed and know clearly that there is no profit for them in the primacy gifted by nature if those of the choice do not also follow. Then, since he has sufficiently pilloried this wicked act of his, he comes to Simeon and Levi. *Simeon and Levi brought to an end the injustice of their choice.* Their rivalry, he says, which they displayed on behalf of their sister, drove them into that injustice. Then showing that they carried out their own counsel without him, he says: *Into their counsel let not my soul come, and upon their assembly let not my liver be fixed.* Let it not befall me, he says, to share in their counsel, or to agree with things unjustly done by them. *Because in their anger they killed men.* Their anger, he says, has become irrational. For even if Shechem sinned, it was not right to display such mass murder against all. *And in their desire they hamstrung a bull.* He hints at the son of Hamor here, calling him a bull because of the peak of his youth. Then, having spoken of the things they had wrought, he also adds a curse, and says: *Cursed be their anger, because it is self-willed; and their fury, because it has hardened.* He hints at the treachery which they practised against them, deceiving them and attacking them with treachery. For their anger, he says, is self-willed, rash, and irrational. And their fury, because it has hardened. For when the Shechemites thought that much goodwill had been shown towards them, ^C then they displayed their heavy fury and treated them like enemies. And having spoken of the sin they had committed, he also foretells the punishment that would succeed them for this. *I will divide them in Jacob, and scatter them in Israel.* Everywhere, he says, they shall be scattered, so that this very thing may be manifest to all, that they have endured this because of the daring deed that had happened. *Judah, your brothers will praise you.* The blessing that took place over Judah is something mystical, announcing to us all things concerning Christ. For *Judah, he says, your brothers will praise you.* For since from this point, from his tribe, he was about to appear according to the account of the dispensation, for this reason being already moved by the Holy Spirit ^D [658] he foretells through the things said concerning Judah not only the descent of the Master to men, but also the mystery, and the cross, and the burial, and the resurrection, and everything simply. For *Judah, he says, your brothers will praise you; your hands are upon the back of your enemies; and the sons of your father will bow down to you;* showing the subjection to which they are about to be subjected. *A lion’s cub, Judah. From a sprout, my son, you went up.* He predicts his kingdom. For it is the custom always for Scripture to hint at royal authority through the image of this animal. *Lying down you slept as a lion, and as a cub. Who will rouse him?* He hints at the cross and the burial here. *Who will rouse him?* For just as no one would dare to rouse a sleeping lion or cub, so, he says, *You slept as a lion, and as a cub. Who will rouse him?* For it is He who says: *I have power to lay down my life, and I have power to take it again* (John 10:18). Then he clearly indicates the time when Christ was about to arrive according to the account of the dispensation. *A ruler, he says, shall not fail from Judah, nor a leader from his thighs, until He comes to whom it is reserved; and He is the expectation of the nations.* Until then, he says, Jewish things will last, and the leaders from among the Jews, until He arrives. And he well said, *Until He comes to whom it is reserved;* to him, he says, to whom the kingdom is prepared, because *He is the expectation of the nations.* See how he already speaks also of the coming salvation of the nations. *And He himself, he says, shall be the expectation of the nations.* The nations await His presence. *Binding, he says, his foal to the vine, and to the tendril the foal of his ass;* through the foal again foretelling the bringing-in of the nations. For since the ass is an unclean animal, for this reason he says: *Those unclean nations, He will bring in with their own ease, as one would bind a foal to the tendril of the vine,* hinting at the excess of power, and the great obedience of the nations. For it is of great gentleness for the ass to endure to be bound to the tendril of the vine. By the vine he compared his own teaching: *For I am, he says, the true vine, and my Father is the cultivator* (John 15:1). And he called the tendrils the softness of the commandments and the ease of the laws, so that he might already foretell that the nations would be more obedient than these. *He will wash in wine his robe, and in the blood of the grape his garment.* 3. See how the whole mystery is hidden for us here.

