Homilies on Genesis (Homilies 42–67)

HOMILY XLII.

*And when the men had risen up, they looked towards the face of Sodom and Gomorrah* (Gen. 18. 16).

1. We have learned from yesterday's reading, beloved, the excellence of the righteous man's hospitality. Come then, and by examining what follows today, let us learn again the patriarch's loving-kindness and compassion. For that righteous man possessed every virtue in abundance. He was not merely loving, hospitable, and compassionate, but he displayed all the other virtues in plenty. For if it were necessary to show endurance, you would find he had reached the very peak of it; if humility, you would see that here too he yielded to no one, but surpassed all; and if it were necessary to show faith, in this too he would be found excelling all the rest. For his soul is like a living icon, displaying the various colors of virtue within itself. What excuse then remains for us, when one man carries all the virtues within him, while we remain so destitute that we do not even care to cultivate a single virtue? For the fact that we are destitute of all these good things is not because we cannot, but because we do not wish to, and a clear proof of this is that many of our fellow-humans are found shining in virtue. And this very fact—that the patriarch, having lived before the age of grace and before the law, reached such a measure of virtue from his own resources and from the knowledge inherent in his nature—will be enough to deprive us of every excuse.

Perhaps some will say: "That man enjoyed much guardianship from God, and the God of all showed much providence toward him." Yes, I agree; but if he had not first shown what depended on himself, he would not have enjoyed what came from the Master. Therefore, do not look at this alone, but examine and observe in every instance how, having first provided the test of his own virtue in all things, he was thus deemed worthy of God's aid. We have frequently shown you this, when dealing with his departure from his fatherland: how, without having received the seeds of piety from his ancestors, he displayed great love for God from his own initiative; and as a man just migrated from Chaldea, being suddenly commanded to exchange his own land for a foreign one, he did not hesitate, he did not delay, but immediately fulfilled what was commanded—and this while not knowing where his wanderings would end—and he hurried and hastened as if the uncertain were certain, deeming God’s command more precious than all things. You see how from the beginning and from the very start he contributed what was his own, and because of this he harvested God’s gifts in great abundance?

In the same way, beloved, if we wish to enjoy the favor from above, let us emulate the patriarch and not shrink from virtue, but having apprehended each virtue, let us pursue it with such diligence as to draw toward us that sleepless eye for the recompense of the reward. For He who knows the secrets of our mind, when He sees us displaying a healthy resolve and eager to strip for the struggles of virtue, immediately provides His own impetus, simultaneously lightening our toils, strengthening the weakness of our nature, and granting abundant rewards.

In the Olympic games you would never find anything like this happening; the trainer stands by, merely a spectator of those contending, able to contribute nothing else, but waiting for the victory to occur. But our Master is not like that; rather, He contends with us, stretches out His hand, labors with us, and almost from every side delivers to us our adversary subdued, and does and manages everything so that we may be able to struggle and carry off the victory, that He may place the incorruptible crown upon our head. *For a crown,* He says, *you shall be crowned on your head* (Prov. 4. 9). And in those Olympic games, the crown after the victory is nothing but laurel leaves, and applause, and shouting from the crowd—all of which, when evening falls, wither and perish. But the crown for virtue and its labors has nothing material, nor is it destroyed in this age, but it is continuous, immortal, extending through all the ages. And the labor is for a brief time, but the reward for the labors knows no end, nor does it yield to time, nor does it wither. And that you might learn, behold how many years have passed and how many generations since this patriarch lived; and just as yesterday and today, so do his crowns for virtue shine, and until the very consummation of the age, it becomes a topic of instruction for all who are wise.

2. Because therefore such is the virtue of this righteous man, let us be stirred to emulate him, and although it be late, finally recognizing our own nobility, let us imitate the patriarch. Let us take thought for our salvation, and let us exercise great care, so that we may not only have a healthy body, but also heal the various diseases of the soul. For if we desire to be sober and watchful, we shall heal the diseases of the soul more easily than those of the body. For whatever passion troubles us, if we only desire to take up into our mind with pious reason the judgment of that terrible day, and not to look at the present pleasure, but at the pain that will come in the aftermath, it will immediately fly away and leap from our soul. Let us not be sluggish then, but knowing that it is a contest and wrestling, and that one must be arrayed for battle, let us keep our mind flourishing and young every day, so that, enjoying help from above, we may crush the head of this wicked beast—I mean the one who plots against our salvation. ^{A B C D}

Homily XLII

^A For the Master Himself has promised us, saying: *Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy* (Luke 10:19). Let us therefore be vigilant, I beseech you, so that, by following in the footsteps of this patriarch to pursue virtue, we may be able to earn those same crowns, reach his bosom, escape the punishment of hell, and be deemed worthy of those ineffable goods. But in order that your zeal may become greater, and that we may further provoke you to the imitation of this righteous man, come, let us speak again with your charity from the history of his life, and proceed with the sequence of events.

For after that bountiful hospitality, which he exercised—assessed not by luxury or the multiplicity of dishes, but by the readiness and liberality of his mind—he immediately received the reward of his hospitality; and he learned who it was that was present, and what his power was. The patriarch followed those about to depart from there to the ruin of Sodom, "accompanying them out of respect," the Scripture says. Observe the Master’s philanthropy, how great a condescension He employs, at once showing respect to the righteous man and wishing to reveal the virtue latent in his soul. *And the men rose up,* it says, *and looked toward the face of Sodom and Gomorrah.* ^B Oh, how great is the magnitude of the Lord’s kindness! Because He was about to bring about the destruction of the Sodomites, He now first rouses the patriarch to confidence, at the same time promising him a great blessing and that he would become a great multitude, teaching him that he would receive this reward for his pious disposition. For consider how great the patriarch’s virtue is, when God says: *“For I know that he will command his sons after him, and they will keep the ways of the Lord God.”* This is a great accession of virtue; for he does not receive a reward only because he himself acted well, but also because he gave instructions to those born of him, he receives lavish retribution, and deservedly so, since he himself became a teacher and master to all who followed. For he who provides the beginning and the foundations is also the author of what happens afterward.

^C See the goodness of the Master. He rewards the righteous man not only for his past virtue, but also for his future. *“For I know,”* He says, *“that he will command his sons.”* For, He says, because I have foreknown the mind of the righteous man, I therefore anticipate it with rewards. For He knows the hidden things of our mind, and when He sees us deliberating as we ought and displaying a healthy mind, He reaches out His hand and bestows rewards before the labors, making us more eager by this means; and this you will find to be the case with all the righteous. For, knowing the weakness of human nature, so that a man does not lose heart in the midst of hardships, He provides his help and rewards in such a way that both the labor is relieved and the zeal is increased. *“For I know,”* He says, *“that he will command his sons, and they will keep the ways of the Lord God.”* He predicts not only about him, “he will command,” but also about his sons, “they will keep the ways of the Lord God,” insinuating Isaac and Jacob. The “ways of the Lord,” that is, His commands and precepts. *“To do,”* He says, *“judgment and justice,”* preferring nothing to justice, and living without any injustice. For this is the greatest virtue; for this reason all that the Lord spoke to him will come to pass. ^D I believe, however, that He also signals another thing when He says: *“And Abraham shall become a great and mighty nation”*; as if to say: You who embrace virtue and obey my precepts, and bear witness to obedience, shall be a great and mighty nation; but those impious ones who inhabit the region of Sodom shall all perish. For just as virtue is a cause of salvation for those who practice it, so wickedness is a cause of destruction. Then, after He had added greater confidence to the righteous man by these blessings and praises, He begins what He was about to say, and says: *“The cry of Sodom and Gomorrah has multiplied before me, and their sins are very great. I will go down, therefore, and see whether they complete their deeds according to their cry which has come to me, or not, that I may know.”* Terrible words. *“The cry,”* He says, *“of Sodom and Gomorrah.”* Although other cities also perished at the same time, because these were more famous, He commemorated only them. *“Has multiplied before me, and their sins are great indeed.”* Observe how evils are heaped together. Not only is the multitude of the cry great, but also the injustice. For that expression, *“The cry of Sodom and Gomorrah has multiplied,”* I believe means that they, with an ineffable and unforgivable iniquity, also manifested many injustices, as the stronger ones rose up against the weaker, and the wealthy against the poor. Not only...

he says, was the wailing of the outcry great, but their sins were not ordinary, but great, and exceedingly great. For they devised a strange manner of lawlessness, and they discovered strange and unlawful laws of intercourse, and so great was the surge of wickedness that all were filled with every kind of defilement, and they no longer admitted of any correction, but required total destruction; for their maladies, having become incurable, no longer admit of medical treatment. Then, instructing the whole nature of men, even if sins should be very great and admitted, not to pass judgments before clear proofs are present, he says: *I will go down now, and I will see if they are accomplishing according to their outcry that is coming unto me; but if not, that I may know.* What does the condescension of this expression mean? *I will go down*, he says, *I will see*. For does the God of all things move from place to place? No, God forbid. He does not say this, but as I have often said, he wishes to instruct us by the crudity of the expression, that it is necessary to use much accuracy, and neither to condemn those who have sinned on hearsay, nor to pass judgments without proof. Let us all hear these things. For not only those who occupy the judicial throne ^A are bound to observe this law, but each of us also, never to condemn a neighbor on mere slander. For this reason, even after these events, this blessed Moses, inspired by the Spirit, admonished us, saying: *You shall not receive a false report.* And the blessed Paul, also writing, cried out: *But why do you judge your brother?* And Christ, giving instructions to the disciples, and teaching the multitude of the Jews, their scribes and Pharisees, said: *Do not judge, so that you may not be judged.* For why, he says, do you seize the rank of judge before the time? Why do you anticipate that terrible day? Do you wish to be a judge? Become one for yourself, and for the things in which you have sinned. There is no one to forbid you. For in this way you will both correct your own sins, and you will suffer no harm from the act. But if, having abandoned your own affairs, you sit down judging others, you are gathering ^B for yourself greater burdens of sins without realizing it. Therefore, I entreat you, let us flee completely from condemning our neighbors. For although you do not share the judicial power, nevertheless you have condemned in your mind, and you have made him liable for the sin, without receiving any proof, but often from suspicion and mere slander. For this very reason the blessed David also cried out, saying: *The one whispering secretly against his neighbor, him I have driven away.*

4. *Alien to sparing one's reputation.* Did you see the excellence of his virtue? Not only did he himself not receive what was being said, but he also drove away the one who wished to whisper against his brother. If, therefore, we also wish to lessen our own faults, let us guard against this above all things, neither to pass judgment on our brothers, nor to accept those who attempt to whisper, but rather, as the prophet says, to drive them away and to turn from them completely. For I believe the prophet Moses also signifies this by saying: *You shall not receive a false report.* For this reason, even now the Master of all things used such crudity of expression for the benefit of our souls, and says: *I will go down and I will see.* For what? Did He not understand? Did He not know the magnitude of the sins? Did He not know the incorrigibility of the faults? But as if constructing a kind of defense for those who would want to act shamelessly after these events, and showing their unbridled nature and the great scarcity of virtue, He uses such great long-suffering. But ^C perhaps not for this reason only, but also to provide the righteous man an opportunity to show the compassion and the affection of his mind. The angels, therefore, as I have already said, went away to Sodom; but the patriarch was standing before the Lord. *And Abraham drawing near, said: Will you destroy a righteous man with a wicked one? And shall the righteous be as the wicked?* O the boldness of the righteous man, or rather, O the compassion of his soul; how, having become intoxicated with the wine of compassion, he does not even understand what he is saying. And the divine Scripture, showing that he makes the supplication with great fear and trembling, says: *Abraham drawing near said: Will you destroy a righteous man with a wicked one?* What are you doing, O blessed patriarch? Does the Master need entreaty from you, so as not to do this? But let us not understand it thus; for he does not speak as if the Master is about to do this, but since he did not dare to speak directly on behalf of his nephew, he offers the supplication on behalf of all, wishing with the others to save him also, and with him to snatch away the others; and he begins the entreaty, and says: *If there are fifty righteous in the city, will you destroy them? Will you not forgive the whole place for the sake of the fifty righteous, if there are any in it? By no means; you will not do this word, to kill a righteous man with a wicked man, and the righteous shall be as the wicked. By no means. Shall you, the judge of all the earth, not do justice?* See how even in his ^D supplication he shows his devotion to God, and confesses Him Judge of all the earth, and asks Him not to destroy a righteous man with a wicked man. Then the mild and benevolent God assents to the request, and says: *I do what you have said, and I accept your entreaty. If fifty righteous are found in the city, for their sake I will spare the whole place.* I grant, He says, for the sake of the fifty righteous, if they are found, the salvation of the rest, and I will bring your request to effect. But let us look at this righteous man, how, having seized boldness, and knowing the philanthropy of God, he brings forward a second request again, and says: *Now I have begun to speak to my Lord; but I am earth and ashes.* Do not think, he says, Master, that I do not know myself, and that I exceed my measure, and use such boldness. For I know that I am earth and ashes; but just as I know this, and clearly understand, so neither am I ignorant of that, that the magnitude of your philanthropy is great, and that you are rich in goodness, and you wish all men to be saved. For he who brought [us] into being from nothing, how could you ever destroy those who have come to be, unless the surge of sins were great? Therefore I ask again and entreat: *If there are fewer than fifty found, and there are forty-five righteous in the city, will you not save the city?* And He said: *If forty-five are found, I will not destroy it.* Who could worthily praise the God of all things for such long-suffering and condescension, or bless the righteous man for having enjoyed such boldness? And he proceeds...

^A And he added, he says, to speak again, and said: If forty should be found there? And he said: I will not destroy for the sake of the forty. Then, as if reverencing the ineffable patience of God, and fearing lest he might seem to exceed the measure in his prayer, he says: 30. And he said, O Lord, if I should speak: If thirty should be found there? Because he found Him ready for philanthropy, he does not now decrease by small amounts, nor does he subtract five righteous, but ten, and so he brings forward his plea: If thirty should be found there? And He said: I will not destroy, if I find thirty there. Observe the constancy of the righteous man; as if he himself were liable to the sentence, so he strives to snatch the Sodomite nation from punishment. 31. And he said, since I can speak to the Lord: If twenty should be found there? And He said: I will not destroy for the sake of twenty. The goodness of the Lord transcends every word and every thought. For who of us, who are tossed about in the midst of ten thousand evils, would ever choose, when passing judgment upon those of our own kin, to exercise such indulgence and philanthropy?

^B But nevertheless, this righteous man, seeing the abundance of the 430 philanthropy of God, does not stop, but says again: 32. O Lord, if I should speak once more? Because His patience was ineffable, for this reason, fearing lest he might stir up indignation against himself from the One being entreated, he says: O Lord? Am I doing something rash? he says; am I showing impudence? Am I doing a deed worthy of condemnation, if I speak once more? For the sake of Your great and ineffable goodness, accept one more prayer from me: If ten should be found there? And He said: I will not destroy for the sake of ten. And because he previously said: I will speak once more; 33. The Lord went away, he says, after He had finished speaking to Abraham; and Abraham returned to his place. Have you seen the Lord condescending to our infirmity? Have you seen also the righteous man’s affection for others? Have you learned how great is the power of those who practice virtue? For if there should be found, He says, ten righteous men, for their sake I grant remission of sins to all. Did I not rightly say that all these things were done so that no opportunity for contradicting might later be left to those who speak impudently? For there are many of the insane who, with unbridled tongues, dare both to criticize and to say: Why were the Sodomites burned? If the Lord had endured them patiently, perhaps they would have repented. For this reason He shows you the excess of their wickedness; so that in such a great multitude there was such a poverty of virtue that it required another kind of deluge, such as was formerly in the world. But because it is a promise of God that no such punishment should be brought about again, for that reason He devises a different mode of punishment, simultaneously taking vengeance on them and providing a perpetual lesson to all who come after. For since they had subverted the laws of nature, and had devised strange and lawless couplings, for that reason He brought upon them an unusual mode of punishment, on account of their lawlessness: both by rendering the bowels of the earth useless, and by leaving a perpetual monument to those who come after, so that they might not, by attempting the same things, fall into the same punishments. And it is permitted to him who wants to go to those places to see the land itself, as it were crying out and showing the traces of the punishment after so many years, as though it were burned yesterday or even today: so manifest is the indignation shown. Therefore I beseech you, that we may be corrected by the example of another’s punishment.

^C Those who sin with impunity here will be punished more severely in the other life; God bears with sinners for the sake of the righteous. But perhaps someone might say: What then? Why did they pay the penalty? Are there not even now many who commit the same crimes, yet are not punished? Yes: and this will especially heap up greater punishment for those who perpetrate such things. For when we are not corrected by those things which happened to them, and when we gain no profit from the patience of God, consider how we are kindling for ourselves that inextinguishable fire more vehemently, and preparing the bitter worm. Nevertheless, because through the grace of God there are even now many endowed with virtue, who can appease the Lord, just as the patriarch did then—even though we, when we reflect upon ourselves, and perceive our own sloth, think that there is a marvelous rarity of virtue: yet, on account of their virtue, God exhibits patience toward others. And that you may know how the boldness of such men procures for us the patience of God, hear from this very history what He says to the patriarch: If I find ten righteous, I will not destroy the city. And what do I say, ten righteous? No one was found there alien from iniquity, except for Lot alone, the righteous man, and his two daughters. For his wife, on his account, perhaps escaped the punishment of the city, yet later she paid the penalty for her own sloth. But now, because of the ineffable philanthropy of God, because piety has increased, many even in the midst of cities are able to appease God, and others in the mountains and caves, and the virtue of a few is able to cover the malice of the many. For the goodness of the Lord is great, and He is often accustomed to grant salvation to many on account of a few. And what do I say, on account of a few righteous? Often, when no righteous man is found in the present life, on account of the virtue of the departed, He has mercy on the living and cares for them: whence He cries out, saying: I will protect this city for my own sake, and for the sake of David my servant (4 Reg. 19. 34); as if to say: Even if they themselves are unworthy to be saved, and have no occasion for salvation: yet because I am accustomed to act mercifully, and am prompt to have mercy and to snatch from calamities, for My own sake, and for the sake of My servant David, I will protect it: and he who departed from life so many years ago is the author of salvation to those who had destroyed themselves by their own sloth. You have seen the clemency of the Lord, how He honors and prefers those who are powerful in virtue, and equates them to the whole multitude? Wherefore also Paul said: They wandered about in sheepskins and goatskins, being destitute, pressed, afflicted, of whom the world was not worthy (Hebr. 11. 38). For the whole world is not to be compared to those who are in afflictions and pressures, and walk about in nakedness, and dwell in caves for the sake of God. ^D [alt-version omitted]

^A When, therefore, you see, beloved, a man clothed in a vile appearance outwardly, but wearing virtue within, do not despise him because of what is apparent, but observe the wealth of his soul and the inner splendor, and then you will see virtue shining from every side. Such was the blessed Elias; he had only a sheepskin, and he who was clothed in the purple, Achab, had need of his sheepskin. Do you see the poverty of the one and the wealth of Elias? Behold also how great the distance is in their power. His sheepskin shut up the heaven; it stopped the torrents of rain, and the tongue of the prophet became a rein for the heaven, and for three years and six months rain did not fall; and he who wore the purple and the diadem went about seeking the prophet, and was able to gain nothing from such great authority. But behold the philanthropy of the Master. Because He saw the prophet stirred by zeal and great fervor, and bringing this great punishment upon all the earth, so that he might not also share in the punishment himself, and be punished along with their wickedness, He says to him: "Arise, go to Sarepta of Sidonia. For there I have commanded a widow woman to feed you." And he arose and went. ^B Observe the grace of the Spirit, beloved. For even yesterday our whole discourse ended in hospitality, and today, behold, this hospitable widow is about to lead our discourse to its end. And he came, he says, to the widow, and found her gathering wood, and he says to her: "Give me a little water, and I will drink." And she obeyed. And he says to her again: "Make me a small loaf, and I will eat." And she at last reveals her exceeding poverty, or rather, her unspeakable wealth; for the extremity of her poverty showed the magnitude of her wealth. And she says: "There is not to your servant, except a handful of flour, and a little oil in the jar, and we shall eat, I and my children, and we shall die." ^C Pitiful are the words, and enough to bend even a heart of stone. "There is no longer," she says, "any hope of salvation. Death is at the doors. This alone is left to me for life, which will scarcely suffice for me and my children. What was in my power, I have done; I shared the water." But in order that we may learn both the hospitality of the woman and the great boldness of the just man, see what happens. Since the prophet had learned everything with accuracy, in order to reveal to us the virtue of the woman (for God, who said that "I have ordered a woman to feed you," was Himself working through the prophet), he says to her: "Make for me first, and I will eat, and then for your children." Hear, you women, who are flowing with wealth, and who expend your own comforts on ten thousand useless things, and seek to have the servants of God [as participants] of your own refreshment, and do not simply pass by such gains, but know that great will be the recompense for us from these. Observe, then, this widow, instead of one handful of flour and a little oil, how she acquired a continuous threshing floor. For after the prophet was fed, neither did the handful of flour fail, nor the jar of oil, though the whole earth was being destroyed by famine. And what is wonderful and paradoxical, that she needed no more labor, but had the flour and the oil ready continuously, and needed neither agriculture, nor the cooperation of oxen, nor any other care, but it was to see everything happening contrary to nature. And while the king who wore the diadem was in perplexity and being destroyed by famine, the poor widow, she who was deprived of all things, because she received the prophet, was in continuous prosperity. For this reason Christ also said: "He who receives a prophet in the name of a prophet shall receive a prophet's reward" (Matth. 10. 41). You saw yesterday of what the patriarch was deemed worthy, by displaying hospitality abundantly and with great fervor; behold also this Sidonian woman having acquired sudden unspeakable wealth. For the tongue of the prophet, which held the reins of the heaven, this caused the handful of flour to spring forth, and the jar of oil. ^D 7. Moral exhortation.—Let all imitate this woman, both men and women. For I indeed wished to lead you to the zeal of the prophet, and to the imitation of his virtue; but since this seems to you to be too burdensome—although he too was a man, and wore flesh just as we do, and partook of the same nature as we—but since he brought forth what was his own with abundance, and chose virtue, he was deemed worthy also of the grace from above; but for the time being, let us at least imitate this woman, and then little by little we shall come also to the imitation of the prophet. Let us, then, imitate her hospitality, and let no one henceforth plead poverty. For whatever kind of poor person he might be, he could not be poorer than she, who possessed food for only one day, and yet she was not more sluggish regarding the request of the righteous man, but having used much readiness she received a speedy reward. For such are the things from God. It is His custom to bestow great things instead of small ones. For what, tell me, did she bring, compared to what she received? But our Master is not accustomed to pay attention to the quantity, but to the abundance of the intention, and through this even small things become great, and large things are often brought to nothing, when they are not performed with cheerful readiness. For this reason that widow also in the Gospel, of many casting many things into the treasury, by casting in two mites surpassed all, not because she cast in more than the others, but because she displayed an abundant intention. For the others, he says, were doing this out of their abundance; but she cast in everything she possessed. For she cast in her whole life. And if we men imitate the women, and are not found inferior to them, but strive not only to expend all our substance on our own enjoyment, but also to have much care for those who are in need, and to do this with readiness and brightness. For even the farmer, casting the seeds into the earth, does not do this with gloom, but rejoicing and glad, and already thinking he sees the sheaves in his expectation, in the earth he sows.

and you, beloved, look not only to the one who receives, nor to the expense that is incurred; but consider that while indeed he who receives from you is visible, the other declares that what is done for him is done for himself; and that he is no common person, but the Lord of all, the Creator of heaven and earth; and that this expense obtains the place of a return, and not only does it not diminish your substance, but it increases it more if you do this with faith and alacrity. I will add that which is the principal good: besides these returns and gains which are provided from the expense, sins also are forgiven: to which good what could be comparable? If, therefore, we wish to be truly wealthy, and with riches to find also the remission of sins, let us pour out our goods into the hands of the needy, let us send them ahead into heaven, where neither thief, nor robber, nor wall-digger, nor the malice of servants, nor anything else can harm our riches. For that region is superior to all such damages. Only let us not pursue vain glory, but let us follow the laws handed down by Christ, so that we may not receive praises from men, but from the common Lord of all, lest we both bear the expense and be deprived of the profit. For just as riches translated through the hands of the poor are safe from all other snares, so by vain glory alone are they consumed; and as moth and worms corrupt garments, so also does vain glory corrupt the riches which are gathered by mercy. Therefore, I beseech you, not only let us do alms, but let us do them cautiously, that we may receive great goods for small ones, and incorruptible for fragile ones, and eternal for temporal ones, and with all these, to be able also to attain the remission of sins, and those ineffable goods: which may it fall to us all to possess, by the grace and mercy of our Lord Jesus Christ, to whom with the Father and the holy and life-giving Spirit be glory, now and always, and unto the ages of ages. Amen.

HOMILY XLIII

^A*And the two angels came, he says, to Sodom in the evening.* (Gen. 19:1). Just as a meadow blooming with flowers shows diverse and manifold blossoms in itself, so also does Divine Scripture demonstrate the virtues of the just: not so that we may enjoy them for a short time, as the fragrance of those flowers, but that we may receive perpetual benefit from them. There, we pluck flowers with the hand, and they, withering straightway, lose their grace: but here it is not so; but when we receive the virtues of the just with our ears, and store them in the bosom of our mind, we shall be able to enjoy their sweet odor for all time, if we wish. Come, therefore, since there is such fragrance of the saints in Divine Scripture, let us today inquire into the sweet odor of Lot, that we may know clearly that this just man was raised to such a pinnacle of virtue by the patriarch’s custom, which led him to follow his footsteps and specifically to practice hospitality. But that our discourse may be clearer, it will be worth the effort to hear the words of Scripture. Why did it begin thus and say: *And the two angels came to Sodom in the evening?* Since after they had stayed with the patriarch, and rising from thence they departed; and the merciful Lord and curator, for his goodness seen in human form, remained with the patriarch, speaking with him, as you heard yesterday: desiring ^B to teach us all both His immense patience, and the patriarch’s charity, while the angels were journeying then toward Sodom: the Scripture, keeping its order, says again: *And the two angels came to Sodom in the evening,* to do what had been commanded.

The hospitality of Lot is praised.

And see the diligence and observation of Divine Scripture, how it declared to us the time when they arrived: for it says, *In the evening.* And why did it signify the time? And why did they come to Sodom in the evening? To show us the great hospitality of Lot. For just as the patriarch, sitting at the time of midday, was observing those passing by, and was studiously practicing this "hunting" of his, and would run to meet them and with great joy receive the travelers: in similar manner also did that just man, since he knew the wickedness of those who were dwelling in Sodom, and did not depart even in the evening, but remained, lest any treasure should slip away from him, and that he might be able to pluck the fruit of hospitality. Truly one may vehemently admire the virtue of this just man, who, dwelling in the midst of such impious men, not only did not become more negligent ^C because of this, but also showed forth greater virtue: and while all, if I may so say, were rushing into the precipice, he alone among such a multitude walked the straight path. Where now are they who say that it is not possible for anyone dwelling in the midst of a city to preserve virtue? and that one must be in a retreat, and in some mountain dwelling? and that it is not possible for one in charge of his own house, and having a wife and caring for children and servants, to be endowed with virtue? Let them see, therefore, that just man living with his wife, children, and servants in the city, and conversing among such evil and impious men, and like a certain spark shining in the midst of the sea, not only not extinguished but daily emitting a brighter light. And I say these things not prohibiting retreat from cities, nor forbidding the conversation of mountains and solitudes; but showing that, for one desiring to be sober and vigilant, there is no obstacle from thence. Just as, therefore, solitude does not profit the negligent and supine—for place does not make us endowed with virtue, but the mind and character—so also the prudent and vigilant man is not offended, even dwelling in the midst of a city. Wherefore, I would wish that, like that blessed man, those excelling in virtue were in the midst of cities, that, having become like leaven, they might draw many others to their imitation. But since this seems to be difficult, at least let that other thing be done. *For the fashion of this world passes away* (I Cor. 7:31), and the present life is brief: and unless we now, while we are still in the stadium, undertake the labors of virtues, and escape the snares ^D of malice, afterward we shall reproach ourselves in vain, when there will be no utility of repentance. For as long as we are in the present life, those who repent can receive profit from thence, and with previous sins washed away, attain the mercy of the Lord: but if we pass by the present time, and be suddenly snatched away: truly then we shall be led by repentance,

but we shall have no profit from it. And that you may learn this, hear the Prophet saying: *In Hades who shall confess to you?* (Ps. VI, 6) and again: *A brother does not redeem, shall man redeem?* (Ps. XLVIII, 8) ^A No one, he says, will be there any longer to deliver the one betrayed by his own sloth, neither if it be a brother, nor if it be a father, nor if it be a mother. And why do I speak of brother, and father, and mother? Neither will those righteous men themselves, who possess great boldness, be able to contribute anything to our aid then, if we should be slothful now. For *if*, he says, *Noah and Job and Daniel should stand, they shall not deliver their own sons and daughters* (Ezech. XIV, 20). And look at the magnitude of the threat, and what kind of righteous men he has brought into the middle. ^B Since these had been on occasion a ground of salvation for others also; for Noah, when that fearful deluge had overtaken the world, both saved his wife and his sons; and Job likewise had become a ground of salvation for others; and Daniel also rescued many from death, when that barbarian, seeking after things that are above human nature, undertook to destroy the Chaldeans, and the Magi, and the Gazarini.

2. And that we may not suppose that even in the world to come there will be any such things, and that those who are virtuous and have boldness [to speak] will be able to deliver those who pass their time here in sloth, and their own kin, from the torment there: ^C for this reason he has brought these righteous men before us, holding the fear over us, and instructing us in their own accomplishments, after grace from above, to have the hopes of our salvation; and neither to be puffed up by the virtue of our ancestors, if we ourselves happen to be in wickedness, nor in any other thing, but to be zealous for this one thing: if we should have had virtuous ancestors, to imitate their virtue; and if the opposite should happen to occur, and we should be of base ancestors, not to think that we are injured by this, but to strip ourselves for the labors of virtue; for no harm will come to us from this. ^D For each one is crowned or condemned from those things which he has committed, just as the blessed Paul also says: *That each one may receive the things done through the body, according to what he has practiced, whether it be good or bad* (2 Cor. V, 10); and again: *Who will render to each according to his works* (Rom. II, 6). Knowing all these things, and having shaken off all sloth, let us have great concern for virtue. And while we are still in the stadium, before the theater is dissolved, let us take thought for our salvation, so that in this short time having practiced virtue, we may in the continuous age receive the rewards for it; just as this righteous man, living between so many wicked ones, and having no one to emulate his virtue, but also seeing all mocking and lampooning him, not only did not become more sluggish, but shone forth to such a degree as to be accounted worthy even to receive angels; and while all were being destroyed utterly, he alone with his daughters escaped the judgment brought upon them. But let us return to the sequence of the discourse. *And the two angels came*, he says, *into Sodom in the evening*. The time most of all shows us the surpassing virtue of this righteous man, that even when evening had overtaken them, he remained, and did not depart. For since he knew the gain born to him from this, for this cause, desiring to attain to the wealth, he made use of much assiduity, and when the day was filled, he did not withdraw. For such is a soul fervent and awakened; it is not hindered by certain obstacles from demonstrating its own virtue, but by the very things that hinder it, it is raised the more and kindles a greater flame of desire. *And Lot*, he says, *arose for a meeting with them*. Let those be ashamed who frequently observe those arriving and passing by and entreating, and display much assiduity, [while those others] are thwarting them and displaying much inhumanity.

Chapter 2: In the future age everyone shall be judged for himself.

angels were doing this, wishing to reveal more fully the virtue of the just man, and to teach us all. And henceforth, having done so, he does not tolerate being exhorted by words, but even uses force. Therefore Christ also said: "The violent take the kingdom of heaven by force" (Matt. XI, 12). For where spiritual profit shines forth, an opportune violence is also a praiseworthy constraint.

^B 5. "And he urged them," it says. To me it seems he drew them as if unwilling. Then, when they saw the righteous man was so fervent and would not desist unless he became master of his wish, they "declined," it says, "to him, and they entered into his house. And he made a feast for them, and baked unleavened bread, and they ate," 4, "before they went to sleep." Do you see that here too, hospitality is shown not in the sumptuousness of the table, but rather in the generosity of the mind? For as soon as he was able to lead them into his house, he omitted no duty of hospitality. And he himself was occupied with the ministry, and he set out food, and bestowed every honor and care upon the guests, thinking them to be men and certain travelers.

The men of the city of Sodom surrounded the house from the young man even to the elder, all the people together, 5, "and they called out for Lot, and said to him: Where are the men who have entered in to you by night? Bring them out to us, that we may have intercourse with them." Let us not pass over what was said in a perfunctory manner, beloved, nor let us look only at the insanity of those men worthy of no pardon, but let us also consider how the righteous man, dwelling in the midst of such wild beasts, shined forth in such excellent virtue, how he was able to endure their iniquity, how he did not flee their city, how he was able to speak to them. How, I shall say. The Lord of all, foreseeing their stupendous wickedness, dispensed that this righteous man should have his dwelling in that place, so that, like a most excellent physician, he might be able to get the better of their diseases. But seeing them sick with incurable ailments, and wishing to accept no treatment, he does not, for that reason, cease from his care. For it is the manner of a physician, even if he sees diseases are too serious to be curable by art, not to omit his duty, so that—if by chance he might be able to repair the sick man even over a long time—he might show the excellence of his art; and if he prevails no further, he has the greater excuse, in that he has omitted nothing that belonged to himself.

The execrable wickedness of the Sodomites. This indeed happened here as well. For this righteous man who was moving about in their midst remained righteous, and displayed much philosophy; they, however, are for this reason bereft of all pardon, because they not only did not cease from malice, but grew in it all the more. For see: "They surrounded," it says, "the house, from the young man even to the elder, all the people together." A conspiracy of the height of malice, a vehement zeal for wrongdoing, the magnitude of an inexpressible perversity, an attempt worthy of no pardon. "From the young man," it says, "even to the elder." Not only, he says, did this youth seek out these evils, but men of advanced age were present, and all the people together. Neither did they blush at so shameful and so impudent a transgression, nor did they think of the wakeful eye, nor did they revere the righteous man, nor did they spare those whom they judged to be guests, who had lodged with the righteous man with significant hospitality, but without shame, and with "bare head," as they say, speaking the words of their lust, they approached, and having called the righteous man, they said to him: "Where are the men who have entered in to you? Bring them out, that we may know them."

On account of this illicit attempt of theirs, and their impious perversity, I believe the righteous man sat until evening that he might not permit the ignorant travelers to fall into their snares. And the righteous man indeed, with hospitality and great modesty, employed even this diligence, that he might welcome all who were passing through, and that none might escape him, although at that time he thought them not angels, but men. But those impious ones, besides the fact that they did nothing of the sort that the righteous one did, were striving only to perpetrate things that would surpass all wickedness by a long distance. Therefore, for this reason they wanted to remain in the street, so that they might give the righteous man an opportunity of declaring his hospitality towards them, and show him in fact how worthily those would be punished who would break out into such stupendous outrages.

^C 6. "He went out," it says, "to them to the vestibule; he shut the door indeed behind him, and said to them." See how the righteous man fears, and trembles for the safety of his guests. For he did not only shut the door behind him, but knowing their insanity and audacity, and suspecting their rashness, he then said to them: "By no means, brothers." O the tolerance of the righteous man! O his immense humility! This is true virtue, to address such men so meekly. For no one wishing to summon a sick man and to castigate one who is insane does this with anger and austerity. And observe how he calls those who wanted to perform such absurd acts "brothers," so that he might touch their consciences and draw them away from the nefarious crime. "By no means," he says, "brothers; do not act wickedly." Think of nothing such, admit not so grave a sin into your mind, do not degrade nature itself, do not invent illicit coitions: but if you wish to soothe the fury of your insanity, I shall provide something, so that your flagitious act may be made lighter. 8. "I have two daughters," he says, "who have not known men." As yet, he says, they are inexperienced in nuptial congress, they are intact, they are young, and as yet in the flower of their age: I give them exposed to all, and you may use them as you please. Having taken them, he says, fulfill your lust in them, and indulge your evil concupiscence: only do nothing wicked to these men, because they have entered under the shelter of my rafters. Since, he says, I compelled them and brought them under my roof, so that no iniquity committed against them may be ascribed to me, and I be the author of an insult to them, for this reason I give my two daughters, so that they may be liberated from your hands. How great is the virtue of the righteous man! He surpassed all the virtue of hospitality. For what could anyone bring forward that is sufficiently worthy of the kindness of this righteous man, who did not wish to spare even his daughters, so that he might show honor to his guests, and deliver them from the perversity of the Sodomites? And he indeed prostituted his daughters, so that his traveler guests—for again the same

things I say—who were known to him from nowhere, he might snatch from the insolence of the lawless. But we, seeing our brothers often in that very abyss of impiety, and, so to speak, becoming caught in the throat of the devil, do not even endure to share a word, nor to counsel, nor to bring in the exhortation through words, and to snatch them from wickedness, and to guide them to virtue. ^A What defense, then, could we have, when the righteous man spared not even his daughters for the sake of his care for his guests, while we are disposed so mercilessly toward our own kind, and often put forth those cold utterances full of folly? For what is common to me with him, he says? I have no care, I have no business with him. What are you saying, man? You have nothing in common with him? He is your brother, he shares the same nature with you, you are under the same Master, and often you share the same table, the spiritual and fearful one I mean, and you say, "I have nothing in common with him," and you bypass him mercilessly, and you do not stretch out a hand to him who has fallen? And to the Jews indeed the law commanded not to overlook even the beasts of burden of their enemies when they have fallen (Exod. 23.5); but you, seeing your brother often wounded and lying fallen by the devil, not upon the earth, but into the abyss of sin, do not raise him up through exhortation, nor introduce your own admonition, nor strive to take others, if it is possible, into alliance, so that you might be able to free your member from the throat of the beast, and lead him back to his native nobility, so that even he, if ever you should fall—which may it not happen—into the nets of that evil demon, might be able to have those who are able to defend him and free him from the hands of the devil? So also Paul, wishing to stir up the Galatians to the care of their own members, says: *Considering thyself, lest thou also be tempted* (Gal. 6.1); as if he were saying, If you pass by your brother without sympathy and mercilessly, perhaps another will pass you by in the same way when you have fallen. ^B If, therefore, you wish not to be overlooked, if ever you should fall, do not overlook anyone yourself, but show much brotherly love, and consider as a maximum treasure the ability to save your brother. For nothing could ever be equal to this for the sake of virtue. For if you were to consider only that he whom you overlook and pass by has been deemed worthy of such honor by your Master, as for his sake not to have refused even to pour out His own blood (as also Paul says: *And the weak brother shall perish through thy knowledge, for whom Christ died*), how will you not bury yourself in the earth? If, therefore, Christ poured out His blood for him, what great thing will you do if you show your own brotherly love, and by an incitement through words raise up the one who is lying down, and lift his soul, which is perhaps baptized and submerged, out of the deep of wickedness, and prepare him to see the light of virtue and not to turn back to the darkness of wickedness?

5. Let us imitate, I beseech you, this righteous man, and if it is necessary to endure even some danger for the sake of working out the salvation of one's neighbor, let us not refuse even this. For such a danger becomes for us a basis of salvation, and a provider of much boldness. For consider with me this righteous man, how he stood against a whole people showing such agreement in wickedness, and with much gentleness he displayed an unspeakable courage, even if not even so was he able to touch their unbridled madness. For after those words, and that overarching gentleness, and his almost handing over his daughters with his own hands, what do they say to him? *Stand back there*. O excess of drunkenness, O intensification of folly! For such is this evil and licentious desire; whenever it gets the better of the faculty of reason, it does not allow one to perceive any of the things that are necessary, but just as if in darkness and in some night-battle, thus it performs everything. *Stand back*, he says, *there; did you come to dwell, so as also to judge? Now therefore we will trouble you more, than them*. See how the righteous man speaks to them gently, and they use so much boldness. ^C As if run wild by the devil, and as if led by him as their commander, thus they stand up against the righteous man, and say: *Did you come to dwell, so as also to judge?* We received you as a sojourner, he says; for did you also become our judge? What an excess of insensibility! It was necessary to be ashamed, it was necessary to respect the counsel of the righteous man, but they, just as if they were mad and were attempting to beat up the physician, thus they also: *We*, he says, *will trouble you more than them*. If you do not wish, he says, to keep quiet, you will learn that there will be no advantage to you from your protection of them, other than that they escaped the danger, but you have been enveloped by it. *And they pressed upon Lot strongly*. See this righteous man both displaying courage and attempting to stand against such a multitude. *And they drew near*, he says, *to break down the door*. Since, because he was about to go out and foreseeing their madness, he shut the door behind him, those small and lawless ones not bearing the counsel of the righteous man, they were both pressing upon him and attempting to break down the door. But since through the deeds the virtue of the righteous man was being demonstrated, and his care for those who were considered guests, and the agreement concerning wickedness of that whole multitude, then finally those who had come upon [the scene] reveal themselves. And when they saw the righteous man having fulfilled all things from his part, displaying their own power, they aid the righteous man struggling under their madness. For *when the men*, he says, *had stretched out their hands, they drew Lot to themselves into the house, and shut the door of the house; and the men who were at the door of the house they struck with blindness from small to great, and they were exhausted seeking the door*. ^D You see how this righteous man immediately receives the rewards of hospitality, and those lawless ones pay a worthy penalty? *For they drew Lot*, he says, *into the house, and shut the door; and the men they struck with blindness from small to great, and they were exhausted seeking the door*. Since the eye of their understanding had been blinded, for this reason they also endure the blindness of sight, so that they might learn that there is no profit for them from their bodily eyes when the eyes of their understanding are blinded. And because they were showing a concordant wickedness, and neither the young nor the elders were abstaining from the evil attempt, for this reason all, he says, were blinded, and they were receiving not only the blindness, but also the strength of their body was being dissolved for them; for since they had been dissolved in the most sovereign part, the soul, for this reason they were also exhausted of the strength of the body; and those who were formerly attempting to break down the door, and speaking with much threat to the righteous man, were suddenly standing exhausted, and not seeing the door lying before their eyes. Then finally the righteous man breathed easily, seeing who they were that had come, and that their power is something great. For they also said, he says,

toward him, “Is there a son-in-law here, or sons, or daughters, or anyone else you have in the city?” See how they repay the hospitality of the righteous man, and how they wish to grant him the salvation of all his relatives. “If there is anyone,” he says, “you have in the city, if there is anyone you know to be apart from the transgression of these people, lead him out from this place, and from the land, and bring out all who belong to you.” “For we are destroying this place.” Then they also bring in the cause, instructing the righteous man in everything with precision: “Because their cry,” he says, “has been exalted before the Lord, and the Lord has sent us to destroy them.” This is what he was saying to the patriarch, “The cry of Sodom and Gomorrah has multiplied before me.” “It has been exalted,” he says, “the cry of them before the Lord.” ^B

5. The magnitude of their lawlessness is great, and because the disease is incurable and the wound admits of no healing, the Lord has sent us to destroy it. This is what the blessed David was saying: “Who makes his angels spirits, and his ministers a flame of fire” (Ps. CIII, 4). “Because we have arrived,” he says, “to destroy all this region (for because of the wickedness of the inhabitants, the land also will receive punishment), go out from here.” Having heard these things, the righteous man learned the reason on account of which the men had appeared; for they were men as they appeared, but in truth they were angels and ministers of God, the Lord of all. “Going out, Lot spoke to his sons-in-law who had taken his daughters.” And yet above, he was saying to those impious ones, “I have two daughters who have not known men.” How then does he say here, “to his sons-in-law who had taken his daughters”? Do not think these things to be contrary to those which were said above by the righteous man. For this was a custom among the ancients for a long time to make betrothals, and often also for the betrothed to cohabit and to live together with their parents; which is a thing that happens in many places even now. Because therefore the betrothal had already taken place, he calls them sons-in-law for this reason, and says, “who had taken his daughters,” by purpose, that is, and mutual consent. And he says, “Arise and go out from this place, for the Lord is destroying the city.” But he appeared to be speaking ridiculous things to his sons-in-law. See how even these were of that evil leaven. And for this reason, God, wishing to liberate the righteous man quickly from their kinship, did not permit them to be mingled with the daughters of the righteous; but He destroyed them together with the impious ones, that the righteous man, going out with his daughters, might escape their kinship. Therefore, when they heard those terrible threats from the righteous man, they were almost mocking, and thought that the things being said were ravings. Nevertheless, the righteous man was doing what was his part, and because he had once betrothed his daughters to them, he wanted to snatch them from the punishment. But they did not want to, but remained in their ways and learned in reality that they had rejected the counsel of the righteous man to their own great loss. ^C

15. And when the morning dawned, the angels urged Lot, saying, “Arise, take your wife and your two daughters whom you have, and go out, that you also might not perish along with the iniquities of the city.” 16. And they were troubled. “Do not delay,” he says, “for already destruction is to be inflicted upon these; therefore save yourself and your wife and daughters. For others who did not want to obey your admonition will not long afterward be participants in the common destruction. Do not delay, therefore, so that you yourself might not become a participant in the slaughter of these impious ones.” And they were troubled, as they heard these things, Lot and his wife and his daughters. “They were troubled,” he says, that is, they were astonished and fell into great fear and were anxious on account of the threats. And therefore the angels, taking care of the righteous man, “seized,” he says, “his hand.” Scripture does not speak of them as men here anymore, but because they were to inflict the plague, it calls them angels, and says, “They seized his hand, and the hand of his wife, and the hand of his daughters, because the Lord spared him.” They were adding confidence to them by the touch of their hands and were strengthening their spirit, so that their fear might not dissolve their strength; for this reason he added, “Because the Lord spared him.” Because the Lord judged him worthy of salvation, for this reason also the angels, wishing to strengthen their spirit, seize their hand. 17. And bringing them out, they said, “Save your soul; do not look back, nor stop in all the place around; into the mountain save yourself, lest you also be snatched away.” “Since we are delivering you,” he says, “from those impious ones, do not look back behind you any further, nor wish to see what will happen to them, but hasten and go far away, so that you may be able to escape the punishment about to be inflicted on them.” Then the righteous man, fearing that he might perhaps not be able to reach the place designated by him and to arrive at the mountain, says: 19. “I pray, Lord, because your servant has found mercy before you, and you have magnified your righteousness which you do with me, that my soul may live; I, however, will not be able to be saved in the mountain, lest the evils overtake me, and I die. 20. Behold, this city is near for me to flee to, it is small; I will be saved there, and my soul will live because of you.” “Since,” he says, “you have once decreed to grant me salvation, and to ascend to the summit of the mountain exceeds my strength, show me more abundant mercy, and make my labor lighter. Lest therefore I be overtaken by the punishment which is being inflicted upon them, and become a participant in their destruction, set apart for me this city nearby and small. For even if it is lowly and small, nevertheless, being saved there, I will be able to live securely afterward.” “Receive this word,” he says, “so that I may not overturn the city of which I have spoken. I have accepted your prayers,” he says, “and I will do this, and what you have asked I grant; and because of you, I will spare even the city. For I will not do anything until you arrive there.” “I shall not be able,” he says, “to do anything before you enter there, because I am taking care of your salvation; I will wait until you go away there, and then I will inflict the punishment upon them.” 23. The sun had risen upon the earth, and Lot had entered into Segor. “About the rising of the sun,” he says, “he came into the city; and immediately when he himself was inside the city, they were being punished.” 24. And the Lord rained upon Sodom and Gomorrah sulfur and fire from the Lord from heaven; 25. He overturned those cities, and whatever was dwelling around them, and all who were dwelling in the cities, and all that was springing up from the earth. Do not be held by wonder, beloved, because of this manner of speaking; for it is the property of Scripture...

provisions, which is indeed a property of the Scripture, that it so frequently places its words indiscriminately; which is also what we may see at present. For it says: *The Lord rained brimstone and fire from the Lord out of heaven*, in order to say that the Lord brought the punishment, and destroyed not only the cities, and all the circumference, and all the inhabitants, but also what was rising from the earth. For since the people who lived there displayed much fruit of wickedness, therefore it says, I also make the fruits of the land useless, so that even when those were destroyed, this might remain a perpetual memorial 446 for generations to come, teaching all through its own barrenness the wickedness of those who dwelt in it. Do you see how much virtue is, and how much vice, and how the just one was saved, while they received the punishment worthy of their wickedness? And just as the just one, because of his own virtue, saved also his daughters and hindered the destruction of that city; so also these, because of the excess of their own wickedness, not only perished and were destroyed themselves, but also caused the land to become barren for the future. *And his wife looked back, and became a pillar of salt*. For since she, having heard the angels commanding the just one not to look back, but to make his departure with great haste, disobeyed the things said, and did not keep what was enjoined, for this reason she pays the penalty for her own negligence.

7. Moral exhortation. But let us, hearing these things, take much forethought for our own salvation, and let us shun the imitation of their transgression; but let us emulate the hospitality of this just man and his other virtues, so that we may be able to repel also the wrath from above. For it is not, it is not possible that anyone who pursues this with diligence should not carry away from it a great treasure. For these just men were deemed worthy of that influence from above—both the patriarch and Lot—and while they thought they were receiving men, they were deemed worthy to receive even angels, and the Master of the angels. It is permitted also to us, if we wish, even now to receive Him. For He Himself is the one who said, *He who receives you, receives Me.* Thus, therefore, let us receive strangers, and let us not at any time look toward the poverty of what is seen. For sometimes, if we display the things of hospitality with such a mind, we shall be deemed worthy even ourselves to receive such guests, who are thought to be men but who follow the virtue of angels; only let us not be overly curious, nor inquisitive, so that we may not miss the treasure. Since even the blessed Paul, hinting at these just men, and teaching us how they attained such a reception, says: *Do not be forgetful of hospitality: for by this some have entertained angels unawares* (Hebr. 13. 1). For this most of all showed them to be admirable and great, that not knowing them, they displayed their service. Let us, then, pursue the matter with faith and piety, so that we may be able to attain the treasure; may it come to pass that we all enjoy it, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be the glory, together with the holy Spirit, now and always, and unto the ages of ages. Amen. 447

Homily XLIV

*And Abraham arose early in the morning unto the place where he had stood before the Lord* (Gen. 19. 27).

1. The case concerning the Samaritan woman sufficiently taught us yesterday 406 both the ineffable long-suffering of the Master, and the surpassing care for her, and her gratitude. You saw how, having arrived to draw sensible water, having drawn the divine streams from the intellectual fountain, she thus returned home, fulfilling what had been said by the Master: *The water that I shall give him will become in him a fountain of water springing up into eternal life* (John 4. 14). For having been filled with that divine and spiritual fountain, she did not keep the waters inside, but overflowing, so to speak, she pours forth even to those who dwell in the city the gift of the grace provided to her, and the woman, the Samaritan, the alien, suddenly became a herald. You see how great is the gratitude of a soul, you see the loving-kindness of the Master, how He overlooks no one, but even in a woman, even in poverty, even wherever He might find a soul awakened and fervent, He immediately lets fall the grace from Himself. Let us therefore mimic, I beseech you, even we this woman, and with much attention let us receive the teachings from the Spirit. For the things said are not our own, nor do we speak from our own tongue whatever we might say, but we are led by the loving-kindness of the Master—for the sake of your benefit and the building up of the Church of God. Do not, therefore, look toward me who is speaking, beloved, nor toward my worthlessness, but because I am conveying the things from the Master, and having the mind stretched toward the one who sent me, thus with wakefulness receive the things said. Since even in human affairs, when the king, who is invested with the diadem, sends letters, the one who brings them is in himself worthy of no account, but is an insignificant person, and often having not even ancestors to count, but nameless and from the nameless; yet those who are about to receive these do not attend to him, but because of the king’s letters they bestow much honor even upon him, and they receive the letters with much fear and much silence. If, therefore, he who brings a man’s letters, and simply carries paper, is received by all, by how much more would you be just, in receiving the words sent to you by the Spirit through us with much attention, so that you may carry away the great reward of gratitude. 448 For if the Master of all sees the eagerness of your soul, He will provide to us also a more abundant supply for your edification, and He will bestow upon you more understanding, so that you may understand what is said. For the grace of the Spirit is abundant, and being poured out to all, it undergoes no division, but rather it increases by distribution, and by as much as there are more who partake of it, by so much do the things of grace extend further. Come, therefore, if it seems good, and let us today take hold of the sequence of the things we previously said, and let us see where we stopped the discourse, and from where it is proper to take it up today. Where, then, did we moor the discourse previously, and thus cease from the teaching? The matters concerning Lot.

^A For the sun had gone forth upon the earth, he says, and Lot entered into Segor, and then that impious wrath overtook those in Sodom and wrought the destruction of the land. When the wife of the righteous man, forgetful of what had been said by the angels, looked back, she became a pillar of salt, providing a perpetual monument to those generations that followed of her own negligence. It is necessary, therefore, today to discuss the following matters with your love, that you may again know the compassion and tender affection of the patriarch, and the favor God has toward him. Since, after the sun had risen, the righteous Lot had been saved in Segor, while those dwelling in Sodom had undergone their penalty, the patriarch, simultaneously pitying their ruin, which they had suffered on account of their own transgression, and being very concerned for the righteous man, was, he says, standing and watching what had occurred. For he says, ^B "Abraham arose early in the morning to the place where he had stood before the Lord, and looked upon the face of the region of Sodom and Gomorrah, and looked. And behold, a flame was ascending from the earth like the smoke of a furnace." There, he says, having gone to the place where he held the discourse with the Master and made the intercession for those in Sodom, he saw the traces of that terrible punishment, and desired to learn something for the sake of the righteous man. Such is the habit of the saints, to be full of affection and compassionate. And that the divine Scripture might teach us that the grace of the Spirit immediately granted him the knowledge of this matter, and freed the righteous man from the concern he was bearing for Lot, it says, ^C "When God was obliterating the cities of that region, God remembered Abraham, and sent Lot out from the midst of the subversion." What is, "God remembered Abraham"? It is the intercession, he says, which he made, saying, "Will you not destroy the righteous with the ungodly?" (Gen. XVIII, 23). What then, might one say, was the righteous man saved because of the intercession of the patriarch and not because of his own righteousness? Yes, and also because of the intercession of the patriarch: for when we bring forth that which is from ourselves, the intercession of the saints also greatly benefits us. But if we ourselves are negligent, and place our hopes for salvation in them alone, there will be no advantage to us; not because the righteous are weak, but because we betray ourselves on account of our own negligence. For even if they be righteous who pray for us, and even if they be prophets, there is no benefit for us from there (for they demonstrate their own virtue through this, but for us, on account of our wretched ways, there will be no benefit), hear the God of all saying to the one who was sanctified from his mother's womb, the prophet Jeremiah: "Do not pray for this people, for I will not hear you" (Jer. VII, 16). ^D See the loving-kindness of the Master. He foretells to the prophet so that he might not, when he is not heard after praying, attribute it to his own sins; and therefore He already announces to him the wickedness of the people, and prevents him from praying, so that he himself might know the vast perversity of the Jews, and they might know that the prophet is of no use to them, unless they themselves are willing to bring forward what is their own.

On the Invocation and Intercession of the Saints

Knowing these things, beloved, let us take refuge in the prayers of the saints, and let us beg them to intercede for us; but let us not rely only on their prayers, but let us ourselves also manage our own affairs as is fitting, and always strive to turn toward better things, that we may provide a place for the prayer which is poured out for us. This, the Lord of all also says to another prophet: "Do you not see what they are doing? They light a fire, and gather the wood, and the women knead the dough, to make cakes for the queen of heaven" (Jer. VII, 18). Do you not see the extreme of their wickedness; that they do not desist from sin, they who lack perception of the illness by which they are possessed, but are thus disposed in total insensibility? Do you not see their great contempt? Do you not see their great madness? How they are not yet sated with impiety, but like a pig in the mire, are wallowing in their own iniquities? If they were willing to convert, would they not hear those who exhort them? Am I not the one who cries out through the prophets and says: "And I said after she had played the harlot: After all these things, return to me; and she did not return" (Jer. III, 7)? Do I seek anything else than that they stop their sin, and cease from their evils? Do I require an accounting for what is past, if I see them willing to repent? Do I not cry out daily, saying: "Do I indeed desire the death of the sinner, as that he should turn and live?" (Ezech. XVIII, 23)? Do I not for this reason do everything, that I may snatch from destruction those who are preoccupied by error? If I see them converted, do I not relent? Am I not the one who says: "While you are still speaking, I will say: Behold, I am here" (Isa. LVIII, 9)? For can I not, who desire all men to be saved and to come to the knowledge of the truth? (I Tim. II, 4). For did I bring you forth from nothing, that I might destroy you? Did I prepare the future kingdom and countless good things without cause? Was it not for this reason that I also threatened Gehenna, that by the fear of this I might introduce men into the kingdom of heaven? Do not therefore, O blessed prophet, leaving them, bring a prayer against them; but let this one thing be your care, that their illness might be healed, and that they might be brought to the perception of their illness and to health, and they will fully follow me. For I do not delay or defer when I see a grateful soul; for I require only one thing, namely, that they confess their sins and abstain from them, and I inflict no further penalty for sins. Is it grave and burdensome what is proposed by me? Unless I knew they were becoming worse when they do not confess their previous sins, I would not even require this. But because I know the race of men leans more toward sin, for this reason I wish them to confess their previous sins, and by confession be prevented from falling back into the same.

Considering this loving-kindness in our minds, let us not be slothful; but let us take great care of ourselves, and cleanse the stains of our sins, and thus let us hasten to the intercession of the saints. For if we are willing to be sober and vigilant, even by praying through ourselves we shall benefit ourselves greatly. For since our Lord is merciful, He does not assent when it is prayed for us by others as He does when it is by ourselves. See His goodness.

If He sees those of us who have offended ^A, those who have been shamed, those who possess no boldness of speech, awakened a little and wishing to take refuge in the wealth of His philanthropy, He immediately assents to the petitions, stretches out His hand to those who have fallen, raises up those who are down, and cries out saying: Does not he who falls rise again? (Jer. 8:4). But in order that you may learn from these very events that many, by entreating through themselves rather than through others, have been able to achieve the things they desired, it is necessary to bring into our midst those who have succeeded, so that we too may imitate them and be stirred to zeal. Let us hear, then, how the Canaanite woman, being in pain in her soul and an alien, when she saw the Physician of souls, and the Sun of righteousness having risen for those sitting in darkness, made her approach with hot and boiling fervor; and that she was a woman and an alien did not cause her to become more sluggish, but having pushed aside all these hindrances, she approached and said: Have mercy on me, Lord, for my daughter is miserably possessed by a demon (Matt. 15:22). But He who knows the secrets of the heart is silent and does not answer; He neither imparts a word nor has pity on the woman, though He saw her approaching with such wailing, but He is long-suffering, wishing to make manifest to all the treasure that lay hidden in the woman. For He knew the hidden pearl, which He did not wish to remain unknown to us; and for this reason He delays, and does not even deem her worthy of an answer, so that the great perseverance of the woman might become a lesson to all those hereafter. And behold the ineffable goodness of God. He, He says, did not answer her; but the disciples, thinking themselves to be more sympathetic and philanthropic, do not dare to say openly: Grant her request, have mercy on her, be moved with compassion for her; but what? Send her away, for she is crying out behind us (Ibid. v. 23), saying as it were: Deliver us from the burden, free us from the crying she makes. What then the Master? Do you think, He says, that I have been silent in vain, and did not deem her worthy of an answer? Hear: I was not sent except to the lost sheep of the house of Israel (Ibid. v. 24). Do you not know, He says, that the woman is an alien? Do you not know that I have already commanded you not to go into the way of the Gentiles? Why then do you show such undisciplined sympathy? Behold the ingenious wisdom of God, how even when He seemed to answer, the blow hit the woman harder than the silence, and He all but dealt her a mortal wound, wishing to awaken her little by little, so that the disciples, not knowing, might learn the faith hidden in her. But not even then did she give up, nor did she become more sluggish when she saw that even the disciples had accomplished nothing more, and she did not say to herself: If even these were unable to prevail by making entreaty on my behalf, why do I sit here in vain and to no purpose? Instead, as if enflamed by fire and having her reason scorched and her very bowels cut through, she approaches, worshiping and saying: Lord, help me (Ibid. v. 25). And not even then does He assent to the woman, but He makes a reply harsher than the first. It is not good, He says, to take the bread of the children and cast it to the little dogs (Ibid. v. 26). Consider, beloved, and marvel here at the desire of her soul and her surpassing faith; for when she heard "little dog" she was not indignant, she did not recoil, but with much ^B good sense she says: Yes, Lord; for even the little dogs eat of the crumbs from the table of their masters (Matt. 15:27). I confess, she says, that I am a little dog; as a little dog, therefore, deem me worthy of the crumbs of the table. Have you seen the faith and good sense of the woman? She accepted what was said, and immediately obtained the thing she desired, and she obtained it with many praises. For what does Christ say? O woman, great is your faith! Let it be to you as you desire (Ibid. v. 28). "O woman," a word of wonder, a saying full of much praise. Great, He says, is the faith you have shown; therefore so much shall be yours, as you desire. Behold the abundance of generosity, and marvel at the wisdom of the Master. Did we not think at the beginning that He was some unsympathetic person, thus putting her off, not even deeming the woman worthy of an answer at first, but all but driving her away by His reply, and pushing away the one who approached with such desire? But learn the goodness of God from the end, that, wishing to make her more manifest, for this reason He used long-suffering. For if He had assented immediately, we would not have known the virtue of the woman; but because He delayed a little, we learned both the ineffable philanthropy of the Master and her own surpassing faith.

4.

That we do not accomplish as much by those who pray for us, as by our own selves

^A for all things are hidden, there is nevertheless a purpose buried within them. Consider, therefore, how the Scripture has narrated everything clearly, and has shown us the aim of the daughters of the just man, bringing forward a suitable excuse for them—and at other times for the just man himself—so that no one, looking at what was done, might condemn either the just man, or the daughters of the just man, as if that union had occurred because of incontinence. How, then, does it excuse the daughters of the just man? "The elder," it says, "said to the younger: Our father is old, and there is no one on earth who will come in to us, according to the custom of all the earth." Observe the aim with care, and you will absolve them of all blame. For they thought that a total destruction of the entire world had taken place, and that no one else was left; then, too, they saw the old age of their father. "In order, therefore," she said, "that the tribe not be wiped out, and we not become nameless" (for this was the great longing of the ancients, that their tribe might be extended through successions of children): "Now, therefore," she says, "so that we do not suffer a total annihilation—since our father is far advanced in age, and there is no man to be found with whom we might join ourselves, that we might be able to extend and leave behind a succession of seed—Come, let us make our father drink wine." Since, she says, the father would never at any time endure even to hear of such a thing, let us bring about the deception by means of wine. "And the elder went in," it says, "and slept with her father; and he did not know when she lay down or when she arose." Do you see how the divine Scripture has provided a defense for the just man not once, but even a second time? First, because the daughters deceived him with wine, it showed that they were not able to persuade the father in any other way to agree to this. Now, moreover, I think that it was managed by divine providence that he was so weighed down by wine that he remained completely ignorant, so that he might be free from guilt and crime. For those sins accuse and condemn us which we commit while knowing and willing. Do you see how the Scripture provides testimony for the just man, that he was entirely ignorant of what was done? But again another question arises regarding the drunkenness. For it is necessary to examine everything, so as to leave no opportunity for those who are wicked and shameless. What, then, shall we say about this matter? That the drunkenness occurred for him not so much from intemperance as from sorrow. ^B Therefore, let no one dare to condemn either the just man or the daughters of the just man. For how would it not be of extreme madness and folly, since those whom the divine Scripture frees from all blame, and for whom it has indeed composed such a defense, we, full of countless burdens of sins, condemn—and do not hear Paul saying, "God the justifier, who is he that condemns?" (Rom. VIII). And that you might learn that this was not done simply or in vain, but due to an excess of sorrow, when wine was added, he was left with no perception, hear what it says. "And the elder said to the younger: Behold, I slept yesterday with our father; let us make him drink wine this night as well, and go in and sleep with him, and let us raise up seed from our father." You see how they were acting with a righteous intent. For because, she says, I was able to fulfill what I was seeking, it is necessary that you also do the same; for perhaps we shall be successful in our vows, and our tribe will not perish forever.

35. "And they made their father drink wine that night, and the younger went in and slept with her father; and he did not know when she lay down or when she arose." Consider, beloved, that the entire event occurred by divine providence, just as it happened in the case of the first man. For just as there, from the side of the sleeper, a portion was taken, without his feeling it; but He who had fashioned that side produced the wife for Adam from it; and in a similar way, even now. For if the removal of the rib, with the trance cast upon him by God, was without his sensation, much more was it done in this way now. For what the divine Scripture said there, "He cast a trance upon Adam, and he slept" (Gen. II, 21): this also was indicated here by saying, "He did not know when she lay down or when she arose."

36. "And they conceived," it says, "from their father." Moab, saying, "From my father." This is the father of the Moabites. The younger bore Amman, saying, "The son of my race." This is the father of the Ammanites. You see that this was not a deed of incontinence, since they immediately gave names to those born, by which they indicated what had happened, and in the names of the children they inscribed ^C the memory of the deed as if on a kind of pillar, and already then they presignated that the nations would be from them, and that the race of those born would propagate into a multitude. For, she says, he will be the father of the Moabites, but he—the Ammonites.

6. But while that was the case, because it was the origin and the beginning, and they wished to preserve their memory through the succession of their race, such great zeal did the daughters of the just man have. But now, because through the grace of God religion has received greater increments, and according to the blessed Paul, "The shape of this world is passing away" (I Cor. VII, 31), let us leave behind the memory of ourselves by doing good works: so that when we have migrated from here, our life may be an accurate and diligent model and teaching for all who look upon us. For those who are endowed with virtue and lead a chaste life will be able to be of profit not only while living in this life, but even after the departure from life, to those who look upon them. And that you may learn this, see, I pray, how great a number of years passed until this present day, and how many times we wish to provoke others to the emulation of continency. We bring into our midst Joseph, the handsome, the comely, ^D the young man, in the very flower of his age, possessing such great constancy of chastity; and in this way we strive to provoke our hearers to the imitation of this just man. For who would not admire that blessed one, who, existing in slavery and in the very flower of his age, when the furnace of desires is kindled most of all—when he saw his mistress seizing him and raging against him—showed such great fortitude, and so exercised himself for the contests of chastity, that he, stripped by that incontinent woman, indeed...

that wicked woman, naked of her garments, yet having wrapped herself in the garment of chastity? It was possible to see something new and wondrous: a lamb fallen into the hands of a wolf, or rather of a lioness, yet able to be saved; and just as a dove escaping the harm of a hawk, so was the just man snatched from her hands. It does not seem to me as wondrous that those three children in the midst of the Babylonian furnace became superior to that fire, and that their bodies suffered no harm, as it is wondrous and prodigious that this just man, having fallen into this furnace, more grievous than the Babylonian one—I mean the sensuality of the Egyptian woman—remained untouched, and having kept the garment of chastity pure, so departed. And do not marvel, beloved; for because he brought his own part, he had also the assistance from above accompanying him, and quenching that pyre, and in the midst of the furnace providing the dew of the Spirit. Do you see how the virtuous, both present here and after their departure from hence, become for us a subject of benefit? For this reason we have now brought this just man into our midst, that we might all follow him. Let us all, therefore, emulate him, and become superior to the pleasures, and knowing that *our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness* (Eph. 6:12), let us so arm ourselves; and considering that, being clothed in a body, we are compelled to box against incorporeal powers, let us fortify ourselves with the weapons of the Spirit. For this reason the philanthropic Master, since we are clothed in flesh and have the struggle against the invisible powers, has prepared for us also invisible weapons, that by the power of our weapons we might overcome the nature of our opponents. Trusting, therefore, in the power of the weapons, let us contribute our own part, and we shall be able, being fortified with this spiritual panoply, to bruise the very face of the devil. For he cannot endure the lightning from thence, but even if he attempts to stand over against it, he is immediately blinded in his eyes. For wherever there is chastity and gravity, and a frequent gathering of other virtues, ^B there the grace of the Spirit also flies down in abundance. For this reason also Paul said: *Pursue peace with all, and the sanctification* (Hebr. 12:14). Let us purify, therefore, I beseech you, our conscience, and let us wipe clean our mind, that having been delivered from every sordid thought, we may draw to ourselves the grace of the Spirit, and may overcome the machinations of the devil, and be accounted worthy to enjoy those ineffable goods, which may we all attain, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father be the glory, together with the holy Spirit, now and always, and for ever and ever. Amen.

HOMILY XLV

*And Abraham journeyed from thence into the land toward the south, and dwelt between Kadesh and between Shur, and sojourned in Gerar* (Gen. 20:1).

1. I rejoice to see you running to the hearing, and receiving the instruction from us with much pleasure; for this reason I myself also, with greater eagerness, study each day to set before you this poor and lowly table. For your intense appetite hides the meanness of the table, and makes the small appear great. This is also the case with sensible foods: just as he who takes in those who are satiated, even if he sets before them great and sumptuous dishes, the satiety of those feasted diminishes the luxury, and the great things often appear of no account, because they are not consumed by the feasted with pleasure; so he who receives those who are hungry and ready to feast, even if he sets before them a meager table, makes it great through the eagerness of the guests who consume with much pleasure what is set before them. Relying on this, your spiritual appetite, we do not hesitate, even if we set before you this poor and meager table, to set it before you constantly in your love. This is also what a certain wise man said: *Better is a dinner of herbs with love, than a stalled ox with hatred* (Prov. 15:17); showing that love sees the things set before it differently, and to its eyes even the meager appear sumptuous, and the small, great. What then is more to be envied than us, with such hearers, possessing such a warm and stirred-up love? For the speaker needs nothing so much as a kindly hearer. For when he sees the eagerness of the hearers, he is himself strengthened, and gains the power to say many things, knowing that the more he sets before them this spiritual table, by so much do the things of his abundance increase. For spiritual things are contrary to sensible things. There, the abundance of the table creates expense and diminishes the substance of the host; here, it is quite the opposite, as the more participants there are, so much the more does our wealth increase. For we do not bring our own things, but whatever the grace of God may provide for your building up, through His philanthropy. Come then, since you approach the hearing with such pleasure and eagerness, let us again make an investigation of what was just read, and harvest the gain resulting therefrom. Since, according to the great exhortation of Christ saying: *Search the Scriptures* (Joan. 5:39), the great treasure is stored up in the Scriptures, and lies hidden in the deep, for this reason there is need of searching, that when we have discovered the power hidden in the deep, we may be able to reap great benefit from thence. For this reason the grace of the Spirit ordained that the virtues of the just be handed down to the Scripture, that we might have constant instruction, and for our emulation and imitation, might order our own life according to the life of the just. The divine Scripture wishes to tell us about the patriarch. Let us listen, therefore, to what it says: *And Abraham journeyed from thence into the land toward the south, and dwelt between Kadesh, and between Shur, and sojourned in Gerar.* ^C *And journeyed from thence.* From whence did he journey? From the place where he was encamped, where he was also accounted worthy to receive the Master of all with the angels. Having journeyed, it says, he *sojourned in Gerar.* Behold the way of life of the just, how it was restrained and free from superfluity, how with ease he made his migrations, and just as foreigners and sojourners, they ordered their own life, and at one time here, and—

at another time there, and thus they lived, possessing nothing of their own, and at no time standing still. But at one time you see him pitching his tent in Bethel, and at another time by the Oak of Mamre, and at another time descending into Egypt, and now pitching his tent in Gerar; and he endures all things with ease, and clearly demonstrates his grateful mind toward his own Master in all things. And after so many promises that had been made to him by God, seeing himself surrounded by such great straits and falling into various and diverse temptations, he stood unwavering like a diamond, showing his pious purpose, and becoming for no reason among those obstacles more negligent. For see now, beloved, what kind of temptation seizes him in Gerar, and marvel at the fortitude and virtue of the just man, how he endured that which was intolerable to all, and which no one would even bear to hear, neither fretting, nor demanding from the Master an accounting for what was happening, as most people do, who are weighed down by infinite burdens of sins. For when they fall into straits, they immediately murmur and inquisitively inquire, saying: "Why did this or that happen? And why was this permitted?" But this just man is not so; and hence for him the heavenly help is granted in greater measure. For this truly would be the mark of a grateful servant, never to be over-curious in exploring those things which are done by the Master, but to accept all things in silence and with thanksgiving.

^B B'. And note how, through these very temptations that followed, the virtue of the just man shone forth all the more, since God was showing him to be clear in all things. For just as when he descended into Egypt, as one unknown and a stranger, and acknowledged by no one, he returned from there suddenly with great honor: so also now, when he was a sojourner in Gerar, in the beginnings themselves he performed what was his part; but afterwards, he was reinforced by such great assistance from God, that both the king and all who dwelt in that place studied with all zeal to minister to the just man. "And he said," it says, "Abraham concerning Sarah his wife, She is my sister." For he feared to say, "She is my wife," lest perhaps the men of the city might kill him because of her. See how the soul of the just man is besieged by the most tyrannical affections, and fear presses upon him. And although the former fear, that he might lose his wife, was grave, yet the fear of death drove it out. For to escape this, he endured before his own eyes to see his partner in life fall into the hands of the king. But how difficult this is to endure, those who have wives know. Whence also a certain wise man said: "Full of jealousy is the fury of her husband; he will not spare in the day of vengeance, he will not exchange the enmity for any price" (Prov. VI, 34, 35). But truly, this is grave and intolerable to all; see how he bore it on account of the fear of death. This truly tends to happen even in bodily affections; for when two diseases simultaneously infest our body, the increase of one covers the other, and that heavier pain claims the whole of us for itself, so that often, distracted by the greater, we do not feel the lesser pain. In the same way, that just man also now, seeing the pain of death pressing upon him, deemed all other things tolerable. For death is nothing else than sleep and sojourn, and a transition from worse things to better. For the death of the Master bestowed upon us immortality, and when He descended into Hades, He unloosed its sinews and destroyed its strength; and that which was before terrible and implacable, He now rendered contemptible, to such a degree that some even leap for joy and hasten when it is time to migrate from here. And therefore Paul also shouts, saying: "To be dissolved and to be with Christ is much better" (Philipp. I, 23). But these things, indeed, are now after the coming of Christ, after the brazen gates of Hades were broken, after the Sun of Justice shone upon all parts of the earth. But at that time it still had a terrible countenance, and it kept shaking the minds of those just men; and therefore they also bore easily all other things, even those which seemed to be intolerable. ^C Hence it is that this just man also, fearing the snares of those who dwelt in Gerar, had his dwelling there, having her with him not as a wife but as a sister; so now he lives a sojourner in this region. And just as when He permitted him to descend into Egypt, wishing to teach those wicked and slothful men the virtue of the just man; so also here the Master exhibits His own longsuffering, so that the patience of the just man may shine forth in all things, and the benevolence of God toward him may become manifest to all. "And Abimelech, King of Gerar, sent to take Sarah." Think here, I pray, of the storm of thoughts which the just man endured, seeing his wife being carried away, and realizing he could not help her. For he was bearing all things in silence, knowing that the Master would not overlook him, but would apply swift assistance. Admirable also is the love of Sarah, who wished to snatch the just man from the danger of death. For she herself could have escaped certain insult by revealing the act; but she endured all things courageously, that she might procure salvation for her husband. And that saying was fulfilled, "They shall be two into one flesh" (Gen. II, 24). For as though they were one flesh, just so they were in turn taking thought for their mutual salvation, and were declaring so much concord, as if they were one body and one soul. Let men hear these things, let women also hear; and the latter, that they may declare the same love toward their own husbands, and prefer nothing else to their salvation; while the men, that they may have benevolence toward their wives, and as if they had one soul and were one body, may do all things. This is marriage, when there is such concord between them, when they are so concatenated by the bond of charity. For just as a body never dissents from itself, nor a soul against itself; so it is not fitting for a husband and a wife to dissent, but to be united. For then [416 D] good things... ^D

will be able to flow in upon them. For where there is such concord, there is a gathering of all goods, there is peace, there is love, there is spiritual joy: nowhere is there war, nowhere strife, nowhere enmity and contention; but all these things are set aside, with the root of all goods—concord, I mean—obliterating all these things.

Then Abimelech king of Gerar sent and took Sarah. And God came to Abimelech in sleep by night, and said: Behold, you are dying because of the woman whom you have taken; and she is one who has been united to a husband.

And God came to Abimelech in sleep by night.

For you are dying, he says, because of the woman whom you have taken; and she is one who has been united to a husband. And Abimelech had not touched her.

Lord, will you destroy a righteous and ignorant nation?

Will you then destroy an ignorant and righteous nation? Will you destroy me, he says, who have done the business with a righteous man?

Did he not tell me himself that she is my sister, and did she not tell me that he is my brother?

In a pure heart, and in righteousness of hands I have done this, he says; not as if I were about to commit some lawless act, but I have done this as something normal and consistent, and having no blame.

And God said to him in sleep.

And I knew, He says, that you have done this in a pure heart.

For immediately Abimelech rising, he says, called his servants, and spoke all these words into their ears.

And all the men were greatly afraid.

And all the men were greatly afraid.

Abimelech called, he says, Abraham.

^A Abimelech says: "What have I sinned against you, that you have brought upon me and my kingdom a great sin? Was I to suffer the punishment alone? Was my whole kingdom to be destroyed along with me because of the deception you have practiced?" Consider here, beloved, the prudence of the just man, how he introduces those people into the knowledge of God in place of a justification. For, he says, "I said, perhaps there is no fear of God in this place, and they will kill me because of my wife." As if to say: I was greatly anxious with myself, lest perhaps, because you are still held by errors, you might have no care for righteousness; for this reason I feigned it, sparing you, so that if you knew her to have been my wife, you might be captivated by her love and attempt to kill me. See how through those few words he rebukes them, and at the same time teaches that a man who has God in his mind ought to do nothing iniquitous, but fear that sleepless eye, and on account of the punishment which looms from Him, have great care for righteousness. Afterwards, wishing to bring forward a defense for himself: "Do not," he says, "think that I lied even in this way. ^B 12. For she is my sister, from the same father, but not from the same mother; and she was given to me as a wife." Because he calls her the same father, he says, whom I also call; and therefore I called her my sister. Do not therefore condemn me. For although the fear of death compelled me to this necessity, and because I feared that perhaps you would kill me on her account, but would preserve her alive: yet neither even so is it a lie which was spoken by me. See how diligently the just man acts to show that he did not lie even in this. And, he says, "So that you may know all things diligently from me, hear also the counsel which we entered into between us." Consider, I pray, here the great wisdom of the just man, how in the series of his narration he teaches them that he had been particularly devoted to God from the beginning, and that God had called him out of his house and led him into this place; so that the king may know that Abraham is one of those who have great trust in God. "When," he says, "God led me forth from the house of my father, I was saying to her: This righteousness you shall do for me, in every place where we shall have come, say: He is my brother." Because he had said above: "For I said, perhaps there is no fear of God in this place," and he appeared to reproach them too much, wishing to mitigate the harshness of the word, he says here, "Do not think that I did this only for your sake." For immediately: "When God led me forth from the house of my father, I was saying to her: This righteousness you shall perform for me in every place where we are about to come." Regarding all, he says, who inhabit this land, I gave a commandment to her, and he taught that even so a simulation is without a lie. For the fear of death compelled us to this. As the just man said these things, ^C he softened their anger, and uncovered his own virtue, and delivered to them a sufficient doctrine of true religion. The king, therefore, revering the great gentleness of the just man, remunerates the patriarch with great liberality. For it is said: 14. "Abimelech took a thousand didrachmas, and sheep, and calves, and men-servants, and maid-servants, and returned to him Sarah his wife." Have you seen, beloved, the omnipotent and varied wisdom of God? For he who was placed in danger of death, and was doing everything so that he might be able to escape death, not only escaped death, but also obtained great trust, and suddenly became glorious. He not only frees those who act bravely in the temptations into which they fall from their sorrows; but He also provides so much joy in adversities, that they happen to come altogether into the oblivion of them, and are in a great abundance of goods. And see besides the king's duty towards that just man. For not only does he honor him with such great gifts, but he also gives him power to dwell in his land. 15. "For behold," he says, "my land is before you; wherever it shall have pleased you, dwell." For because he learned that life had been given to him because of him, and because of his prayers, he was therefore dutiful to a stranger, a wanderer, and previously known to no one, as if to some benefactor and guardian. 16. "To Sarah, however," he says, "he said: Behold I have given a thousand didrachmas to your brother." See how, having received doctrine from the just man, he believed his words, and he himself calls this man her brother. "Those things which I have given," he says, "to your brother, shall be for the honor of your countenance, and say everything truthfully." What is, "In honor of your countenance, and say everything truthfully"? For those things which I attempted through ignorance, by introducing you, who are the wife of the just man, into my house: for this only, because I was the cause of reproach to you, I have given a thousand didrachmas, intending to restore those things which were admitted by me against you. Truly, "Say everything truthfully." What does it mean, "Say everything truthfully"? "Let all," he says, "learn from you that nothing iniquitous was done by me, because you went out from my house untouched." Teach, he says, your husband that I am innocent of sin: let him learn from you that nothing was done by me. But why does he say these things? So that when the just man has learned from her, and has been taught by many reasons, he may offer prayers to the Lord for him. For after he said, "Say everything truthfully": that is: Teach your husband the things which were done, immediately Scripture subjoined: 17. "And Abraham prayed to God, and God healed Abimelech, and his wife, and his maid-servants, and they gave birth: 18. because the Lord concluding had concluded outwardly every womb in the house of Abimelech on account of Sarah the wife of Abraham." See how the Lord, wishing to render the just man more illustrious through all things, grants by the prayers of the patriarch health to the king and to all things which were in his house. "Abraham prayed," he says, "to God, and God healed Abimelech, and his wife, and his maid-servants, and they gave birth: because the Lord concluding had concluded outwardly every womb in the house of Abimelech." For this reason, although the king was a stranger to sin, the good Lord brought this plague upon him, so that by assenting to the prayers of the just man He might dissolve it, and render the just man more clear and more illustrious. For He always does and handles all things, and dispenses single things, so that those who serve Him may shine forth as luminaries, and their virtue may be celebrated everywhere. And see, I pray, beloved, after He had thus freed the just man from troubles, how again the height of goods is handed over to the just man, the effects of the promise, and now there happen the things which

themselves to Him, and the difficult things become easy, and the impossible things possible, if only we maintain firm faith in Him and, gazing upon the magnitude of His power, become superior to all things human. For He who promised those future and ineffable good things to those who spend their life here with virtue—will He not much more provide those things here too, especially if we, longing for those, despise the things present? For then we shall most fully enjoy them with abundance, when we wish to despise them. Knowing these things, then, let us yearn for those lasting and immovable good things that know no end, so that we may pass through the present life without grief, and be able to attain those things of which may it be granted to us all to partake, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.

HOMILY XLVI

^AAnd Sarah said: Who will announce to Abraham that Sarah suckles a child? Because I have borne a son in my old age. (Gen. 21. 7)

1. Come, beloved, let us today also take up the thread of what was said yesterday, and so serve you this spiritual feast, that we may learn again, just as you heard yesterday, the ineffable providence and condescension of the good God, and the great obedience and gratitude of the patriarch. See you how the birth of Isaac made Sarah full of joy? For she said, she says, God has made laughter for me; whoever hears, will rejoice with me. I shall draw, she says, each of those who hear into a fellowship of joy. For great is the gift provided to me by God, and it transcends human infirmity. For who, she says, would not be struck with wonder seeing me nursing and suckling, I who was in extreme old age and up to the present had been childless? And as if marvelling and astonished at what had occurred, she added: Who will announce to Abraham that Sarah suckles a child? Because I have borne a son in my old age? Since the event is beyond nature, that is why she says, Who will announce? meaning, Who will reckon it? Who could conceive of it? What mind will be able to grasp it? What reasoning is sufficient to find the accuracy of what has occurred? It was not so wondrous for the fountains of waters to gush from the rock in the desert, when Moses struck it with his staff (Exod. 17), as it is for a child to be born from a womb already dead (Num. 20), and for fountains of milk to gush forth. For in order that the birth might be manifest to all, and that she might bring all, both those present at the time and those who would hear of it after, to faith in the miracle, for this reason she herself nurses the child and puts up with the nursing. And she says, Who will announce to Abraham that Sarah suckles a child? This novel, paradoxical thing, provided to me beyond hope, Because I have borne a son in my old age. What is it, Because I have borne a son in my old age? Because, she says, even without the barrenness, the time of life was sufficient to preclude the birth. But the Master removed all these obstacles and granted me the birth of the child. We, therefore, beloved, let us also show the same patience as the just man, and never grow weary, but be nourished by good hopes, knowing that neither the difficulty of circumstances, nor any other human thing is sufficient to become an obstacle to us, when the grace of God wishes to demonstrate its own generosity. For when He inclines, all things yield and obey, and the difficult things become easy, and the impossible possible, and the fountains of milk ^B. But let us see the rest. For since the time of nursing was completed, Sarah, he says, saw the son of Hagar the Egyptian, who was born to Abraham, playing with Isaac his son.

^A And he said to Abraham, "Cast out this bondwoman and her son; for the son of the bondwoman shall not be heir with my son Isaac." The word appeared hard before Abraham concerning his son. See, I pray you, beloved, here again Sarah not bearing the excessive license of Ishmael, nor willing to patiently endure the bondwoman's son conversing with her Isaac. As therefore before, wishing to humble the haughty spirit of Hagar, she compelled her by vehement indignation to enter upon flight, so also now, wishing from the beginning to repress the temerity of Ishmael, and not bearing it when she saw her own son, given to her by God, acting as a companion to the son of the Egyptian bondwoman, she says to Abraham, "Cast out the bondwoman and her son; for the son of this bondwoman shall not be heir with my son." Seeing that she herself was in extreme old age, and the patriarch also already decrepit (for both, he says, were full of days), she was suspicious, if perchance they should suddenly die, lest Ishmael—in that he was born of the patriarch’s cohabitation—should try to intrude himself into the father’s inheritance and attempt to become a participant and an equal to Isaac. For this reason she says, "Cast out the bondwoman hence, and her son." ^B Let him learn, she says, that the son of the bondwoman shall now have nothing in common with my son Isaac. For it is not just that the son of the Egyptian and of the bondwoman should converse together with my son and master. Furthermore, Sarah did not do this thing without cause, but rightly and deservedly, and at the same time so congruously that God also lauded her words. The patriarch, however, being well-disposed toward Ishmael, was taking it heavily, the things that were being said by Sarah. "For this word," he says, "appeared hard before Abraham concerning his son." For he was not anxious much about Hagar, but was so affected toward the boy, as he was now already an adolescent. But consider, I pray you, here the wonderful clemency of the merciful God. For because He saw both Sarah suffering something human, and taking it ill to see the equal honor of the sons—and that deservedly—and Abraham not bearing with an equal mind the ejection of Ishmael and the bondwoman (for although he did not contend against Sarah because of his singular meekness, yet it seemed hard to him: that is, grave, troublesome, and burdensome), then at length, preserving His accustomed mercy and tightening the bond of their concord, He says to Abraham: "Do not let this word appear hard before you concerning the boy and the bondwoman. All things whatsoever Sarah says to you, hear her voice." Do not take it, He says, heavily, that which has been said to you by her; but, "All things whatsoever Sarah shall say to you, hear her voice." All these things, He says, which she now says to you concerning Ishmael and concerning Hagar, accept, and hear her voice. Do not wish, He says, to sadden her, who for so long a time has declared so much love toward you; who not only once, but even a second time, that she might snatch you from death, exposed herself for your safety, and was the author of this glory of yours. First, indeed, she brought it about that you returned from Egypt with such great riches; afterward, however, again she was the cause that Abimelech so feared and observed you. Therefore, do not wish to adopt counsels diverse from these things she has spoken; for verily it will not turn out otherwise. "For in Isaac shall seed be called for you from her, and he himself shall be your heir" (v. 12). ^C And, "I will make him into a great nation, because he is your seed." Therefore, do what she shall have said to you, and obey her voice. Think here, I pray, into what sudden concord and peace their habitation moved, the divine goodness constraining the bond of their unity. "For he rose," he says, "in the morning, and took bread, and a skin of water, and gave it to Hagar, and placed it upon her shoulder, and the boy, and dismissed her." See here again the extraordinary probity of the just man, and by what reason he declares his religious mind in all things. For when he heard Sarah saying, "Cast out the bondwoman and her son," it seemed hard to him, because he was well-disposed toward Ishmael; truly, when the Lord commanded, he immediately did what was ordered, even forgetting natural love, as if to say: "Where the Lord commands anything, let all affections cease, because the Lord of nature is He who commands." Since, therefore, he took the bread, he says, the bondwoman took it, and the skin of water, and went out with the boy. But, I pray you, see again, how because of the benevolence with which God followed the just man, this also is held worthy of heavenly care. So when she had gone, she wandered through the wilderness, and when the water was consumed, and she found no consolation anywhere, ^D "She cast the boy," he says, "under one fir tree." For her bowels were being rent, and she was grieving much because of her immoderate affection toward the boy. "She sat," he says, "opposite him, as if at a bowshot. For she was saying: I will not see the death of my boy. And she sat over against the boy. The boy, however, crying, wept." But the merciful and benign God, transcending the care of father and mother toward us by His own piety, "Heard the voice of the boy from the place where he was: He took pity both on the boy and the calamity of Hagar," permitting her only to experience what solitude is, and immediately He granted His aid. "And the angel of God," he says, "called Hagar from heaven, and said to her: What is it, Hagar? Do not fear; for God has heard the voice of the boy from the place where he is. Rise, take the boy, and grasp his hand; for I will make him into a great nation." O the mercy of the Lord! Not because she was a bondwoman did He despise her; but because He had promised the patriarch, and because it was his seed, He deems it worthy to declare so great care toward her. He says, "What is it, Hagar? Do not fear; for the Lord has heard the voice of the boy. Rise and take him, and grasp his hand; for I will make him into a great nation." Do not mourn, He says, because you have been cast out of the house. For I will take such care of the boy, that he himself shall be also into a great nation. "And He opened," he says, "her eyes: not that she had not seen before, but because opened eyes were of no profit to her before the heavenly visitation. Therefore, when He wished to declare His providence, He says: He opened her eyes: that is, He indicated it to her, ignorant, and excited her mind, and showed her the way, that she might see the place in which fountains of water were bubbling up. And she saw, he says, a well of living water, and she went, and filled it.