hereby signaled to us the whole mystery ^A. Those who are initiated know what is meant by: *He shall wash his robe in wine*. I think the robe refers to the body, which He deigned to put on for the sake of the dispensation. Then, so that you may learn diligently what He called wine, He adds: *And his garment in the blood of the grape*. See how through the name of blood He signifies to us the Cross, the slaughter, and the whole dispensation of the mysteries. 12. *His eyes are more pleasant than wine, and his teeth are whiter than milk*. He wishes to demonstrate glory to us through the metaphor of wine and eyes. And *his teeth are whiter than milk*, signifies the justice and clarity of the Judge. For by teeth and milk He wishes to signify nothing else than that the judgment will be white and manifest, as is the condition of milk and teeth. 13. *Zabulon*, he says, *will dwell by the sea, and he himself near the anchorage of ships, and will extend as far as Sidon*. See how he predicts to him also where he will have his dwelling, and that it will extend as far as Sidon. 14. *Issachar desired the good, resting between the lots; 15. and seeing the rest that it was good, and the land that it was fat, he placed his shoulder to labor, and became a husbandman*. He praises him because he chose the cultivation of the land, and preferred this to all others. 16. *Dan shall judge his people, as one tribe in Israel. 17. And let Dan be a serpent in the way, lying in the path, biting the horse's hoof; and the rider shall fall backward, 18. looking for the salvation of the Lord*. It is worthy that one should admire and be astonished at how that just man, foreseeing all things with the eyes of the spirit, foretold to his sons what would happen to each one; for he predicts even those things which are to come to pass after a long time. 19. *Gad, a trial shall try him; but he shall try him at the feet*. 20. *Aser, his bread is fat, and he shall give food to princes*. 21. *Nephthalim, a vine spread out, giving comeliness in its fruit*. And because he passes over them in a few words, he comes consequently to Joseph, and says: 22. *Joseph a son increased, [a son] envied: Joseph a son increased, my younger son*. Envied, he says, you have become from the very beginning. 23. *Whom they insulted, sharing counsel together*. He signifies the conspiracy of the brothers against him. And that which Scripture said above, that they brought an evil report of Joseph to their father (Gen. 37:2), this man says here: *Whom they insulted, sharing counsel together, and the masters of arrows aimed at him*. He signifies their bloodthirsty spirit. 24. *And their bows were broken with strength*. See how, after he spoke of those things which they attempted against Joseph, he speaks also of those things which happened to them. For *their bows*, he says, *were broken*, and the sinews of the arms of their hands were loosened. They indeed tried to kill you, and as far as it depended on them, they would have completed the work; but their bows were broken, and their sinews were loosened. For so it happened to them when they heard Joseph saying: *I am your brother Joseph, whom you sold into Egypt* (Gen. 45:5). For then, then most of all, their sinews were loosened. *By the hand of the mighty One of Jacob: 25. thence who strengthened Israel from the God of thy father, and my God helped thee*. He who loosened their sinews, he says, is mighty. For *my God helped thee*. See the genuine love of the just man toward the Lord, how he calls Him his own God, not restricting His dominion, nor depriving Him of universal power, but declaring his own love. *And He blessed thee with the blessing of heaven from above*. Not only, he says, did He help thee, but He *blessed thee with the blessing of the earth containing all things, because of the blessing of the breasts and of the womb, 26. the blessing of thy father and mother*. *He prevailed over the blessings of the firm mountains, and the desires of the everlasting hills*. Through the everlasting hills he denotes glory and majesty, and the kingdom of Egypt; through the mountains and hills, he denotes loftiness and strength, and insinuates that he has been raised to the highest pinnacle of power. These, he says, shall be upon the head of Joseph, and on the vertex of his brothers, of whom he is the leader. And thus, he says, these blessings shall be upon thy head. 27. *Benjamin a ravening wolf; in the morning he shall eat, and at evening he shall distribute the food*. And here he prefigures for him what would happen a long time after, and that he would ravage like a wolf, killing and committing countless evils. But because he prefigured the corresponding blessings for all his sons, 28. *And he blessed*, he says, *each one according to his blessing, wherewith he had blessed them*: that is, he predicted to each one what was fitting, and foretold what would come to pass in each tribe. But after he had ordered those things which had been prefigured to him by the Spirit, he says to them: 29. *I am added to my people, and you shall bury me with my fathers*.

4. See how through this command he brings them the greatest consolation. For they considered that this just man would not have given such a command, unless he had known for certain their future return, and that they would be freed from the slavery of Egypt. Afterward he even names the place: *In the cave*, he says, *which is in the field of Ephron the Hittite*. 33. *And when he had said these things, he ceased commanding his sons. And Jacob lifted up his feet upon the bed, and failed, and was gathered to his people*. See the death of the just man, even this full of a great miracle. For after he had commanded his children, *He lifted his feet upon his bed*, as if he were receiving the matter with pleasure. Thus, all things having been fulfilled, *He lifted his feet*: that is, he made them flat and straight, and extended them: *Failed*, that is, he finished his life, *And was gathered to his people*. A. *And Joseph fell upon his father's face, and wept over him, and kissed him* (Chapter 50). Have you seen the affection of the son? Have you seen the ignited charity? And after the departure of the soul, *Joseph fell upon his face, and kissed him, and wept over him*. After these things, Joseph took care to carry out the things which had been commanded by his father. 2. *And immediately he commanded the embalmers to bury his father. 3. And he himself mourned him for forty days, but Egypt mourned him for seventy days*. And after all the rites were dutifully performed, he signaled to Pharaoh, and to those who were with him, what his father had requested while still alive, and said: 5. *My father adjured me, saying: In the sepulcher, which I dug for myself in the land of Chanaan, there you shall bury me. Now therefore I will go up, and bury my father, and I will return*. It is just, he says, that I should fulfill the things which were commanded by him. When therefore I have performed those things which he ordered, I will return. When Pharaoh heard these things, he permitted it. 7. *And Joseph went up*, he says, *to bury his father, and together went up...*