In cases of perplexity the Lord granted a way, and in such a state of helplessness, while she possessed no hope of salvation, He displayed His own generosity, at once comforting her and providing for the welfare of the child. Thus, whenever God wills it, even if we are in the desert, even if we are in the most extreme misfortunes, even if we possess no hope of salvation, we shall stand in need of nothing else, since the inclination of God becomes everything for us. For if we draw to ourselves the favor from Him, no one will overcome us, but we shall be higher than all. And God was with the child, he says, and he grew, and dwelt in the desert. Thus, whenever we have God as favorable, even if we are in a desert, we shall pass our time more securely than those who live in cities. For the greatest security and an invincible wall is the inclination from God. ^A And that you may learn how the one who is in the desert stands more secure and more powerful than the one who dwells in the midst of cities and enjoys much human assistance, let us see how David, moving from place to place and living like a wanderer, was walled about by the hand from above; while Saul, being in the midst of cities and leading such great armies, and having bodyguards and shield-bearers, feared and trembled every day at the incursion of his enemies. And the former, being alone and having no one else with him, had no need of the assistance of men; while the latter, wearing the diadem and having the purple robe, required help from him: the king needed the shepherd, and he who wore the diadem asked for the commoner.

3. Nothing is more powerful than one fortified by the help of God.

^B But if you wish, let us bring the thread of the narrative higher, so that by bringing his whole story into the midst, we may learn that nothing is stronger than one fenced about by the assistance from above, and nothing weaker than one who is bereft of this, even if he should be surrounded by ten thousand armies. This David, then, being young and, because of his immature age, living in his paternal home, when at some time the occasion called for his virtue to be made manifest, having been urged by his father to visit his own brothers, he obeyed, and was sent to them. Having, therefore, arrived for their visit, when he saw the war already engaged against the alien Goliath, and all the people cowering before him who was with Saul, and the king himself standing in danger for the sake of all, he wanted for a time to be a spectator, and went to see the strange and marvelous sight, that one man was rising up against so many myriads. But his brothers, not bearing the courage of his mind, were roused to envy, and say to him: "Have you come for no other reason, than that you might see the war? For you have not arrived for our sake, for the sake of the visit." But observe his understanding and his great forbearance. He speaks nothing rash to them, nothing harsh; but calming their flame, and soothing their envy, he says: "Is there not a word? For did you see me handling weapons, did you see me arrayed for battle? I simply wished to see, and to ask from where comes the excess of such madness in this man. For who is this alien, who insults the army of the living God?" Then, hearing also the great magnanimity of him, and the miserable cowardice of those who had arrived with Saul, he says: "What shall be to the man who cuts off the head of this one?" And he showed great courage of soul through his words, bringing all to astonishment. ^C Having learned these things, Saul sends for the young man who knew nothing more than the art of a shepherd, and having seen his age, he despised him. Then having learned from him how he had used the bears when they attacked the flocks—for this admirable man was compelled to narrate these things, not wishing to be vainglorious, but having been put in a necessity so as to instill confidence into that man, and that he might not look to the insignificance of what appeared, but to the faith hidden within, and the assistance from above, because of which the young man was stronger than men, and the unarmed stronger than the armed, and the shepherd stronger than the soldiers—then the king, having seen the confidence of his mind, wanted to clothe him in his own weapons; but he, having put them on, could not even bear them. And this happened so that the power of God, which was working through him, might be shown naked, and they might not attribute what was happening to the weapons. For since he was limping after having put these things on, he laid aside the weapons, and having taken the shepherd’s pouch and the stones, he went forth in this way against that tower of flesh. ^D But observe again even the alien looking to the insignificance of his age, and from there despising the just one, and rising up against him as one would against a worthless child through his words. For when he saw him having rushed upon him with the shepherd’s pouch, and carrying only stones, he all but said to him: "Did you think again to preside over sheep, and to drive away some dogs, and for this reason, as if driving away some dog, have you rushed with those instruments into the battle against me?" Shortly, experience will teach you that the war is not against a random person for you. And having used much grandiloquence, he was eager and hastened, and moved his full armor, and stretched out his weapons. But the one, trusting in the power of weapons, took up the battle; the other, having fenced himself about with faith and the assistance from above. And having first cast down the pride of the alien through his words, and having said to him: "You indeed come against me with weapon and spear, and think to prevail by your own strength; but I come in the name of the Lord of God." And having said these things, and having taken from the shepherd’s pouch one stone, as if he were truly about to drive away some dog approaching the flock, in this way having launched it with the sling, immediately having struck the alien on the forehead, he brought him down, and having hastened and taken away his sword, having cut off the head through it, in this way he brought it to the king, and gave an end to the war. And through him both the king found salvation, and all his army breathed again. And it was possible to see wonderful and paradoxical things, the armed one having been brought down by the unarmed, and the one experienced in martial matters falling at the hands of one who knew nothing more than the shepherd’s art. For what reason, and why? Because the one had the assistance from above co-operating with him, while the other, being bereft of this, perished at his hands. But look now at what an absurdity the passion of envy produced there. For when the king saw this just one enjoying much praise, and the dancers crying out: "Saul has conquered in thousands, and David in ten thousands," not bearing the things said by them with a calm mind, (although they had granted more to him than to David according to the judgment of the just), having been defeated by envy, he repaid the benefactor with evil; and

to the enemies; and if he was bound to acknowledge him as saviour and benefactor, he sought to kill him. O extreme madness! O magnitude of stupidity! He who had preserved his life, and had delivered his entire army from the fury of the alien, him he regarded as an enemy, and, unmindful of the benefit, he was conquered by passion; but, darkened in his mind by envy, just as if by some intoxication, he regarded his benefactor as an enemy.

For the malice of this passion usually behaves in such a way: it ruins first the one from whom it is born. And just as the worm that is produced from the wood first consumes the wood, so also envy ruins first that soul from which it was born, and brings upon the one who is envied the complete opposite of what it desires. Do not, therefore, look at the beginning of those who are envied, but look to the end, and consider that the malice of the envious makes those envied more illustrious. For those who are envied have the auxiliary aid of God and enjoy grace; but the one who envies is despoiled of grace, and is easily conquered by all, and is harassed by his own passions before he is even troubled by external enemies; he is, as it were, consumed, and devoured by invisible jaws, and, being exhausted, so to speak, he is submerged. Since we are aware of these things, I beseech you, let us flee the harm of this disease, and with all our might banish it from our souls. For it is the most pernicious of all passions, and it ruins our salvation, being as it is an invention of the devil. Wherefore a certain wise man said: *By the envy of the devil death entered into the world* (Wis. 2:24). What is it, *By the envy of the devil death entered into the world*? For after that evil beast saw the first man immortal, through his own malice he led him to the transgression of the commandment, through which he caused him to become subject to death. Envy, therefore, performed the deception, deception performed disobedience, and disobedience death. Therefore he says: *By the envy of the devil death entered into the world.* Have you seen the magnitude of the injury of this passion? The one honored with immortality, he rendered mortal. Truly, the enemy of our salvation, by his envy, caused the first man, who was immortal, to be condemned to death; but the merciful Lord, who is solicitous for us, through His death has granted us immortality again. Whence we have found things greater than what we had lost. That one cast us out of Paradise, this One led us into heaven; that one saw to it that we were condemned by death, this One granted us immortality; that one deprived us of the delights of Paradise, this One prepared for us the kingdom of heaven. Have you seen the skillful wisdom of your Lord? And how He turns the things that were done through the envy of the devil against our salvation onto his own head? For He did not only deem us worthy of greater things, but He also subjected that very one to us, saying: *Behold, I have given you power to tread upon serpents and scorpions* (Luke 10:19). Thinking, therefore, on all these things, let us banish envy from our souls, and let us strive to conciliate the divine benevolence to ourselves. For this is our solid and unassailable armor, our greatest capacity: through it...

HOMILY XLVII

of the promise, and after it was said that, "In him shall a seed be called for thee, and he shall be your successor," ^A after these words God tempted Abraham. What is it, "He tempted"? Not as though He himself were ignorant, but He brought the trial to him so that those who were present then, and those from that time until the present, might learn to show the same love towards the Patriarch, and the same obedience regarding the commands of the Master. And He said, it says, to him: Abraham, Abraham. And he said: Behold, I am here. ^B What does the doubling of the name mean? It is a sign of the great kindness towards the Patriarch, and it showed him also through the call that He was intending to command him something of necessity. Preparing him, therefore, to intensify himself and to attend with eagerness to the things being said by Him, He used the doubling of the call, and says: Abraham, Abraham. And he said: Behold, I am here. And He said: Take thy son, the beloved, whom thou hast loved, Isaac, and go into the high land, and offer him up for a whole burnt offering on one of the ^C mountains which I will tell thee of. Great is the weight of the command, and the matter transcends human nature. "Take thy son, the beloved, whom thou hast loved, Isaac." See how through the very words He kindles a greater pyre, and the furnace of the righteous man's affection, which he possessed for Isaac, He rouses more violently. "Take thy son, the beloved, whom thou hast loved, Isaac." Each word by itself is sufficient to reach the soul of the righteous man. For He did not say simply, "Isaac," but added, "Thy son, whom thou hast acquired beyond every expectation, and in thy very old age ^D thou wert able to have; the beloved, thy darling, whom thou lovest with excess; Isaac, whom thou expectest to have as thy successor, from whom also I promised that thy seed would increase, and increase so much as to be equal in number to the stars and the sand which is by the seashore." This one, therefore, take, and go into the high land, and offer him there for a whole burnt offering on one of the mountains which I will tell you. It comes to my mind to wonder how the righteous man even bore the hearing of it. For this one, He says, who is most dear to you, offer to Me for a whole burnt offering on one of the mountains. What then of the righteous man? He was not troubled in his mind, he was not confused in his understanding, he did not doubt at the strangeness of the command, he did not reason nor calculate within himself: "What is this? He who granted me offspring against every expectation, He who for His own philanthropy gave life to the womb of Sarah that had become dead, now after he has been suckled and has grown, and has at length reached an age, commands that what was born to me be slaughtered, and be offered for a whole burnt offering; He who shortly before said, 'In him shall a seed be called for thee,' now commands the opposite? And how could what was promised by Him ever come to pass? For how is it possible for the branches to grow when the root is cut out, or for the fruit to be borne when the tree is being felled, or for rivers to gush forth when the fountain has dried up?" According to the human sequence, these things are impossible to happen; but with God desiring it, all things are possible.

2. But the righteous man did not reason any of these things, but like a grateful servant, having thrust aside every human calculation, he became intent on one thing alone: the bringing of what had been commanded to pass exactly. And as if having become outside of human nature, and having considered every sympathy and paternal affection secondary to the commands of God, he hastened towards their fulfillment. And having risen, it says, Abraham in the morning, he saddled his ass. And he took with him two servants and Isaac his son; ^B and having split wood for a whole burnt offering, having risen he went, and came to the place which God told him, on the third day. See the philanthropic Master, how even in the interval He tests the virtue of the righteous man. Think also what it was fitting for the righteous man to endure during those three days, while he was considering the command with himself, and pondering that he was about to slaughter with his own hands the son he so loved, and having no one with whom to share the matter; and be astonished at his god-loving mind and his discretion. For because he knew the magnitude of the command, he made it known to no one, neither to the servants, nor to Isaac himself, but alone by himself he wrestled this struggle, and like an adamant he remained thus unconquerable, displaying the courage of his reasoning, not prying, but holding with much affection to the nod of God. And when he reached the area, "Having lifted up," it says, "Abraham with his eyes, he saw the place from afar, and said to his servants: Sit here with the ass." See also here the great discretion of the righteous man; he wished to escape the notice of the servants as well, showing through everything that he wished to fulfill with boiling zeal and intense affection that which seemed good to God. For since he knew that it was paradoxical, and not having been done before by another, and [yet] about to happen through him, he hides it from the servants, and having left them with the ass, he says: "Wait here; I and the lad will cross over as far as this place, and having worshipped we will return to you." Not knowing that this which he was saying would come to pass, but he prophesied, perhaps unknowingly. He was speaking to the servants, perhaps deceiving them and preparing them to remain there, and finally the Patriarch was with the lad. He took, then, Abraham the wood of the whole burnt offering, and placed it upon Isaac his son. He took also into his hands the fire and the sword, and the two went together. O courage of soul! O firmness of purpose! He placed upon Isaac, he says, the wood of the whole burnt offering; he himself took the sword and the fire, and the two went together. With what eyes did he gaze upon the lad carrying the wood, on which he was about to sacrifice him shortly after? How could the hand bear the fire and the sword? And the one hand was carrying the tangible fire, but the fire within was scorching his mind, and was consuming his reasoning, persuading him to conquer with the affection towards God, and preparing him to reckon that He who had already provided and caused him to be [a father] beyond human nature would be able now also to work things that transcend human reasoning. But see for me now before the tangible fire the inward furnace, little by little, being kindled and burning the soul of the righteous man. And Isaac said, it says, to Abraham his father: Father. The word was enough to lash the viscera of the righteous man. And he said: What is it, child? ^C You call "Father" the one who after a little while will be childless, and I address as "child" the one who after a while is about to go up onto the altar, and whom I am about to slaughter with my own hands. Then the lad says: Behold the fire you bring, and I have the wood; where is the victim that is about to be offered? Where is the sheep for the whole burnt offering? Think for me here the trial of the righteous man; how he bore the hearing of it, how he had the strength to answer the child, being the one who had already provided and beyond human nature...

did he not become unsteady, and how he struggled to refrain from making manifest to the child what was to be, but says with a generous spirit and a brave soul: ^A *God will see to it for Himself, the sheep for a burnt offering, my child.* ^B Observe also how here, not knowing, he again intimates what is to be. For it seemed that he had deceived Isaac by his answer, but while he persuaded him for the present by his words, he himself bore a greater and heavier pain, turning these very words over in his mind, and reflecting upon the elegance of the child externally, and the beauty of his soul, and his grace, and the flower of his age. 9. *And as they went both together, they came to the place concerning which God had told him.* They arrived, he says, at the high mountain, which indeed God had indicated to him. *And Abraham built an altar there.* Again I am struck with awe at the fortitude of the righteous man, how he was able to build the altar, how he had the strength, how he did not dissolve from the anguish, but also built the altar, and placed the wood upon it. *And he bound his son Isaac, and placed him upon the altar.* ^C ...the sword, and slay his son. ...let us not pass over what has been said lightly, beloved: but let us consider how his soul did not fly away from his body, how he was able with his own hands to bind, and place upon the wood, one so beloved, one so desirable, his only-begotten. *And Abraham stretched forth,* he says, *his hand to take the sword, to slay his son.* O, religious soul! O, brave mind! O, vast love! O, reason conquering human nature! *He took,* he says, *the sword, to slay his son.* What should I more admire and be struck with awe at—the brave spirit of the patriarch, or the obedience of the child? That he neither resisted, nor took the deed amiss, but yielded and obeyed the things done by his father, and like a lamb in silence lay upon the altar, awaiting his father’s right hand? But when that pious mind had fully accomplished all and left nothing undone, the good Master—showing that He did not wish the child to be slain, but rather wishing for the virtue of the righteous man to be uncovered—commanded these things; having crowned the righteous man for his will, and having accepted the completed sacrifice from the mind of the patriarch, He now declares His own benignity. *And he called,* he says, *Abraham, Abraham.* For because He saw the righteous man now girded and prepared for the immolation, and wishing to fulfill the command of the Lord, for this reason He calls him from heaven and says: *Abraham, Abraham.* ^D Well did He use the repetition here, so that He might overcome the impulse of the righteous man, and so that, as if by the voice, the right hand of the righteous man might be stayed, already reaching for the slaughter of the child. *And he said: Behold, I am here.* 12. *And He said: Do not lay your hand upon the lad, neither do you anything to him. For now I have known that you fear God, and have not spared your beloved son for Me.* *Do not lay,* He says, *your hand upon the lad.* I did not command this so that the work should be perfected, nor do I wish your son to be killed, but that your obedience might be manifest to all. Therefore do not do anything to him. I am satisfied with your will; by it I crown you and proclaim you. *For now I have known that you fear God.* Observe how He humbly tempers Himself to our infirmity with this word. What then? Did the Lord of all not know the virtue of the righteous man before this, and now He knew it? He does not mean, He says, that He Himself knew it now. But what does He wish to say? Now, He says, you have declared to all how you worship God with sincere fear. For I knew My servant: but the things now done by you are a subject for teaching for those both present and future. For you have now made it known to all that you fear God, and take care to fulfill His commands: *And have not spared your beloved son for Me.* Him who is so beloved, whom you love so ardently, you have not spared for Me, for the sake of My command and My order; but you have preferred My command to your son. Therefore, also take your son. For for this reason I promised that your seed would be extended: having then been wreathed with the crown of your obedience, depart. For I am wont to crown the will, and for the sake of the mind to bestow rewards. For it is right that the things spoken by you to your servants and to Isaac be fulfilled in action—for to them you promised, *When we have worshipped, we will return*: behold, this will now happen; and with the child asking, *Where is the sheep for the holocaust? You said, God will see to it for Himself, the sheep for a holocaust.* Behold, when you look up, He says, with your eyes, see the sheep predicted by you, which indeed you shall sacrifice instead of the child. 13. *And he looked up with his eyes and saw: and behold a ram one held by the horns in the bush of Sabek. And Abraham went, and took the ram, and offered him for a holocaust instead of Isaac his son.* I have seen your religious mind, He says; behold that which you previously said to the child, this I have prepared for you. *And he took,* he says, *and offered him for a holocaust instead of Isaac his son.* Have you seen the clemency of God? And the sacrifice was completed, and the patriarch displayed his religious mind, and carried off the crown from his will: and with Isaac having been received, he returned with countless crowns.

The Sacrifice of Abraham, a Figure of the Cross.

And all these things were a figure of the cross. For this reason also Christ was saying to the Jews: *Abraham your father rejoiced to see My day; and he saw, and was glad* (John 8:56). How did he see, who preceded it by so many years? By a figure, by a shadow. For just as here the sheep was offered instead of Isaac, so also the rational Lamb was offered for the world. For it was fitting that the truth should be described and pre-signified before in the shadow. Observe, I beseech you, dearly beloved, how all things were prefigured by the shadow: the only-begotten there, and the only-begotten here; the beloved there and the true, the beloved and the true here. *For this is My beloved Son, in whom I am well pleased* (Matt. 3:17). He was being offered by his father for a holocaust, and this one the Father delivered up. And Paul cries this, saying: *Who did not spare His own Son, but delivered Him up for us all; how shall He not also with Him grant us all things?* (Rom. 8:32). Up to here the shadow; hereafter the truth of things is shown to be far more excellent. For this rational Lamb was offered for the whole world, [the whole world] He purified from the...

and brought them back to the truth; he made the earth heaven, not by changing the nature of the elements, but by transferring to those living on earth the way of life of those in the heavens. Through him, all the worship of demons has been abolished; through him, men no longer worship stones and wood, nor do those who have been honored with reason bow down to the senseless; rather, all deceit has been driven away, and the light of truth has illuminated the inhabited world.

4. Did you see the excellence of the truth? Did you see what the shadow is, and what the truth is? *And Abraham called the name of that place, The Lord saw:* so that they might say today, *On the mountain the Lord was seen.* ^B Observe the God-loving judgment of the just man, how he assigns names to places on each occasion based on what occurred. For, wishing to deposit in the place as if upon a bronze pillar the visitation that had come from God, by means of the naming, he says, *And he called the name of the place, The Lord saw.* It was sufficient, then, for the reward of the just man, that he brought back Isaac alive, and that he was deemed worthy of that great encomium: *Now I know that you fear God.* But the One who is generous, always overcoming our understanding with His gifts and benefits, lavishes even now the judgment of the just man, and rewarding him, says again to him: *And the angel of the Lord called Abraham a second time from heaven, saying: By myself I have sworn, says the Lord, because you have done this word, and have not spared your beloved son for my sake, that in blessing I will bless you, and in multiplying I will multiply your seed as the stars of heaven and as the sand which is by the seashore, and your seed shall inherit the cities of their enemies, and in your seed all the nations of the earth shall be blessed, because you have obeyed my voice.* ^C Because you fulfilled My commandment, He says, and demonstrated your own obedience in every way, for this reason hear, that *By myself I have sworn, says the Lord.* Observe the condescension of God: *By myself,* He says, *I have sworn,* so that you may have confidence that what has been said by Me shall absolutely come to pass. For since men, whenever they attach an oath to what they promise, then—as those having received a certain promise—those who have received the promise are so disposed; for this reason, the Master also, using human custom, says: *By myself I have sworn, because you have done this word, and have not spared your beloved son for my sake.* Observe for me the philanthropy of the Master. *You have not spared your beloved son for my sake.* And yet, He brings him back alive. Do not look at the end, beloved, but learn the intent, with which he fulfilled the things commanded without calculation. For as far as his intention was concerned, the patriarch readied his right hand, and launched the sword against the throat of the boy, and brought to completion the sacrifice; wherefore the Master, as if the sacrifice had been brought to the deed, thus composes the praise of the just man, and says that *you have not spared your beloved son for my sake.* You indeed did not spare [him] because of My command; I, however, spared [him] because of your obedience. Therefore, rewarding you for this obedience, *I will bless you, and in multiplying I will multiply you.* See the intensity of the blessing; [it is] instead of [saying], "I will multiply your seed more abundantly." For he who was slaughtered by your intent will have a seed extending into such a multitude, as to be preserved like the stars and the sand, *And all the nations shall be blessed in your seed, because you have obeyed My voice.* All these things, He says, shall be yours because of your great obedience. ^D Is it not the case that obeying the Master, and yielding to His commandments, becomes the cause of countless good things for us, along with not being inquisitive about the things commanded by Him like this patriarch; but rather, like grateful servants, fulfilling what is ordered and leaving the account for these things to the Master? If, then, we train ourselves in this way, we shall be able to demonstrate the same obedience [as] the just man, and attain the same crowns. But how shall we obey? If we fulfill His commandments through deeds. For *the hearers of the law,* He says, *shall not be justified, but the doers (Rom. 2:13).* For what is the benefit if we hear them every day, but are negligent in the working of them? Therefore, I exhort, let us hasten to the practice of the deeds themselves; for it is not possible to be saved otherwise, so that we may both wash away the things we have sinned, and be deemed worthy of the philanthropy of the Master Himself, by the grace and mercies of our Lord Jesus Christ, with whom to the Father be glory, together with the holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.

Homily XLVIII

*And the sons of Heth answered Abraham, and said: You are a king from God among us, bury your dead in our chosen sepulchres (Gen. 23:5, 6).*

1. You saw yesterday, beloved, the fortitude of the patriarch; you saw a soul firmer than adamant, how, the being dear to him, for the sake of the desire for God, he became the priest of the boy, and in his intent he readied his right hand, and offered the sacrifice; but because of the unspeakable philanthropy of God, having received the boy safe and sound, he was returning, and from his intention the patriarch was proclaimed, and he bound on a brilliant crown, and he struggled this final struggle, and through all things he demonstrated his God-loving intent. Let us see also today the affectionate care this just man has for the boy. For since after returning from this new and paradoxical sacrifice, he received the mourning for Sarah, having asked of the sons of Heth for the possession of a tomb, and having bought the place, he deposited the dead, and the patriarch makes this the first beginning of property because of the departure of Sarah. For the divine Scripture, showing us through all things the virtue of the just man, and that he led all his time as a sojourner and stranger, also marked this, so that we might learn that he who was enjoying such assistance from above, and having become so famous, and having been extended to such a multitude, did not acquire a private place, as many do now, striving to acquire fields and villages, and some great and unspeakable wealth. For he had sufficient wealth—that which came from his intent—and he made no effort concerning these things. Let them hear, who are gathering for themselves all things all at once and in one moment of time, and everywhere, so to speak, extending the desire of their own avarice, and let them imitate the patriarch, who did not even have [a place] where he might lay the remains of Sarah, until, being pushed by the very necessity [itself], he bought the field and the cave from the sons of Heth. For that he was renowned among those dwelling in Canaan, hear the sons of Heth saying to him: *You are a king from God among us, bury your dead in our chosen sepulchres.*

^A But observe his justice, and how he teaches them true philosophy through his actions; he does not choose to accept the monument until he has paid the just price. For he says: *Although you are so well-disposed towards me, I will not suffer it unless I have first paid the debt.* And thus he received the sepulchre. *And he counted out the silver, and took the monument.* ^B *And Abraham buried Sarah his wife in the double cave of the field, which is opposite Mambre.* And he who was so famous and conspicuous, having such boldness before God, and being so greatly honored by all who dwelt there, that he was even called a king by the sons of Heth, possessed not even a foot's breadth of land. For this reason the blessed Paul, proclaiming the virtue of this just man, wrote and said: *By faith he became a pilgrim in the land of promise as in a foreign land, having dwelt in tabernacles with Isaac and Jacob, the fellow-heirs of the same promise.* ^C Then, teaching us how he was a pilgrim by faith, he added: *For he was waiting for the city which has foundations, whose builder and maker is God.* By hope, he says, he despised the things present; and by the expectation of greater goods, he cared less for those which are in the present life—and this was before the Law and before Grace. What excuse, then, shall we have, tell me, I pray, who, after so many promises and pledges of ineffable goods, are panting after present things, and buying fields, and striving to be famous everywhere, and collecting all these things through greed and rapacity? And are we fulfilling by our works that which the blessed prophet said with lamentation: *Woe to those who join house to house, and join field to field, that they may take away something from their neighbor?* Do we not see daily the goods of widows being plundered, orphans despoiled, and the weak oppressed by the stronger? ^D But this just man was not like that; rather, when he wished to buy a sepulchre, seeing that those from whom he asked it were willing to give it, he did not accept it before he had paid the just price. Having these thoughts in mind, beloved, let us, who are under grace, imitate him who lived before the law, and let us not, by the desire of possessing many things, heap up for ourselves a greater and heavier unquenchable fire and intolerable flame. For we shall hear, if we persist in such rapacity and greed, that which was said to that rich man: *Fool, this night they shall require your soul from you; and the things which you have prepared, whose shall they be?* Why, tell me, do you sweat so much to collect things which you will soon leave behind when you are carried off from here, being unable not only to derive any benefit from them, but also carrying the burden of sins on your own shoulders, and led by a useless repentance? For the things collected by you through greed will often fall into the hands of enemies, while you will have to give an account and suffer punishment for them. How great, then, is the madness to labor for others, and to suffer punishment yourself on that account?

^A ...but since we have previously lived in so sluggish a manner, let us at least now take counsel about what needs to be done; and let us not be anxious only to have wealth abound for us, but that we may also take great thought and care for justice. For our affairs are not confined to the limits of this life, nor shall we always be in a foreign land, but not long hence we shall return to our own native country. Let us do everything, therefore, so that we may not be needy there. For what utility is there in leaving behind much wealth in a foreign land, while in our own, and in our fatherland, we lack the necessities? Therefore I pray, let us hurry, while there is still time, so that we may transfer there even those things which we have in the foreign land. ^B Truly, although they are far apart, yet the transport is easy. For there are those ready to transfer us there, and they safely deposit them there, and keep them in an inviolable treasury, provided that we are able to send them ahead through their hands. For the hands of the poor deposit our contributed gifts in the heavenly storehouses. Since, therefore, there is such great ease and security, why do we delay, and why do we not do this with every zeal, so that we may find them there, where we shall most need them? For this reason that patriarch who dwells in a foreign Canaan, *was waiting for the city, whose builder and maker is God.* If, therefore, we wish to imitate this just man, we too shall reach that city, and we shall reach the bosom of the patriarch. ^C For the communion of works provides also the communion of enjoyment. But if it pleases, let us return to the sequence of the discourse, and see after the death of Sarah, how much care the just man takes for his son, I mean Isaac. Let us hear, therefore, the divine Scripture narrating it to us. 1. *And Abraham was old, advanced in days. And the Lord blessed Abraham in all things.* Why did the Scripture assign this to us here? Because the patriarch was about to take diligent care that a bride should be brought to Isaac, it assigned his age to us. For when, it says, he attained to extreme old age, wishing to divert Isaac from the kindred of the Canaanites, so that he might not take a wife therefrom, having called, it says, his most prudent servant, he commends this business to him, and says: 2. *Put your hand under my thigh.* The Greek language says *under my thigh*; the Hebrew, however, *under my loin.* And why does he say this? That was the custom of the ancients. But you might also say, because from this source Isaac had derived the beginning of his origin. ^D And that you may learn that this was in custom at that time, observe him ordering him to place his hand in that place, and immediately adding: 3. *And I will adjure you by the Lord, the God of heaven and the God of the earth.* See how he teaches the servant to know the Creator of all things. For he who says, *God of heaven and God of earth*, includes every creature. And what was that oath? *That you shall not take a wife for my son Isaac from the daughters of the Canaanites, among whom I dwell; 4. but you shall go to my land, in which I was born, and to my kindred.*

^A Do you see the command of the patriarch given to the servant? Do not pass over what was said lightly, but think on the purpose of the righteous man, and consider how they pursued their goal in ancient times; not seeking a superabundance of money, nor much wealth, nor slaves, nor so many acres of land, nor the beauty of external appearance, but seeking the beauty of the soul and the nobility of character. For since he saw the wickedness of those who dwelt in Canaan, knowing how great a good it is to have a spouse of like manner, he instructs his servant and adds an oath, so that he might bring a wife for Isaac from among his own kindred; and neither the distance of the places nor any other difficulties made him more sluggish regarding this matter; but knowing the necessity of the thing, he exerts all effort and sends the servant.

But the patriarch, caring for the virtue of the soul and shunning the malice of the locals, does this; yet now, all men would never endure to think of such a thing; but even if one is full of ten thousand evils, they seek one thing only, the superabundance of money, and consider all other things secondary, not knowing that if the mind is corrupted, even if boundless wealth should flow in, one will arrive all the faster at extreme poverty, and the wealth will be of no benefit, since there is no soul capable of managing these things properly.

^B 3. But the patriarch made the command sufficient for his child, and bound him with oaths. Let us now see the gratitude of the servant, how he emulated the piety of his master. For since he saw the righteous man commanding with great intensity, he says to him: *If the woman is not willing to journey with me, will you have me conduct your son to the land from which you came out?* So that—he says—if some difficulty should occur, I may not seem to be overstepping your commands, for this reason I inquire, what I ought to observe, and if it is pleasing to you for Isaac to go there, so that having taken a wife he may return, if she will not consent, as you commanded, to come with me? What then does the righteous man do? He forbids this to him and says: *Take heed to yourself, do not bring my son back there.* You will have no need of this, he says. For He who made the promise to me, and promised that his seed would increase to such a degree, He Himself will also prosper this for you. Do not therefore bring my son back there. *The Lord, the God of heaven and the God of the earth.* See how, when binding the servant earlier, he instructs him as to the Creator of all things; and now, about to pray, he says the same words, through all things teaching the servant to have his confidence in Him, and thus to begin the journey, and to be confident even regarding the end. For he instructs him how much he enjoyed the favor of the God of all things from the beginning and from the outset, and that He Himself, who raised him from his own country, and until now has managed his affairs in such a way, and in the very old age of Isaac granted the offspring, He Himself will also prosper the things before him. *The Lord God*, he says, *of heaven and of the earth, who took me from the house of my father, and from the land in which I was born, He Himself who spoke to me, saying, To you I will give this land and to your seed, He who has shown such guardianship over me, He Himself will send His angel before you, and you shall take a wife for my son from there.* Be confident, he says, go; for I am persuaded that He who has shown such a benefit toward me will also add this one to those that have come before, and will send His angel before you. He Himself will prepare the way for you, He will also make the woman known to you, and you shall bring her. ^C But if it happens, which God forbid, that the woman is unwilling to journey, you shall be clear of the oath. But do not bring my son back there. For I do not doubt that the Lord will prosper you.

And showing how he trusted in the power of God, he forbids the servant to take Isaac there. [484] Since he had commanded the servant with precision, and relieved him of his anxiety (for the servant was afraid of being caught for perjury if he did not fulfill what was ordered), he placed, he says, his hand under his thigh and swore concerning this word, so that he would not take Isaac back there. Do you see how from the beginning the servant showed his goodwill toward his master? See then how he grew better from the instruction of the patriarch, and was imitating the piety of the righteous man.

Taking, he says, the servant ten camels, and from all the good things of his master, he arose and journeyed to Mesopotamia to the city of Nahor, and made the camels rest outside the city by the fountain of water towards evening, when they who draw water come out. And he said: *Lord, the God of my master Abraham.* See the gratitude of the servant. He names the Lord of the world after the patriarch. For the Lord, he says, of my master Abraham, who has shown such great benefits toward him. And why do you marvel if the servant calls Him the God of Abraham thus? The God of all things Himself, showing how He values the virtue of the righteous, says: [435] *I am the God of Jacob and the God of Isaac and the God of Abraham.* *Lord*, he says, *the God of my master Abraham, prosper me before me today, and do mercy with my master Abraham*; as if he were saying: Do what is pleasing to him, and prosper everything according to his mind. *Do mercy with my master Abraham.* What is, *Do mercy*? Fulfill his desire. Then he says: *Behold, I stand by the fountain of water, and the daughters of those who inhabit the city are coming out to draw water. And it shall be, the maiden to whom I may say, Incline your pitcher that I may drink, and she shall say to me, Even your camels I will water, until they shall all cease drinking, this one you have prepared for your servant Isaac, and in this I shall know that you have done mercy to my master Abraham.* See the common sense of the servant. Because he knew the hospitality of the patriarch, and that the maiden who was to be brought from there should be worthy of the righteous man, he seeks no other evidence, but wishes to realize her hospitality from the character of the maiden, and says: If, when I have asked water from her, she inclines her pitcher for me, and not only does what is asked, but also displays the bounty of her own mind, and says, I will water your camels also, she will provide sufficient proof by the providing of water of the fairness of her character.

4. Think for me, beloved, how great a thing it was for a maiden drawing water not only not to refuse the request, but even to lower the pitcher from her shoulders, and to allow the one asking to be filled, and this to a stranger who was known from nowhere; and not for this only, but also to draw water for all the camels, and to show through the acts themselves the proofs of the nobility in her soul.

^A And notice, I beseech you, how great was her diligence in modesty and her peak of humility and her frequent hospitality at such an age. What treasures, therefore, could be more precious than these? To what treasures ought these not to be preferred? These are the greatest dowries, these are the countless goods, these are the treasure that is never consumed. Seeing, then, that the prudent servant was witnessing the manifest providence of God, 21. "He was observing her," it says, "in silence, to know whether the Lord had made his way prosperous or not." What is meant by "He was observing her"? He was carefully considering the girl’s very words, her look, her gait, her bearing, and everything else; and he was waiting to see whether the Lord had made his way prosperous or not. For what had already occurred indicated the manifest and very great virtue of the virgin. And therefore, rewarding her obedience and the water-carrying, he places upon her, it says, 22. "Golden earrings and two bracelets," and he was carefully inquiring into those things that pertained to her, and asking, 23. "Whose daughter are you?" and, "Is there a place in your father's house to lodge?" Consider here also the girl’s response. For just as when she was asked for water, she not only gave it but also watered his camels, so also here, when the servant asked if there were a place and whose daughter she was, she says, 24. "I am the daughter of Bathuel the son of Melcha, whom she bore to Nachor." She mentions both father and grandfather, so that by their being known, he might become more eager. See the candor of the girl. She is asked about her father, and not only does she indicate him, but also her father’s father. And when the servant had asked only if there were a place to lodge, she added, "Not only a place, but 25. both hay and fodder are abundant with us." Having heard these things, the servant was amazed at the girl’s wondrous and abundant hospitality. And when he learned that he had not come to certain strangers, but to the house of Nachor, who was the brother of the patriarch, 26. "When he heard this," it says, "the man bowed down and worshiped the Lord." Made glad by what he had learned, and by what the girl herself had said to him, he worshiped the Lord and gave thanks to Him, because He had displayed such providence toward the patriarch and toward him, and because He had rendered all things plain and easy for him; and he said, 27. "Blessed be the Lord God of my master Abraham, who has not taken away His justice and His truth from my master." After he saw the benevolence of the girl, and learned everything from her clearly, then he himself signifies to the girl who he was; and through thanksgiving toward God, he makes it plain to her that he does not come from a foreign gift, but is the brother of Nachor, the one who had sent him here. Having learned these things... ^B See how in each detail he declares to us the alacrity of her hospitality—through her running, her words, her gentleness. "For she ran," it says, "and announced in the house of her mother according to these words." Everything she had heard from the servant, she signified to her parents. 29. "And Laban ran," it says, "to the man outside to the spring." See how here also he shows his desire through his speed. And when he saw the man standing by the spring with the camels, 31. "He said to him, 'Come, enter; blessed is the Lord: why did you stand outside? I have arranged the house and a place for the camels.'" See also this man blessing God at the arrival of the stranger, and how, before he fulfilled the hospitality in deed, he exhorted him with many words. "Come," he says, "enter; for I have now prepared the house and a place for the camels." Then, upon his entering, he says: 32. "He unburdened the camels, and gave them straw and hay, and water, that he might wash his feet." They were taking great care for hospitality. "And he gave water, that he might wash his feet, and the feet of the men who were with him. 33. And he set before them loaves to eat." But here attend, I beseech you, to the great prudence of the servant. For what does he say? "I will not eat, until I speak my words." "You, indeed," he says, "have performed your duty toward me; I, however, will by no means have concern for my rest before I have instructed you as to the cause for which I have been sent upon this journey, and why I have arrived here from the Chananæan, and how I have been led here into your house, and when you have learned all things, then you too will be able to declare your benevolence toward my master." And starting the narrative, he says: 34. "I am Abraham's servant: 35. And the Lord has blessed my master exceedingly, and He has given him sheep and calves, gold and silver, servants and handmaids, camels and donkeys. 36. And Sarra, the wife of my master, bore one son to my master, when he had already grown old, and he gave him all that he had." See how he narrates everything to them with diligence. "I am," he says, "Abraham's servant, whom you know. ^C Learn, therefore, how great a blessing he has obtained from the Lord of all, so as to have been enriched exceedingly." Then, teaching of the copiousness of his wealth, he says: "He acquired sheep and calves, silver and gold, servants and handmaids, camels and donkeys." Hear, you wealthy, who daily purchase so many estates, and build baths and walks and splendid houses. ^D You see in what the wealth of the just was constituted? Nowhere...

any land, nowhere buildings and excessive luxury: but sheep and calves, and camels and donkeys, servants and handmaidens. And that you may learn from where the multitude of servants had come to him, he added elsewhere that they were all home-born. This master of mine, then, having come into such great wealth, and having enjoyed much of the grace from above, when he reached old age, and Sarah bore him a son—having this only-begotten, he had already established him as heir of all things. For he gave him everything that was his. Then, after he had narrated the master’s magnificence and the birth of Isaac, he goes on to say what commands he received from his master when he arrived in Haran. ^A And he adjured me, he says, saying: "You shall not take a wife for my son Isaac from the daughters of the Canaanites, among whom I dwell, but you shall go to the house of my father and to my kin, and take a wife for my son from there." And he indeed commanded these things, but I, pondering the difficulties and considering the hardship of the business, asked my master if the woman should not be willing to come with me. And he said to me: "The Lord God, before whom I have walked, He will send His angel with you and will prosper your way, and you shall take a wife for my son from my kin and from my father's house. And if the woman does not agree to come with you hither, then you shall be innocent from my curse." The master, then, he says, having commanded these things and having equipped me with these prayers, thus sent me forth; but I, emboldened by his prayers, when I arrived at the spring, uttered these words and said: "O Lord God of my master Abraham, if You prosper the way which I now go; behold, I stand at the spring of water, and the daughters of the men of the city will come out to draw water, and it shall be the virgin, to whom I shall say, 'Give me a little water to drink from your pitcher,' and should she say to me, 'Drink you also, and I will draw for your camels,' this is the woman whom You have prepared for Your servant Isaac, and by this I shall know that You have shown mercy to my master Abraham." These things, he says, I prayed to God within myself; and the things I said had not yet reached their end, and immediately they went out into action, and the steps were becoming deeds. For before I had ceased speaking, behold, Rebecca was coming out carrying her pitcher on her shoulders. I said to her, "Give me to drink," and having hastened, she took down her pitcher and said to me, "Drink you also, and I will water your camels." ^B And having seen plainly the providence which had come from God, I asked whose daughter she was; and having learned from what she said that I had not arrived among strangers, but at the house of Nahor, my master’s brother, having taken courage, I put the earrings and the bracelets upon her, and having expressed gratitude, I worshiped the Lord and blessed the God of my master Abraham, because He prospered me to take the daughter of my master’s brother. But the things from God were thus plainly ordered; for the prayers which were made by my master have come to pass. But you, then, if you display your part, show mercy and justice toward my master; if not, tell me. It is already time for me, he says, to know that I may have to act. But if you take the way elsewhere, and turn to the right or to the left. Then, since God, who makes all things easy on account of the patriarch's prayers, speaks to him—the father of the girl and her brother—"The word has gone forth from the Lord; we cannot gainsay evil or good. Your narration, he says, shows that the whole of God's economy has come to pass. Do not, therefore, think that we are opposing what is from God; for it is not possible for this to come from us. Behold the girl: Take her and run, and she shall be wife to the son of your master, as the Lord has spoken."

6. Do you see how in ancient times they were eager to lead wives for their own sons? How before money they sought nobility of character? Nowhere registries, no contracts, and those other ridiculous things which are now done, and those conditions that are inserted into the contracts: "If he dies childless, if such and such a thing happens"—but among those, nothing of the sort, but the greatest and most secure contract was the girl's character: nowhere cymbals and dances. And you will know this when you see the girl brought to the bridegroom. For the servant having taken these things, he says, from the father and the brother, worshiped God... ^C See how for each of the things that happened he refers the thanksgiving to the Master of all. For He was the one paving the way, and according to the word of the patriarch, sending an angel before him, making all things easy. And then, having learned that he had reached the end of what he was seeking, he brought out gold and silver vessels, and raiment, and gave them to Rebecca. And he treats her with confidence, as if she were already betrothed to Isaac through these things. And he honors with gifts the brother and the mother, and when he saw that the command from the master had come to fruition, then at last he takes his own rest. He says for they drank, he and the men who were with him, and slept. And having risen in the morning he said: "Send me away, that I may go to my master." Since to me it was thus prospered, he says, and there is nothing remaining, but even to you this has appeared acceptable, "Send me away, that I may go to my master." And since, he says, the brothers and the mother [said]: "Let the virgin stay with us about ten days, and after that you shall go." And he said to them: "Do not detain me, and the Lord has prospered my way; send me away, that I may go to my master." Why, he says, do you postpone and delay, since God has provided the ease in all things to me? "Send me away, that I may go to my master." ^D They, he says, said: "Let us call the girl, and ask her." And they called her, and said to her: "Will you go with the man?" And she said, "I will go." And they sent away Rebecca their sister, and her possessions, and the servant of Abraham and those with him, and they blessed Rebecca, and said to her: "You are our sister, become thousands of myriads, and let your seed inherit the cities of their enemies." See how these also...

prefiguring for the maiden what was to come, with God directing and inciting their minds to this. For both were foretold to her, that she would be in thousands of myriads, and that her seed would possess the cities of their enemies. Do you see God’s evident providence shining through in everything, and how the Lord of all things arranges that future events be preached through unbelievers? ^B When Rebecca and her handmaidens arose, they mounted upon the camels. Do you see what kind of bride the patriarch takes? One who draws water, carrying a pitcher upon her shoulders, and now again mounting upon the camels. There are no mules shining with silver at their necks, nor a crowd of servants, nor the great softness which is accustomed to be employed nowadays: but such was the strength of the women of old that they themselves even mounted upon the camels and thus performed their journey. And they set out, it says, with the man. Isaac, moreover, had gone out to take exercise in the field towards twilight: and there, having lifted up his eyes, he saw camels coming. While he was lingering in the field, it says, Isaac saw the camels. Rebecca, moreover, when she saw Isaac, leaped down from the camel, and said to the servant: "Who is that man who is walking in the field to meet us?" See the nobility of the girl; after she saw Isaac, she inquired who he was. And when she learned that he was the bridegroom, she covered herself with a veil; and the servant coming, reported all things clearly to Isaac. Consider here, I pray, how there are none of those superfluous and useless things, no diabolical pomp, no cymbals, or pipes, or dances, and none of those satanic banquets and gibes filled with all obscenity; but all is honesty, all is wisdom, all is modesty. Isaac entered, it says, into the house of his mother, and he took Rebecca, and she became his wife, and he loved her, and Isaac received consolation concerning Sara his mother. Let women imitate this, let men emulate this: let them take care to lead their brides home in this manner. For why, tell me, I pray, do you allow the girl’s ears to be filled immediately from the beginning with such shameful filth, with such untimely pomp? Do you not know how youth is by itself prone to evil? Why do you publicly dishonor the honest mysteries of marriage, when it was necessary to drive all these things away, to teach the girl modesty from the beginning, to call the priests, and to bind the concord of the marriage with prayers and benedictions, so that the love of the bridegroom might increase, the continence of the girl might grow, and all that is done might tend to the end that the works of virtue might enter into that house, and all the snares of the devil might be taken away from the midst, and they themselves united by the help of God might spend their life joyfully? May it be granted to us all to enjoy this, by the grace and loving-kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power, and honor, now and always, and unto the ages of ages. Amen.

HOMILY XLIX

"These are the generations, it says, of Isaac son of Abraham" (Gen. 25.19). I desire to propose to you the customary banquet, not from the words of Moses, but from the words of the Holy Spirit. For Moses did not set these things forth for us from himself, but was inspired by the Holy Spirit. ^C Let us see, therefore, what He wishes to teach us today. For He does not set forth the lives of the saints for us without cause or in vain; but so that we might imitate their virtue, and be followers of the good works which they wrought. For after He had diligently recounted to us those things which pertain to the patriarch Abraham, and had taught us his final struggle in the immolation of his son, and had recounted this beautiful sacrifice—which, even if not in act, was perfected in will—and had set an end to those narrations: He now sets forth for us those things which pertain to Isaac, slain and yet not slain; for the deed is like an enigma. For hear Paul saying: "By faith Abraham offered Isaac, when he was tempted: and he who had accepted the promises offered up his only-begotten son" (Hebr. 11.17). Then, so that we may learn how he performed all these things by faith, and having seen things contrary to the promise, yet was not perturbed by what he was commanded to do, he adds: "Whence also he received him in a parable" (Ibid. v. 19). What is, "He received him in a parable"? For after he had offered him for a sacrifice, and had declared his mind to be perfect, he himself was crowned, and having taken the boy he returned, and the sacrifice was fulfilled by a ram, and He showed through all things the excellence of the Creator of the universe’s kindness: and that by commanding this He had not wanted Isaac to be slain, but had wished to train the obedience of the just man. But as we have seen the virtue of the patriarch shining in all things, come, let us bring into the midst those things said about Isaac today, and see how he too brought forward a pious and religious mind in all things. It is worth our while to hear the words of Scripture themselves. "These are, it says, the generations of Isaac son of Abraham. Abraham begat Isaac (Gen. 25.19). Isaac, moreover, was forty years old when he took Rebecca, daughter of Bathuel the Syrian from Mesopotamia, sister of Laban the Syrian, to be his wife" (v. 20).

Consider, I beseech you, beloved, the diligence of divine Scripture, how it places nothing in vain. For why does it signify to us the age of Isaac, and say, "Isaac was forty years old when he took Rebecca"? Not without cause, nor rashly: but because, since it was about to narrate to us afterwards Rebecca’s barrenness, and desired to teach us that the procreation of offspring was granted to her through the prayer of the just man, it wishes to teach us the magnitude of Isaac’s patience, and to indicate clearly for how long a time he was without children: so that we, also, emulating the just man, might be assiduous in divine prayers whenever we ask anything from God. For if that just man, endowed with such virtue, and enjoying such great benevolence from God, showed such constancy and such zeal, by constantly praying to God until Rebecca’s barrenness was loosed: what shall we say, ^D who are pressed by such great burdens of sins, and show not even the smallest part of the just man’s virtue—but even if we have shown some zeal and diligence for a short time, we grow sluggish and give up if we are not heard immediately? On this account I pray that, instructed by what happened to that just man, we may never cease to pray to God, that He may forgive us our sins, but show a fervent and boiling desire: and let us not bear it with impatience, nor be more sluggish if we are not heard immediately. For perhaps, perhaps while He is skillfully testing our constant prayer,

^A He delays, wishing both to reap for us the reward of our patience, and knowing the time at which it is beneficial for us to attain the things we desire. For we do not know what is profitable for us as He Himself accurately knows it, He who understands the hidden things of each person’s mind. Therefore, it is fitting that we should not be overly inquisitive or meddlesome about the things that come from God, but should show much gratitude and admire the virtues of the righteous. For since the divine Scripture told us how many years old Isaac was, it also says concerning Rebecca his wife, that she was barren. Behold for me the righteousness toward God of this just man. For when he saw nature faltering, he ran to the Creator of nature, and hastened to loosen the bonds of nature through prayer. For, it says, Isaac prayed concerning Rebecca his wife, because she was barren. 21. This first thing is worthy of investigation: why, when she herself was a woman of admirable life, and her husband also, and both were diligent in great temperance, was she barren? We cannot impugn their life and say that the barrenness was an effect of their sins. And that you might learn the marvelous thing, realize that not only was she barren, but also the mother of the righteous man, Sarah; and not only his mother, but also his daughter-in-law, the wife of Jacob, I mean Rachel. What does this chorus of barren women signify? All were righteous, all were virtuous, all were testified to by God. For concerning them [493] He said: I am the God of Abraham, and the God of Isaac, and the God of Jacob (Exod. 3:6). And the blessed Paul also says: Therefore God is not ashamed to be called their God (Hebr. 11:16). Many are their commendations in the New, many are their praises in the Old. From every side they were brilliant and illustrious, and all had barren wives, and remained in childlessness for a long time.

^B 2. When therefore you see a man and a woman living in virtue and remaining in childlessness; when you see them being god-fearing and diligent in piety, yet without children, do not think these to be the works of sins. For many are the reasons for God's dispensation that are secret to us, and it is necessary to give thanks for all things, and to count wretched only those who live in wickedness, not those who do not possess children. For God often arranges many things usefully, while we do not know the cause of what has come to pass. For this reason, in every case we must admire His wisdom and glorify His ineffable philanthropy. But these things were spoken for your benefit, that you might show much gratitude and not be inquisitive about the dispensations of God; but it is also necessary to state the reason why those women were barren. What then is the cause? That, when you see the Virgin giving birth to our common Master, you may not disbelieve. Exercise your mind here, He says, in the womb of the barren ones, so that when you see a womb incapacitated and bound regarding childbearing being opened through the grace of God, you may not marvel when you hear that a virgin gave birth. Or rather, marvel and be struck with awe, but do not disbelieve the miracle. When therefore the Jew says to you, How did the Virgin give birth? say to him, How did the barren and aged woman give birth? For there were two impediments then, both the untimeliness of her age and the uselessness of her nature; but in the case of the Virgin there was one impediment, that she did not participate in marriage. The barren woman therefore paves the way for the Virgin. And that you may learn that for this reason the barren ones preceded her, so that the birth of the Virgin might be believed, hear the words of Gabriel spoken to the Virgin. For when He came and said to her, You shall conceive in your womb and bear a son, and shall call his name Jesus, she was struck and marveled and said: How will this be, since I do not know a man? (Luc. 1:31). What then does the angel say? The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you (Ibid. v. 35). Seek not, He says, the order of nature when the things taking place are above nature; do not look for the birth pangs of marriage when the manner of the birth is greater than marriage. And how will this be, she says, since I do not know a man? Nay, but for this very reason it will be, because you do not know a man. For if you knew a man, you would not have been deemed worthy to serve in this ministry. So that for the very reason you disbelieve, for that same reason you should believe. Not because marriage is evil, but because virginity is better; and the entry of the common Master of all ^C had to be more dignified than our own; for the entry was royal. He had to share in our birth, and yet be distinct from our own. And both these things have come to pass, and hear how. That He was born from a womb is common to us; that He was born without marriage is greater than our nature. And that He held you in the womb is of human nature; but that the conception took place without intercourse is more dignified than human nature; so that you might learn both the superiority and the communion with us. And consider the wisdom of the things taking place. Neither did the superiority damage the likeness and kinship, nor did the kinship with us dim the superiority, but both were shown through the actions; and He possessed ours in their entirety, while the other things were changed in relation to us. But, as I was saying, for this reason these barren women [existed], so that the birth of the Virgin might be believed, so that she might be led by the hand to the faith of the proclamation and the promise. For hear what the angel says to her. The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you (Ibid.). Thus, he says, you will give birth, and the entirety will be the energy of the Spirit. Look not, therefore, toward the earth; the energy comes from the heavens. The thing taking place is the grace of the Spirit; do not seek the order of nature, not according to laws and marriage. But since these steps were greater than that, he wishes to provide her with another proof.

3. But do you consider, beloved, how the barren woman leads her by the hand to the faith of the birth. For since the former proof was greater than the understanding of the Virgin, hear how he also brought the discourse to more humble things, leading her by the hand through sensible things. And behold, he says, Elizabeth your kinswoman, also herself having conceived a son in her old age; and this is for her the sixth month, who is called the barren one (Luc. 1:36). You see that on account of the barren woman, the Virgin is brought into the midst.

on in her old age; and this is for her the sixth month, who is called the barren one. You see that on account of the barren woman, the Virgin is brought into the midst. Otherwise, for what reason would he have related the parturition of a relative? And for what reason would he have mentioned, "who is called the barren one"? Plainly, through everything he was leading her to believe the annunciation; for this reason he stated both the time and the infertility of nature, and for this reason he deferred the time of conception. For it was not immediately at the beginning that it was announced to her, but after six months had passed, so that the swelling of the womb might demonstrate the conception. And see what great skill Gabriel uses. He does not bring to her memory Sarah, or Rebecca, or Rachel. For what reason and cause? For these women also were barren and old, and a great miracle occurred in them; but because all these narrations were ancient, he brings her to that which had recently happened, so that he might provoke her mind to believe.

Isaac persevered for twenty years in prayer. But it is necessary that we return to our intended subject and signify the virtue of the just man, and how Rebecca solved her barrenness through prayers, and overcame the bonds of nature. 21. "He prayed," he says, "for Rebecca his wife, since she was barren, and God hearkened to him." You should not suppose, because it is immediately subjoined and written thus, that he obtained what he desired and sought on the spot. For he persevered for twenty years praying and beseeching God, and then at last attained what he desired. And from where shall we know this? If we run through with diligence what is contained in the Divine Scripture. For the time is not hidden from us, but he has signified it, albeit covertly, so as to provoke our desire and incite us to a worthy investigation. For just as he taught us the number of years he had when he took Rebecca, so he made this plain to us as well. "For Isaac," he says, "was forty years of age when he took Rebecca, the daughter of Bathuel the Syrian." You have learned the time diligently. Then, after he said: "Isaac prayed for his wife, because she was barren," so that we might learn the number of years, he assigned for us how old Isaac was when his children were born of Rebecca. 26. "For Isaac," he says, "was sixty years of age when Rebecca gave birth." If, therefore, he was forty years old when he took her, and the wife was sixty when she gave birth, it is manifest that he persevered for twenty years praying to God, and rendered Rebecca’s womb, formerly useless for generation, fruitful.

Homily L

You have seen the power of prayer, how it even overcomes nature itself. Let us all imitate this man, and let us be so assiduous in prayers, and sober and humble in mind; and let us listen to Paul admonishing and saying: "Lifting up holy hands without wrath and disputing" (I Tim. 2:8); and let us strive always to be delivered from perturbation, so that our mind may be in tranquility, but especially at the time of prayer, when we have need of much loving-kindness from God. For if He sees us praying according to the laws established by Him, He will immediately and liberally grant us the abundance of His gifts; which may we be permitted to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory, honor, and dominion to the Father, together with the Holy Spirit, now and always, and for ages of ages. Amen.

Chapter I

"And Rebecca conceived, and the little children struggled within her" (Gen. 25:21, 22). What of those things which were left out in yesterday's reading? We were not able to bring the whole argument to an end; but we showed that through assiduous prayers Isaac was able to render Rebecca’s womb fit for the generation of children, and to restore nature itself, which had been made useless, if I may so speak. We taught you enough about all these things yesterday, showing the number of years during which that blessed man remained praying and beseeching, to attain this; and having moved out of our discourse concerning those who were barren, and having stated the cause to you on account of which the wives of those just men were barren, we concluded the sermon. It is, however, worth the labor to learn today of Rebecca’s religious mind, so that not only may gain come to us from the virtue of the just man, but also that we may be able to provoke the listeners to emulation from the history which concerns Rebecca. For after God hearkened to the just man's prayer, 21. "And Rebecca became pregnant, 22. the boys," he says, "struggled within her, and caused her great pain." For she said, she says, "If it is to be so to me, why is this for me?" For not only one was to be born, but she carried two boys at once in her womb, and from the restriction she felt much torture. But here see, I beseech you, the woman's piety and religion. For she did not flee, as many women who live negligently are accustomed to do today, to human aid, nor to those who wish to judge by their own conjectures and the observations of their own reason; nor did she expose herself to the deception of charlatans and those who dare to promise things which are above human nature; but "She went," he says, "to inquire of the Lord." See the woman's sagacity. Since she saw Him who had opened her womb, and who had suddenly made the barren belly so fruitful, that He was the Lord of nature, since she saw that the burden of the womb promised great things, "She went," he says, "to inquire of the Lord." What is "She went to inquire of the Lord"? She ran to true knowledge and hastened to the priest, the minister of God, through whom she desired to learn the knowledge of the matter secretly; and detailing all that had happened to her, she learns everything with diligence, with the merciful God revealing everything to her clearly through the priest's tongue, and rendering her more cheerful. And so that you may know how great the dignity of the priests was then, nowhere does it say that the priest answered her, but after it said, "She went to inquire of the Lord," it subjoined, 23. "And the Lord said to her," that is, through the priest, "Two nations you contain in your womb." For indeed in another place also, the Divine Scripture calls the priest an angel, showing that he speaks what the grace of the Spirit inspires and suggests. Therefore the Lord said to her through the priest: "Two nations are in your womb, and two peoples will be divided from your belly, and one people will prevail over another, and the greater will serve the lesser." See the prophecy which clearly predicts all things to her...

and how the woman learned not only that she would bear two sons, but also that these would extend into nations, and that the lesser would rule over the greater. ^A And when, he says, the time for the birth approached, "The first came out red, like a skin, hairy; and he called his name Esau. And after that his brother came out, and his hand was grasping the heel of Esau; and he called his name Jacob." It is as if God were already showing, even from the very beginning, that according to what was said, the lesser would prevail over the greater. For, he says, he was holding the heel of Esau with his hand, which was a sign that he was struggling against the one who seemed to be stronger. And consider the divine Scripture with me, how, because of things that were to happen later, it already predicts and shows us from above and from the beginning the disposition of each; and that the one was occupied with hunting, but the other was a simple man, plain, dwelling in a house. Therefore Rebecca loved Jacob, but Isaac loved Esau, "because his hunting was food for him." See how they divided the children; and she, because she spent time at home and saw the simplicity of the child, showed more partiality toward him; but the father, both because he was the firstborn and because of the hunting, loved Esau. But these were doing these things following natural affection; yet the prophecy was gradually coming to pass, which said: "The greater will serve the lesser." For see immediately. "Jacob cooked a pottage; and Esau came from the field, failing. And Esau said to Jacob: Give me to taste of this red pottage, for I am failing." Therefore his name was called Edom. And Jacob said: "Sell me today your birthrights." But he says: "What is the use of these to me, if death is already overtaking me, if I do not partake of food?" And he also demands the oath, so that the surrender of these might be made firm for him. And he swore, he says, Esau.

^B 2. Behold now, from this point the order was reversed, and the dignity of the firstborn passed to the one who shone with the virtue of the soul. "And Esau sold," he says, "the birthrights," instead of: he traded off for food the dignity that had been granted to him by nature; therefore he added, "And Esau despised his birthright"; he became ungrateful regarding the precedence that was preserved for him by his very nature. And all this was happening so that both his ingratitude might be shown, and the prophecy of God might come to pass. Hearing these things, let us be taught never to neglect the gifts from God, nor for the sake of small and worthless things to let go of the great ones. For for what reason, tell me, when the kingdom of heaven is set before us and those ineffable goods, have we gone mad with the desire for wealth, and do we prefer things that are temporary and often do not even remain with us until evening over those that are continuous and always remain? And what could be worse than this folly, when we are deprived of those things because of the desire for these things, and we have not even been able to enjoy these clearly? For what is the benefit, tell me, of great abundance? Or do you not know that the great addition of wealth works nothing else for us ^C but the addition of cares and distraction and sleeplessness? Do you not see that these are, so to speak, the slaves of all, those who are clothed with the most, and who every day are afraid of the shadows themselves? For from this are born plots, envy, great jealousy, and ten thousand other evils. And you could often see the one who has ten thousand talents of gold set aside envying the one who stands at the workshop and procures his food from the labor of his hands. What profit then, or what advantage, when we neither enjoy these, and because of the desire for them we are also deprived of the greater things? And what do I say of the greater things, when along with the evils here, we are also sent away from the loss of the goods there, and toward hell itself? And I do not yet speak of the ten thousand sins collected from here, the deceits, the slanders, the robberies, the greed. But even if someone were free of all these, though it would be difficult, and yet were clothed with so many things, becoming a slave to money and his own enjoyment, and not distributing with generosity to those in need, the fire of hell will await such a man. And this the parable set in the Gospel clearly teaches us, when he stood some on the right and others on the left; and said that the kingdom was prepared for some because of their care for those in need: "For come," he says, "you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." For what reason and for what cause? "For I was hungry, and you gave me to eat." And to the others, the eternal fire: "For go," he says, "from me, you cursed, into the eternal fire which is prepared for the devil and his angels." ^D Great is the weight of the word; the Master of all and Creator says: "I was hungry, and you did not give me to eat." What soul would this not reach, even if it were made of stone? Your Master goes around hungry, and you indulge; and this is not the only terrible thing, but that you suffer to ignore him while you are indulging, and that, too, not needing anything great, but only a single loaf of bread, so as to alleviate his hunger. But he himself goes around shivering with cold, and you, clothed with the threads of the silkworm, do not turn back, nor show sympathy, but run past him mercilessly. And what sort of forgiveness could these things be worthy of? Therefore, let us not strive for this, to be clothed with more than everyone by any means, but let us consider how we might manage these things well, and comfort the need of those who are in want, and not fall from those goods that always remain, which admit of no change. For because of this the Master also made the day of our end uncertain to us, so that he might prepare us to be sober and watchful continuously, and by this more to stir us up toward the care of virtue. "For watch," he says, "for you do not know the day, nor the hour" (Matt. 25:13). But we do the opposite, and we sleep through everything, a sleep heavier than this natural one. For the one who sleeps this sleep is inactive toward both good and evil.

and does no evil: but we sleep a different sleep, sleeping to the works of virtue, and waking to the works of vice; strenuous in evil, slothful in good. And we do this while seeing every day many taken hence, and the great vicissitudes of others in the present life; and neither the great inequality of things is able to lead us to the love of virtue, nor does it dispose us to despise the present and desire the future, and to prefer the truth to dreams and shadows. For the present do not differ from shadows and dreams. Therefore, let us not deceive ourselves, nor follow shadows; but let us at last, even if late, have a care for our salvation, and pour out our wealth to the needy, that for these things we may deserve to receive a recompense from the merciful God: which may we all be granted to enjoy, by the grace and mercies of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and always, and for ever and ever. Amen.

HOMILY LI

Facta est autem fames super terram, præter famem priorem, quæ fuerat tempore Abraham (Gen. xxvi, 1). Again, from the sequence of what was said before, I wish to offer instruction to your charity, so that you may clearly know where we left off the discourse, and from where it must be taken up today; for it will be worth the while to bring back to the memory of your charity the things that were spoken above. For although you, because you are distracted by many cares, have perhaps forgotten them, it is my duty to bring them back to your memory, so that the discourse to be delivered today may be clearer to you. For you know that we lately, in relating the piety of Rebecca, came from thence to Esau and Jacob, where it was narrated that Esau sold his birthright to Jacob, in order to enjoy food, and on account of the desire for food deprived himself of his honor. But this was not done rashly, but so that the prophecy might be fulfilled, which says: Jacob have I loved, but Esau have I hated (Malachi i, 2, 3). For since God is prescient of future things, He foretold both the virtue of the one and the wickedness of the spirit of the other. But what are those birthrights? Therefore, because then the time did not permit [me] to tell your charity, now it is necessary that I teach [you]. Among the ancients, the highest honor was [assigned to] the birthright: hence, moreover, it had the cause and origin of its honor. When God wished to liberate the race of the Israelites from the Egyptian, and to deliver them from the tyranny of Pharaoh according to the promise made to the patriarch, while the Egyptian at that time was struggling and wishing to detain them: after various plagues, He brought this last one upon them; almost compelling the Egyptians that with their own hands they should eject the race of the Israelites (Exodus xii). For He commanded that all the firstborn of the Egyptians be killed simultaneously: and you would have seen in every house wailing and tears; nor did they think the plague finished in this way, but from there they expected that death, which had begun, advancing, would reach everyone. And so, because in Egypt there was one death of all the firstborn, while the Israelites, relying on the divine grace, remained unharmed—by this also God showing His benevolence toward them—He commanded for the future that, on account of the slaughter of the firstborn of the Egyptians, the firstborn boys of the Jews should be offered to Him. Hence also the tribe of Levi was segregated for the priesthood, and from that time not only the firstborn of men were offered to God, but also of beasts, and in general of all things. And it was commanded that for men and unclean animals a price should be paid. Although this legislation regarding the firstborn was later: yet already before and of old they seemed to have some privilege, those who first opened the womb of the mother. This dignity, therefore, which Esau had by nature, he transferred to his brother on account of his intemperance. And the one lost what he had by nature: the other, moreover, received even what he did not have by nature. And because these things had been promised before by an oracle, therefore Rebecca, with a name bestowed upon him, called him Jacob: which, for certain, you can interpret as supplantation, just as Esau also, wailing after the blessings of his father, said: Justly was his name called Jacob: for he has supplanted me now a second time, and has taken my birthright, and now my blessing (Gen. xxvii, 36).

The imposing of proper names

See how great was the prudence of the men of old, or rather, how great was the wisdom of God, by which He brought it about that even women did not impose names upon the born rashly nor by chance, but gave names which would be a prediction of future things for their sons. And you will rarely find sons called by the same name as their fathers, or perhaps nowhere: but whether the mother or the father was about to impose a name upon the son, he imposed some rare and new one, so that through it he might foreshadow some future events. Thus also Lamech called his son Noe, saying: This one will make us rest (Gen. v, 29). Thus, if you examine the names one by one, you will find entirely in all of them something being insinuated, not as they do now, who are accustomed to name them from their parents rashly and as it happens by chance: but they looked entirely to this, that they might implant a perpetual memory in their sons through that naming. But let us now see, after the permutation of the birthright, what the blessed Moses again tells us about their father, and how, just as it was said about the patriarch, so also we read of this one, that when famine was encroaching he felt much care from God, both on account of his own virtue and on account of the promise made to the patriarch. 1. Facta est autem fames super terram, præter famem priorem, quæ fuerat tempore Abrahæ (Cap. xxvi). That you might not think he is speaking of that [previous] famine, for that reason he added: Beside the famine which was in the time of the patriarch, as if to say, another similar famine now came again upon the earth in the time of Isaac, such as it was in the time of his father. The penury of necessary things was locking everyone into extreme straits: and compelling them to migrate from their own and to cross to those places where they might find an abundance of necessary things. Whence, since

he also appeared to be thinking of setting out from there to Egypt— and that this is the case, hear the Scripture saying: ^A *And God appeared to him, and said, Do not go down into Egypt.* I do not wish you, He says, to make that long journey, but to remain here. Moreover, I do not even permit you to experience the distress, but I shall bring to effect the promise made to your father, and what was promised to him shall result for you; and you shall receive the completion of the promises made to him. *Do not go down into Egypt, but dwell in the land which I shall tell you, and be a sojourner in this land.*

2. ^B In order that the righteous man might not think that He commands this because He wishes him to experience the distress caused by the famine, and does not allow him to go into Egypt, He says: *Do not be anxious, nor worry, but remain here: For I shall be with you.* Having the provider of all good things, worry about nothing. For I, the Lord of all, shall be with you; and not only this, but I shall bless you—that is to say, I shall make you glorious, and I shall provide for you the blessing from Me. How might there be anything more blessed than this for the righteous man, having received such a great promise from God, that *I shall be with you, and I shall bless you*? This shall demonstrate that you are wealthier than all; this shall prepare you to exist in great abundance; this for you is the greatest glory; this is the unspeakable distinction; this is safety; this is the sum of good things—that I be with you and bless you. *And how shall I bless you?* To you and to your seed I shall give this land. ^C You think you are dwelling in these parts as a stranger and a vagrant; know that all this land shall be given to you and to your seed. And that you might have confidence, learn that *I shall establish the oath which I swore to Abraham, your father.* See the condescension of God. He did not say simply, "The covenants which I made with your father," nor "the promises which I pledged," but what? *The oath which I swore.* By an oath, He says, I confirmed him, and I am obligated to bring to effect and to fulfill My oath. Do you see the philanthropy of God? He does not speak looking towards His own dignity, but condescending to our weakness. For since men for the most part are eager to bring to effect not those things which they simply pledge to some, but whatever they promise with an oath, in the very same way also the God of all, assuring the righteous man that what is said by Him shall by all means come to pass, says: Know that what is sworn by Me must be brought to effect. ^D What then, he says? Did God swear? And by whom could He swear? Do you see that what was said was a matter of condescension? For He called the confirmation of the promise an oath. *And I shall establish, He says, My oath which I swore to Abraham, your father.* Then He teaches him also what the things are that He promised, and concerning what things He assured him. *And I shall multiply your seed as the stars of the heaven.* For this He was saying also to the patriarch, that *your seed shall be as much as the stars and the sand.* And I shall give, He says, to your seed all this land, *and in your seed shall all the nations of the earth be blessed.* And for this reason I shall fulfill towards you the promises that were made to him—because Abraham your father hearkened to My voice, and kept My commandments, and My statutes, and My laws.

See the wisdom of God, how He rouses the mind of the righteous man, and makes him more eager, and prepares him to become a follower of his own father. For if he, He says, because he hearkened to My voice, was deemed worthy of this promise, and because of his virtue I am going to fulfill these things towards you who are born of him, if you yourself also should become a zealous emulator of him, and should walk in his path, consider of what favor from Me you shall partake, and of how much providence you shall be deemed worthy. For he who is about to fare well due to the virtue of another, if he should also become virtuous himself, shall be deemed worthy of much greater guardianship. What is, *Because he hearkened to My voice, and kept My commandments, and My precepts, and My statutes?* I said to him: *Depart from your land and from your kindred, and come to the land which I shall show you;* and he left behind what was in his hands, and pursued the unknown. And he did not doubt, nor did he hesitate, but with all eagerness, fulfilling the command, he hearkened to My voice. Again, I promised him things beyond nature, and after he was past his prime, and no longer had, neither he nor your mother, any fitness for childbearing, hearing from Me that the seed from him would be extended to such a degree as to fill all the earth, not even then was he troubled in his mind, but he believed; for which also it was accounted to him for righteousness, because, having believed in My power and having trusted in My promises, he became superior to human weakness. And after you were born, when your mother was distressed regarding Ishmael, born of the bondwoman, and wishing to cast him out of the house with Agar, so that he might have nothing in common with you—with the patriarch already having a certain connection to him due to paternal affection—hearing from Me that you should do what seems good to Sarah, he forgot his natural affection, and cast out Ishmael with the bondwoman, and everywhere he hearkened to My voice, and kept My commandments. For indeed, lastly, having been commanded by Me to offer as a sacrifice the one given to him in his old age, the one so exceedingly beloved, he did not scrutinize the command, he was not troubled in his mind, nor did he communicate to your mother, nor to his servants, nor did he make manifest to you yourself what was to be done by him, but with a robust mind and a tightly strung eagerness he hastened to bring to effect My command; wherefore, having crowned his intention, I prevented the work from happening. Since, therefore, through all things he demonstrated much obedience and keeping of My commandments, for this reason I make him who is born of him the heir of the promises made to him.

3. Emulate, therefore, his obedience, and believe the things said by Me, that you may be deemed worthy of a much greater reward, both for the virtue of your father, and for your

HOMILY LI (continuation)

of your own obedience, and do not descend into Egypt, but remain here. Do you see the philanthropy of God, how by the mention of the virtue of this man's father he strengthened his mind? ^B 6. *And Isaac dwelt in Gerar.* See how he falls into almost the same dangers as his father. For when he had his dwelling in Gerar, 7. *The men of that place,* he says, *asked about Rebecca his wife, and he said, She is my sister; for he was afraid, lest they might kill him, being overcome by the beauty of the woman: Lest by chance,* he says, *the men of the place kill me because of Rebecca, for she was beautiful in appearance.* 8. *And he was there for a long time. And Abimelech looking out through a window saw Isaac playing with Rebecca his wife,* 9. *and he called him, and said to him: She is indeed thy wife. Why didst thou say, She is my sister?* After the just man is detected by conjectures, he no longer denies: but he confesses, and clearly brings forward the cause why he judged that she should be called his sister. For he said, he says, *Lest I should die because of her; the fear of death compelled me to do this.* Perhaps he had been taught that his father also had devised such a ruse to save his own life; whose way he himself also followed. But the king, still mindful of the things he had suffered in the time of the patriarch because of Sarah, immediately, accounting himself guilty because of the chastisement once sent, said to him: 10. *Why hast thou done this? It wanted little but that some one of my race should have lain with thy wife, and thou wouldst have brought ignorance upon us?* This deceit, he says, we suffered even before from thy father, and now if we had not looked ahead in time, we were going to endure the same, *And thou wouldst have brought ignorance upon us.* For indeed, both then we were about to sin through ignorance, and now also, because of ignorance, you would have almost been the cause that we should fall into sin. 11. And Abimelech charged all his people, saying: *Every one that toucheth this man and his wife, shall be guilty of death.* See the providence of God, see the ineffable care. For He who had said to him: *Do not descend into Egypt, and dwell in this land, and I will be with thee:* He it was who was dispensing all these things, and establishing the just man in such great security. ^C Consider, indeed, the king taking care that he should act there without fear, and be free from all concern. Death, he says, he threatened to all who should touch either him or his wife. For because this was the fear, namely of death, which had shaken his mind, for this reason also the compassionate Lord took care that it should be removed, so that afterwards he might act in complete security. And see a wondrous and astonishing thing, how, since He is expert and wise, He turns all things according to His own will, and finds a way in impassable places, consulting the salvation of His servants through those very things which appear most adverse. Hence it is that that king has such great care for the just man, as if preaching him to all the inhabitants of his city, and declaring how glorious he is, and worthy of highest honor, whom he also held in greatest esteem. Thus also Nebuchadnezzar, after he had cast those three youths into the furnace (Dan. 3:93), and had proved in fact the virtue of the captive youths, then he began to preach them, and everywhere made them illustrious by his tongue. For this is especially the great virtue of God, when He causes the servants of God to be celebrated by their enemies. And he who had ordered that furnace to be flared up with fury, since he saw through supernal aid the virtue of the youths overcoming the action of the fire, suddenly changed, cried out saying: *Servants of the most high God.* See, he not only preaches them as high, but also the Lord of all: *For servants,* he says, *of the most high God, come forth.* What has happened? Did you not deliver them to torment? Did you not order the furnace to be heated to such a degree? Truly, he says, but now I see wondrous and new things. For this element, having forgotten its own operation, as if bound by certain shackles, exhibited such obedience that it did not even touch their hairs. Whence we can see that the fact is above human nature, and that some ineffable and divine power works these things, and has such great providence for the youths. ^D Did you see the mercy of God, how, never abandoning His servants, He permits them to be cast into the furnace; but wishing to make them more glorious, and to demonstrate His own virtue, He softened the mind of the barbarian and showed such tolerance? For it was not so admirable if He had forbidden them from the beginning to be cast into the furnace: as it was done more admirably and rarely now, when, being in the midst of the fire, He permits them to suffer nothing disagreeable. For when He wills, He makes even those who are in the midst of perils and punishments more powerful: and He renders those who suffer superior to those who afflict them. This also came to pass in the apostles. For those who were urging them and bringing them into the midst, and were as it were gnashing their teeth against them, said among themselves: *What shall we do to these men* (Acts 4:16)? They had them in their hands, and hesitated within themselves what they should do with them. So great, and so powerful a thing is virtue, and so weak is malice, that the former, even if it suffers, conquers; the latter, indeed, even if it does something, gains nothing else than that it betrays its own weakness. Moral exhortation. Knowing these things, beloved, let us have a great regard for virtue, and let us flee from vices: so indeed we shall obtain for ourselves supernal grace, and we shall attain the promised goods: which may come to all of us, by the grace and mercy of our Lord Jesus Christ, to whom be, with the Father and the Holy Spirit, glory, power, honor, now and ever, and unto the ages of ages. Amen.

HOMILY LII

*And Isaac sowed in that land, and found hundredfold barley in that year* (Gen. 26:12). a'. It is necessary for your charity to render the remains of what was said yesterday, and by resuming the series of the discourse, to see again how great supernal providence the just Isaac attained. For He who had forbidden his descent into Egypt, and had said: *Dwell in this land, and I will be with thee,* thus makes him illustrious through all things, so that before long he would become envious to the king of Gerar. When they saw his prosperity growing every day, they feared at last the man and his dwelling there, and [to] change from there was compelled. It is worthy that they also...

hear the words of divine Scripture, so that through all things we may behold the benevolence of God, which he displays towards his servants. *And Isaac sowed in that land, and found in that year a hundredfold barley.* Consider with me the wisdom of God; that he might show to the just man that, being the Creator of nature, he is able to provide a way out of impossible situations, and that even from the beginning He stirred the earth by his own command toward the germination of crops, having prepared for the just man to harvest a hundredfold from what he had sown in the earth, and at the same time establishing him in greater abundance, so that he was in need of nothing, and by these deeds teaching them how great a manifestation [of favor] from above the just man enjoys. For He, being resourceful and wise, through the same events often both benefits his own and causes those still wandering to be taught the power of his providence. 506 This He also wrought thereafter in Egypt, bringing upon them the punishments, but keeping the people of the Israelites unscathed. For they were learning not only through the indignation of the God and Creator of all against them, but also through the providence toward those others. And these latter, in turn, were not only taught the surpassing philanthropy of God toward them through the providence and care for them, but also through what they saw them receiving wounds every day. And through the same events he showed to both his own and his enemies the greatness of his own power. For even the elements themselves display their service and obedience to their fellow servants, whenever the Master is favorably disposed toward them. This, too, one might see having happened in the case of this just man. That which the nature of the earth did not display at other times, this is now displayed on account of the command of the God of all, and it brought such a yield that Isaac was suddenly established in great abundance. *For God blessed him, and the man was exalted, and going forward he became greater, until he became very great.* Since at that time the evidences of prosperity for the just were in the fruitfulness of the land and in the abundance of cattle, for this reason he says, *God blessed him, and the man was exalted*, meaning, he became prosperous; and not simply prosperous, but also, *He became greater*, he says, *until he became very great*. For consider how much it was to receive a hundredfold of what was cast by him. But if this seems great to you, look at the intensification of God’s philanthropy, which in the passing of time he displayed toward us. For to those pursuing virtue after his coming, he promises to provide not only a hundredfold here, but also eternal life and the kingdom of heaven for enjoyment. Did you see the generosity of the Master? Did you see the intensification of his beneficence? Did you see how much the coming of the Only-Begotten has graced us? How he wrought the transformation of unspeakable things? Let every man, therefore, considering these things by himself, and seeing the difference, and what things he promised to provide to those before grace, and what things after grace, let him glorify in this his infinite philanthropy, and not ascribe the whole to the change of times. But it is just to return to the sequence of the discourse, and to see how those in Gerar, looking at the ^A just man’s manifold abundance, were stirred to emulation, and attempted to drive him away from there. *The Philistines envied him*, he says. Then, wishing to show in what [manner] they displayed their envy, he added: *And all the wells which the servants dug in the time of his father, they stopped up, and filled with earth.* Consider how great was the wickedness of those there, that they even envied the just man for his water! And not even the king, who was established in such great abundance, was able to contain his envy, but says: *Depart from us, for you have become much more powerful than we.* Great is the ingratitude! For for what reason 507 do you drive away the just man? Did he harm you in any way? Did he commit any injustice? Such is envy; it carries out nothing with reason. For it was fitting for him, having seen the just man enjoying such great favor from the God of all, to treat him all the more, to honor him all the more, so that through the honor shown toward him he might also himself draw down the favor from above. But he not only does not do this, but even attempts to drive him away, and says: *Depart from us, for you have become much more powerful than we.* For such is malice: it does not tolerate the prosperity of others calmly, but considers the well-being of the neighbor to be its own misfortune, and pines away at the good of the neighbor; which is exactly what happened here. For the king, who holds the authority of the entire city, and has everyone under his threat, says to the stranger, the wanderer, and the one moving from here to there, and from there to here: *Depart from me, for you have become much more powerful than we.* And in truth he was more powerful, having the alliance from above in all things, and being guarded by the right hand of God. Where, therefore, are you driving the just man? Do you not know that, wherever it happens that he goes, he is of necessity in the things of his own Master? Has the experience of events not taught you that it is the hand of God that makes the just man affluent? For what reason, therefore, through the [means] by which you drive away the just man, do you display your ingratitude toward his Master, and not even the great gentleness of the man could overcome your malice, but, defeated by the passion, you hasten to put the envy into action, and again you cause the one who has harmed you in nothing to become a migrant? Do you not know that if you force him to go even into the desert itself, he has such a resourceful Master, that even having been born there, He would show him to be much more manifest? For there is nothing stronger than the one who enjoys the alliance from above, just as there is nothing weaker than the one who is destitute of the help from there.

2. Nihil robustius eo quem Deus juvat

Did you see, beloved, both the king of the Gerarenes and all those living there, the wickedness of their mind? Behold also the great gentleness of the just man, how he did not think highly of himself, nor, seeing through the events the great manifestation of God being around him, did he rise up against the king, trusting in the power of the one who was his ally; but just as some man, and unprotected, and enjoying no help from anywhere, so with much gentleness, not even disputing in words with the king, he did what was ordered by him, and straightway departed from there, and becoming further away, he calmed the flame of passion, at the same time showing his own surpassing gentleness, and soothing that man’s passion. *And he departed from there, and dwelt*...

in the valley. ^A But consider what an amount of gentleness he showed there as well. For the troubles did not end there; for even when he was there, and wanted to dig wells, they stirred up strife. *And he dug*, he says, *wells which the servants of his father had dug, and which the Philistines had stopped up; and he gave them the names which his father had bestowed.* ^B *And the servants of Isaac dug, and found a well of living water*, that is, one bubbling up from below. *And the herdsmen of Gerar strove, saying that the water was theirs.*

Even here the righteous man does not contend, nor does he resist, but yields to the herdsmen. For this is true gentleness, not when one is treated unjustly by those with power and bears it meekly, but when one is wronged by those who are considered even lower, and yields. In this case, the whole credit is attributed to the gentleness of the one being attacked; for otherwise, someone might say that he was merely feigning gentleness because he could not resist the power of his offender. But so that you may learn that he yielded to the king not because of the king’s power, but by acting after his own custom, see how he does the same thing with the herdsmen. And just as he said, “Depart from us,” and immediately, as if having received a command, he departed; so even now, when the herdsmen wish to harm him and claim the well as their own, he withdraws. And so that descendants might eternally know of this injustice, he imposes a name on the well from what had happened. ^C Indeed, because they had manifested an obvious injustice, he called the name of the well, "Well of Injustice." And later it remained in the place of a bronze column, for the descendants an account of the place, a teaching of the righteous man’s gentleness, and of their iniquity. For the name of the place caused anyone who asked why it was so named to learn both his virtue and their enormous malice.

Notice, I beseech you, how even here he increases his own virtue, showing his gentleness in all things, and how they, in their immense wickedness, struggle even against their own will to render the righteous man more illustrious. For not satisfied with what they had done, after he dug another well, they persist again and stir up a quarrel. *For he departed from there, and dug another well; and they strove about that one as well, and he called it, “Enmity.”* Here again, notice the prudence of the righteous man. They did not seem to take away the well entirely, but they contended; and seeing the manifest injustice, he withdrew. Therefore he called it “Enmity,” because it had been the occasion of enmities. ^D Yet, bearing such treatment almost daily from those who inhabited that region, he did not take it heavily, nor was he of a dispirited soul, nor did he reason with himself, nor say, “Lo, it is not given to me to be the master even of these wells: am I not destitute of help from above? Has not the Lord forgotten the care of me?” He neither said nor thought anything of the kind, but endured all things with great gentleness, and therefore was deemed worthy to be helped by even greater divine aid. For these things which happened were, so to speak, an exercise of the righteous man’s virtue. For he says: *And he departed from there, and dug another well, and they did not contend over it; and he called its name, “Broadness,” saying, “For now the Lord has made room for us, and has made us to increase upon the earth.”*

See the grateful soul of the righteous man. For when they attempted to plunder the earlier fountains, he did not fret, he did not struggle; but in the mere naming of the wells, he left an indelible memory of their malice. But here, because there were no obstacles, and he was permitted to enjoy the fruits of his labors with all freedom, he attributed everything to God. For he called that well, he says, "Broadness"; and then, interpreting the name, he says, "For this reason do I call it 'Broadness,' because the Lord has made room for us and has made us to increase upon the earth." See a pious mind, how, without making mention of the many difficulties that stood in the way, he remembers only the good things, and gives thanks to God for them, and says, "Because the Lord has made room for us and has made us to increase upon the earth." For nothing is so acceptable to God as a grateful soul that gives thanks. For while He pursues us all daily with countless benefits, whether we wish it or not, whether we know or are ignorant of them, He demands nothing else from us than that we have gratitude for what has been granted to us, so that through that very thanksgiving we may be provoked to be given greater things.

Chapter 3: Gratitude of Isaac. God requires that we give thanks.

In order that you may know this, see how that righteous man, on account of his very grateful soul, once again merited a vision from above. For since he had shown a proof worthy of his virtue, both among the Gerarenes, and when the king cast him out, and when the herdsmen took away the wells, the benevolent Lord, as if to confirm his zeal—having accepted him now for that eminent gentleness—after *he went up from there to the well of the oath*, *the Lord appeared to him in that night, and said: “I am the God of Abraham thy father, fear not; for I am with thee, and will bless thee, and will multiply thy seed for the sake of Abraham thy father.”* *He appeared to him*, he says, *in that night.* Consider the solicitude of God: in order to refresh him and make him more confident, He appears to him and says, "I am the God of Abraham thy father." Your father I have glorified and made so famous, and I made you, a stranger and a sojourner, more illustrious than all the inhabitants. I am He who has cared for this growth, and I have had care for him in all things. "I am": therefore do not fear. What is the meaning of "Fear not"? Do not let it be a wonder to you that you were cast out by Abimelech, that you were treated unjustly by the herdsmen. Your father endured many such things, and became more glorious for it. Do not let this, therefore, terrify you: "For I am with thee." For this reason I permit these things to happen, wishing both to declare your virtue and to manifest the depravity of their mind, so that for the sake of all these things I may crown you; "For I am with thee." For this reason you shall also be unconquered, and more powerful than those who assault you, and stronger than those who attack you. And I shall have such care for you that you will be envied by them: "For I am with thee, and I will bless thee, and I will multiply thy seed for the sake of Abraham thy father."