e to bury my father, and I will return.* It is proper, he says, that what was commanded by him should be fulfilled. Having said these things, I will return. Hearing these things, ^A Pharaoh released him. And Joseph went up, he says, to bury his father, and there went up with him all the servants of Pharaoh, and the kindred, and the flocks, and the herds. And there went up with him also chariots and horsemen, and there was a very great encampment. See how much zeal the Egyptians show out of honor for Joseph, and they accompany Joseph, so that they became a very great encampment. And having arrived at a certain place, they mourned for him with a great and very strong lamentation. And he performed the mourning for his father for seven days. And the inhabitants of Canaan saw, and said: A great mourning is this to the Egyptians. For this reason he called the name of that place, Mourning of Egypt, which is beyond the Jordan.

But you, beloved, hearing these things, do not pass by them simply, but consider the time when they were taking place, and absolve Joseph of every cause. For as yet the gates of Hades had not been shattered, nor the bonds of death dissolved, nor was death called a sleep. For this reason, because they feared death, they did these things; but now, because of the grace of God, because death has become a sleep, and passing away a rest, and there is much assurance of the resurrection, as those who are moving from life to life, so we rejoice and are glad. And what do I mean by from life to life? From the worse to the better, from the temporal to the eternal, from the earthly to the heavenly. ^B And having fulfilled everything, he says, Joseph returned to Egypt, he and his brothers, and those who went up with him.

But now observe here for me the cowardice of the brothers of Joseph, and the fear which shakes their mind. For when they saw, he says, that their father was dead, the brothers of Joseph said: Perhaps Joseph will hold a grudge against us, and will render to us all the evils which we showed him. Fear greatly troubled their mind, and being pricked by their conscience, they knew not what to do. For this reason, he says, having seen the death of their father, and fearing lest Joseph should exact the due punishment for the things done against him, having arrived, he says, to him, they said: Your father adjured us before he died, saying: Tell Joseph: Forgive them their injustice and their sin. ^C See again how they become their own accusers. See how great is the reproof of conscience. You know entirely that you wrought injustice and sin, that you showed forth wicked things. And now receive the injustice of the servants of the God of your father. You see how, with no one compelling, they become their own accusers, and say: Your father said, Forgive them, because they showed forth wicked things to you, and receive the injustice of the servants of the God of your father.

But this admirable and all-virtuous man was so far from remembering the things done against him, that he was even troubled at their words. And Joseph wept, he says, as they were speaking to him. And they came and said: Behold, we are your servants. ^D See how great virtue is, how strong and invincible, and how great is the weakness of wickedness. For lo, he who suffered so many things reigns, while those who did these things to their brother entreat to be servants of the one who was betrayed by them into slavery.

5. The end of the history of Joseph; as for the brothers, he consoles them with unspeakable kindness, and proves that they have committed no sin against him.

But hear the long-suffering of Joseph toward his brothers, and how through all he wishes to console them and persuade them that they have committed no offense against him. And he says: Do not fear; for I am God's.

5.

And he said to them: Do not fear; I will feed you, and your houses. And he comforted them, and spoke to their heart. Why then do you fear? I will provide you with the things for food, and to all who are with you. And he comforted them, and spoke to their heart. He did not simply comfort them, but he used such zeal that he removed all their gloom.

And Joseph dwelt in Egypt, he and his brothers, and all the household of his father. And Joseph saw the children of Ephraim until the third generation. And Joseph said to his brothers saying: I am dying. And God will visit you, and you shall carry up my bones from hence. See him also similarly to his father commanding that his bones be moved. And see how again, wishing to strengthen their reasoning and to have good hopes regarding the return, he first forewarned this, that you will return, and then, he says, you shall carry up (my bones). When you go up, he says, you shall carry up my bones. And he did this not simply nor in vain, but arranging these two things: first, so that the Egyptians, remembering his many benefits, and easily calling men gods, might not have a pretext for impiety regarding the body of the righteous man; and secondly, so that they might be assured that they would certainly return. For if this had not been agreed upon, he would not have so stipulated, so as to carry up his bones with them. And it was then possible to see a new and paradoxical thing, the one who was feeding all Israel in Egypt, this same one leading them in their return, and bringing them into the land of promise.

And Joseph died, he says, being one hundred and ten years old. For what reason did he signify these years to us? So that you might learn how many years he was entrusted with the governance of Egypt. Being seventeen years old he went down into Egypt; and being thirty years old he was seen by Pharaoh, and he interpreted the dreams. For eighty years then he held all the authority of Egypt. Do you see how the rewards are greater than the labors, and the recompenses manifold? For thirteen years he wrestled with temptations, enduring slavery, that unlawful accusation, the affliction in the prison. And since he courageously with