Chapter 4.

and showed how He had taken the patriarch into His own care, in such a way that He deemed it worthy to be called the God of Abraham—and the Lord and Creator of the universe said He was the God of one man, not keeping His own lordship within the limits of the patriarch, but rather showing the great favor He held towards him—He says, "Thus did I take him into My own care, so that he was thought by Me to be the equal of all other men. For this sake, And I will multiply thy seed for the sake of Abraham thy father." I owe many returns to him for his obedience to Me; therefore, on his account, "I will multiply thy seed." At the same time, He both encouraged the righteous man and, through the memory of his father, stirred him to zeal to demonstrate virtue similar to his. Then, since He had promised him such great goods, it says, "He built an altar there, and called upon the name of the Lord, and pitched his tent there." What is this, "He built an altar there"? It means he offered his thanksgivings there to the Lord, for having shown such providential care toward him. ^A And "Isaac's servants dug a well there." The righteous man is now in security, for the One who said, "I am with thee, and will bless thee and will multiply thy seed," this One immediately granted him renown and caused him to be looked upon with wonder by all. See, then, that Abimelech whom we spoke of, who had attempted to drive him away and had said, "Depart from us," now coming to him. For it says that Abimelech went, and his companion, and his general. And Isaac said to them, "Wherefore come ye to me? Ye have hated me, and have sent me away from you." See for me my friends, how great is the meekness of the righteous man! Seeing those who had driven him out and shown such hatred toward him, now arriving to him in the manner of suppliants, he was not puffed up against them with arrogance, nor was his mind lifted high, retaining as he did the memory of what was said to him by God, nor did he rise up against the king in reliance upon the power of the Lord; but again ^B displaying his customary gentleness, he says to them with great meekness, "Wherefore come ye to me? Ye have hated me, and have sent me away from you." For what reason, he says, did you deign to come to me, the one who was driven out, the one who was hated? And they said, "We have seen that the Lord is with thee, and we said, Let there be a curse between us and thee, and we will make a covenant with thee, that thou wilt do us no harm, even as we did not touch thee, and in the manner that we used thee well, and sent thee away in peace; and now thou art blessed by the Lord." 4. See how great is the strength of gentleness and how great is the power of virtue. For those who had earlier driven him out, now arriving to this stranger, this man without a city, this wanderer, not only offer an apology for what had already happened and seek forgiveness for their misdeeds, but they also proclaim the righteous man, and show the fear that had been laid upon them, and acknowledge both their own weakness and bear witness to the great power of the righteous man. For what could be stronger than this, having God with oneself? "We have seen," they say, "that the Lord is with thee." Whence have you this knowledge? Indeed, they say, the facts themselves have become our teachers. For we saw that being driven out, you became stronger than those who cast you out, ^C and being harassed, you prevailed over those who harassed you; and from the sequence of events, we discerned that you enjoy much of the influence from above. This is also a work of the economy of God, to cause their minds to stand in awe of the righteous man and to plant such knowledge in them. Since, therefore, they say, we have known that the Lord is with thee, "Let there be a curse between us and thee." See how, being urged by their conscience, and with no one else compelling them, nor accusing them of what had happened, they hasten to convict themselves. For if you did not do wrong, he says, for what reason do you demand agreements from the righteous man? But such is injustice; every day it flays the conscience, and though the one who was wronged is silent, those who worked the injustice, thinking that justice is standing over them, become anxious with every passing day, and all but write out the retribution for their sins for themselves. ^D Knowing this, they say, "Let there be a curse between us and thee." Then they say what kind of curse they wish to be made. "And we will make a covenant with thee, that thou wilt do us no harm, for we did not touch thee." See how they utter things contrary to themselves through their turmoil and anxiety: "That thou wilt do us no harm." For what reason do you so fear the righteous man, seeing that he displays such gentleness even to those who harass him? But the impartial judge, the conscience, awakened them, and they came to understand how much ingratitude they had shown toward the righteous man, and because of this, through fear and timidity, they do not perceive how they are saying things contrary to themselves. "That thou wilt do us no harm," he says, "even as we have not touched thee." For what reason, then, did you cast him out? But the righteous man does not exact an account, nor does he challenge the things said by them. "And in the manner," he says, "that we used thee well, and sent thee away in peace, and now thou art blessed by the Lord." Do you see that they were afraid of the judgment from above? For they knew that even if he, out of gentleness, does not take vengeance for what was done to him, yet the One who shows such providential care toward him will exact an account of them for the things that had been done to the righteous man. For this reason, placating the righteous man, they hasten to demand agreements, at once offering an apology for what had already happened and securing safety for themselves for the future. And he made them a feast, it says, "and they ate and drank; and rising in the morning, each swore to his neighbor, and Isaac sent them away, and they departed from him in peace." See the kindness of the righteous man, how he spoke to them without holding a grudge, and not only took forgetfulness of what had been done to him, but also showed much hospitality toward them. For he made them a feast, it says, "and they ate and drank." Through the banquet, he wants to assure them that he makes no mention of the things wrought against him by them. "And he sent them away," it says, "and they departed in peace." The divine Scripture hinted through this, that they arrived expecting the danger with much fear, and concerning the whole matter, so to speak, being anxious, they hastened to make their apology to the righteous man. Have you seen how nothing is stronger than virtue, nor more powerful; how nothing is safer than enjoying the alliance from above? Then, on that day, it says, the servants of Isaac arriving, dug a well, and said, "We have not found water." And he called it, "Oath." For this reason, he called the name of the city, "Well of the Oath," even unto this day. See how, even here, he attaches the name to the place from the events that had occurred. For since on that day, having dug the well, they found nothing, on which day they made the oaths to one another, he gave the name "Well of the Oath" to the place, that it might be a reminder of what had happened. Have you seen how, neither having the teaching from the Law, nor having another to look to, but having followed his father, and from the

HOMILY LIII

^A ...and guided by the conscience implanted in human nature, displayed such philosophy? For the things that were done by him not only indicated the gentleness of the just man, but also showed that he was fulfilling the precepts of Christ with his own deeds. For that which Christ, instructing and admonishing his disciples, said—that they should not love only those who love them, but also should show charity towards their enemies (Matt. 5:44)—this he was now fulfilling, even long before, and was treating with such hospitality those who had pursued him with great hatred, and was removing all desire for vengeance from his own soul.

^B Who among us, even after grace, after such teaching and the precepts of the Savior, can attain to the measure of this just man? And why do I say, to his measure? We cannot even stand near it. For such an abundance of malice now covers all things, that even to love those who love us is a very rare thing. Whence, therefore, is there hope of salvation for us, if we turn out to be worse than tax collectors? As Christ says, *If you love those who love you, what extra do you do? Do not even the tax collectors do the same?* (Ibid. v. 46). And Christ, wishing to lead us to the highest peak of virtue, desires that we be superior to them; yet we strive to be inferior. And why do I speak of tax collectors? We are worse even than robbers, and grave-robbers, and murderers. For all these love those who are well-disposed toward them, and often even risk danger for the sake of those they love. What, therefore, could be more wretched than we, who, having received such mercy from the Lord, are found to be worse than those who commit countless evils? I beseech you, therefore, let us consider the magnitude of the punishment, and the gravity of the confusion that will be elsewhere, and let us, at least now, recognize our own nobility, and obey the teaching of Christ, and not only love those who love us sincerely, eliminating all envy and jealousy from our souls, but also let us strive to love those who persecute us with hostility; for it will not be possible for us to obtain salvation in any other way unless we walk this path, and let us strive to love them even more than those who love us, inasmuch as they are the authors of countless blessings for us. For thus we shall be able to find the remission of our sins, and, with a humbled mind and contrite soul, be able to pray to God. For when a soul is free from all hatred and is in a tranquil state of mind, it calls upon the Lord eagerly and attracts much help for itself from above; which may it be granted to us all, by the grace and kindness of our Lord Jesus Christ, to whom be glory with the Father and the Holy Spirit, now and always, and for ages of ages. Amen.

HOMILY LIII

*And Esau was forty years old, and he took Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hivite; and they were exasperating Isaac and Rebecca* (Gen. 26:34).

^C Come today, too, it seems, let us take up the things said yesterday, and go through them as far as we are allowed, so that we may return home with some profit. Let us consider, therefore, what was first read. *And he took Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hivite; and they were exasperating Isaac and Rebecca.* See how much can be learned from these few words. For why did it designate for us the number of Esau’s years? Not without cause, but so that we might learn of the old age of Isaac, and that he was already advanced in years. For if we are mindful of those things said before, that he was forty years old when he took Rebecca, and that when the children were born to him he was sixty, we shall know that he is now reaching his hundredth year and is in profound old age. For since he is about to narrate hereafter how he had his eyes dimmed by old age, he assigns the number of Esau’s years so that we might know accurately the time of Isaac. Therefore he says, *And Esau was forty years old*. Then, so that we may know the son’s rashness, that he married wives from the Gentiles, from whom he ought not to have, he declared to us that one was from the race of the Hittites, and the other from the race of the Hivites; though he ought to have done nothing of the kind, having learned how much diligence the patriarch had shown, instructing his servant that a wife should be brought for his son Isaac from his own kin; for their mother Rebecca had also come from Charran. But to indicate his own unruly character right from the start, he married them without consulting his parents. And so that we may know how ill-mannered those women were, the Scripture says: *And they were exasperating Isaac and Rebecca*. And what is worse than this malice, when those who ought to have shown all honor not only did not do so, but were even prepared for strife? All these things the history points out to us not without cause; but so that afterward, when you see Rebecca pursuing Jacob with greater benevolence, you might learn that she did not do so without justification. Now, however, lest we anticipate the series of the context, let us follow the writing itself.

*And it came to pass that when Isaac was old, and his eyes were dimmed so that he could not see* (Chap. 27); for now, he says, because of old age he could not see. *And he called Esau his elder son, and said to him: My son, behold I am old, and I do not know the day of my death. Now, therefore, take your weapons, your quiver and your bow, and go out to the field, and hunt me some game, and make me ^D some food, as I love, and bring it to me, that I may eat, so that my soul may bless you, before I die.* Here, I beseech you, beloved, observe the immense wisdom of God, and how the father, indeed, while displaying his natural affection, commanded these things to Esau; but the wise and omnipotent Lord, through Rebecca, takes care that His prediction be fulfilled, teaching us how much virtue and the gentleness of manners avail. For he, thinking that he held the first place both because of his birthright and because of his father’s affection for him, was found to be deprived of everything, because he did not wish to bring what was within himself; but this one, because he was endowed with domestic virtue, and enjoyed power from above aiding him, even against the will of his father...

he carries off the blessing from him. For there is nothing stronger than him who is assisted by that right hand. Behold diligently, therefore, everything, so that you may learn the excellence of the dispensation, and how he indeed who enjoys the inclination from above is deemed worthy of much cooperation in all things, so that the father's blessing is transferred to him; while the other misses everything, betrayed from home on account of the wickedness of his way of life. "And Rebecca," he says, "heard Isaac speaking to Esau his son. And Esau went into the field to hunt venison for his father. And Rebecca said to her younger son." Why did he add, "the younger"? Since he had said above that Isaac 515 called his elder son, so that we might learn to whom Rebecca was now speaking; she says, To the younger, that is, to Jacob: "Behold, I heard thy father speaking to Esau thy brother, and saying, Bring me venison, and make me savoury meat, that I may eat, and bless thee before the Lord, before I die. These things I heard thy father speaking to your brother Esau. Now therefore, son, obey me just as I command you, and going to the sheep, take for me from there two tender and good kids, and I will make them into savoury meat for thy father, as he loves, and thou shalt bring them to thy father, and he shall eat, so that thy father may bless thee before he dies."

^B 2. Observe the affection of a mother, or rather, the dispensation of God. For He was the one who was inciting even her to this counsel, and causing the whole to be accomplished. Did you see the mother's excellent counsel? Observe also the circumspection of Jacob, and how, through the response, he shows the gentleness of his own ways. For he said, he says, to his mother: "My brother Esau is a hairy man, and I am a smooth man; lest my father feel me, and I shall be in his eyes as one who deceives, and I shall bring upon myself a curse, and not a blessing." Great is the boy's gratitude, and his reverence toward his father. I fear, he says, lest my eagerness should result in the opposite for me, lest I seem to oppose the father's judgment, and draw upon myself a curse instead of a blessing. What then does Rebecca, that admirable and affectionate mother, do? Since this was not being done merely from her own judgment, but she was also serving the prophecy from above, she makes every effort to remove the fear from the boy, and to instill confidence, so as to carry the counsel into deed; and she does not promise him that he will be able to deceive the father and escape notice; but what? "Upon me be thy curse, child: only obey my voice, and go and bring them to me." And things shall come to such a pass, she says, that thou shalt suffer no harm yourself. Therefore do not fear, but confidently obey my voice, and do the things I have advised you. This is truly a mother's affection, to be readily willing to accept everything on behalf of the child. Having said these things, she succeeded in removing the fear from the boy. And he went and took and brought them to his mother; and she made savory meat as his father liked. And having taken, he says, the good robes of her elder son which were with her in the house, Rebecca clothed her younger son Jacob, and placed the skins of the kids around his arms, and upon the bare parts of his neck, and gave the savory meat and the loaves, which she had made, into the hands of her son Jacob, and he brought them to his father.

Behold for me here, along with the affection, the great wisdom of Rebecca. For since he had said above that one was hairy and the other smooth, she clothed him, he says, in the garment of Esau, and put the skins around him, 516 and having shaped him from every side, so that the deception might come into effect, having given the savory meat and the loaves into his hands, she prepared him to bring them to his father. Observe for me again here, how the whole matter belonged to the grace from above. For when we contribute what is from ourselves, we shall enjoy in abundance also that cooperation which is from God. For in order that we might not be slack, nor remain despondent, He wants us also to contribute something, so that in this way He might show forth also what is from Himself; and neither does the whole come from the help above, but we also must contribute something; nor again does He demand the whole from us, knowing the excess of our weakness, but imitating His own philanthropy, and wishing to take some pretext so as to show forth His own bounty, He waits for what is from us to be contributed; which has happened even now. For since both Jacob and Rebecca have done what was required to be done from themselves, and the one obeyed the counsel of his mother, and she fulfilled all that was from herself, then finally the good Master caused this, the most difficult of all things, to be accomplished with ease—that the drama of the deception not be made clear to Isaac.

For when he brought the savory meat to his father, he said: "Who art thou, child?" And Jacob said to his father: "I am Esau thy firstborn son; I have done as thou hast spoken to me. Arise, sit, and eat of my venison, so that my soul may bless thee." Consider for me with how much anxiety Jacob was speaking these things. For he who in the opening had said to his mother, "I fear lest I bring upon myself a curse and not a blessing," now with how much fear was he standing, acting out such a drama? But since it was God who was cooperating with the things being done, everything turned out into action. What then, might someone say, did God cooperate with such a lie? Do not simply examine what was done, beloved, but discern the purpose, and that this was not done for the sake of any worldly greed, but he was eager to draw upon himself the father's blessing; otherwise, if you intend to examine only what is done, and not seek the purpose everywhere, see that you call the patriarch a child-slayer, and Phinehas a murderer. But neither is that one a child-slayer, but even exceedingly affectionate, if anyone ever was; nor is this one a murderer, but rather a great zealot. For each of them was performing what seemed right to God. Wherefore, the one is deemed worthy of much reward from above for his obedience; the other is proclaimed for his zeal. "Phinehas stood," he says, "and made atonement." If, therefore, murder and child-slaughter were approved in those cases, since they were done according to the judgment of God, and we do not pay attention to the events, but to the purpose of the things being done, and to the judgment of those who did them, much more must one reason this same way here.

^C 3. Do not, therefore, consider this, that what was said by Jacob was a lie, but consider that, wishing 467 ...

^A to fulfill the prediction of God, he arranged for all things to come to pass in this way. And in order that you may know that God made all things easy, even those things which were difficult, see how the just man was unable to suspect the fraud, but was persuaded by the words of Jacob, and when he had eaten those morsels, he remunerated him with blessings. ^B And Esau did not return from the hunt before all things were fulfilled, in order that we might know through all things that these things happened by the will of God. 20. And he said, he says, Isaac: "What is this, that you have found so quickly, my son?" But he said: "That which the Lord thy God delivered before me." Jacob was still in distress, and his fear was increased greatly; ^C but all these things were done for this reason, that we might learn that the Lord does not simply declare his own care and providence in the very things themselves, unless he sees our fervor also approaching. For do not pass by this struggle lightly, beloved, but consider that there was danger regarding the whole matter, and that he was full of fear and trembling, lest on account of the blessing he should become liable ^D to every curse. Then he says: 21. "Isaac said, 'Approach me, and I will touch you, my son, whether you are my son Esau or not.'" For indeed, because of the voice, the just man was doubting a little; but because the dispensation had to be fulfilled, God did not permit the deceit to be perceived. 22. But he approached and touched him and said: "The voice indeed is the voice of Jacob, but the hands are the hands of Esau; and he did not recognize him." See how he shows that the whole [matter] flowed from the grace of God; which was bringing it about that he himself recognized nothing of these things, and that Jacob enjoyed the paternal blessing. "And he did not recognize him," he says; for his hands were as the hands of Esau. 24. "And he said, 'Are you my son Esau?'" See again how divine Scripture shows that the just man had doubted. For it says: "And he said, 'Are you my son Esau?'" in order that we might know from this, too, that the father did all things overcome by natural affection; but that God, who foresees things to come, and is accustomed to mark his servants with the sign of virtues, arranged all things in this manner. And Jacob said: "I am." For after he said: "Are you my son Esau?" and he said, "I am," he said: 25. "Bring [it] to me, and I will eat of thy hunt, my son, that my soul may bless thee." Vexed, at length, Jacob is released from the care; and he brought the morsels to his father, and brought wine, and he drank. 26. And he said to him: "Approach me, and kiss me, my son." 27. And approaching, he kissed him; and he smelled the odor of his garments, and blessed him, and said. See the observation of divine Scripture. After he asked, "Are you Esau?" and he said, "I am," he touched him again, and was doubting when he had almost detected the simulation from the voice: and again he asked, "Are you my son Esau?" and he said, "I am": and afterwards he brought to him, and he ate: then, he says, "He kissed him and blessed him." In order that no one might opine that he had made the blessing upon the person of Esau, but upon him whom he kissed: for this reason the divine Scripture mentions that he kissed, and blessed him whom he kissed. For he smelled the odor of his garments and blessed him, and said: "Behold, the odor of my son [is] as the odor of a full field, which the Lord has blessed. 28. May God give to thee of the dew of heaven, and of the fatness of the earth, and a multitude of grain and wine." May the Lord God give, he says, to thee, who hast brought the morsels, who hast received a kiss from me: "And let nations serve thee." See how he prayed for a copy of necessities for him, then the principality of nations, predicting both his future prosperity and the increase of those who are born from him. "And let princes adore thee." He does not only pray for the subjection of nations, but also of princes. "And be lord of thy brother." See how the just man serves, even while ignorant, the will of God. For all these things were dispensed for this reason, that he, on account of virtue, might be worthy to receive the blessing. "And let the sons of thy father adore thee." Scripture is accustomed to call the whole generation "sons": just as here also, "sons of thy father," as if one were to say those who were to be from the seed of Esau. For Isaac had no other sons than these two: only [these two]. "Who curses thee, let him be cursed; who blesses thee, let him be blessed." Behold the crown of the blessing, behold the sum of all good things, to be blessed. Do you see the clemency of God? He who had feared lest he receive a curse instead of a blessing, not only brings back blessings from his father with such great bounty, but those who attempt to curse him are also cursed themselves. From this let us learn that when anyone wishes to dispense his affairs according to the will of God, he is aided by such great help from above, that he clearly experiences it in the fact itself. For who would not admire and be astonished at the ineffable dispensation of God, that Esau did not arrive from his hunt before the argument of that affair was released, and when he had received the blessing he departed from his father? For wishing to teach us this, the blessed Moses adds: 30. "And it happened after Isaac had ceased to bless Jacob his son; and it happened when Jacob had gone out from the face of Isaac his father, behold Esau his brother came from his hunt."

4: Whatever was transacted, after the arrival of Esau, Chrysostom narrates by commenting; the explanation of the blessing of Esau closes the number.

^A granting to him the blow, namely, "And I have blessed him, and let him be blessed." And the just man did this, the wisdom of God guiding his tongue, so that he, having learned everything with precision, might know that nothing more would accrue to him either from the birthright or from the hunting. ^B And hearing this, he says, Esau cried out with a very great and bitter cry. What is this, "a very great and bitter cry"? It hinted at the anger through the utterance, and the excess of the wrath with which he was filled when he learned these things. And he said, "Bless me also, O father." And he said to him: "Thy brother came with deceit, and took thy blessing." "Having anticipated," he says, "thy brother has snatched away the whole blessing with much abundance." And in order that you may know that it was grace from above that cooperated in the just man being deceived, see how he himself confesses this, saying, "Thy brother came with deceit," as if apologizing to the child, and teaching him that it was in ignorance that I bestowed the blessings upon him, and that "I was ready to bestow them upon you; but he, having come with deceit, took thy blessing; those things prepared for you, he received; and it did not happen through any fault of mine." And he says, Esau said, "Rightly was his name called Jacob; for he has supplanted me already a second time: he took my birthright, and now he has taken my blessing." "Not in vain," he says, "was he deemed worthy of this title; for 'supplanting' is what his name is interpreted to mean, which this one demonstrated against me, having deprived me both of the birthright and of the blessing." What then [did] Esau [say] to Isaac? "Hast thou not reserved a blessing for me, father?" And Isaac, answering, said to him: "Learn," he says, "that I have poured out all the blessings upon him, [in that] I have made him thy lord." See how he immediately starts from this, and says nothing else, but signifies to him servitude and subjection; and he says, "If I have made him lord over you, and all his brothers his servants, and have established him with grain and wine, what shall I do for you, child? Nothing else remains hereafter; if I have made him your master, and all his brothers his servants, and have increased for him an abundance of the necessities [of life], what else remains?" And Esau said to his father: "Is there but one blessing for thee, father? Bless me also." Since he heard the father saying, "And I have blessed him, and he shall be blessed," and then made the entire blessing clear to him, then he says, "Bless me also, father; for is there but one blessing for you? Is it not that you are able to deem me also worthy of a blessing from you, the one so loved by you, the firstborn, the one sent by you for the sake of hunting?" He constrains his father through his words. For, he says, when Isaac was moved with compassion, he cried out with the voice of Esau, and wept. ^C He saw his father remaining in perplexity, being neither able nor enduring to overturn what was already done; and he, to his outcry, added weeping, wishing to lead his father to greater sympathy. And Isaac, having pitied him, said to him: "Behold, of the fatness of the earth shall be thy dwelling, and of the dew of heaven from above, and thou shalt live by thy sword, and shalt serve thy brother; and it shall be when thou shalt break and loosen his yoke from off thy neck." Since, he says, you also desire to enjoy the blessings from me, learn that it is not possible for me to act contrary to the mind of God; but as for you, I pray for the enjoyment from the dew of heaven; but know that you are about to undertake a life of warfare: "For by thy sword shalt thou live, and thou shalt serve thy brother."

^D 5. But let no one who hears these things be surprised, seeing thereafter the brother becoming a wanderer because of the fear of this one, and hastening into a strange land, nor, paying attention to the beginnings, let him think that the prediction is failing. For when the Lord promises something, even if we see things contrary to the promises occurring in the beginnings, let us not be troubled; for it is never possible to fail until the end. This, however, happens so that the just men, being shown more brilliant through all things, may cause the abundance of God’s power to become clear to us all. And you will find this in the case of each of the just, if you are willing to examine all their histories with precision, which indeed has now occurred. For do not look at this, that now he immediately became a fugitive, but consider the subsequent glory, and that, as time passed, this very one who had become fearsome to him shows so much reverence toward him, and that he came into such great glory after the misery in a foreign land, so that those born of him were extended into an infinite multitude, and by his name the whole nation is characterized. But now, the divine Scripture, teaching us the anger of the brother, and that he looked toward murder, says: "And Esau hated Jacob because of the blessing wherewith his father blessed him." And in order that we might learn that this was not simply a temporary wrath, it indicated to us the excess of his malice through the word. For "he hated" (ἐνεκότει), he says, meaning he lay in wait, he persisted, so as to make clear through the words the mind hidden in the depths. For he said, he says, in his mind: "Let the days of mourning for my father approach, so that I may kill my brother Jacob." Truly, therefore, the one who is angered is no less deranged than the madmen themselves. For consider ^C how, just as that demon, having entered into madmen, makes them mindless and persuades them to do things contrary to what is seen. For they do not see healthily, nor do they do anything of what is useful, but as if their senses were blinded, and they had corrupted the faculty of discernment, so they do everything. Thus, also, those who are angered: they do not recognize those who are present, they do not remember kinship, nor friendship, nor familiarity, nor status, nor do they take any thought of anything else, but, all being tyrannized by anger, they are carried off over precipices. What then could be more pitiable than such people, when, having been taken by the passion and having become captives, they even hasten toward murder? For this reason, the blessed Paul, desiring to tear out the root of the evil, writing, exhorted them, saying thus: "Let all bitterness, and wrath, and anger, and clamor, be put away from you, with all malice." Not only, he says, do I not wish for you to be angered, nor yet to be wrathful, but not even to converse with your neighbors with clamor—calling "clamor" here that which arises from anger. For when the passion is stirred up from within, and the heart swells, the tongue no longer endures to speak quietly, but, manifesting the disposition of the heart, it causes one to converse with one's neighbor with clamor. Desiring, therefore, that those who obey him might pass their time in tranquility, this blessed man, ^D "Let all bitterness," he showed what "all bitterness" is—that which is stirred up from any matter whatever; and all wrath...

HOMILY LIV

^A and let all clamor be removed from you. Wishing to dry up the root of wickedness and render it fruitless, he says: With all malice. For he who is thus disposed ever sits in a harbor, freed from earthly waves; and he fears neither storm nor shipwreck, but just as one sailing in calm or sitting in a peaceful harbor, he so draws out the present life, being not only free from all perturbation, but also procuring for himself through all things the enjoyment of immortal and ineffable goods: which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, honor, dominion, now and ever, and unto ages of ages. Amen.

HOMILY LIV

^B 1. Did you see yesterday the publican’s great good-mindedness, and the Lord’s ineffable love for mankind, and the Jews’ excessive senselessness? Did you see how the blessed Matthew educated us all, by obeying straightway and displaying such a change of life; because in our own will, after grace from above, lie both virtues and vices? And that we can, by our own zeal, become conspicuous in virtues, and by becoming sluggish, be carried down to the precipice of sin? For this is that by which we differ from irrational beasts, that we have been honored with reason by the benevolent God, and that the knowledge of good and evil has been implanted in our nature. Let no one, therefore, make excuses, saying that he neglects virtue because of ignorance, or because he has no one to show and point out the way to him. For we have ^C conscience as a sufficient teacher, and it is impossible that anyone should be deprived of that help. For, together with the creation of man, the knowledge of things to be done was planted in him, so that by declaring his own right mind in the present life, as if exercised in some gymnasium for the labors of virtue, he might bring back the prizes of probity and virtue, and by having accomplished his time in these labors shortly, might merit everlasting crowns, and having embraced virtue in this current age, might enjoy the eternal goods for infinite ages. Knowing this, beloved, let us not lose our nobility, lest we become ungrateful after such a benefit, and lest we pursue pleasures which last for so short a time, preparing for ourselves everlasting pain; but always looking before us at that eye which never sleeps, which knows even the hidden things of the heart, let us so manage and govern our ^D affairs, and, being fortified with the armor of the Spirit, let us show a well-disposed mind, so that enjoying help from above, we may overcome that enemy and adversary of ours, and having rendered his machinations void, we may be able to enjoy those goods which the Lord promised to those who love Him. Let no one, therefore, look at the labor of virtues, but, considering the profit yielded thereby, let him readily undertake the labors. For if those who are occupied in worldly business, and are frantic to gather wealth, readily undertake all things that must be done; and foreseeing the dangers of the sea, the shipwrecks, the ambushes of pirates, they are not broken, nor do they become more sluggish—although they have nothing certain about the end—what kind of defense are we to have, if we do not gird ourselves with every zeal and alacrity for the pursuits and struggles of virtue, for the sake of those eternal goods? Why are we so ungrateful to our benefactor, and consider neither what has already been given, nor think upon what is promised? But having forgotten almost all things, we pass our whole life in vain and for nothing, like cattle: having no care for the soul, but only bursting the belly with foods, and even on this account preparing destruction for the wretched body, and on account of intemperance and gluttony we create and bring upon ourselves innumerable troubles, while we allow the soul to perish from hunger? Even though the soul is more excellent than the body, and when that is taken away, this is left as a corpse. Since, therefore, it was necessary to provide nourishment suitable and consonant to both this and that, by keeping the measure neither here nor there, we harm both: gorging this more than is fitting, while forcing that to perish of hunger. This is that which the Lord of the universe, in place of the greatest indignation, once threatened to the people of the Jews, saying, *I will send upon you not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord* (Amos 8:11), teaching us that the one famine renders the body lean, but the other attenuates the soul. That very thing which the Lord then threatened them with in place of punishment, we now draw upon ourselves of our own accord; and that after God declared and dispensed such care for us, that with the reading of the sacred Scriptures we also have admonitions from the doctors.

With the reading of Scripture, the admonitions of Doctors.

The root of homicide is envy.

you shall be demonstrated; for I know that you are taught by God, and are able to admonish others. Therefore, having paused here in my counsel regarding this matter, I shall take up the customary teaching from the words of the blessed Moses—or rather, from the things said to us through him by the holy Spirit—and, adding a few small things to the subject, I shall set before you today this feast. You heard previously how Jacob, having accomplished everything according to the counsel of Rebekah, drew unto himself the blessing of his father, displaying that praiseworthy theft, ^A on account of which he enjoyed the cooperation of God, and the object of his zeal was brought to fruition. But since from this a great envy was born in him from Esau, he was henceforth prepared for murder—for such is this deadly passion: it does not stop before it has cast the one caught by the passion down over precipices and driven him to the lawlessness of murder. For envy is the root of murder. Thus it happened from the beginning in the case of Cain and Abel. For even that man, having nothing—neither small nor great—to lay to the charge of his brother, because he saw him held in honor by the Master of all through the offering of his gifts, and himself rejected on account of his own sloth, was immediately aroused to envy, and having conceived the root of murder in his mind, he immediately displayed that deadly fruit and brought the murder to completion. Thus, too, now, Esau, seeing that his brother had received the blessings from his father ^B and being carried away to murder by anger and jealousy, was meditating the taking off of his brother.

But the wonderful mother, perceiving this, again displays her maternal affection for the child and introduces a counsel capable of snatching him away from the hands of his brother. For she called her younger son, he says, and said to him: "Behold, Esau thy brother threatens to kill thee. Now therefore hearken to my voice." Let experience teach thee, she says, that I counsel thee things that are profitable; and just as, having already hearkened to my voice, thou didst draw unto thyself those great blessings from thy father, so too now hearken to my voice, that thou mightest be able to escape the hands of thy brother. For thus wilt thou free thyself from dangers, and me from mourning. For it is likely that he, if he should dare this, would be called to account for the punishment, and from every side the intensity of pain would be increased for me. Hearken therefore to my voice, and arise, flee to my brother Laban into Charran, and dwell with him for some days, until the wrath and anger of thy brother from thee turn away, and he forget what thou hast done to him; and I will send and fetch thee from thence, lest I be bereaved of both of you in one day. ^C "Depart," she says, "to my brother Laban, and dwell there with him." It is likely that both the separation and the intervening time will have some further strength to soothe the passion, and for the jealousy to abate, and for him to come to forgetfulness of the things done by thee regarding the theft of the blessing. "And he may forget," she says, "what thou hast done to him." She says it is with good reason that he is angry; therefore it is fitting to avoid his impulse, so that, through the time in which forgetfulness is produced in him, thou mightest thereafter be able to make thy dwelling here in safety. And that the boy might not be distressed by being compelled to go into a strange land, see how she soothes the soul of the young man, first by saying: "Depart to Laban my brother." For am I urging thee, she says, to go off to some stranger? To my brother, and dwell with him for some days. For a short time, she says, a few days, until his anger ceases. For now, she says, his temper is at its peak, and he neither makes any account of his father, being utterly tyrannized by the passion, nor does he take into his mind brotherly affection, but he is concerned with one thing alone: the satisfying of his rage. "And having sent, I will fetch thee quickly," she says, "from thence." I will bring thee back. Depart therefore with confidence, because "I will send and fetch thee"; for the struggle is for everything for me, and I fear for both, lest I be deprived of both. ^D See the understanding of a mother, how, being moved from within—or rather, even now serving the providence of God—she counsels the child those things which Christ advised His disciples, warning them not to go headlong into dangers, but through withdrawal to soothe the madness of the passion. This, therefore, she also suggesting to the child, having first counseled him and emboldened his reasoning so as not to be distressed at the separation, then also wishes to wrap the departure in a reasonable pretext, so that he might not appear to be withdrawing openly because of the jealousy of his brother, nor the father know the true cause of the departure, nor the indignation of Esau against him. And having entered, she says, to Isaac, Rebekah said: "I am weary of my life because of the daughters of the sons of Heth. If Jacob take a wife of the daughters of this land, what is life to me?"

3. Consider how she found a seemly pretext. For when the right hand from above cooperates with us, even difficult things become easy, and arduous things simple. Since, therefore, she also had the God of all assenting to her intent, she put into her own mind everything capable of contributing to the dispensation that was to come, and to the salvation of the child. "I am weary," she says, "of my life because of the daughters of the sons of Heth. If Jacob take a wife of the daughters of this land, what is life to me?" Here she seems to me to be hinting at the waywardness of the wives of Esau, and that they had become a subject of much unpleasantness for them. For even above, the divine Scripture narrated to us that Esau took wives from the Hittites and from the Hivites, *And they were contending with Isaac and with Rebekah*. Wishing therefore to remind him of this very thing, she says, as it were, these things to him: Thou knowest how the spouses of Esau have made my life bitter, and how, on account of their wickedness, I am henceforth hostile toward all the daughters of the sons of Heth, and for their sake I have hated the whole nation. If, therefore, it should happen that Jacob also takes a wife from them, what hope of salvation will I have henceforth? For why is life to me? For if we are not able to endure those, if he too hastens to take a wife from the daughters of this land, the things of our life are gone. Isaac, having heard these things and coming to a remembrance of their wickedness, called Jacob, he says, and blessed him, and commanded him, saying: "Thou shalt not take a wife from the daughters of the Canaanites; but arise, go into Mesopotamia, to the house of the father of thy mother, and take for thyself from thence a wife from the daughters of the brother of thy mother." And he did not stop until this, but wishing...

to show himself more eager for the travel, and holding the blessings from him in high esteem, he says: 5. "But my God will bless thee, and increase thee, and multiply thee, and thou shalt be for congregations of nations, 4. and He shall give to thee the blessing of Abraham my father, to thee and to thy seed after thee, that thou mayest receive as an inheritance the land of thy sojourning, which God gave to Abraham." See how the righteous man foretells to him everything, and gives him good provisions and comforts; for he foretells to him both his return and the inheritance of the land, saying that it shall come to pass that he will not only increase in a multitude, but also that congregations of nations shall go forth from his seed. As the son heard these things, he fulfilled the commands of his father, and set out into Mesopotamia to Laban, the brother of his mother. And again, when Esau learned this, and that Jacob had been blessed by his father and had received a command not to take a wife from the daughters of the Canaanites, but had hastened into Mesopotamia—as if wishing to correct his own fault and appease his father— 9. "He added," it says, "and took a wife, in addition to his two wives, the daughter of Ishmael, son of Abraham." You have seen, beloved, with what wisdom the most loving mother delivered her son Jacob from dangers, putting forward a plausible excuse for the travel, and neither exposing the malice of Esau, nor rendering an overt cause to the father; but by giving to the son advice appropriate to him, so that he might be brought to embrace her opinion out of fear, while she also suggested to the father a sentiment appropriate for him? Whence the righteous man, offering assent to her words, sent away Jacob instructed with the provision of the blessing.

The Journey of Jacob is Narrated

But if it pleases you, and you are not wearied, let us see how Jacob performed his journey. For we can receive no small fruit from this as well, if we pay attention. For the conduct and life of the righteous contain the teaching of the whole of philosophy. ^A See, therefore, this young man, who was reared at home, who had never before experienced the danger of any journey, nor had ever lived in a foreign region, nor had experienced anything grave, see how he enters upon his journey, and learn the excellence of that philosophy. 10. "And Jacob went out from the fountain of the oath, and set out for Charran, 11. and he came upon a place, and slept there, for the sun had set; and he took some of the stones of the place, and placed them at his head, and slept in the place." Have you seen the ineffable philosophy? Have you seen how the ancients made their journeys? A man reared at home (for I shall say it again), and accustomed to such service (for "he was simple," it says, "and dwelling at home" [Gen. 25:27]), being about to travel, he was in need neither of beasts of burden, nor of servants, nor of provisions; but having imitated the apostolic manner, he makes his journey; and when the sun went down, he slept there where the night overtook him. "He took," it says, "a stone, and placed it at his head." See the strength of the boy: he used a stone for a bolster, and slept upon the pavement. Therefore, because he had a well-disposed soul, and a manly spirit, free from all worldly vanity, he was made worthy of that admirable vision. For this is the way our Lord acts; whenever He sees a soul well-affected, ^B not making much of present things, He declares that He has very great care for it.

He is seen, indeed, seeing a vision, or rather, deemed worthy of a vision of the Lord. For He says: "He fell asleep, 12. and behold, a ladder was set firm upon the earth, whose head reached to heaven, and the angels of God were ascending and descending upon it. 13. I am the God of Abraham, and the God of Isaac thy father; do not fear." Consider, I beseech you, this extraordinary care of the merciful God. Because He saw him undertaking the journey according to the counsel of his mother because of the fear of his brother, and as if making the journey like some fugitive, alone and cut off from others and having no consolation from any place, but casting all his hope upon the assistance from above: wishing immediately at the very beginning to confirm his alacrity, He appears to him, and says: "I am the God of Abraham, and the God of Isaac thy father." I raised both the patriarch and your father to such a great splendor. Do not, therefore, fear, but believe in me, who fulfilled the promises to them, and that I will deem thee worthy of my care and providence. ^C Do not fear, therefore, but have confidence; and having cast off all fear, believe those things which are spoken by me. "For the land upon which thou sleepest, I will give to thee and to thy seed, 14. and thy seed shall be as the sand of the sea." Do not think, He says, because you are now going into an alien land, that you are to be deprived of the land in which you were born, where you were reared, where you grew up. For I will give it to thee and to thy seed, which I shall cause to increase like the sand of the sea. "And it shall be spread abroad to the sea, and to the southwest, and to the north, and to the east": this is, it shall be propagated everywhere. "And in thee shall all the tribes of the earth be blessed, and in thy seed."

How God Exercises the Obedience of the Righteous

See how He already foretells to him everything that was to come to pass after a long time. For this is the custom of the Lord of all, to promise that He will do this to each of the righteous individually, but not to fulfill the promises immediately; but to exercise the obedience and patience of the righteous, and thus to fulfill the promised things with much liberality. Then, when He has promised him future things, since the righteous man was in need, in his present circumstances, of no vulgar consolation: see how the kind Lord promises future things, and through those very things which He currently declares to him, instills confidence concerning them. For He says: "Do not think that I am promising only these things to thee; but even now 15. I am with thee, guarding thee in every way in which thou goest." Do not think, therefore, He says, that you are making the journey alone: you shall have me as a companion of your journey, you shall have me as a guardian in every way, rendering all things difficult for you easy. ^D Then further increasing the consolation, He now foretells to him his return to his own. "And I will make thee return," He says, "to this land." Do not fear, He says, as if you are going to dwell in a strange land. "And I will bring thee back to this land, and I shall by no means abandon thee, until I have performed all that I have spoken to thee." I shall not overlook you, nor shall I leave you destitute of counsel; but these things, whatsoever I promised thee, I will bring to effect. How would one, in accordance with the dignity of it, wonder at and be astonished at the divine kindness and the inestimable indulgence? For see how great a weight of promises He gives to the righteous man, and how He raised up his mind. Think also of the grateful affection of this righteous man.

and that after so many promises, being afflicted for the number of twenty years with Laban, he did not fret, nor did he grow sluggish at the length of time; but he bore all things ^A generously, awaiting the end of the promises, and knowing that it is not possible for those things spoken by God to fail, especially when we ourselves are eager to bring our own part: faith, patience, and trusting—just as if they were already brought to pass—in those things not yet come to pass, whenever the Master promises them. For this is truly faith: not to attend to the things that are seen, even if the things happening are contrary to the promise, but to trust in the power of the One who promised.

But for now, let us see the grateful affection of this righteous man. 16. *And Jacob awakened from his sleep, and said, That the Lord is in this place; and I knew it not.* 17. *And he was afraid, and said: How terrible is this place! This is none other than the house of God, and this is the gate of heaven.* Struck with awe, he says, the righteous man was afraid of the great kindness of God, and said: *This is none other than the house of God, and this is the gate of heaven.* From now on, this place is deemed by me to be the house of God. ^B Having been deemed worthy of such an appearing, and having beheld, so to speak, the very gate of heaven, I would be righteous to offer the due thanksgiving here to the Master. *And Jacob rose up, and took the stone that he had placed at his head, and set it up as a pillar, and poured oil upon the top of it. And Jacob called the name of that place, The House of God.* For the place had a different name before. Since he was deemed worthy of great things through the vision, he wishes to fix the memory in the place by the name, and to make it distinguished for the future. And having set up the stone in place of a pillar, and having poured the oil upon it (for it is likely that he carried this alone, as he was traveling), he offers a prayer to the kind God, which is full of all philosophy.

5. And if you wish, let us listen to the very words themselves. For he offered a prayer, saying: *If the Lord God will be with me, and will keep me in this way wherein I go.* Since He had said, *I am with you, and I will keep you in the way wherein you go,* for this reason he also says: *If those things shall be mine which You promised me.* Then he also offers a petition from his own heart, saying: *If the Lord will give me bread to eat, and a garment to put on.* He did not ask for wealth, nor for any abundance, but bread and a garment—the one for the clothing of the body, the other for the sustenance of his need. See how he hinted to us an apostolic character through his petition; so full of philosophy was the mind of ^C the righteous man. For what Christ was saying, *Do not possess gold, nor silver, nor two tunics* (Matt. 10:9), this man, not yet taught by any person, but having learned these things from his own heart and from the teacher implanted in our nature, sought to be provided by the Master: bread to eat and a garment to put on. *If these things shall be mine,* he says, *in a foreign land, and He shall turn me back with safety to the house of my father, as He promised; and the Lord shall be my God, and this stone which I set up as a pillar shall be for me the house of God; and of all that You shall give me, I will tithe a tithe to You.*

See the grateful affection of the righteous man. In making his request, he did not deign to ask for anything expensive, but bread and a garment; but while promising his own part to the Master, knowing His munificence in His gifts, and that He exceeds our thoughts in His recompenses, he says: *And I will have this pillar as a house of God, and of all those things provided to me by You, I will tithe the tithes.* Have you seen a God-loving intention? He had not yet received anything, and he promises that he will offer to God the tithes of what was to be given to him. Let us not, beloved, pass over these things lightly, but let us all emulate this righteous man—we who are under grace, the one who was before the Law—and let us not ask for anything worldly from the Master. For He does not wait for our reminder, but even if we do not ask, He grants us the things necessary for our ^D need. For *He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust* (Matt. 5:45). And let us be persuaded by Him when He counsels and says: *Seek first the kingdom of God, and all these things shall be added unto you* (Matt. 6:33). Do you see that He Himself has prepared to provide those things for us, and promises to give these things by way of an addition? Let us not, therefore, ask for those things which you are going to receive as an addition as if they were the primary things, nor let us reverse the order, but let us seek those things, just as He commanded, so that we may come to the enjoyment of both those things and these.

For this reason, even in the words of the prayer, setting down for us boundaries and rules as to how far one ought to make a request for worldly things, He commanded us to say those words, which are full of all philosophy: *Give us today our daily bread,* instead of: "the day's sustenance"—which this righteous man, having heard none of this, prayed for, saying: *If the Lord will give me bread to eat, and a garment to put on.* Let us not, therefore, ask of Him any other of the worldly things. For it is very unworthy to ask of Him who is so munificent and possesses such an abundance of power those things which perish with the present life, and which have much change and shifting; for all human things are of this kind, whether you speak of wealth, or power, or human glory; but let us ask for the things that remain forever, the lasting things, and those which do not know change. And knowing the goodness of our Master, let us make no account of present things, but let us transfer all our eagerness to the longing for heavenly things. For if He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust, much more will He not overlook those who abstain from wickedness and flee from injustice, but He will deem them worthy of great providence, and will provide His own care in all things. Knowing this, beloved, let us not disbelieve the promises of God, nor let us work contrary to what He commanded. For the things now being done by us differ in no way from the behavior of those who disbelieve. For when He Himself promises the things to come, and we are not willing to trust in them, but are fixed upon present things, what other proof of unbelief, then, would someone look for, when the facts themselves are sending forth a clear voice? And again, while He commands us to ask of Him nothing of these fleeting and worldly things, but rather those, we come to Him from the opposite direction, and the things He said not to seek, these we seek, and the things He said to seek, these we do not seek. And while doing these things, and thus governing our own affairs so recklessly, and provoking the gentle and mild Master, as if having forgotten the things being done by us, we [look for] the cause...

we seek the reason for His indignation against us, and why He frequently overlooks us when we fall into various temptations; and not reflecting upon the magnitude of our sins, we willingly deceive ourselves. Therefore, I entreat you, putting all these aside, let us prefer nothing to our own salvation. For what does it profit a man if he should gain the whole world, but suffer the loss of his own soul (Matth. 16. 26)? And let us now dissipate superfluous riches upon the needy, and exhibit a great specimen of the study of wisdom in all things, despising vain glory, trampling upon human pride, and bestowing every zeal of charity upon one another: that we may be worthy to enjoy both present and future goods, by the grace and loving-kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, dominion, honor, now and ever, and to the ages of ages. Amen.

HOMILY LV

α'. We were sufficiently instructed yesterday by the preludes to the journey of the just man, how great was the magnitude of his philosophy, for which cause he was deemed worthy of such a promise from God. Again, through the prayers and the vow which he made to the Lord of all, he provided for us all sufficient instruction, if we should wish to be stirred to imitate his virtue. For it is truly worthy of admiration how, knowing the power of the One promising, and having heard the magnitude of the things promised, he did not venture to ask for anything great or sublime; but he asked only for those things which you heard yesterday, namely those which could suffice for his daily nourishment and a garment to cover his body: and he promises, if God should grant him a return to his own land, as He had promised him, that he would give Him tithes of all that he should receive from Him: showing in all things his religion, and ascribing to Him the source of all; and he teaches us to have grace only to Him. For the just man knew the ineffable excellence of His loving-kindness, ^C conjecturing this from those things which He had shown toward his father, and he knew that He would grant him great abundance: and of these things indeed he himself asks nothing from the Lord, nor is he willing to pray concerning them, but by promising that he would give tithes of all, he showed how much he trusted in all things in the power of Him who had promised. On this account also He Himself, when He was speaking with him, said, I am the God of Abraham and of Isaac thy father; fear not (Gen. 26. 24). Consider, he says, that the patriarch came into this land as a stranger and unknown, and came into such glory, that it is celebrated by the mouths of all. Consider likewise that thy father was born to his father in extreme old age, and was so increased in riches that he became a source of envy to the inhabitants. Expect therefore the same things yourself, and casting away every fear and anxiety, undertake the journey. The just man, ^D thinking on these things, did not look to his present state (for he was bringing nothing at all with him: for how could he, who was alone and was compelled to travel?), but already, with the eyes of faith, foreseeing his abundance which would come not long after, he declared his grateful will: and, having received nothing as yet, he makes a vow, judging the promise of the Master more worthy of faith than the possession of things. For we ought not to trust in the things we have in our hands and see, in such a way as in the promises of God, even if they do not come to pass at the very first moment. The just man, therefore, having taken the greatest things which God had said would happen, undertook the journey. For how would he not be full of confidence, to whom it had been said, Behold I am with thee, guarding thee in every way in which thou art to go: and I shall multiply thy seed, and I shall bring thee again to this land, and I shall not forsake thee (Gen. 28. 15), until all the things promised are fulfilled? But, as I said yesterday, consider and the omnipotent wisdom of God, and the great patience and grateful mind of that just man. For he arose after those promises, and set out for Charran, and again conducts himself as a stranger and vagabond, and in all things enjoys divine grace, the benevolent God preparing the way everywhere for him, and fulfilling His own promise. For He who had said, I am with thee, guarding thee in every way in which thou art to go, He led the just man to the fountain of water, where the shepherds of the land were watering: and when he had inquired from them about Laban the brother of his mother, and had learned all the things that were being done concerning him: then, when he had seen with his eyes both the daughter and the flocks of this man, and saw that the inhabitants were not sufficient to move the stone from the well and water the sheep, he ran up, and that which they were not able to do, he himself, strengthened by the aid from above, forestalling them with benefits, moved the stone and watered the sheep which Rachel was pasturing. Then, when he had kissed the girl, and made known who he was and whence he had come, he remained himself at the fountain. But because it was God who was disposing all things for the just man, He here also stirred the girl that she might run quickly, and announce these things to her father, who was the brother of this mother: and might narrate the benefit which had been shown by him both to herself and to the flocks: and that he was neither a stranger, nor unknown, but the son of her sister.

Such is the hospitality of the ancients. By the example of Jacob, he proves that all things succeed happily to him whom God helps. Consider, I entreat you, beloved, the diligence of the divine Scripture, how it narrates all things clearly to us, teaching us the character of the ancients, and how great was their readiness in receiving guests. For in order to indicate the readiness of the girl, he did not simply say that she had gone away and announced what had been done, but that she had run, that is, with great joy (Chap. 29. v. 12). Then also concerning Laban, who was her father, he says, that hearing these things from the virgin, he himself also ran to meet Jacob, and kissed him, and brought him into his house (Ibid. v. 13). 14. He said, he says, to him: Of my bones and of my flesh art thou (Chap. 29). Of my sister, he says,

you are, and you are my brother. And he was with him, he says, for a month of days. Henceforth as in his own house, so the righteous man lived, being in freedom and free from every care. But since it was God who was managing all things for the advantage of this righteous man, and in all things was bestowing upon him His own cooperation, He also roused the eagerness of Laban; and beholding the gentlemanliness of the man, he says to him: ^B "For because you are my brother, shall you serve me for nothing? Tell me, what is your wages?" See how he himself sought for nothing, but Laban alone of his own accord proposes this to the righteous man. And observe for me how, when anyone is helped by the hand from above, all things proceed for him according to the current. "You shall not serve me," he says, "for nothing; tell me, what is your wages?" And yet this blessed man was gladly disposed even to enjoy simply his daily sustenance, and for this, too, he was wishing to have much gratitude toward him; but because he himself had displayed much gentlemanliness, Laban, forestalling him, promises to pay him wages, which he himself might propose. What then does the righteous man do? Observe for me even here the excellence of his wisdom, and how he has no desire for the accumulation of money, nor, like some hireling, does he haggle with Laban, and demand something else; but keeping in mind his mother and the commands of his father, and showing the excellence of his own temperance, he says to Laban: "I will serve you seven years for Rachel, your younger daughter." For this one, having seen her from the beginning at the well, I loved. And observe the gratitude of the man. For himself he defines the time, and through the time of the years he provides a sufficient test of his own temperance. And why do you marvel, beloved, hearing that he undertook to serve seven years for the beloved maiden? For in order that the divine Scripture might show how great longing softened for him both the labor and the length of the time, it says: 20. And Jacob served seven years for Rachel, and they were in his eyes as a few days, because of his loving her. The number of the seven years, he says, were thought to be a few days because of the love that surpassed all else for the maiden. For when anyone is wounded by the longing of love, he sees none of the easy things, but whatever things might be full of dangers and of much other misery, he bears all things lightly, looking toward one thing only, so that he might fulfill his own longing. Let us listen, we who are sluggish and fallen, who display much ingratitude toward the Master. For if this righteous man, for the sake of the longing for the maiden, accepted to serve for the number of seven years, and to endure the hardship from the shepherding, and was not even taking notice of the toils, nor of the length of the time, but all things seemed to him light and easy; and being nourished by the expectation of enjoyment, he regarded that long time as a few days; what apology shall we have, not displaying even the same longing toward the Master, our benefactor, the curator, the One who is everything to us? But if indeed worldly profit is proposed, we choose to endure all things eagerly, even if it has toil, and even if it has some other misery, even if shame, even if punishment in the present, or in the future; but for our own salvation, and for the sake of drawing down the inclination from above, we appear loose, fallen, and dissolved. ^C And what pardon shall be for us, what apology, for being so sluggishly disposed, and not even as much longing as this blessed man displayed for a maiden, are we wishing to display such love toward God, and that, too, when we have so many benefits to recount which have been brought to pass for us, and which are happening each day? But if even we are so ungrateful, yet not so is Paul, who so boiled in spirit, and was inflamed toward the yearning for God, so as to speak those things worthy of his soul and to cry out, and to say: "Who shall separate us from the love of Christ?" Observe the emphasis of the expression; observe the madness of tyrannical longing; observe inflamed love. "Who shall separate us?" What, he says, is there, which is able to deprive us of the love which is toward God? What of the things seen, what of the things not seen?

3. Then wishing also to enumerate all things in detail, and to make manifest to all of us the unquenchable longing which he possessed toward the Master, he added, saying: "Tribulation or distress, or famine, or persecution, or nakedness, or danger, or sword?" O madness of a soul mad with the mother of wisdom! What, he says, of the things being brought upon us will be able to separate us from the love toward God? The daily tribulations? By no means. But the distresses? Not even these. But the persecutions? Not at all. But what? Famine? Not even this. But dangers? And why do I speak of famine and nakedness and dangers? But sword? Even death itself, he says, being brought upon us, will not be able to accomplish this; for it is impossible and entirely unattainable. No other person was deemed worthy to love the Master as this blessed soul. For just as if he had been set free from the body, and had become, so to speak, raised on high, and not even thinking that he was walking upon the earth, so he speaks all things. For the longing toward God, and the inflamed love, shifted his reasoning from the sensible to the intelligible, and from the present to the future, and from the things seen to the things unseen. For such is faith, and the love toward God. And that you may learn his great gratitude, observe the one who so loved the Master, and was burning with the longing toward Him, being driven, persecuted, whipped, enduring ten thousand terrible things, and saying: "In labors more abundantly, in stripes above measure, in deaths ofttimes: of the Jews five times received I forty stripes save one; thrice was I beaten with rods; once was I stoned; a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in peril among false brethren, in weariness and painfulness" (2 Cor. 11. 23-27). And suffering such things, he was rejoicing and exulting. For indeed he was fully persuaded that the labors toward the present are becoming providers to him of the greatest rewards, and the dangers were giving birth to crowns. For if Jacob, because of the longing for Rachel, regarded the number of the seven years as a few days, much more did this blessed man regard all things as nothing, being inflamed once with the longing toward God, and for the sake of the beloved Christ enduring all things. Let us strive therefore, I beseech you, even we to love Christ. For nothing else, he says, does Christ seek from you, than to love Him ^D from your whole heart, and to keep His commandments.

For he who loves God as he ought, it is manifest that he also strives to fulfill His commandments. For when anyone is affectionately disposed toward another, he is eager to do everything that he may be able to draw the beloved into his own love. And we also, if we have sincerely loved the Master, shall strive to fulfill His commandments, and to do nothing of those things which might vex the beloved. This will be the kingdom of heaven, this the enjoyment of good things; this contains the infinite goods, if with sincerity and as is fitting you have loved Him. But we love Him sincerely if, on account of our charity toward Him, we display much love also toward our fellow servants. For in these two commandments, he says, the whole law and the prophets hang, in that you shall love the Lord your God with all your heart, and with all your mind, and with all your strength; and your neighbor as yourself. This is the sum of all virtues, this is the foundation. ^A For together with charity toward God enters in the love of the neighbor. For he who loves God will not despise his brother, nor will he prize his wealth more than his own member, but will display toward him great kindness, remembering Him who said: "Whatever you did to one of these least, you did to Me." Knowing that it is the Master Himself who is the one being served, he will perform all things with great eagerness, and will display great generosity regarding alms, looking not toward the lowliness of the one who appears as a pauper, but toward the greatness of Him who promised that He would consider whatever is done for them as if it were done to Himself. Let us not, therefore, simply pass by, I beseech you, the profit of our souls and the remedy for our wounds. For this, this supreme remedy, will so heal and abolish the ulcers of our souls, that neither a trace nor a scar will appear: which is not possible in the case of bodily wounds. For even if someone applies a thousand plasters prepared by physicians to his own wound, it is necessary for the scar to remain on the body; and rightly so, for it is the body that is being healed. Here, however, because it is the soul that is being healed, whenever anyone declares his good will, it receives a great change for the better; and thus it drives away all ulcers, even as a violent wind blows away dust. And of all these things the Scriptures are full of examples. Thus the blessed Paul the apostle became what he was from a persecutor, and he who previously was attacking the Church, later became a paranymph to her.

^B Chapter 4: Through a short time the remission of sins can be obtained. The greatness of alms.

Didst thou see the greatness of the change? Didst thou see the total transformation? So also the thief, who had committed many murders, in one point of time, because of those few words, so washed away all his sins, that he heard from the Master: "Today you will be with Me in paradise." So also the publican, who struck his breast and confessed his own sins, went down justified more than the Pharisee. But all these declared the good affection of their own soul, and by confessing their former sins, obtained remission. Let us see also the strength of this commandment, and how great a power of abundance a generous alms possesses, so that when we have learned the gain that arises from it, we may eagerly bestow it. For perhaps its power is so great, that it is able not only to purge sins, but even to put death to flight. And how, I shall say. And who, one might say, by doing alms, has become superior to death? Certainly we all appear to have fallen under the tyranny of death. Do not be troubled, beloved, but from the things themselves learn how the power of alms has conquered the tyranny of death. Tabitha was a woman, whose name, if one interprets it, is called Dorcas; this woman daily gave effort to gather wealth through alms. And she used to clothe, he says, the widows, and provided all other expenses to them. ^C It happened, however, that she became ill and died. But see how these who were cared for by her, and whom she used to clothe, remunerated their benefactress opportunely. Standing around the apostle, they were showing him, he says, the garments and all that she used to do while Dorcas was still among the living: and they were seeking back their foster-mother, they were shedding tears, and were provoking the apostle to great pity. What therefore did the blessed Peter do? ^D Having placed his knees, he says, he prayed: and having turned toward the body, he said: "Tabitha, arise." She, however, opened her eyes, and as she saw Peter, sat up. But since a hand was given to her, he raised her up; and having called the saints and the widows, he commended her to them alive. Didst thou see the virtue of the apostle, nay rather of the Master working through him? Didst thou see how great the retribution of beneficence toward the widows was, even in the present life? For what so great, I ask, did she provide to the widows, as what they repaid to her? She provided garments and sustenance, but they brought her back to this life; and they put death to flight from her: nay, not they, but our merciful Master because of the care she had expended upon them. Didst thou see the potency of the medicine, most beloved? Let us all prepare these for ourselves; for indeed it is not costly, although it is of such great virtue, but it is bought at a low price, and requires no great expenditure. For the greatness of alms is not situated in a multitude of coins or of wealth, but is judged by the eagerness of the givers. On account of this, even he who gave a cup of cold water was accepted, as also she who cast two mites into the treasury, so that we might learn that everywhere a right mind is sought by the Master of all. It is possible that he who has little may display great generosity, if he is gifted with great eagerness: and he who possesses much may appear lesser than those who have little, because of the sordid tenacity of his soul. Let us pour out, therefore, I beseech you, our resources upon the needy with a liberal mind, from those things which the Master has given to us: and those things which have been given by Him, let us ourselves give back again, so that thus they may become ours again with gain. For so great is His liberality, that although He receives from those things which He Himself gave, He does not, however, think that He is receiving what is His own, but He promises that He will return them to us with great munificence; so long as we are willing to do what is ours, and thus distribute to the poor as if depositing them in the hands of the Master: knowing that whatever that hand has received, it will not only return, but will distribute it back to us multiplied, declaring the glory of His own liberality. And what am I asserting, that He returns them multiplied? That hand does not…

not only those things, but along with them He bestows the kingdom of heaven, and He proclaims and crowns, and grants countless goods, if from those things given by Him we are willing to contribute some small amount. For does He ask anything heavy or burdensome from us? He wishes us to make the superfluous things of our need necessary, and those things which are stored away in our granaries idly and in vain, He wishes to be well distributed by us ourselves, so that taking an occasion from this, He may brightly crown us. For He hastens and is urgent, and does and manages everything, so as to deem us worthy of what He also promised.

^A 5. Let us not therefore deprive ourselves, I beseech you, of such great goods. For since those who labor and toil on the earth, emptying their own stores, cast their seeds into the earth, and scatter what was gathered long ago, and do this with pleasure, comforting themselves with the hope of more, even knowing that the irregularities of the weather, and the barrenness of the land, and many other circumstances—either the encampment of locusts, or the assault of mildew—often made them miss their expectation, and yet, feeding themselves on cheerful hopes, they entrust to the earth what was gathered in the stores; how much more does it behoove us to scatter what is simply laid by for the sustenance of the poor, where it is not possible to miss the end, nor to fear the failure that happens on the earth. "He scattered," he says, "he gave to the poor." But hear also what follows: "His righteousness abides forever" (Ps. CXI, 9). Oh, wonderful scattering! In a short time he performed the distribution, and for an everlasting age his righteousness abides. What could ever be more blessed than this? For this reason, I beseech you, let us draw to ourselves the righteousness that comes through alms, so that it may be worthy for this to be said also about us, that "They scattered, they gave to the poor, their righteousness abides forever." For because he said, "He scattered, he gave," so that you might not think that what was scattered was lost, for this reason he quickly added, "His righteousness abides forever." Of those scattered things, he says, the righteousness remains unspent, extending to all the age and never receiving an end.

And along with alms, let us exercise much care for the other virtue, and let us repress the passions of the flesh, and banish from our own soul every improper desire, every evil thought, anger, wrath, envy, and let us adorn the beauty of the soul through all things, ^B so that, having made its beauty bright and shining, we may draw to ourselves the Master of the heavens, and He may deign to make a dwelling among us. For wherever He sees the beauty of a soul, immediately He flies thither. For He Himself has said: "Upon whom shall I look, but upon the meek, and quiet, and humble, and him who trembles at my words?" (Is. LXVI, 2). Do you see how He taught us all the spiritual colors that are able to render the beauty of the soul bright? "Upon the meek," He says, "and quiet, and humble." Then He added that which is capable of constructing everything: "And him who trembles at my words." What is, "And him who trembles at my words"? It is for him who fulfills the obedience of the commands of God through the very works, just as he says elsewhere: "Blessed is he who stands in awe of all things out of reverence" (cf. Prov. XXVIII, 14). For if we, when we see our servant fulfilling our commands with much care, and with much fear and trembling, show more favor and sympathy toward him, how much more will the good Master show this toward us? For this reason, then, He said: "Upon that one shall I look who is meek, and quiet, and trembling at my words." Let us tremble, therefore, I beseech you, and with much fear let us fulfill His words; for His words are the commands given to us by Him; and having learned what He is pleased with, and whom He accepts, let us pursue those things, and let us be eager to become such, showing much quietness, meekness, humility, and pursuing all His commands with much reverence and much fear, so that the Master of all, having accepted the disposition of our mind, and being pleased with our obedience, may deign to look upon us. For if He deigns to do this, He will establish us in all security; for "I will look," He says, meaning, I will deem worthy of providence, I will stretch out a hand, I will assist in all things, I will provide the bounties from Myself with abundance. Let us pursue all these things, then, I beseech you, so that the Master may look also upon us, and we may be able to pass through the present life without sorrow, and to attain the future goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the holy Spirit be glory, power, honor, now and always, and for the ages of ages. Amen.

HOMILY LVI

"And Jacob said to Laban: Give me my wife; for the days are fulfilled, that I may go in to her" (Gen. XXIX, 21).

1. Having passed yesterday from the love of Jacob, which he showed toward Rachel, to the love of Paul, and having learned the magnitude of his desire for Christ, as if drawn away by some more violent torrent, we were no longer able to return to the sequence of the discourse. Wherefore, if it seems good, let us go through the parts that follow today, and supply what was left, so that, having gathered sufficient benefit from the things said today, we may thus return home. For because the number of seven years was fulfilled, "And they were," he says, "in the sight of Jacob as a few days" for the time was so long because of his loving her, ^C he said to Laban: "Give me my wife; for my days are fulfilled, that I may go in to her." "And Laban gathered all the men of the place, and made the marriage." "And it happened to be evening, and Laban, having taken Leah his daughter, brought her in to Jacob." Do you see with how much solemnity they celebrated marriages of old? Hear, you who are frantic about satanic processions, and from the very beginnings disgrace the solemnities of marriage. Where are those things? Where are cymbals? Where are satanic choruses? For why, tell me, do you immediately introduce such worthlessness into the house, and call those from the stage and the orchestra, so that with the untimely expense you also ruin the modesty of the girl, and make the young man more shameless? For it is desirable, even without these incitements, for that age to be able to bear the storm of passions calmly; but when also there is so much that [invades] through the sight and through the ^D

hearing to kindle a richer flame, and to make the furnace of the passions burn more fiercely, how shall the soul of the young man not be brought to ruin? Hence everything is lost and corrupted, because from the beginning the chastity of those who are to come together is opposed, and often on the very first day the youth, seeing with incontinent eyes, is wounded in his soul by the devilish dart; and the young girl becomes a captive through what she hears and sees, and from that day on the wounds grow, and the evil becomes greater. For from that moment they immediately tear apart their mutual concord and weaken [the bond of] love. For when he turns his mind to another, distracting his soul this way and that, and being led by the devil himself, he fills the house with much bitterness. But if she too is found to be so affected, everything is subverted from the very foundations, so to say; afterward one hides things from the other, and he indeed watches his wife with suspicion, and she likewise the husband. And where there ought to be concord and union—since they are supposed to be "one flesh" (for, he says, "the two shall be into one flesh" [Gen. ii, 24])—they live in such dissension as if they were separated. For the devil, having sneaked in, works such destruction in them, that daily ^B fights and quarrels arise between them, and they never have rest from evils. For who could say how, afterward, they are despised by their servants, how they are mocked by their neighbors, what shameful things they perform? For just as when governors disagree among themselves, even those who travel on the ship are endangered together, and fear being submerged along with the ship; so also here, if husband and wife are at variance, it is consequential that all who are with them are partakers of the evils. Therefore I pray that, foreseeing all these things, you do not follow the custom. For I know that many plead the received custom, and do not bear patiently that these things are said by us; nevertheless it is necessary that we speak what is useful, and what may deliver them from future punishment. For where there is such damage to the soul, for what cause do you dare to plead custom to me? For behold, I also set before you a better custom, which existed among the ancients, when there was not yet such knowledge of piety. And do not here think only of the just Jacob, but also of Laban, who was still given over to the worship of idols, and had not even the slightest knowledge of true religion, and yet was showing forth such philosophy. For this was not the honesty of him who was about to lead the girl, but of her father who was handing her over. Therefore I directed the speech to him, looking not so much to the bridegrooms as to the parents, and to the father who bestows the virgin. For how is it not absurd, if we, who have received such mercy and are partakers of such terrible and ineffable mysteries, should be in this matter inferior to Laban, who was still given over to the worship of idols? Do you not hear Paul saying that marriage is a mystery ^C and an image of the love of Christ which he exhibited towards the Church (Ephes. v, 32)? Do not, therefore, let us confound ourselves, and corrupt the honesty of marriage. For if the counsel be good and useful, even if it be not the custom, let it be done; but if that which is being done by you is harmful and pernicious, even if it be custom, let it be rejected. For if we admit this, both the thief, and the adulterer, and any other person who is as evil as can be, will plead custom; but there is no gain from this for them, nor pardon, but rather a greater accusation, because they were not able to overcome the evil custom.

But if we wish to be sober, and to take much thought for our own salvation, we shall be able both to desist from evil custom and to lead ourselves back into a good custom: and thus we shall give no small occasion to our successors to imitate the same, and we ourselves shall also receive the reward of those things which are done by them. For he who provided the beginning of a good way, he is the author of those things which are correctly done also by others, and will receive a double reward, both for those things which he himself does rightly, and for those by which he leads others into that excellent philosophy. Do not plead, I beseech you, these cold and ridiculous words, saying that these are certain legitimate acts, and therefore they must be fulfilled. For these do not make marriage legitimate, but [it is so] if the meeting takes place according to the laws of God with chastity and honesty, and if those who meet are held together by great concord. The external laws also know this; and you will hear those who have studied these things say that ^D marriage constitutes nothing else than the custom. Let us not, therefore, transgress divine laws with human ones, nor prefer devilish laws and this pernicious custom: for these are the laws of him who rejoices in our destruction. What indeed is more ridiculous than this custom, when a husband and wife are assailed by slaves and low-born men with countless invectives and jeers, and there is no one who rebukes them; but it is permitted to any one who wishes, in the evening, to speak all things, and to cast insults upon the bridegroom and the bride? And on another day if anyone attempted to bite with such sarcasms, he would be in danger, he would be dragged to the tribunal and punished: but at that time, when there ought to be the greatest reverence, and greater honesty and chastity, all those things are filled with such obscenity that it is probable these things were invented with the devil as leader. But do not take it ill, I pray: for we have not digressed into this speech without cause, but having care for your salvation and honesty, I would wish this excellent change to occur, and for you to be the leaders of this excellent custom. For if the beginning and the way of the work be made, little by little, as one vies with another in this praiseworthy emulation, you will have all as praisers: and not only those who dwell in the city will imitate this excellent innovation, but you will also win over those who dwell far away, and make them your imitators, and, furthermore, you will carry off a much greater crown from God, because for the sake of the fear of God and his commandment you have overcome this devilish custom. But that you will undertake this counsel of ours with great alacrity, and fulfill it in deed, I am very confident. For seeing you listen to what is said with great pleasure, I conjecture from the applause and praises that you will also confirm this same thing by your deeds. Therefore, content with what has been said, I shall return to the sequence of the context. *And it came to pass*, he says, *in the evening, that Laban took Leah his daughter, and brought her to Jacob* [Gen. xxix, 23]. How Jacob was deceived by Laban; his simplicity. Let us not pass even this by in a cursory way: for here also many things can be considered: first, the simplicity of Jacob, and how he was alien from all malice.

^A, and secondly, that all things were done with such orderliness: no lamps, no dances, no lights beyond what was needed, to the point that Laban’s deception could take effect. It is possible here to understand Laban’s affection for Jacob. For he contrived this, desiring to keep the righteous man with him for a longer time. For because he knew that he was burning with love for her, if he had obtained the object of his desire, he would not have chosen to endure slavery for Leah’s sake, nor to live with him; for this reason, Laban, having seen the man’s virtue, and considering that he would not otherwise be able to prevail over him and persuade him, wrought this deception and gave him Leah with Zilpah the handmaid. Then, being reproached by the righteous man for why he had wrought the deception, he made a specious defense. For because Jacob said: *Wherefore hast thou done this to me? Did not I serve thee for Rachel? And wherefore hast thou deceived me?* What does Laban say? 26. *It is not so in our place to give the younger before the elder. 27. Complete therefore thy weeks for this one, and I will give thee this one also for the service which thou shalt work with me yet seven other years.* You see that he contrived this very thing and arranged all. For because he saw the love he possessed for the girl, he says: *Do not think that thou art wronged.* Because this is the law with us, that the elder be given to a husband first; therefore this has happened; but thou shalt receive also this one whom thou desirest, if thou servest for her in like manner. Hearing these things, the righteous man readily accepted everything, and after these days, another seven years. And, he says, *He gave him his daughter Rachel for a wife.* 3. *Polygamy formerly; now monogamy; why.* ^B You see again that the matter of marriages takes place with all propriety. But hearing that he took the elder and again the younger, do not be disturbed, nor judge the things of that time by the present state. For at that time, because it was the beginning and the dawn, it was allowed to be joined to two and three and more wives, so that the race might be extended; but now, because by the grace of God the race of men has been poured out to a great multitude, and virtue has had progress. For when Christ came and planted virtue in men, and made them, so to speak, angels out of men, He cut off all this old custom. You see how one ought not to allege custom, but to seek what is useful everywhere? Behold, for because this custom was evil, see how it was cut off, and it is not permitted now to anyone to allege this custom. Nowhere therefore, I entreat, seek custom, but seek what is useful, and not what is destructive to the soul; and if anything happens to be good, even if it is not custom, let it be done by us; but if anything is harmful, even if it is in custom, let us flee and turn away. *And he gave,* he says, *to Jacob Rachel with Balla his handmaid.* Do you see how much philosophy? Where are the herds of slaves? Where are the documents, and contracts, and those ridiculous clauses: "If this happens, and if this occurs?" And immediately, before coming together, those who do not even know if they will remain until evening ^C, they contract in writing the things that are to follow after much time! ^D *If she dies childless,* he says, *if she has had children,* and all such things. But here there is nothing of the sort, but the father, having given one handmaid to each, thus gave away his daughters. *And he loved,* he says, *Rachel more than Leah; and served him seven other years.* Because from the beginning he was in love for the sake of the girl's beauty, and could hardly attain the object of his desire, he loved her, he says, more than Leah. For truly her beauty, he says, dragged him into the longing for her. But behold for me here now the ineffable philanthropy of the Master, and how little by little He brings to pass the things promised by Him. For not having said that *I will be with thee, guarding thee in every way in which thou shalt go,* and that *I will increase thee and multiply thee,* He Himself even now ordains all things. And that you may learn, hear the divine Scripture itself saying this clearly: *And the Lord God saw,* he says, *that Leah is hated, and He opened her womb; but Rachel was barren. And Leah conceived, and bore a son to Jacob.* Behold the wisdom of the resourceful God. Because the one had drawn the favor of the man from her beauty, and the other, being deprived of this, seemed to be hated, He stirs the one toward offspring, and of the other He closes the womb, ordaining both things because of His own philanthropy, so that she also might have some consolation through the children born of her, drawing the husband into a longing for her, and the other might not be exalted over the sister because of her beauty and good form. *And He opened,* he says, *her womb.* Learn from this, beloved, that He who is the creator of all is He who ordains all things, and who stirs nature itself toward offspring, and that there is no profit in intercourse if the aid from above does not come. For because of this He said that *He opened her womb*, so that we might know that the Master Himself willed to stir Leah toward childbearing, so as to console her despondency. For He is the one who also in the womb forms the infants and gives life, just as David also says: *Thou didst take me from my mother’s womb.* And see how the divine Scripture shows to us the creator of nature working both things by His own power, both opening the womb of the one, and holding back that of Rachel. For being Master of nature, He works all things with ease. *And Leah conceived,* he says, *and bore a son to Jacob; and called his name Reuben, saying: Because the Lord saw my humiliation, now my husband will love me.* See how grateful the woman is. Having seen, she says, my humiliation, the Master granted me the offspring, so that through this I might be able to be loved. And behold for me the generosity of the philanthropic God, how He lavishes [it], willing to increase also for the righteous man the seed, and to make her beloved now more to Jacob. *And she conceived,* he says, *again, and bore a second son to Jacob, and said: Because the Lord heard that I am hated, and He added to me this one also; and called his name Simeon.* Consider how with each of the children she gives thanks to the Master, and becomes grateful regarding the benefit. *For the Lord heard,* she says, *that I am hated, and added to me this one also; and for this reason she called his name Simeon.*

For indeed, in the Hebrew tongue, it is signified by this name that she was heard. ^A *Now this time my husband will be joined to me, for I have borne him three sons:* therefore she called his name Levi. It seems to me that it is implied here that with two sons born to her, she had not yet been able to attract the husband who was still more inclined toward Rachel: therefore she says, *Now this time my husband will be joined to me.* Perhaps the addition of a third will render my husband favorably disposed and better affected toward me. For behold, I have borne him three sons. *And she conceived again and bore a son, and she said: Now I will confess to the Lord:* therefore she called his name Judah. What is, *I will confess to the Lord?* "I will confess" is the same as "I will give thanks and glorify Him," because He also added a fourth son for me, and granted me such abundance. And those things which, on account of my bodily deformity, I was in danger of suffering regarding the benevolence of my husband, now, by the procreation of children given to ^B me by God and by the dissipation of that excess of grief, He has consoled me—who was hated because of my deformity—and has transferred the hatred onto my sister.

And when she had borne Judah, she says, she ceased bearing. 6. *And when Rachel saw that she had not borne children to Jacob, she envied her sister Leah, and said to Jacob: Give me children, or else I die.* This is an inconsiderate and womanly petition, and it happens to a soul oppressed by jealousy: *Give me children.* Did you not hear that it was not the intercourse of the husband that provided her with offspring, but the Lord God, Who, as it says, *when He saw that she was hated, opened her womb?* Why do you ask of a man those things which are above nature, and, having abandoned the Lord of nature, do you argue with a husband who will be able to contribute nothing toward this for you? *Give me children, or else I die.* Jealousy is a grave evil, and it ends in folly; which is what also happened to this woman. For seeing the chorus of her sister’s children ^C and thinking of her own solitude, she could not bear this insult, nor could she contain the thought that was disturbing her, but she spoke those words full of folly: *Give me children, or else I die.* Perhaps she saw the husband’s love toward that one and thought that for this reason she had had so many children, and she herself had not yet borne; whence she says, *Give me children.* Then, wishing to frighten her husband, she adds: *But if not, I shall die.* What, then, does the pious and religious Jacob do? 2. *He was angry,* it says, *at these words, and said to her: Am I for God, who has deprived you of the fruit of the womb?* Why, having abandoned the Lord of nature, do you bring a reproach upon me? He is the One Who deprived you of the fruit of the womb. Why do you not ask from Him Who can open the workshop of nature and make the womb fruitful? Learn, therefore, that He is the One Who deprived you of the fruit of your womb and granted your sister such great fruitfulness. Therefore do not ask from me that which I cannot provide and of which I am not the master. For if this had been within ^D my power, I would certainly have preferred you to your sister, having greater benevolence toward you. But since, even if I were to embrace you with benevolence unimaginably greater, I would be able to profit you nothing in this, ask from Him who has the power to bring sterility and to provide the release. See the prudence of the just man, how he is angry even at her words, yet gives a response to her with most wise words: teaching her diligently about all things and manifesting the cause, so that she might not, having abandoned the Lord, seek from another those things which He alone can provide. Therefore, as she learned that she had been made sterile by God and seeing her sister flourishing with children, wishing for even a mediocre solace, she says to Jacob: "Since you have now taught me that it is not by your fault that I lack children, at least take my handmaid, and procreate children out of her, so that I might be able to find some small consolation, claiming for myself those things which will be born of her." 4. *And she gave him,* it says, *Bilhah her handmaid as a wife: 5. and he went in to her; and she conceived and bore a son to Jacob, and said God has judged me, and heard my voice, and gave me a son. Therefore she called his name Dan.* She had, in some way, when her handmaid bore a child, a brief consolation: therefore, she herself imposes the name on the boy and gives thanks to the Lord for the one born. 7. *And Bilhah conceived,* she says, *again, and bore a son; 8. and Rachel said: God has helped me, and I have conversed with my sister, and I have prevailed. And she called his name Naphtali.* And she learned afterward, through the handmaid, clearly that Jacob was not the cause of why she lacked children. Therefore, she reared the children as if they were her own sons, and imposed names upon them, judging that there was a very great consolation for herself therein. 9. *When Leah saw that she had ceased to bear, she also gave her handmaid Zilpah to Jacob for a wife: 10. and she conceived, and bore; 11. And Leah said: I have been fortunate, that is, I have obtained my prayer. And she called his name Gad.* And because that which she hoped for happened in reality, she called his name Gad. 12. *And she conceived again, and bore another:* 13. *and Leah said: I am blessed, because women will call me blessed: and she called his name Asher.* She has her own, and she says that she is blessed, and worthy of blessing on account of the procreation of children. But see also those things which were done after these, so that you might learn how the affection of jealousy moved this way and that, and now this one, now that one was being attacked. 14. *And Reuben went,* it says, *in the days of the wheat harvest, and found mandrake apples in the field, and brought them to his mother. And Rachel said to Leah: Give me of the mandrakes of your son. 15. But Leah said: Is it not enough for you that you have taken my husband? Will you also take the mandrakes of my son?* Do you see how she makes the sickness of her soul manifest through words? "Is it not enough for you," she says, "that you have taken my husband? Will you also take the mandrakes of my son?" *But Rachel said: Not so: let him sleep with you this night for the mandrakes of your son. Give me of the mandrakes, and take your husband with you today.* See how he is shown to be entirely devoted to the affection of Rachel. For if, with such a chorus of Leah’s children born, he was...

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more inclined in his love toward Rachel; had this not occurred, how would Leah have been able to endure living with her sister? For, as if she had total power over her husband, thus she proposes the mandrakes to the husband, and says: "Let him sleep with you today in exchange for the mandrakes." Fulfill, she says, my desire regarding the mandrakes, and receive the husband. When Jacob arrived, Leah went out to meet him and said: "You will come in to me today, for I have hired you today in exchange for the mandrakes of my son." And he slept, he says, with her that night. And God heard Leah, and she conceived and bore a fifth son. And Leah said: "God has given me my reward, because I gave my maid to my husband." And she called his name Issachar, which is "reward." God heard, he says, Leah. Since she saw her being in pain and overlooked, God heard her, and she bore and said: "I have obtained a reward for the things for which I gave my maid." For this reason she called him Issachar. And she conceived again, and bore a sixth son. And Leah said: "God has bestowed upon me a good gift. At the present time my husband will prefer me; for I have borne him six sons." And she called his name Zebulun. Finally, she says, I shall be desirable also to my husband; for I have borne six sons. For this reason she called his name Zebulun. She bore also a daughter, and called her name Dinah. And God remembered, he says, Rachel, and heard her, and opened her womb. And she conceived, and bore a son to Jacob. And Rachel said: "God has taken away my reproach." And she called his name Joseph, saying: "God has added to me another son." He has taken away from me, she says, God the reproach; he has dissolved the barrenness, ^D has been reconciled, and stirred up my womb for childbearing, and freed me from the reproach. And she called his name Joseph, saying: "God has added to me another son." Do you see how the promises of God little by little went into effect? For behold, the righteous man had a sudden chorus of many children because of the providence of God concerning him. Since he showed great patience in fourteen years of servitude, for this reason also the God of all, rewarding the God-loving nature of the righteous man, prepared him to be so increased that he finally became an object of envy, as we shall learn from what follows, which I wished to examine.

^D But that we may not seem to trouble your charity by extending the discourse to great length, if it pleases you, having reserved the remainder for the next session, let us conclude the discourse here, having exhorted your charity to remember what has been said, to emulate the virtue of the ancients, thus to give away your sons, thus to hand over your daughters to bridegrooms, thus through your own virtue to draw down the benevolence from God. For when He is favorable to us, even if we are in a foreign land, even if destitute of all, even if known to none, we shall be more conspicuous than all. For nothing is more blessed than a man helped by the hand from above. Enjoying that alliance, the blessed Jacob also was little by little increased to such great conspicuousness that he became an object of envy even to those who had received him. Let us therefore also strive for this, so that we may be accounted worthy of the help from thereafter, and not flee to human dominions, nor pursue the protection of these; for nothing is more precarious than this; and the experience of things is sufficient to teach us this. For we see every day changes leaning and turning, and everything turned to the opposite, and him who was a little before in the highest prosperity, suddenly brought down to extreme misfortune, and bearing many times the things of the condemned. What kind of madness, then, would it be to pursue the protection of these who are in such uncertainty, and are not even capable of disposing their own affairs with safety? Therefore, let us separate ourselves from all human protection, remembering also the prophet who says: "Cursed is the man who trusts in man." Do you see that such a one is not only foolish, but also cursed, inasmuch as he has abandoned the Master of all, and runs to a fellow-servant, who is not even able to suffice for himself? Let us flee, therefore, this curse, I pray, and transfer all our hope to God. For this is firm and immovable and not admitting change, unlike that which is with men. For either death has interrupted the protection here, and caused those who flee to it to become naked and destitute; or a change of affairs having occurred before death, has made everything of both parties void. And the whole of life is full of such examples. Wherefore they are not worthy of pardon, who after such experience still cling to human protection, and many times suffer ten thousand evils from those who seem to be protectors. For such is the excess of wickedness, as to return evil for good to those who serve them. But over the God of all, the whole is the opposite: even when we are ungrateful, He benefits us each time, and distributes His own protection, not looking at our ingratitude, but imitating His own philanthropy in all things; of which may we all be counted worthy to partake, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.

HOMILY LVII

And it came to pass, when Rachel had borne Joseph, Jacob said to Laban: Send me away, that I may go to my place and to my land (Gen. 30. 25).

1. It is necessary to render the remainder of what was said yesterday to your charity today, so that both from what is now being said, and learning the providence of God which He showed concerning Jacob, and the God-loving nature of the righteous man, we may emulate the virtue of the man. For not simply did the grace of the Spirit cause these histories to be written for us, but that it might stir us to imitation and zeal for virtuous men. For when we hear of the patience of one, the temperance of another, the readiness regarding hospitality of a third, and the great virtue of each, and how each of these shone forth and became more conspicuous, we are stirred to similar zeal. Come then, having also examined the remainder of the history of this righteous man today, let us put an end to the discourse. "And it came to pass," he says, "when Rachel had borne Joseph, Jacob said to Laban: Send me away, that I may..."

^A depart to my own place and to my own land. 26. Give me my wives and my children, for whom I have served you."

Observe the great integrity of the righteous man in his affection, how, seeing clearly the providence of God regarding him, he did not act haughtily toward Laban, but said with great meekness, "Send me away, that I may depart." Truly, there is nothing stronger than meekness, nothing more powerful. See, then, how, by having first employed meekness, he brought it about that Laban answered him with great benevolence. 27. "For Laban said," it says, "If I have found grace in your sight"—for I can certainly conjecture that God has blessed me at your coming—"28. tell me your wages, and I will give them." "I am not unaware," he says, "that after your arrival I have enjoyed divine benevolence more abundantly." Since he is aware of the benefits he received by reason of his arrival, he encourages him to name whatever wage he wants, and he will provide it readily.

Consider how much meekness avails; do not let us pass over what has been said superficially. But attend to how the righteous man neither thought about, nor made mention of, nor requested a wage for his labors, but only said this: "Give me my wives and my children, for whom I have served you, that I may depart." He, having revered the great fairness of the righteous man, says, "Tell me what wage you wish to be given to you by me, and I will readily give it." Were not the women and children with him? Why then did he say, "Give me my wives and children"? He treated him with appropriate honor and observes his own custom in all things, and wishes to depart freely.

See, then, from the words themselves how he drew Laban, so that he promised of his own accord that he would give him a wage, and allowed the choice to him. What then of the righteous man? See his excellent meekness, how he is not burdensome or troublesome to Laban even in this. But what? He makes him a witness of his own affection and of his duties, and of his benevolence toward him at all times while serving. 29. "You know," he says, "how I have served you, and how much of your cattle has been with me. 30. For they were little before me, and they have increased into a great multitude, and the Lord has blessed you at my footstep; and now, when shall I make a house for myself?" I call you to witness my labors. For you have seen with how much zeal and faith I administered everything, and how, having received your cattle few in number, I took care for them to grow into such a number by my own diligence and vigilance.

Then, pointing out his piety, he says: "And the Lord has blessed you at my footstep; and now, when shall I make a house for myself?" You yourself have also seen how, after my arrival, divine grace has increased your wealth. Now, therefore, since I have also performed my service having done everything that pertained to my capacity with great alacrity of spirit, and the grace of God has been made manifest, it is just that I should also make a house for myself. What is "make a house for myself"? It is: "That I may live in freedom hereafter and have care of my own home."

When Laban heard this, 31. "He said to him: What shall I give you? What do you wish to be given to you by me?" For I confess, and I do not deny it: I know how much has been given to me by God, and that God has blessed me at your coming. But Jacob said to him: "You shall not give me anything; but if you will do this word, I will again feed your sheep." I ask nothing from you by way of wages, but only to accept what I say, and I will again feed your sheep. ^B And what I want is this. Observe the righteous man, how he hoped in divine help, and what kind of proposals he makes to Laban. 32. "Let all your sheep," he says, "pass by today, and remove from there every sheep that is dark-colored among the lambs, and every one that is speckled and spotted among the goats, this shall be my wage. 33. And my righteousness will answer for me on the morrow, when my wage comes before you: every one that is not spotted and speckled among the goats, and that is rufous among the lambs, shall be considered stolen by me."

Because he knew how great a grace shone upon him from above, and it seemed to him that according to the order of nature it was either difficult or altogether impossible (for it is rare for newly born cattle to have variegated color), he asks this of him, to which Laban immediately assented, and said: 34. "Let it be according to your word." 35. "And he divided on that day the male goats that were spotted and speckled, and all the she-goats that were spotted and speckled, and every one that was white in them, and every one that was dark-colored in the sheep, and gave them into the hand of his sons; 36. and he made a space of three days' journey between them and between Jacob." He separated, he says, the flocks according to the proposal of Jacob, and gave them to his sons; but Jacob fed the remaining cattle of Laban. What were these? ^C Those, namely, that had no variety of color. And this whole thing was done so that the righteous man might have practical experience of God’s providence toward him, and Laban see how great the help of God was for Jacob.

37. "And Jacob took for himself," it says, "rods of storax that were green, and almond, and plane trees, and Jacob peeled them into white peelings, scraping off the green; and the white appeared in the rods, what he had peeled being variegated. 38. And he placed the rods, which he had peeled, in the watering troughs, that when the cattle came to drink, the cattle might conceive according to the rods." 39. "And the cattle conceived according to the rods, and the cattle brought forth young that were white, spotted, and speckled with cineritious color." Doing these things, the righteous man was not moved by himself, but by supernal grace inspiring his mind. And what was happening was not according to the order of nature, but was very admirable, and transcended the mode of nature.

40. "And the lambs," he says, "he set apart, and stood before the sheep a ram that was speckled; and every one that was variegated among the sheep; and he separated his own flocks, and did not mix them with the flocks of Laban." Afterward, because all that were being born were such as he proposed, he separated them, and made for himself separate flocks. 41. "And it happened in the time when the pregnant sheep conceive, Jacob placed the rods before the sheep in the troughs, that they might conceive according to the rods. 42. But when the sheep were giving birth, he did not place them." And they were not marked for Laban, but were marked for Jacob; 43. "and the man was enriched, yes, very much." What does that repetition mean? It signifies great abundance, and that he was not only enriched, but very much so. "For he had," it says, "many cattle, and oxen, and menservants, and maidservants."

But see here again envy arise against the righteous man. 1. "For he heard," it says, "the words of the sons of Laban."

saying: Jacob has taken all that was our father's, and from what was our father's he has made all this glory." See how envy led them into ingratitude, and not them only, but Laban himself as well. "For Jacob," it says, "saw the countenance of Laban, and behold, he was not toward him as yesterday and the day before." For the words of his sons had disturbed his mind, and had made him forget what he had once spoken earlier when conversing with Jacob, saying, "God has blessed me at your coming." And he who had given thanks to the Master, because He had caused his wealth to increase on account of the presence of the righteous man, now, with his mind led astray by his sons and inflamed by envy—perhaps because he saw the righteous man enjoying great abundance—wished not to treat him as he once did. "For Jacob," it says, "saw the countenance of Laban, and behold, he was not toward him as yesterday and the day before." Do you see the great forbearance of the righteous man, and the ingratitude of those men, and how, not being able to contain their envy, they even disturbed the mind of their own father? See, then, the ineffable providential care of God, and with what condescension He acts whenever He sees us bringing our own part. For seeing the righteous man being envied by them, He says to Jacob: "Return to the land of your father, and to your kindred, and I will be with you." ^B Be content, He says, with your sojourn in a foreign land. What I promised you earlier, saying, "I will bring you back to your land," these things I now wish to bring to pass. Return, therefore, fearing nothing; for I will be with you. In order that the righteous man might not become more hesitant about the departure, but rather embrace the return with confidence, for this reason He says: "I will be with you," who until the present have managed your affairs and caused your seed to be increased; I will also be with you for the future. Having heard these things from God, the righteous man did not delay, but was already making preparations for this. For it says, he sent and called Rachel and Leah to the field where he was pasturing the flocks, and said to them: He wishes to set before the women the deliberation concerning the departure, and to make known both the commandment of God and the envy of their father toward him. For he said, it says, to them: "I see the countenance of your father, that it is not toward me as yesterday and the day before. But the God of my father was with me. And you know that with all my strength I have served your father. But your father has cheated me, and changed my wages for the ten lambs, and God did not give him leave to do evil to me. For if he should say thus: 'The speckled shall be your hire,' then all the sheep will bring forth speckled. And if he should say: 'The white shall be your hire,' then all the sheep will bring forth white; and God has taken away all the cattle of your father, and has given them to me." ^C See how he teaches them both things: the ingratitude of their father toward him, and his own good will which he displayed in his service. "For you know," he says, "that with all my strength I have served your father." And he makes manifest the clear care from God toward him, showing that the alliance from above was what was accomplishing everything, and was transferring the wealth of Laban to him.

498 "For God," he says, "has taken away the cattle of your father, and has given them to me. And it came to pass when the sheep were conceiving, that I saw with my eyes in the sleep, and behold, the he-goats and the rams leaping upon the sheep and the goats, white-speckled and spotted and ash-colored, sprinkled. And the angel of God said to me in the sleep: Jacob. And I said: What is it? And He said: Look up with your eyes, and see the he-goats and the rams leaping upon the sheep and the goats, white-speckled and spotted and ash-colored, sprinkled. For I have seen all that Laban does to you." Do you see that the energy from above was what was accomplishing everything, and rewarding the righteous man for his toils? Since that man was becoming ungrateful toward him, the munificent Master rewards the righteous man with abundance; "For I have seen," He says, "all that Laban does to you." From this we learn that when we are wronged by anyone and bear it with reasonableness and meekness, we enjoy greater and more abundant help from above. Let us not, therefore, strive against those who wish to harm us, but let us bear it nobly, knowing that the Master of all will not overlook us, if only we show our own gratitude. "For vengeance is Mine," He says; "I will repay, says the Lord" (Rom. 12:19 and Deut. 32:35). For this reason Jacob also said: "God did not give him leave to do evil to me." For because he himself wished to deprive me of the wages for my toils, the Master displayed such care for us, with such abundance, that He transferred all his substance to us. And knowing that I performed the service with good will, while he did not behave toward me fittingly, He made such provision for us. And that I do not say these things simply, nor in vain and to no purpose wishing to accuse him, I have God as witness to the things that happened to me from your father. "For I have seen," He says, "all that Laban does to you": that he not only deprived you of your wages, but that he is not disposed toward you now as he was before; but his mind has been corrupted. "I am your God, who appeared to you in the place of God, where you anointed a pillar for me." ^D He wishes to bring him to a remembrance of what he promised him then, saying, "I will cause you to increase to a multitude," and that "I will preserve you into your land." I, then, who appeared to you then and made the promises to you, I also now, since the time has arrived, bring to action the things promised to you by me then, and I command you to return without anxiety. For "I will be with you." "I am the God who appeared to you in the place where you anointed a pillar for me, and prayed a vow to me." He reminds him of the vow and of the promise which he made. And what was the vow? "Whatever you shall give to me, I will tithe it to you." Because then, bringing absolutely nothing with him, but making the journey like a fugitive, he vowed these things, for this reason He says: When I appeared to you, you made a vow, saying, "Whatever you shall give to me, I will tithe a tithe to you"; by means of the vow and the promise manifesting My power, and through the eyes of faith foreseeing the future wealth that would be yours. Now, therefore, when the things said by Me must come to action, and the time has arrived calling for your vow to be fulfilled. Return now, therefore, He says; arise, and go out from the land.

of your birth, and I will be with you. I will accompany you everywhere, I will show you a smooth path, and you shall suffer no harm from any man; for My right hand shall protect you everywhere. 14. Hearing these things, Rachel and Lia said to him: Is there still a portion or inheritance for us in the house of our father? 15. Are we not considered as strangers by him? For he has sold us, and has even consumed our price. 16. And all the wealth and glory which God took away from our father, He has given to you; now, therefore, whatsoever God has said to you, do. See how these also follow the judgment of God, and bring forward a reason that could not be gainsaid. Is there anything common to us, they say, with our father? For he sold us once. The wealth and the glory which God took from our father and gave to you; let us and our children have it. Do not delay, therefore, nor hesitate, but do what has been commanded you by God. Now, therefore, whatsoever God has said to you, do. 17. When Jacob heard these things, he arose and took his wives and children, and set them upon camels: he took his substance which he had acquired in Mesopotamia, and all his own things, to go to Isaac his father.

^A Consider, I beseech you, the fortitude of the soul of the righteous man, and how, having repelled all anguish and fear of mind, he obeyed the command of the Lord. For because he saw the unhealthy state of Laban’s mind, he did not wish to consult him as before; but he fulfilled what had been commanded by the Lord, and having taken his wives and children, he undertook the journey. 19. And Laban, it says, had gone to shear his sheep. But Rachel stole her father’s idols. Nor has this been set before us without cause, but that we might know how, still retaining paternal habits, they were addicted to the worship of idols. Observe, indeed, how much eagerness she expended on this, since she wished to take nothing else from her father than his idols, and she did this while her husband was unaware; for he would not have permitted this to be done. 20. But he concealed, it says, from Laban the Syrian, so that it might not be announced to him that he was fleeing. 21. And he departed, himself and all that was his, and having crossed the river, he made for the mountain of Galaad. ^B See, I beseech you, even here the great providence of God: how, until the righteous man had fled far away, He did not permit Laban to know of his departure. 22. For after three days, it says, it became known to Laban. 23. And having taken all his brethren, he pursued him for a journey of seven days; and he overtook him at the mountain of Galaad. I beseech you to attend here also to the providence of God. For He who said, "Return to the land of your birth, and I will be with you," He even now declares His providence. For because He saw Laban pursuing the righteous man with great indignation, and about to exact—so to speak—a penalty for his clandestine departure, He appeared to Laban by night in a dream. 24. For God came, it says, to Laban the Syrian in a dream by night, and spoke to him. See the indulgence of God, how, because of His providence toward the righteous man, He speaks with Laban: so that by terrifying his mind He might restrain his assault ^C upon Jacob. "Take heed to yourself, that you speak not evil to Jacob." Great is the goodness of the Lord. For because He knew that he was contending for battle, and wished to rise up against the righteous man, by this word He restrains his mind, and says: "Take heed to yourself, that you speak not evil to Jacob": as if He were to say, "Take heed lest you even attempt to insult Jacob with words; but preserve yourself, contain this evil impulse of yours, compress your fury, bridle your angry spirit, and do not wish to grieve him even by a word." And consider the clemency of God. He did not command Laban to return to his own, but only prohibits him from speaking anything harsh or troublesome to the righteous man. And why, and for what purpose? So that the righteous man might learn through the events and through the very works themselves, how great is the care God takes of him. For if Laban had turned back, how would Jacob have known this, or his wives? Therefore He permits him to depart, and allows him to confess by his own tongue what God said to him, so that the righteous man might have greater alacrity in proceeding, and receive confidence, and that his wives might learn with what great zeal God, the Lord of all, cares for Jacob, and might renounce their paternal error, and imitate the righteous man, and receive from thence sufficient instruction for knowing God. For things said by Jacob ^D were not then so trustworthy as those said by Laban, who still worshipped idols. For the testimonies of those who are faithless and adversaries to true religion always carry greater weight. And this is of the omnipotent wisdom of God, when He makes the enemies of the truth the very witnesses of the truth, and they themselves strive to confirm it with their own tongues. 25. But Laban overtook Jacob. Jacob, however, fixed his tent on the mountain; but Laban stationed his brethren on the mountain of Galaad. 26. And Laban said to Jacob: Why have you done this? See how the command of God repressed his great heat, and restrained his fury; and therefore with great gentleness he holds a conversation with him, as if excusing himself, and declaring his paternal affection toward him. For when supernal providence assists us, not only can we escape the snares of wicked men, but even if we fall into the midst of the beasts themselves, nothing adverse befalls us. For the Lord of all, declaring the excellence of His power, changes the nature of beasts, and transforms them into gentle sheep: not that He changes their bestial nature of sheep, but leaving them in their nature, He strives to display their characters and nature. And this one will be able to see not only in wild beasts, but in the elements themselves. For when He wills, then the elements themselves forget their own power, and neither does fire do what fire is accustomed to do. And one will be able to learn this, too, as much in the three children as in Daniel (Dan. 6:22). For the lions surrounded him like sheep, and their ferocity being blunted by help from above, they did them no harm. For that wild beasts did not exercise their ferocity, but still retained it, those who acted more brutally than beasts experienced in very deed. This came to pass, because they, being gifted with reason, were overcoming beasts lacking in reason by their cruelty. And at length they learned by the very deed how, by the providence of the Lord, the wild beasts themselves [index: entries preserved] revered the righteous man, and dared not touch his body, while they themselves surpassed the beasts in inhumanity.

And that they might not think this was some mere illusion, they recognized from the later events—those thrown into the pit—that in the case of the righteous man, the beasts imitated the gentleness of sheep and forgot their own nature, whereas in the case of those thrown in later, they displayed their true wildness.

It happened in the same way with the furnace of fire. The element revered those who were within and in the midst of the fire, and did not perform the works of fire; but as if its activity were bound, it preserved the bodies of those children unharmed, and did not dare to touch even their hair, as if the element were hindered by some command from showing its own activity. Yet it consumed those who were outside the furnace, ^A thereby revealing in both cases the great abundance of the power of God, both through how it kept those within unharmed and through how it destroyed the others. Thus, when we enjoy support from above, not only do we escape the plots of those who are hostile toward us, but even if we fall among the very beasts, we shall suffer no harm. For the hand of God, which is more powerful than all, surrounds us with great safety from every side and makes us unconquerable.

This is what happened in the case of this righteous man. For the one who wanted to overtake Jacob with such vehemence, and to demand justice for the departure of all, does not only refrain from saying anything harsh or grievous to him, but, just as a father speaking to a son, he makes his approaches with great gentleness and says: "What have you done? Why did you flee secretly?" See ^B how great is the change! See how he who was raging like a beast now imitates the gentleness of sheep. "Why did you flee secretly, and steal away from me, and lead away my daughters as captives with the sword?"

Why, he says, have you done this? What did you think? Why did you make your departure so stealthily? For if you had told me, I would have sent you off with great pomp and rejoicing. For if I had known this, he says, I would have sent you off with music, and timbrels, and harp. I was not deemed worthy to kiss my daughters; but now you have acted foolishly. You see how he now convicts himself and confesses with his own tongue that while he himself was preparing to treat the righteous man evilly, the providence of God checked his vehemence.

"My hand has the power," he says, "to do you harm; but the God of your father yesterday said to me, saying: 'Take heed to yourself, that you do not speak anything harsh to Jacob.'" ^C Perceive how these words became a great consolation to the righteous man, and consider how this man revealed both what he had plotted and upon what grounds he had wished to make his capture, and that the fear of God restrained him from bringing into action the evil things he had intended.

"But the God of your father," he says. See how even Laban himself harvested no small benefit from this, receiving the greatest proof of the power of God from what was said to him. "But since you," he says, "have also desired this, and it is God who exercises such care for you, go now; for you have longed to go to the house of your father. Why did you steal my gods?"

Let it be, he says; suppose this was acceptable to you, and you decided to return to your father's house; why did you steal my gods? O the height of folly! What kind of gods are these, that they can even be stolen? Are you not ashamed to say, "Why did you steal my gods?" See ^D how great was the excess of the delusion, so that men honored by reason should serve wood and stones. And your gods, O Laban, did not have the strength to defend themselves even when they were about to be stolen. For how could they, being composed of stone? But the God of the righteous man, even without the righteous man knowing it, checked your vehemence. And do you not discern the magnitude of the delusion, but instead even accuse the righteous man of theft? For why would the righteous man have deigned to take away those whom he loathed, or rather, whom he knew to be insensible stones?

But having heard these things, Jacob, with great gentleness, first defends himself against the previous accusations, and only then urges him to conduct the search regarding the gods. "I said," he says, "lest you take away your daughters from me, and all that is mine." Because, he says, I saw you were not disposed rightly toward me, I became anxious, lest you should attempt to take away your daughters and my possessions, and deprive me of what is mine, just as you have done before.

This, therefore, is the cause, and fear compelled me to make my departure stealthily. "With whomsoever you find your gods, he shall not live before our brothers." See with what intensity he defines the penalty for the one who committed the theft. "With whomsoever you find them," he says, "he shall not live before our brothers." Not only because he stole, but because through the theft such a person brings forth a clear sign of his own delusion.

"Recognize if there is anything of yours with me, and take it." Search out, he says, if I have taken away any of the things that do not belong to me. You have nothing else with which to accuse me, except that I made my departure secretly; and this I did not suffer willingly, but because I suspected the injustice, and fearing lest you might wish to take away your daughters, having learned this, and the rest of my property.

And he did not find, he says, anything with him. But Jacob did not know that Rachel his wife had stolen them. Laban entered and searched the house of Leah, and did not find them. He entered also into the house of Rachel. Rachel had taken the idols, and put them into the saddles of the camels, and sat upon them, and said to her father, "Do not be angry, my lord; I cannot rise before you, for the things for women are upon me." Laban searched throughout her whole house, and did not find them.

6. Great is the wisdom of Rachel, through which she was able to deceive Laban. Let those who are still stuck in delusion, and who highly value the worship of idols, listen. She placed them, he says, under the saddles of the camels, and sat upon them. What is more laughable than these things? Those who are honored with reason, and deemed worthy of such preeminence by the philanthropy of God, deign to serve insensible stones, and are not ashamed, nor do they get any sense of such absurdity, but like cattle, are thus led away by habit!

For this reason Paul also said, writing: "You know that when you were Gentiles, you were led away to dumb idols, however you were led" (1 Cor. 12:2). And he rightly said, "the dumb ones." You who have a voice, and partake of hearing and reason, are led away like irrational creatures toward those which have no sense at all. And what forgiveness could such people obtain?

But let us see how the righteous man, then gaining confidence both from what was confessed by Laban and from the fact that he found no reasonable cause for the blame cast against him, what he says? "Jacob was angry and contended with Laban, and said." See how even he contends with Laban, and...

^A in what way he was following him, and why, he says, you have pursued me with such impetuosity? What injustice can you lay against me? What sin? And not only that, but you have brought such insult upon us, that you searched all that is in my house. Bring here before your brethren and my brethren, and let them judge between the two of us. Having made, he says, such a search, were you able to find anything that does not belong to me, or that is yours? If you found it, bring it forward, that those who are present here with me and you may make a judgment. Since he saw that he was blameless in all things, taking up great confidence, he recounts the kindness which he showed him during all that time, and says: ^B "These twenty years I have been with you." For the labor of so many years, was I deserving of this insult? These are my twenty years. Today I have completed the number of twenty years in your house. Your ewes and your goats did not miscarry; the rams of your sheep I did not eat: ^C what was torn by a beast I did not bring to you. I made satisfaction out of my own, the thefts of day and the thefts of night. I was scorched by the heat, and by the frost of the night, and sleep departed from my eyes. You have forgotten, he says, the labors that I endured tending your sheep and goats? Are you able to accuse me that at any time your ewes or goats were barren? See how great a benevolence from God he demonstrates to have happened to the house of Laban on account of his presence. For this is that which he said above: "God has blessed you at my foot." For no one would require this of a shepherd. Neither is this the work of the pastoral art, but of nature. Therefore, before all things, he places this forward, and shows that this providence from above happened to the flocks. "The rams of your sheep I did not eat." Are you able, he says, to say that I ever ate a ram from your flocks, which is indeed the custom of many shepherds? "What was torn by a beast I did not bring to you." Neither myself, he says, ever ate it, nor could a beast ever snatch it. Did I bring something torn by a beast? Do you not see daily those to whom flocks are entrusted, bringing what is torn by beasts to their masters? But you are able to neither demonstrate nor cast any such charge against me in twenty years. And what do I say of that torn by a wild beast? But neither, if anything was stolen, as often happens, did I take care to bring it to your knowledge: but I made satisfaction for those things which were stolen, whether it happened by day or by night. And when the heat blazed, I bore it bravely, likewise also the cold of the night, so that your flocks might be preserved unhurt: and not this alone, but sleep itself departed from my eyes on account of much care. ^D You see the vigilance of a shepherd; you see the intense zeal? What excuse will they have, to whom rational flocks are entrusted, and who show such great negligence: and daily, according to the prophet, “they slay” other “sheep” (Ezech. 34. 3-6): others they disparage when torn by beasts: others truly they do not care to bring back after they have been snatched by them; even though the labor is less, and the care easier? For it is a soul that is taught: but there, there is much labor of both body and soul. ^A "Night, and sleep departed from me." Who is able now to say this, that he endures so many labors and dangers on account of the salvation of those whom he pastures? And this indeed no one dares to say now. But to Paul alone, the teacher of the world, is it permitted to say this confidently, and things greater than these. And where, you ask, did Paul endure these things? Hear him saying: "Who is weak, and I am not weak? Who is scandalized, and I do not burn?" (1 Cor. 11. 29). O the affection of the shepherd! Alien ruins, he says, increase my sorrows, alien scandals kindle the furnace of my pain. Let all imitate this one, to whom rational sheep are entrusted, and let them not become worse than him who was of such vigilance in guarding brute cattle, and that for a number of so many years. And there indeed, if some negligence should happen, there is no damage: here, however, if even one rational sheep should perish, or be snatched by a beast, there is serious damage, the greatest detriment, an unspeakable punishment. For if our Lord did not decline to shed His own blood for it, with what pardon would he be worthy, who would wish to despise one so honored by the Lord, and not fulfill all that he can in curing the little sheep? But let us return to the series of the discourse. "These," he says, "are my twenty years, which I am in your house. I served you fourteen years for your daughters, and six years for your sheep, and you cheated my wage with ten lambs. And had not the God of my father Abraham, and the God of Isaac been my helper, now perhaps you would have sent me away empty. My humility and the labor of my hands God saw, and reproved you yesterday." See how that which Laban confessed, emboldened the just man, so that he might rebuke him with confidence. You saw, he says, how for the number of twenty years I served you, for your daughters, fourteen years, for the rest, however, for the sheep; yet you wanted to deprive me of my wage, and I did not rebuke you for this? Truly from those very things which you confessed, I know that had not the God of Abraham and Isaac been my helper, now you would have sent me away empty and naked, perhaps you would have taken everything from me, and completed the injustice which you had proposed in deed. But God who knows "my humility and the labor of my hands." What is, "my humility and the labor of my hands?" Because, he says, God knows how I completed my servitude with great zeal, and how much labor I sustained, tending the sheep, occupied in cares day and night: to those, I say, the kind Lord looked when He reproved you yesterday; He restrained the injustice which you were constructing against me, and your irrational attempts. He touched Laban sufficiently by defending himself, and after he had rebuked his injustice against him, he recounted his own benefits toward him. Therefore he, blushing for the things which he had said, is now turned to fear, and wishes to enter into covenants with the just man. See the providence of God. He who had gone out with such impetuosity to pursue, was affected with such fear, that he sought covenants from him. "Answering then Laban, said to Jacob: Thy daughters are my daughters: and thy sons my sons: and thy cattle my cattle: and all things whatsoever thou..."

their children who were born to them? I know, he says, that the daughters also are mine, and all that you have belongs to me, and it was acquired from my possessions. What then shall I do to them today, or to those born of them? Now, come, let us make a covenant, I and you, and it shall be for a testimony between me and you. Let us make, he says, covenants, and it shall be for a testimony between me and you, for correction, for proof. And he said to him: If anyone should attempt to break what has been proposed by us now, Behold, no one is with us; but God is witness between me and you.

^A 8. Observe how Laban is led little by little even to the knowledge of God. For he who before this brought the accusation of theft of his gods against the righteous man, and had made such a searching inquiry, now says: Since there is no one between us who can, if anything should happen hereafter, bear testimony to what has been done by us now, God is witness between me and you. He is present, the One who sees all things, whom nothing can elude, the One who knows the mind of each person. And Jacob, he says, took a pillar, and set it up, and made a mound, and they ate upon the mound. Then Laban said to him: This mound bears witness between me and you. What is, This mound? Instead of, the words that are occurring here at this mound shall be a reminder to us continually. And he called the name of the place, Mound of Testimony. Then he says: May God look between me and you. Observe how again Laban calls upon the judgment from God; for, May God, he says, look between me and you, that we shall be separated one from the other. Now, he says, we shall be separated, and you indeed shall depart to your own land, and I shall return to my dwelling. If you afflict my daughters, if you take wives in addition to my daughters, look, there is no one with us, God is witness who sees. Observe how he calls God to witness both once and a second time and many times. For indeed the providence that had occurred concerning Jacob had instructed him how great the power of the Master is, and how it is not possible for anything to elude the unsleeping eye. Therefore he says: Even if we are separated, even if no other person is able to bear witness, He Himself shall be witness who is present everywhere; by each of his words he indicated that He is the Master of the whole earth. And Jacob said: Behold, this pillar bears witness. Then Laban says again: For if I do not pass over to you, and you do not pass over to me, to this mound and this pillar for evil, the God of Abraham, and the God of Nachor shall judge between us. See how, together with his father, he added his own grandfather, who happened to be the brother of the patriarch, but his own grandfather. The God of Abraham, and the God of Nachor shall judge between us. And Jacob swore by the fear of his father Isaac, ^B and he sacrificed a sacrifice on the mountain, and called his brothers, and they ate and drank, and slept on the mountain. He sacrificed a sacrifice on the mountain; he expressed gratitude, he says, to God for the things that had occurred. And they ate, and drank, and slept on the mountain. And Laban rising early kissed his sons and his daughters, and blessed them. And Laban turned back and departed to his own home. You have seen, beloved, how great the wisdom of God is, how at the same time He manifested His providence regarding the righteous man, and led him away from the injustice against him, and by the things through which He pledged to him not to speak evil against Jacob, He led him little by little into the way of the knowledge of God; and [how] he who was running upon him like a beast, and wanting to overtake and slay him, having made his apology and kissed both his daughters and their sons, thus returned homeward? Perhaps we have extended the discourse to a great length, but the necessity of the history has placed us in this position. Wherefore, stopping the discourse here, let us exhort your love, so as to do and to transact all things, that we may attract the favor from above. For if we have Him propitious, all things will be easy and light for us, and nothing of the things in the present life will be able to grieve us, even if it seems to be grievous. For so great is the excellence of His power, as to turn even the grievous things into the opposite, when He wills. Thus also Paul, being in afflictions, rejoiced and exulted, being winged by the expectation of the rewards laid up. For this reason the Prophet also said, In affliction You have enlarged me (Ps. IV, 2), teaching us that in that very affliction, God was preparing him to enjoy boldness and relief. Having therefore such a Master, so powerful, so resourceful and wise, so philanthropic, let us bring in our own part, and make much account of virtue, so that we may attain both the present and the future good things, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father is the glory and the power, together with the Holy Spirit, now and always, and to the ages of the ages. Amen.

HOMILY LVIII

And Jacob looking up saw the camp of God encamped, and the angels of God met him. And Jacob said, when he saw them: This is the camp of God; and he called the name of that place, Camps (Gen. 32. 1-2).

1. I know that you are fatigued yesterday, as the discourse proceeded for us to a great length; but also take courage; your labor is not in vain; for it is being done in the Lord, for whom even the brief toil becomes a provider of great rewards. For even if the body is fatigued, yet the soul was strengthened more. Wherefore, I also, seeing your yearning in its prime, and your desire stirred up, wishing to curtail the teaching, did not wish before the end to dissolve the discourse into silence, knowing that I shall please you more by this. For the multitude of the things said manifested most of all the great eagerness and the insatiable yearning of your love for hearing; for this reason I also take hold of the teaching for you with more readiness, seeing your appetite increasing every day. Let us therefore today also approach the things following those said yesterday according to our power, let us place the accustomed banquet before your love, and let us see, after the departure of Laban, how the righteous man takes hold of the journey. For nothing of the things laid down in the divine Scripture is idle, but all things done by the righteous are full of the greatest benefit. Since for they had the Master of all things continually present with them, and lightening the toils during their journey, much [benefit also] from their mere journey…

and from the difficulties of travel being made easy, we are able to perceive. For after Laban ^A departed to his own home, 1. *And Jacob went on his way, and looking up he saw the camps of God encamped, and the angels of God met him* (Gen. XXXII). For after the fear of Laban had ceased and come to an end, the fear of his brother succeeded it; for this reason the merciful Master, wishing to encourage the just man and to dispel all his fear, caused him to see the camps of the angels. For *the angels of God met him*, he says. 2. *And Jacob said, These are the camps of God. And he called the name of that place, Camps:* so that from that appellation there might remain a perpetual reminder of the vision that had happened to him there. Then after this vision, 3. *He sent,* he says, *before him messengers to Esau his brother, and commanded them, saying, Thus shall you say to my lord Esau.* See, even after the vision, how great a fear still pressed upon the just man. For he feared the violence of his brother, and was anxious in his soul, lest perchance the memory of those things which were done by him of old might impel him to treachery. 4. *Say,* he says, *to my lord Esau: Thus says your servant Jacob: I have been a sojourner with Laban, and have stayed there for a long time until now; 5. and I have acquired oxen, and donkeys, and sheep, and servants, and handmaids; and I sent to announce to my lord Esau, that your servant might find grace before you.* Note how he fears his brother; ^B and for this reason, wishing to appease him, he sends out in advance, signifying both his return and the wealth that had accrued to him, and where he had stayed for such a long time, so that by appeasing his fury he might make him gentle: which indeed also came to pass, God softening his heart and making him tractable by extinguishing his wrath. For if He deterred Laban, who was pursuing with such great vehemence, through the things which he spoke to him, much more did He render the brother more gentle toward the just man. 6. *And they returned,* he says, *saying, We came to your brother, and he is coming to meet you, and four hundred men with him.* See how even this circumstance increases the just man's fear. For he did not know precisely the mind of his brother; but as he learned of the multitude of those coming with him, he grew afraid, suspecting that he was coming against him as if into war, and in that way wanted to encounter him. 7. *For Jacob feared,* he says, *and was perplexed.* Fear had disturbed his mind, and he did not know what to do, but remained perplexed; on this account he was afraid, as if for his own safety, having death before his eyes. And he divided into two companies all the people that were with him. 8. *For he said, If he comes to one company and strikes it, there will yet be another which will be saved.* Such things did ^C fear and great alarm suggest to him. But seeing himself as if caught in a net, he fled to the unconquerable Master, and demands the promises which had been made to him from the God of all, as if saying to Him: Now the time has come in which, both for the sake of the virtue of my forefathers and because of the promise which was made to me by You, I be held worthy to be aided by Your protection. 9. *For Jacob said: O God of my father Abraham, and God of my father Isaac, You who said to me, Go to the land of your birth; You who called me,* he says, *from an alien land, and commanded me to return to my father and to the land of my birth: 10. Let it be sufficient for me from all the justice and truth which You have performed for Your servant.* *Let it suffice me,* he says, *for aid at the present time.* For You who until the present time have manifested such providence toward me, are able even now to deliver me from the dangers that press upon me. For I am not ignorant that *with this staff of mine I crossed the Jordan:* but because of Your solicitude for me, who went away into a strange land carrying only a staff, *now* I have arrived with two companies. Do You, therefore, Lord, who have bestowed upon me such wealth, who have given me such increase, now 11. *Deliver me from the hand of my brother Esau: for I fear ^D him, lest perchance he strike me, and the mother with the children. 12. You said: I will do you good, and will set your seed as the sand of the sea, which cannot be numbered for the multitude.*

The struggle of Jacob with the angel; the change of his name to Israel; why angels appear in human form.

Observe the religious soul of the just man, and his upright affection: how he prays to the Lord for nothing else than that He might fulfill His promises. And, having displayed thanksgiving for the former things, and having confessed that he, a man naked and destitute of all, had arrived at such an abundance, he supplicates that he might be freed from the danger. *For You said,* he says, *I will set your seed as the sand of the sea, which cannot be numbered.* When, therefore, he had made his prayer to God, and had offered his supplication of petitions, he also does his own duty. And having taken gifts, he says, from those which he was bringing, he sent them to his brother, after having separated what was to be sent, and having given orders, so that by words also the mind of his brother might be appeased, and his own arrival announced (v. 13-19). 20. *For say,* he says, *Behold your servant comes after us;* so that first he might be rendered friendly, and then proceed to his face. *For afterwards,* he says, *I will see his face; for perhaps my face will be acceptable to him.* 21. *And the gifts went forward before his face.* But observe, I beseech you, the ineffable clemency of God, and how He always declares His providence at the opportune time. For concerning Laban, since the just man suspected nothing of the sort, nor did he know that Laban wished to invade him with such force, so that he might avenge the departure made by him secretly, it was said that an angel appeared by night to Laban and repressed his impulse, and gave a command that he should not speak even a harsh word to Jacob: for he said, *Do not speak evil to Jacob* (Gen. XXXI, 24): and He was arranging this in such a way, that through that man’s tongue it might become known to the just man, so that he might be of a more confident mind, having discovered such great providence of God toward him. But now, because the brother had been mitigated by the length of time, and wrath and indignation against Jacob had ceased: while he, however, was anxious, fearing and trembling at the meeting with his brother: the good Master does not now command Esau (for he was meditating nothing against his brother), but comforts the just man. For after he had sent those offering the gifts, and had slept, 22. *He rose in that night, and took his two wives and his children and sent them across in the passage of the...*

Jabbok; and he took them, and went across the torrent. And Jacob was left alone, and a man wrestled with him.* ^A Great is the philanthropy of the Master. For since he was about to have the encounter with his brother, in order that he might learn through the events that he would suffer nothing disagreeable, he consents to wrestle with the righteous man in the form of a man. Then, seeing himself being overcome, Jacob, he says, *took hold of the breadth of his thigh.* But all this took place for the sake of condescension, that he might take away the fear from the soul of the righteous man, and persuade him to conduct the encounter with his brother without any anxiety. For when Jacob, he says, had taken hold of the breadth of his thigh, *the breadth of Jacob’s thigh became numb while he wrestled with him.* Then, that Jacob might learn the power of the one who was thought to be wrestling with him, he said to him, *Send me away; for the dawn has ascended.* ^B Being aware, therefore, of the greatness of the power of the one who had said these things, the righteous man said, *I will not send you away, unless you bless me.* I have been deemed worthy of great things, he says, and beyond my own worth. Therefore I will not let you go before I enjoy the blessing from you. Then he says, *What is your name?* See again the condescension. For if he had not asked, did he not know the appellation of the righteous man? He knew it entirely, but he wishes to confirm him through the questioning, and to teach [565] who it is that is conversing with him. And since he said, Jacob, he says, *You shall not be called by the name Jacob, but Israel shall be your name, because you have grown strong with God, and you shall be powerful with men.* Do you see how he pointed out the whole cause, for which he displayed such great condescension, and at the same time teaches the righteous man through the appellation placed upon him, who it is he saw and was deemed worthy to hold fast? For, he says, your name shall no longer be called Jacob, but Israel. Israel, however, is interpreted, *Seeing God.* Since you were deemed worthy to see God, as far as it is possible for a man to see, for this reason I also place this appellation upon you, so that to all who come after it may be manifest of what vision you were deemed worthy. And he added, *Because you have grown strong with God, and you shall be powerful with men.* Do not fear from now on, nor expect to suffer any harm from anyone. For he who has received such strength as even to be able to wrestle with God, will be much more victorious over men, and shall become invincible to all. ^C 3. Hearing these things, the righteous man, and struck with awe at the greatness of the one who was conversing with him, says, *Declare your name to me.* And he said, *Why do you ask my name?* And he blessed him. Stay, he says, within your own boundaries, and do not exceed your measures. Do you wish to enjoy a blessing from me? Behold, I grant you this. For he blessed him, it says. *And Jacob called the name of that place, The Form of God. For I saw God face to face, and my soul was saved.* ^D Do you see how much boldness he received from the vision that had occurred? For, he says, my soul was saved, which was almost dead from fear. Since I was deemed worthy to see God face to face, my soul was saved. And the sun rose for him when he had passed the form of God.

Do you see how the Master, condescending to human weakness, does and manages everything so as to display his own philanthropy? And do not be surprised, beloved, at the magnitude of the condescension, but consider that also in the case of the patriarch, when he was sitting by the oak, he was a guest of the righteous man in the guise of a man, along with those who were with him, announcing to us from above and from the beginning that he was about, by taking the human form, thus to free the whole human nature from the tyranny of the devil, and to guide it back to salvation. But then, indeed, since it was the beginning and the preludes, he appeared to each of them in the guise of a phantasm, just as he himself says through the prophet: *I multiplied visions, and in the hands of the prophets I was made like.* But when he deemed it worthy to take on the form of a servant, and to take up our first-fruits, he did not enter into the flesh in phantasm, nor in semblance, but in truth. And for this reason he consented to pass through all our states, and to be born of a woman, and to become an infant, and to be swaddled, [566] and to be suckled, and to endure all other things, that he might confirm the truth of the dispensation, and stop the mouths of the heretics. For this reason he also sleeps on the ship, and travels, and toils, and endures all human things, that through the facts themselves he might be able to fully persuade everyone. For this reason he also stands before a tribunal, and is crucified, and endures the most ignominious death, and is placed in a monument, that the things of the dispensation might be manifest through all things. For if he did not take on our flesh in truth, he was neither crucified, nor did he die, nor was he buried, nor did he rise again. But if he did not rise again, the whole discourse of the dispensation has been overturned. Do you see into what absurdity those fall who do not wish to follow the canon of the divine Scripture, but entrust everything to their own reasonings? But just as here the truth is manifest, so in the case of this righteous man there was a certain phantasm, through which it was necessary for the righteous man to be fully persuaded of how much of his providence he enjoys, and that he will be invincible to all those who attempt to plot. Then, that the vision that had occurred to him might not escape any of those who follow, *He limped, it says, on his thigh.* *For this reason the sons of Israel do not eat the nerve which became numb, which is upon the breadth of the thigh, until this day: because he touched the breadth of Jacob's thigh, and it became numb.* Since the righteous man was about to pass from life after having fulfilled the times of his life, and it was necessary that the guardianship that had occurred to him from God, and such great condescension, should become known to the whole race of men, for this reason he says: *The sons of Israel shall not eat the nerve of the breadth of the thigh, which became numb.* Knowing their great ingratitude, and how they forget the benefits from God, for this reason, acting craftily, he provided that they should have a constant memory of the benefits that had occurred from him, and he contrived for them to keep the reminders through such observations, and this can be found throughout the whole Scripture. For this is most truly the cause of the majority of the observations,

that God wishes the coming generations to meditate perpetually upon His benefits and not, by forgetting them, to revert to their own errors; a thing that was especially particular to the Jewish people. For they, who frequently held up their own ingratitude in the face of His benefits, would much more, had this not been done, have cast from their minds all the things which God had done for them. But let us now see how Jacob met his brother. For after he had received sufficient consolation from what had passed and the promise that he would be strong and powerful even against men, ^A *Lifting up his eyes, he saw, and behold Esau his brother, and four hundred men with him. And Jacob divided the children to Leah and Rachel, and the two maidservants. And he placed the two maidservants and their children in the beginning, and Leah and her children afterwards, and Rachel and Joseph last. Ipse autem praecessit ante eos, et adoravit super terram septies, donec appropinquavit ad fratrem suum.* See how, having made the division, he himself goes before everyone. And he worshipped upon the ground, he says, seven times, until he drew near to his brother, winning over his brother to his own benevolence by his gestures and his act of worship; which is indeed what happened. For Esau, he says, running up, embraced him, and fell upon his neck, and they both wept.

^B What I said yesterday, I will say again: when the Lord of all wishes to declare His providence toward us, He makes even those who are disposed against us with cruelty milder than sheep. Consider, therefore, how great a transformation Esau displays. For he runs, he says, to meet him, and embraced him, and kissed him; and they both wept. The just man had barely caught his breath and shaken off the fear, having become more courageous. ^C *Lifting up his eyes, he says, Esau saw the women and the children, and said: What are these to thee?* For seeing the brother’s possessions, he was struck with admiration, and therefore he desired to ask. What then does the just man say? *They are children, he says, which God has mercifully granted to thy servant.* See the strength of his meekness, and how through the modest humility of his words he broke and mitigated his indignation. *And the maidservants and their children drew near, he says. And Leah and Rachel worshipped. And he said: What are these to thee, all these camps that I met? But he said: That thy servant might find grace before thee.*

^D **Jacob overcomes his brother with humility.** Consider, I entreat you, how he defeated his brother with immense humility; and him whom he thought was disposed towards him in a hostile and savage manner, he found so mild that he wished to devote his entire office to his service. For he said, he says: *I have much, brother; let what is thine be thine.* But not even this did Jacob allow; rather, showing how much he valued his friendship, he says: *If I have found grace before thee, take the gifts from my hands. For on this account was I seeing thy face, as one might see the face of God. Take, he says, the gifts which are offered to thee from me. For with such joy did I see thy face, as one who might see the face of God.* This was said by the just man out of great respect, in order that he might soothe him and lead him to brotherly benevolence. And *it is acceptable to me, that is, it is pleasing to me.* *Take, therefore, the blessings which I have brought thee, because God has had mercy on me, and I have all things.* Do not refuse, he says, to accept. For all these things have been donated to me by God, and He has become for me the supplier of all these goods. Through which he also gently taught him how great God’s providence had been toward him, and caused him to show him great reverence. And he compelled him, and he accepted. See now the change. *And Esau said, Let us set out on the right path:* that is, now let us make the journey together. But he, having offered a decent pretext, said: *My lord knows that my children are tender, and the sheep and kine are suckling; if, therefore, I force them to follow for one day, they will die. I cannot, he says, make the journey more hastily, but I am forced to proceed slowly and step by step, both on account of the children and on account of the cattle, so that they do not perish from too much labor. Go, therefore, he says, thou: I, however, sparing the labor of the children and the cattle, will meet thee in Seir.* Upon hearing these things, the brother: *If thou wilt, he says, let me leave some of my men with thee.* He was doing this as a sign of great honor and service. But he accepted nothing of the sort. *It is enough for me, he says, that I have truly found grace before thee. This one thing was my concern, that I might find thee a friend. Since, therefore, I have attained this, I have need of no one else.* *And journeying, he says, Jacob made for himself and his beasts tabernacles: therefore he called that place Tabernacles.*

**Virtue; what great power meekness has.** Hearing these things, let us imitate that just man, and let us display the same humility of soul; and if there are those who are disposed with evil toward us, let us not further kindle their anger, but with great meekness and humility—both of words and of deeds—let us repress their enmities, and heal their indignant souls. For see the wisdom of this just man, how with great effectiveness of words he so bowed Esau that he hastened both to honor him and to wish to do everything that pertained to his dignity. This is truly the mark of supreme virtue, not only to love with great zeal those who are well-disposed toward us and to serve them in every way, but also to win over as friends those who wish to be hostile to us through the assiduity of our services. For nothing is more violent than meekness. For just as pouring water extinguishes a fiercely burning pyre, so also a word uttered with meekness extinguishes a mind burning more fiercely than a furnace; and a double profit accrues to us from this: both that we display meekness, and that we soothe the brother's indignation and free his mind from turbulence. For what, tell me, do you do? Do you not reproach your brother and accuse his indignation, because he is hostily disposed toward you? Why then do you not study to proceed by a different path, but rather wish to be more angry yourself? Can fire be extinguished by fire? This is contrary to nature. So neither can fury ever be assuaged by another fury. For what water is to fire, such is meekness and moderation to anger. Therefore also Christ was saying to his disciples: If you love those who love you, what reward do you have (Matt. 5:46)? Then, more to this...

...much more than that, and have something beyond, I do not exhort you to this, but even to love your enemies. Which that blessed man, even before the law, before the teaching from others, moved by his own heart, due to his surpassing gentleness, ^A had previously overcome Laban, and now even his own brother. For though he had enjoyed support from above, he nonetheless still showed what was his own to give. So let us, too, convince ourselves that, even if we strive ten thousand times, we will never be able to accomplish anything rightly, unless we also enjoy help from above. For just as, if we do not enjoy help from above, we are never able to accomplish what is needful, so again, if we do not contribute what is ours, we will not be able to be deemed worthy of help from above. Therefore, let us strive to contribute what is ours, and to draw the care from above to ourselves, so that by our own striving, and by the philanthropy of God, the things of virtue may be increased in us day by day, and we may enjoy much of the grace from above; of which may we all attain, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father, together with the holy Spirit, be glory, power, and honor, now and always, and unto the ages of ages. Amen.

HOMILY LIX

*And Jacob came to Salem, a city of Shechem, and he bought the parcel of a field, of Hamor the father of Shechem, for an hundred lambs: and he erected there an altar, and called upon the God of Israel (Gen. 33:18-20).*

1. You saw yesterday the surpassing philanthropy of the Master of us all, and the philosophy of the disciples, and the ingratitude of the Jews. You saw with what forbearance he silenced their shameless audacity, making his defense on behalf of the disciples, and showing that they who wish to defend the law, are ignorant of what the law intends, and that when the truth appeared, they still wished to sit by the shadow. You saw how from above and from the beginning he strove to do away with the legal observances, teaching them that when the Sun of righteousness has appeared, it is no longer possible for the lamp-derived light to act; ^B for the brightness of the solar light, when it strikes, hides the need for that. You learned how it is possible to keep festival always, and to be rid of the observance of times. For this was why our Master arrived, that he might free us from the necessity of times, and prepare us to fly higher, and to have our citizenship in heaven henceforth, and being humans, to imitate the way of life of the angels, and to laugh to scorn all human affairs. Come then today, if it seems good, returning to the sequence of the words of the blessed Moses formerly spoken, let us set before you a feast from them. For you know that when Jacob had returned from Mesopotamia, and had held the meeting with his brother, and after this had separated, and that one had rushed to Seir, while Jacob had pitched his tents, and had named the place "Tents" from what occurred, there we ended our discourse; wherefore it is necessary that we go through what follows, and according to our ability, set before you the spiritual teaching. For being now once in safety, and having been freed from every anxiety, "He came," it says, "to a city of Shechem, and he bought the parcel of a field, of Hamor the father of Shechem, for an hundred lambs; and he erected there an altar, and called upon the God of Israel." Let us not pass over simply what is written in the divine Scriptures. For if those who dig the dust of gold out of the earth endure every labor, and tolerate all difficult things, so as to be able to separate the gold from the earth; ^C with much more reason it would be right for us to investigate the words of the Spirit, and having reaped the profit from them, thus to depart thence. Consider then the philosophy of this wonderful man, how, enjoying such support from above, and seeing his own wealth increasing—I mean of his flocks—and a choir of so many children surrounding him, he did not give himself over to being splendid in buildings, nor did he strive to buy fields and villages that would be enough to suffice for the distribution to his children. For these and such things are what are put forward to us today, and often someone who has had one son strives to gather ten thousand talents of gold, and to buy fields, and to construct conspicuous buildings. And would that he gathered the wealth of these from just labors, and without injustice; but the heavy thing, and more terrible than all, is that by robbing others, and overreaching, and weaving affairs together, thus he transfers the possessions of others to himself. And if one asks: "For what reason is this such madness for money?" he puts forward the child immediately, and says that he does these things because of his goodwill toward him. And this man, even if he puts forward a child as an excuse for these things, does so in vain and to no purpose. There are some even who do not have children who have gone mad in the gathering of money, and would ten thousand times choose to undergo irreparable things, than to bestow one obol on any of those in need. But this just man did not devise, nor did he think of, anything of the sort, but even when it was necessary to buy a small field, ^D having given a hundred lambs, thus he bought the parcel of the field from Hamor the father of Shechem. And look at the man’s love of God, and for what reason he strove to take a field. "And he erected there," he says, "an altar, and called upon the God of Israel"; and he bought the parcel of the field for no other reason than that he might offer thanks to the Master of all in common. It behooved everyone who is in the grace to emulate this man, even him from before the law, and not to be so mad about the gathering of money. For for what reason, tell me, do you gather to yourself such burdens of thorns, and do not perceive that you are leaving behind to your own children material for wickedness and a subject for evil? Do you not know that He cares for your child more than you do, your...

Creator, while you, as though you were more careful than He, study to leave behind for them the things that are able to submerge their souls? ^A For do you not know that youth is by its nature prone to ruin and is inclined toward wickedness at a slight movement? But when it has also acquired an abundance of wealth, it rushes much more readily toward evil. For just as fire, when it finds fuel, arises in much stronger flames, so too when the material of wealth falls upon a youth, it kindles such a furnace that it inflames the youth’s entire soul. For when will such a man be able to take care of temperance, and to flee intemperance, and to undertake labors for the sake of virtue, or any other spiritual thing?

^B Do you not hear Christ saying that the cares of this world and the deceitfulness of wealth stifle the mind and it becomes fruitless (Matt. XIII, 22), which He called thorns? For when He had spoken in the parable of the seed—that some of the seeds fell among thorns—then, interpreting to the disciples what the thorns are, He says: The care of this world and the deceitfulness of wealth stifle the mind, and it becomes fruitless (Matt. XIII; and Luke VIII). And well did He compare the care of this world to thorns. For just as thorns do not allow the seed to sprout, but by their density stifle what has been sown, so also temporal cares do not allow the spiritual seed, which is sown in the soul, to bring forth fruit; but they burn and stifle it, just as thorns, and do not allow the spiritual seed to grow. And the deceitfulness of wealth. He rightly said the deceitfulness of wealth, for it is truly a deceit. For what is the utility of so many talents and such great money? Truly, he says, possession offers great joy. What kind of joy? And why do I speak of joy? Does it not create, most of all, untimely sadness and much grief? I do not yet speak of that great punishment laid up for it in the future, but I speak of these things which befall us in the present life, namely, that this thing cannot even possess any pleasure, but rather daily disturbances and bitterness. The sea does not swell with waves as we see such a soul being infested by thoughts and passions and being ill-affected toward all, both kin and strangers. And if at any time someone should take away a portion of them—for many things happen, and many lie in wait, namely the malice of servants and the violence of the powerful—then you will certainly find them leading a life bitter to themselves. Of what laments, therefore, would such men not be worthy, who study to do all things that harm themselves and wish to collect such things for the ruin of their own souls? ^C But, if it seems good, leaving such things aside, let us return to the history of this just man, and let us see the sequence of what follows. He erected, he says, an altar in a part of the field, and he invoked the God of Israel, and afterwards he wished to have his domicile in Sichem. But see again how the just man also here declares his own mildness. And what happened? 1. And Dina, the daughter of Lia, went out to see the daughters of the inhabitants of the land. 2. And when Sychem, the son of Emor, saw her, he slept with her, 3. and he loved the virgin, and he spoke to her according to the mind of the virgin (Chap. XXXIV). Have you seen how great an evil youth is when it lacks the bridle of right reason? ^D For he saw the virgin, and was entirely seized by love on account of the sight; he completed his concupiscence by the act, and he spoke to her according to the mind of the virgin. What is, according to the mind of the virgin? Because the girl was young, he says, he spoke such words with her as were sufficient to win her over to himself. And he says to the father: 4. Take for me this maiden as a wife. Now Jacob heard that the deed had been done, and at that time he took it lightly, awaiting the arrival of her brothers. For they were in the pastures. But when Emor had come to Jacob, 7. the brothers of Dina also arrived, and when they had heard what had been done to their sister, they were stung. What is, they were stung? They were saddened, and thought the matter intolerable and most grievous, and it was a great occasion of mourning for them. Great, he says, was the sadness that afflicted them, because Sychem had done a shameful thing in Israel, who had slept with the daughter of Jacob. Do you see the temperance of the sons? Did they deem this deed to be the greatest shame? Have you seen how the just man trained his boys to virtue? How likewise the son of Emor, fulfilling his own concupiscence by the act, becomes the cause of ruin to his father and the whole city? But let us first hear what Emor said to them, and afterwards you shall know the craftiness of the brothers of Dina, and how they studied to avenge the injury inflicted upon their sister. 8. And Emor spoke to them, saying: Sychem my son has chosen your daughter for his soul. See how he already presages the ruin he is about to encompass. For he has chosen, he says, for his soul—that is, he exposed his own soul for your daughter. He was speaking indeed of his concupiscence, which he had toward the girl; but a little later he learned that this would be the occasion of his own perdition, and that of all who were there. Because therefore he was so enamored of the virgin, Give, he says, this one to him as a wife, 9. and contract affinity with us: give your daughters to us, and take our daughters for your sons, 10. and dwell among us. And behold, the land is broad before you; dwell and trade in it, and have your possessions in it. See the father, how much kindness he has toward strangers because of his love for his son, and how he wishes to win them over to himself, giving them power in all his region. And these things indeed the father did; but the son, because he saw his father's eagerness toward him, and how he was prepared to do all things so that what he desired might be fulfilled, adds what is his own, and says to Jacob and to the brothers of the girl: We will give [it]; 12. Multiply the dowry, and I will give according to what you shall say to me, and you shall give me this maiden as a wife. Have you seen a father, because of his eagerness and care for his son, praying importunately, and the youth readily promising all things so that he might possess the girl? It persuades him who is dissolving in lascivious lust, until it leads him into the depth of hell. And see, I beseech you: the elder Jacob indeed hears these things and is silent, and for his own mildness he says nothing; but he bears the violence done to his daughter patiently. 13. But the sons of Jacob spoke to Sychem and Emor his father deceitfully, and spoke to them because they had defiled Dina their sister. Consider here how, because of one...

^A man’s lust, all who inhabit the city share in the evils. For just as when a pyre is kindled, those living nearby also share in the danger as the fire spreads over everything; in the same way, the unrestrained behavior of this young man has destroyed not only the father, but all the citizens as well. What then do the sons of Jacob do? They answer them deceitfully. It is worth hearing this, so that you may learn how deeply they grieved for their sister. For they said, the text tells us, "Simeon and Levi, brothers of Dina, sons of Lia: We shall not be able to do this thing, to give our sister to a man who has an uncircumcised foreskin." 15. "If, therefore, you will circumcise the flesh of your foreskin, 16. we shall give our daughters to you, and we shall take from your daughters, and we shall be as one people." This proposal is indeed reasonable and consistent; but, the text says, they spoke with deceit. "And if you will not," they say, "to do this, having taken our daughter, we shall depart." This was what those around Simeon and Levi, who were plotting the murder of all, proposed. 17. The others, looking toward what they desired and wishing to take the girl, accepted what was said, and were pleased with the propositions. For the speech pleased them, and the young man did not delay to fulfill what was said. For he was pressing to have the daughter of Jacob. He was, it says, wholly given over to the desire for the girl. 20. And having come, he and his father, to the gate, it says, they spoke to all who inhabited the city, and they counseled to accept the circumcision according to their proposal, and to receive them for habitation. And they immediately fulfilled the things spoken by Emor and Sychem; and all, in a body, were receiving the sign of circumcision upon their bodies.

^B But those around Simeon and Levi, having learned of this, hasten to carry out into action the things they had already plotted; 25. "And having taken, each man, his sword, they entered into the city securely." What is, "into the city securely"? Although they were only two, they were arraying themselves against such a multitude; but great security was provided for them by the fact that all those others were lying, as it were, wounded. For in order to make this clear to us, the divine Scripture says: "And it came to pass on the third day, when they were in pain." This was what prepared the security for them, and made the two stronger than the many. They killed, it says, every male—that is, all the men who, because of being circumcised, were lying there, ready, so to speak, for the slaughter; and along with others, they also set upon the young man who had insulted their sister. And not content with such vengeance, they even, it says, took their flocks, and all their livestock, and all their bodies as captives, and thus they returned, and they destroyed the city root and branch. See, beloved, how much evil the recklessness of one young man wrought? Do you see how much destruction he brought upon all who inhabited the city? Learning these ^C things, let us restrain the impulses of our own children, and let us construct for youth a strong bridle, the one from fear, the one from instruction; and let us take care of their temperance, and let us do and manage everything so that the age of youth may be accustomed to flee from absurd desires. For because of this, even our common Master, having seen the weakness of human nature, legislated marriage, so as to turn us away from unlawful intercourse. Let us not, therefore, neglect the young, but having seen their ^D ignorance... 13. [Let us encourage] the youth—but knowing the fire of the furnace, before they are dragged into lechery—let us strive to join them to marriage according to the law of God, so that their temperance may be preserved for them, and they may receive no harm from incontinence, having sufficient consolation, and being able to repress the prickings of the flesh, and remain outside of punishment. But let us see how the things done by the youths affected the old man. For Jacob said, it says: "Simeon and Levi, you have made me hateful, so that I am evil to those who inhabit the land." For what reason, he says, did you show such vengeance? For the things done by you will procure for me the greatest hatred among all who inhabit the land. Then, showing his cowardice, in the state he was in, he says: "I am but a small number, and having gathered together against me, they will strike me, and I shall be utterly destroyed"; as if to say: "Do you not know that, being few, we shall easily suffer the same things, just as you desired to treat them? And just as Sychem was the cause of this destruction for his father and all those inhabiting the city, so you are for me. For because of you, I too shall be hateful, and there is nothing to prevent me from being destroyed because of your daring." But they, it says, said: "But shall they treat our sister as a harlot?" See the youths demonstrating the vengeance for the sake of temperance; for they apologize to their father, and say: "They shamed us; as if to say, they treated our sister as a harlot; and because of this we were compelled to do this, so that it might even be a lesson to those in the future, not to dare such things."

4. But observe for me henceforth here the ineffable providence of God regarding the righteous man. Since He saw him fearing, because of the things done by the youths, his dwelling there, God said, it says: "Arise, go up to the place Bethel, and dwell there." Since you fear those here, depart, He says, from here, and dwell in Bethel, "And make there an altar to the Lord who appeared to you when you were fleeing from the face of Esau your brother." And Jacob said to his house and to all who were with him: "Take away the foreign gods from your midst, and be purified, and change your garments, and let us rise up and go up to Bethel, and let us make there an altar to the Lord who heard me in the day of my affliction, who was with me, and saved me in the way that I went." Observe again the obedience of the righteous man and his love for God. Since he heard, "Go up to Bethel, and make an altar," having called all his own, he said: "Take away the gods." Which gods, one might say? For nowhere is it possible to see him having held gods; for from above and from the beginning the righteous man was a lover of God. But perhaps hinting at the gods of Laban, which Rachel had stolen away, for this reason he says: "Since we are about to offer thanks to the true God, who always bestowed upon me the protection from Himself, take away, if any idols are among you, and purify yourselves, and change your garments, and thus we shall rush toward the city, and having cleansed ourselves outside and inside, thus come together." Not demonstrating purity, therefore, by the brightness of garments alone, but also by the removal of the idols, having cleansed the reflections of the mind, thus let us go up to Bethel. And they gave, it says, to Jacob the foreign gods (for they were not theirs), and the earrings that were in their ears. For perhaps these were also some symbols of those idols, wherefore they also offer these along with the gods to the...

519 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. ^A risk that the servants might fall into error, and that no one else might receive damage from them henceforth. And when the just man had done all these things, 5. He departed, he says, from Sichem, and set out for Bethel. Once again, observe here how much care God had for him, and how diligently the Scripture teaches us everything. For when the just man had gone out from Sichem, *The fear of God came upon all the cities round about them, and they did not pursue the sons of Israel.* Do you see how great the providence and how evident the support from Him was? For *a fear,* he says, *rushed upon them, and they did not pursue them.* For because the just man was afraid and said, "My number is small, and I shall be destroyed," it relates how, fear falling upon them, they did not pursue them. For when God wishes to bring His own support, He makes the weak stronger than the powerful, and the few more potent than the many, and nothing is more blessed than he who has attained to help from above. 6. And Jacob went, he says, to Luz, which is in the land of Canaan, which is Bethel, and all the people that were with him. 7. And he built there an altar, and called the name of that place Bethel; for there God appeared to him when he was fleeing from the face of Esau his brother. Having come, he says, to Bethel, he did as he was commanded; and having built an altar, he called the name of the place Bethel. 8. And Deborah, Rebecca’s nurse, died, he says, and was buried at the roots of Bethel under the oak; and Jacob called the name of it, *The Oak of Weeping*. Do you see how he always names places from events, so that the memory may be perpetually preserved? And how, someone might say, was Rebecca’s nurse with Jacob when he was already coming from Mesopotamia, before he met his father? Perhaps this must be said, that when he returned from Laban, she had desired to come along with Jacob, so that after a long time she might visit Rebecca; but before she met her, she had died.

^B Let us also, if it please you, end our discourse here, being content with what has been said. Moreover, we would ask of your charity that you yourselves take care of virtue, and attend to the continence of the young. For from hence, so to speak, all evils are born. For the habit of evil, increasing as time goes on, brings such destruction that later it is impossible to be overcome by any admonition; and when they have once been seized by wickedness, as if led into captivity, they are driven wherever the devil commands. For he it is who commands them, and gives those pernicious mandates, which the young gladly perform, looking only at the present pleasure and not thinking of the future pain. Therefore I pray that we may reach out a hand to our children, so that we may not suffer punishment even for those things which they have done amiss. For do you not know what happened to Eli the elder, when he did not duly correct the delinquencies of his sons (1 Kings 4:18)? For just as a physician, if he wishes to heal a disease requiring surgery with ointment or a plaster, will quickly make the disease incurable by not applying the appropriate medicine; so also that older man, when he ought to have corrected his sons for the sake of their sins, by ^C rebuking them with excessive leniency, was himself also a sharer in their punishment. Therefore I pray that we may fear this example, and having children, let us provide for them a decent upbringing, and in sum let each one take care of those who dwell with him, and let him consider it the greatest gain to benefit his neighbor, so that each one, learning those things which pertain to virtue, may be able both to escape the danger of sin and to win for himself help from above; which may it be granted to us all, by the grace and clemency of our Lord Jesus Christ, to whom with the Father and the holy Spirit be glory, dominion, honor, now and always, and for ever and ever. Amen.

HOMILY LX

1. If you wish, let us take up again the thread of the instruction just given and proceed to explain the following parts to you. For even today the history of Jacob is apt for teaching us the manifold providence of God toward him, and how He again confirmed him with His own promises, rewarding his probity. For after He had related to us above how, according to the command of God, having left Sichem because of the crimes of his sons, he set out for Luz: *And when he had built an altar,* he says, *he called the name of the place Bethel; for there God appeared to him when he was fleeing from the face of Esau his brother.* By which command God freed the just man from the fear by which he was held on account of the Sichemites who had been killed: He cast, he says, a fear into the inhabitants of those cities, so that they might not pursue him. See the providence of God, and how great ^D solicitude He has for Jacob. He struck, he says, with fear the souls of those who dwelt in the neighboring cities, so that they might not pursue him; for perhaps they wished to avenge the Sichemites. But because those things had been done contrary to the just man’s judgment, and Simeon and Levi had done these things out of vengeance for the violation of their sister’s continence; He not only freed him and his sons from excessive fear, but also, by striking them with fear, restrained them from the attempt to pursue. Have you seen how much it means to rely on divine protection? For when God is well-disposed toward us, all terrible things are removed from the midst. For just as He gave confidence to the just man, so He gave fear to them. Truly, since He is Lord, He turns all things as He wishes, and declares His omnipotent wisdom in all things. And nothing is stronger than he who has won for himself aid from above, just as nothing is weaker than he who is deprived of it. For behold, that just man, having a few in number with him, because he was guarded by God, both received confidence and escaped their snares; but they, although they were many and had conspired together, could accomplish none of the things they willed in their works. For *the fear of God,* he says, *came upon the cities round about them.* Therefore, after the just man was freed from the fear of these people, see again the transcendent clemency of God, which He declared toward him. 9. *For God was seen also a second time in Luz.* Why does he add this word, "a second time"? Not without cause, but so that you may learn that, since previously also in...

^A that same place he was seen by him, when, fleeing from his brother, he was making his way to Mesopotamia. And now, therefore, he says: just as he was seen by him when he was going forth, so also now, as he is returning, he appears to him in the same place and confirms the promises which he had made to him when he was going away, preparing the righteous man to have confidence in the things promised, and not to waver because of the time that had intervened. And he blessed him, and said to him: *Thy name shall no more be called Jacob, but Israel shall be thy name.* Although he had already bestowed that appellation upon him when he made the crossing of the Jabbok, yet, wishing to provide ^B greater assurance to the righteous man, he makes the same blessing to him now, and says: *Israel shall thy name be called; and increase, and multiply; and nations and gatherings of nations shall be of thee, and kings shall come forth from thy loins.* Behold the magnitude of the blessing. He says that he will not only be extended into a multitude, but that the seed from him will also become glorious. For *kings shall come forth from thy loins*, foretelling to him from that point the renown of those to be born from him. *And the land,* he says, *which I gave to Abraham and Isaac, I have given it to thee, and to thy seed after thee will I give this land.* ^C Since, because of what had taken place at Shechem by the hand of Simeon and Levi, he was saying: *I am few in number, and they will gather against me and strike me, and I shall be destroyed, I and my house*; and through all things he was displaying both his faint-heartedness and the great fear in which he was held; for this reason the man-loving Master now says to him: "Since thou hast said, 'I am few in number,' learn that thou shalt also increase, and thy seed shall be multiplied, and it shall be so glorious that gatherings of nations and kings shall be of them; and not only shalt thou not be destroyed, but thou and thy seed shall inherit all this land." And having made these ^D promises to him, *God went up from him,* he says, *from the place where he spoke with him.* Behold how much condescension is in the words of divine Scripture. *God went up,* he says, *from him*—not so that we might think the Divine is enclosed in a place, but so that even through this we might learn His ineffable love for humanity, that the grace of the Spirit, descending to human infirmity, thus narrates everything. For "he went up" and "he came down" is unworthy of God; but since this is the greatest proof of His ineffable love for humanity, that He deigns to tolerate the crassness of such terms for the sake of our instruction, for this reason He has used human words, since it was not possible for human hearing to bear the height of the things being said, if He were speaking to us according to the worthiness of the Master.

2. Pondering this, let us never remain in the humility of the words, but rather, let us admire His ineffable goodness for this very reason, that He does not refuse to use such condescension because of the weakness of our nature. But behold again this righteous man displaying his own gratitude. *For Jacob set up,* he says, *a stone pillar in the place where God spoke with him, and he poured a libation upon it, and poured oil, and called the name of the place where he spoke with him, Bethel.* See how the righteous man always stores up an unforgetting memory through the names of the places, so that it might become clear even to the generations after this the vision that had occurred there to the righteous man. And having departed, he says, *Jacob pitched his tent beyond the tower of Gader.* The righteous man withdraws further again, hastening little by little to reach the place where Isaac was dwelling. Then he says: *And when he drew near to enter into Ephratha, Rachel labored in childbirth.* And it came to pass when she was in hard labor, the midwife said to her: *Take courage, for this also is a son for thee.* Do not be anxious, she says; for thou shalt bear a son. For even if the pains are tearing thee, yet thou shalt have a son. And it came to pass as her soul was departing, for she was dying, she called his name, *Son of my pain; but his father called him Benjamin.* She indeed imposes the appellation upon the child from what was happening to her, but the father called him Benjamin. And after the birth, he says, *she died, and was buried in the way to Ephratha; this is Bethlehem. And Jacob set up a pillar upon the monument.* The one born compensated for the gloom over the death of Rachel, and prepared the righteous man to bear the loss of Rachel with patience. From this point on, the rashness of Reuben succeeds. For having gone, he says, *he slept with Balla, the concubine of his father; and Israel heard, and it appeared evil before him.* For the deed was indeed very lawless. For this reason, Moses, when giving the law after these things, forbade a son and a father from mingling with the same person. For in order that they might not, by advancing on this path, make the act a custom, the lawgiver prevents it beforehand, declaring such a person to be liable to punishment. But yet, Jacob even so bore it gently for the present, being overcome by natural affection. But after these things, when he was about to depart from life, he sets his son on the pillory, making his lawlessness a matter of record, and cursing him, so that through what happened to him, those in the future might also be disciplined. From this point on for us, the blessed Moses enumerates the sons of Jacob, and teaches us, from the things he narrates, the virtue of the righteous man. For lest you think that he brought about the intercourse with Rachel and Leah and the two handmaidens simply and as it happened, showing that in service to a certain dispensation he endured the association with them, and so that the twelve tribes might be born of him; for this reason Scripture no longer remembers it as a child born unto him as another, so that you may learn that this did not happen simply or in vain. *And there were,* he says, *the sons of Jacob, twelve.* And he divides, then, those of Leah and Rachel, and then he also enumerates those of the handmaidens, and he says: *These are the sons of Jacob, who were born to him in Mesopotamia.* And yet, Benjamin was born just now when he reached Bethlehem. Why then did Scripture say thus, *who were born to him in Mesopotamia*? Perhaps Rachel was already carrying him before they left that place. *And Jacob came,* he says, *to Isaac his father.* Behold for me again here, how in all things the man-loving God wished to give full assurance to the righteous. For since Jacob arrived to his father after such a number of years, and the consolation was most great for both, both for the son from the sight of the father, and for the father having beheld the prosperity of his son, and the choir of his sons…

he says, Isaac died an old man, and full of days. For when Jacob was stealing the blessing, his eyes were dim, whence it happened that he was deceived: consider after so many years how aged he was. And Esau and Jacob buried him, he says. But when the burial of the father was now accomplished, Esau, ^B having taken his wives and children and all his own, and all that he possessed in the land of Canaan, departed. For the land of his sojourn could not bear them on account of the multitude of his substance. And he dwelt afterwards on Mount Seir. And when the divine Scripture has told us of those who were born from Esau, and the nations that sprang from him, it says: But Jacob was a stranger in the land, wherein his father sojourned in the land of Canaan. But from here another narration takes us up, which concerns the admirable Joseph.

3. Moral Epilogue

But if you wish, stopping the discourse here, while we postpone the history of the son of Jacob to another beginning of our discourse, yet I would ask your charity that you listen diligently to what is said, and that from each of the things lying in the divine Scripture very great profit may accrue to you, and that none of them be passed over lightly. For the divine utterances are a spiritual treasure; and just as one often receiving a single gem from a sensible treasure prepares great riches for himself: so these also, if we wish to pay attention, can bring us such utility that we may be incited to imitate the virtues of the just. For thus we shall be able also to obtain the same favor from God as they did. For God is no respecter of persons, but in every nation he who fears God and works righteousness is acceptable to him; so that, if we wish it, nothing prevents us from enjoying aid this great or even greater. For if he sees only that we bring what is ours, and prefer to human things those things which please him, he himself will declare such care for us as to render us invincible in all things. For we have an enemy who is perpetual, and burning with implacable hatred toward us. Wherefore we have need of great vigilance, that we may be able to overcome his frauds, and be established superior to his arrows. Nor shall we conquer otherwise than if, through excellent conduct, we procure for ourselves help from above. But pure life is the best institution. For this is the base and foundation of virtue: which he who has correctly laid will easily overcome all other things; nor will he be overcome by the love of money, or the love of glory, or envy, or any evil affection. And how, I shall say. For when anyone is of a pure conscience, and free from every stain, he will be able to have the Lord of the universe dwelling within. For the blessed, he says, are the pure in heart, for they shall see God. ^C When anyone has been deemed worthy to have that Inhabitant, he will be as if he were clothed with a body in vain and without impediment, so he will afterwards be affected, and will easily contemn the pride of all human things. For all human things will appear to him as a shadow and a dream, and as a citizen of heaven he will desire nothing of the present life. Such was the blessed Paul, the doctor of the world; therefore he was crying out, saying: Do you seek proof of him who speaks in me, Christ? And again: And I, not now I, but Christ lives in me. And again: But that which I now live in the flesh, I live in faith. Have you seen a man surrounded by a body, yet speaking everything as if he were enjoying an incorporeal peace?

4. Many things are commended here

This let us all imitate, let us mortify the members of the flesh, and render them ineffective for working evil: for thus we shall be most able to offer to God a sacrifice well-pleasing. Have you seen how new and admirable this sacrifice is? When the members are dead, then the sacrifice will be more acceptable to God. Why and how is this? Because it is a spiritual sacrifice, and has nothing sensible about it. For in a sensible sacrifice, not only is that which is dead cast away, but also it was provided by the Law from the beginning, and not without cause, that a living thing which was blemished was not suitable for sacrifices: but so that through the observation of irrational [animals] we might be led little by little to offer this spiritual and rational host with great caution. For what is there blemished, namely deprived of ears, or mutilated in the tail, that same thing here is evil concupiscence, luxury, love of wealth, and all wickedness; and what is there sound and alien from every stain, that same thing here is to be dead to the world, so as to exhibit oneself suitable for a spiritual sacrifice. Let us not pass these by simply, but fixing them well in our mind, let us study not to be worse than the Jews, who exhibit such great observation in the shadow. For just as they, sitting by the lamps, observed those things so greatly, so let us, after the sun of justice has deigned to illuminate us, and having left the shadow we have been brought to the truth, exhibit a similar observation concerning this spiritual sacrifice. And ^D let us not pass by our sins which seem to us small in a perfunctory manner, but let us require of ourselves daily the accounts both of our words and of our looks: and let us take vengeance on ourselves, that we may free ourselves from future punishment. For because of this indeed Paul says: For if we would judge ourselves, we should not be judged. So if we condemn ourselves here for our daily sins, we diminish the severity of the judgment that will be in the future. But if we are slothful, we are, he says, chastised by the Lord as we are judged. Let us therefore first condemn ourselves with great sincerity, and let us sit in the tribunal of conscience with no one knowing: and let us thus examine our thoughts, and deliver a just sentence, so that the mind, struck by that imminent terror, may suffer no longer to be deceived, but may rein in the impulse, and looking forward to that sleepless eye, may block the entrance to the devil. For because of sloth we suffer everything, as the experience of things itself cries out. For just as if we should wish to be aroused even a little, we shall repel all his snares like dust: so when we are tripped up, we do not suffer this because of his tyranny, but because of our own sloth. Nor is there force from him that overcomes us, but it is only our own sloth.

By his own necessity he conquers us, but by deception alone. ^A Yet, so that we may not be deceived, if we are willing to be awakened a little and be sober, we are the masters; not because we have such power of ourselves, but because then we are also deemed worthy of the aid from above. For when we have displayed what is on our part, what is on the part of the Master surely follows. Let us be sober, therefore, I beseech you, and knowing the machinations of the wicked one, let us be wakeful at all times, and let us entreat God to join with us in the struggle against him. For so shall we also be unconquered, and we shall escape his machinations, and we shall enjoy the aid from God, and we shall attain to eternal blessings; which may it be granted to us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and for ever and ever. Amen.

HOMILY LXI

*These are the generations of Jacob: Joseph being seventeen years old was feeding with his brethren the flock (Gen. 37. 2).*

1. I desire to bring you back again to the accustomed table, and taking up the sequence of what was spoken by us previously, to set before you this spiritual banquet from what has just been read. For what was read today is sufficient to teach us all how great is the harm of envy, 583 and how this destructive passion of envy, having extended even to kinship itself, displayed its own power. ^B But in order that the discourse may appear to proceed in sequence, it is necessary to touch upon the beginning of the reading. *These are the generations of Jacob*, he says. Behold this marvelous prophet, how, having promised to narrate to us the genealogy of Jacob, he immediately ran back to the history of the boy; and having said, *These are the generations of Jacob*, and having left off narrating to us in sequence both those born of him and those born again of them (just as he did in the case of Esau), he immediately hastened to Joseph, the young one, in a manner of speaking the last of all the brethren, and says: *Joseph being seventeen years old was feeding with his brethren the flock*. Why does he signify the number of the years to us? So that you may learn that youth is no hindrance to virtue, and so that you may know from the abundance also the young man’s obedience toward his father, and his concord toward his brothers, and the savagery of those others; and how, not even toward one so disposed toward them, and able by his very age to draw them to compassion, did they wish to guard their love, but from the very prologue, seeing both the boy’s inclination toward virtue and the father’s good will toward him, they were excited to envy against him. *For they brought a wicked report of Joseph to Israel their father.* ^C Behold the excess of wickedness; they even attempted to subvert the father’s love, and they fashion things that are not against their brother, accomplishing only so much as to make their own envy manifest.

And so that you may learn that they gained only this—to make manifest their own hidden intent—behold the father, even after their calumny, clinging to the boy, and preferring him to all. *Jacob*, he says, *loved Joseph more than all his sons, because he was the son of his old age. And he made him a coat of many colors.* What is, *He loved Joseph more than all his sons, because he was the son of his old age*? Because, he says, he was born at the end, and in that very old age, for this reason he loved him more than all. For children born in one’s very old age seem to be somehow desirable, and are able to attract the paternal good will more. Yet, so that we may learn that this was not the only thing causing the father to prefer him above the brothers, the divine Scripture teaches us that even after him another was born; and if matters of love came according to natural sequence, that other would have been loved more, as a son truly of old age, and born then, when the righteous one had reached the extremity of old age. What then is to be said? That there was a certain grace from above that made the young man lovable, and for the sake of the virtue of his soul 584 rendered him more preferable than all; but that this cause is added in the Scripture, that because he was a son of his old age, for this reason he loved him more, so that it might not openly increase the envy of the brothers. For this passion is terrible, and when it takes hold of a soul, it does not release it until it has led it to the extreme of absurdity, and, harming the soul that has given birth to it, treats the envied one in the opposite way of what it desires—making him more brilliant, more glorious, more prominent, which becomes yet another, heavier blow to the envious one. ^D Consider then here how this marvelous one, knowing nothing of what was happening, since he behaves toward them as brothers—yea, as those who had experienced the same birth-pangs—speaking with all simplicity; while those, having been captured by the passion of envy, prepared themselves to hate him. *For seeing*, he says, *the brethren that the father loves him more than all his sons, they hated him, and could not speak any peaceable word to him.* Behold how they attempted to hate one who had done no wrong. *And they could not*, he says, *speak any peaceable word to him.* What is, *They could not speak any peaceable word to him*? Because the passion mastered them, and the malice grew with each day, as if they were captives and tyrannized by the passion, they behaved with guile, unable to speak any peaceable word to him. And consider how he signaled the cause of the hatred, that it took its beginning from envy. *For his brothers seeing*, he says, *that his father loves him more than all his sons.* The love of the father gave birth to the envy for him, but the virtue of the boy attracted the good will of the father. It behooved them, therefore, to imitate the brother and emulate the manner, so that in this way they might also...

win ^A over the father; but not even this came into their minds, rather they pursued the son, who was loved by his father, with a common hatred. And they, indeed, acting like enemies and giving birth to the malice latent within, spoke nothing peaceful to him, but spoke with guile; whereas he, that marvelous youth, while preserving fraternal good will toward them, and suspecting nothing, as one who trusted his brothers, did everything that was in his power.

^B Cain, from the beginning, was prepared for fratricide; and just as these, on account of the good will the father showed toward his son, pursued him with hatred and attempted to attack him and every day were giving birth to his slaughter, in that precise manner the other, when he saw that his brother’s gifts were more acceptable to God, was provoked to kill him and said, "Let us go into the field." ^C You see that he also suspected nothing, trusted his brother, and went out, and—beyond his own intent—fell into that wicked hand? So, indeed, the marvelous Joseph, being ignorant of the evil conspiracy of his brothers, spoke with them as one would with brothers, and he proposed in their midst the very dreams which God had revealed to him, foreshadowing the glory that was to be his and the subjection of his brothers.

For, he says, "he told his dream to his brothers, and said to them, 'Hear this dream of mine. I thought we were binding sheaves in the middle of the field; and my sheaf arose and stood upright, and your sheaves stood around and worshipped my sheaf.'" ^D "Shall you rule over us, or will you dominate us?" And they added to this, pursuing him with hatred on account of his dreams and his words. For this reason, he previously taught us that they had exhibited hatred toward him even before this, so that we might not think they took the start of their hatred against him from this point. For they "added to their hatred against him"—that is, they increased their hatred and enmity toward him all the more. And see their strange blindness: they themselves interpret the dream. For it is not to be said that they bore envy against him because of ignorance of the things that were to be; but as they learned from the dreams what was to be, their hatred was increased. O, immense madness! It was fitting, knowing this, to manifest greater good will toward him, and to take away the cause of hatred and repel the affect of envy; but, darkened in mind and not seeing that they were doing everything against themselves, they flared up into much greater hatred toward him. Why, O miserable and wretched ones, did you show such envy, not reflecting on either the fraternal bond or the revelation of the dreams, which testified to God’s manifest good will toward him? For do not imagine that things pre-signed by God can be subverted. For just as you have judged the dream, so it will be before much time has passed, even if you wish to devise countless things. For the Lord of all, being skillful and wise, in order to declare the excellence of His own power, often permits many impediments to intervene so that, once the things already foreseen by Him are fulfilled, He may declare the summit of His own power.

Verily, such is envy: it can think of nothing, but—if I may say so—where the envious man is captured by this disease, he does everything against his own salvation. And they, indeed, increased the hatred by the narration of the dream; but the marvelous Joseph, when he saw yet another dream, narrates it not only to them, but also to his father. "Like the sun and the moon and the eleven stars were worshipping me." And his father rebuked him and said to him, "What is this dream which you have dreamed? Shall I and your mother and your brothers come to worship you upon the earth?" But his brothers envied him, while his father observed the word. The father, knowing that the brothers envied him, for this reason rebuked the boy, and he also himself expounded the dream, and, conjecturing that the revelation had been made to him by God, he observed the word. In truth, the brothers did not do so. But what? Again they envied him much more. Why were you insane? Why did you perform the deeds of the stupid? You did not consider that the dream was not given without reason, nor by chance; but that when you learned that the things predicted would certainly come to pass, you should have ceased from meditating fratricide, as one attempting an impossible thing. Therefore, it was fitting that you, when you considered and took into your mind your fraternal conjunction, should have deemed the future glory of your brother as your own. Since, however, you did not look to this, it followed that you should have considered that you were not waging war against him, but against the Lord of all, who had already revealed this to him. But they, as I said, respecting neither the bond of nature, nor grasping in their minds how he was protected by such great supernal good will, increased the hatred daily; and secretly within themselves they kindled a pyre, with neither the father nor the son suspecting any such thing, nor thinking that they would rush into such great insanity. Therefore, when the brothers departed to the flocks, his father said to Joseph, "Do not your brothers pasture the sheep in Shechem? Come, I will send you to them." And he said to him, "Behold, I am here." Did you see the father’s love toward his sons? Did you see the son’s obedience? And he said to him, "Go and see whether your brothers are healthy, and the sheep, and report to me."

All these things happened so that Joseph’s good will toward his brothers might be demonstrated, and their bloodthirsty mind might be made manifest. Now it also happened into a figure of things to come, so that in a shadow, the truth might be described long before. And just as Joseph went to his brothers to visit them, and they, respecting neither the brotherhood nor the cause of his coming, first of all deliberated about killing him, and afterwards sold him to barbarians; so also our Lord, preserving His own mercy, arrived to visit the human race, and having assumed the flesh of our form, He deigned to become our brother, and thus He arrived. And Paul cries out, saying, "For surely it is not angels that he took hold of, but the offspring of Abraham; whence he had to be made like unto his brothers in all things" (Heb. 2:16, 17). But the ungrateful Jews, who were trying to kill the Physician of souls and bodies, who was performing countless miracles daily, completed in deed what was in their spirit.

They both attempted it, and by delivering Him to the cross, they killed Him. But those others [the brothers of Joseph] plotted it, yet did not carry out their plot. There was a need for the type to be inferior to the truth, since those events would otherwise not be a type of the things to come later. For this reason, it was prefigured there as if in a shadow. And reflect on the wonder. They did not kill him, but sold him, and staining his tunic with the blood of a kid, they brought it to his father, desiring to persuade him that the boy had been slain. Do you see how all these things happened so that, ^A as in a shadow, so the image alone might become a representation of the things, and the truth be preserved? But let us now return to the sequence of the account. *He sent him*, he says, *his father, and he came to Sychem. And a man found him wandering in the field.* And the man asked him, saying: *What are you seeking?* And he said: *I am seeking my brothers. Tell me, where they are feeding [the flocks].* Observe how this one makes inquiries about his brothers with diligence, and inspects and busies himself, and does everything to see them. *And he said to him*, he says, *I heard them saying, Let us go to Dothaim.* And Joseph went and found them. *But they saw him from afar before he approached them, and they acted maliciously to kill him.* Contemplate here for me the ingenious wisdom of God, how these men had the impulse toward the murder against him, while He, who does and transforms all things, permits all the obstructions in between to occur, so that after He had shown His own athlete more brilliantly, He might afterward bring about the outcome of the dreams. *They saw him*, he says, *and acted maliciously to kill him. And each said to his brother: Behold, that dreamer is coming; now then come, let us kill him, and throw him into one of the pits, and we will say, A wild beast devoured him, and we shall see what his dreams will be.* Did you see how, expecting the outcome of the dreams, they undertook to kill him? But so that they might learn that it is impossible for things predicted by God not to reach fulfillment, they both plot and attempt it and demonstrate their own wickedness; and the wise and ingenious God makes them, even while plotting, serve and, even against their will, prepares them for the dispensation of the things that were to be. Since, therefore, they had agreed upon the murder against him, and had already manifested the slaughter in their intention, hearing, he says, *Reuben snatched him from their hands and said: Let us not strike him for his life; do not shed blood; cast him into this pit that is in the desert, but do not lay a hand upon him; that he might rescue him from their hands and return him to his father.* See also how this one does not dare to snatch away his brother openly, but desiring for the time being to check their murderous impulse, he says: *Do not shed blood, but cast him into the pit.* And the divine Scripture, wishing to instruct us as to the purpose of Reuben, says: *He was doing these things in order that he might rescue him and return him to his father.* And while they were deliberating these things, Joseph had not yet arrived, but after this discussion of theirs was completed, ^B *Joseph came*, he says, *to his brothers.* It was necessary, therefore, for them to run to their brother, and to embrace him, and to learn what had been told to them by their father; but they, like some wild beasts having caught sight of a lamb, leap upon him, and *they stripped*, he says, *Joseph of the tunic, the many-colored one, and having taken him, they threw him into the pit. But the pit was empty, not having water.* Just as Reuben had counseled, so they did; and having thrown him in, *they sat down to eat bread.* O the cruelty, O the inhumanity! He had traveled such a great distance and had made his search for them with such diligence, in order both to see them and to report to his father the matters concerning them; but they, like some barbarians and ungentle men, since they had been counseled by Reuben not to shed the brother's blood, prepared for him death by hunger. But the merciful God quickly snatched him from the madness of the brothers. For having sat down, he says, *to eat bread, they saw Ishmaelite travelers coming and having their course toward Egypt. And Judas said: What is the profit if we kill our brother and hide his blood? Come, let us sell him to these Ishmaelites; but let our hands not be upon him, for he is our brother and our flesh.* ^C See how earlier Reuben prevented the greater [evil] by a lesser, and now again Judas counsels that the brother be sold, so as to snatch him from the slaughter. And this whole thing happened so that, even against their will, the things foretold by God might be fulfilled, and they might serve the dispensation. And having accepted, he says, *the counsel of Judas, having brought him up from the pit, they sold him to the Ishmaelites for twenty gold pieces.* O illegal transaction, O ruinous gain, O most unjust sale! The one who delivered you from the same birth pangs, the one so beloved by his father, the one who arrived to visit you, the one who never wronged you in small thing or great, do you undertake to sell, and to sell to barbarian men and to those descending into Egypt? What is this great madness? What is this envy? What is this ill will? ^D For if you are doing this fearing the dreams, as being persuaded that they will surely come to pass, for what purpose do you undertake the impossible, and through the things being done by you do you demonstrate a war against God, who foretold these things to him? And if you do not think the dreams are anything, but deem them nonsense, why do you perform these things, which will cause a ceaseless stain upon you and will bring unceasing mourning to your father? But O the excess of the passion, or rather of the murderous mind! For when a person delivers himself to some absurd act and becomes submerged by the absurdity of his thoughts, he does not take the unsleeping eye before his eyes, he does not respect nature itself, he does not feel anything of the things capable of leading him to sympathy, which is what these men also suffered; not that he was a brother, not that he was young, not that he was beloved by his father, not that, being inexperienced in living among strangers and in dwelling in a foreign land, he was about to cross such a great country and to live with barbarians; but having pushed away every sober thought, they were concerned with one thing only: to bring their own envy, as they thought, for the time being into deed. And those men in their intention became fratricides; but the one who suffered these things at their hands endured all things bravely. For the hand from above was the one guarding him and making all things difficult easy and light. For when the higher benevolence [is present]

^A For when we enjoy favor from above, even though we be in the midst of barbarians, and even though we be in a foreign land, we can dwell better and more conveniently than those who dwell at home and enjoy every ministry; just as if we should dwell in our own home, and appear to enjoy every pleasure, yet be destitute of help from above, we are of all men the most miserable. For great is the strength of virtue, and the infirmity of vice; and the history which we have in our hands demonstrates this most clearly. For tell me, whom do you consider miserable and worthy of countless tears—those who have done such great evils, or the brother who had come into the power of the barbarians? It is manifest that it is the former. For consider, I beseech you, that admirable one, who had been raised with such great care by his servants, and had constantly remained in his father’s arms—how he was suddenly compelled to suffer grievous servitude among barbarian men, who were not even as good as the beasts themselves. But he was the servant of the Lord of all, who rendered even those men humane, and provided him with patience in all things. And when they had sold their brother, as though they had accomplished their purpose, namely with that man removed from their midst whom they envied; but they were afterwards to become even more consumed by envy.nvy. But those men, cruel toward their brother and toward their father, were worthy of no forgiveness; whereas the Madianites themselves served the divine dispensation and sold Joseph again to the archimagirus of Pharaoh. You have seen how it proceeds little by little, and declares his own virtue and patience in all things, so that, just as an athlete contending bravely, he might be crowned with the prize of the kingdom, and the outcome of the dreams might be fulfilled, by which those who had sold him might be taught that they had gained no advantage from their wickedness? For virtue has such strength that it is accustomed to become the more manifest when it is attacked. For nothing is more robust than it, nothing more powerful: not because it possesses such strength of itself alone, but because the one who possesses it also has the help from above; and since he enjoys this protection and aid, he is more powerful and invincible than all, and cannot be captured, not only by the snares of men, but even by the machinations of the demons. Knowing this, let us not flee from being harmed, but from doing harm: for this is truly to be harmed. For he who attempts to harm his neighbor in no way harms that man at all—even if he harms him for a short time, he does this only in this age; but for himself he stores up immortal torments and intolerable punishments: which we could not otherwise escape, unless we prepare ourselves to bear afflictions, and in accordance with the teaching of the Master, pray for those who inflict injuries upon us. For this will procure for us a great reward, and will grant us to be made worthy of the kingdom of heaven: which may it be granted to us to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto the ages of ages. Amen.

HOMILY LXII

^C *And Judas saw the daughter of a Chanaanite man, whose name was Sava, and he took her and went in to her, and she conceived and bore a son, and called his name Er.* (Gen. 38: 2, 3).

1. The previous history, beloved, taught us about the harm that arises from envy, and how that destructive passion first corrupts the soul from which it is born. You have seen how, through this malady, the brothers of Joseph forgot their kinship and exercised the cruelty of beasts toward one who had in no way offended them, rendering their own wickedness manifest rather than harming their brother. For by their wickedness they did not so much harm their brother as they covered themselves with shame. For although they had sold him to the barbarians, and those again sold him to the archimagirus ^D of Pharaoh, nevertheless, because he had the help from above, by which he was assisted, all things appeared light and easy to him. And I was wishing even today to continue the discourse on this same history, and from there to weave the instruction for you;

but another narrative lies in the middle, which it is not right to pass over, but we must examine it as much as possible, and then return again to the subject of Joseph. What then is the narrative that lies in the middle? That concerning Judah. For he, having taken as wife the daughter of a Canaanite, by name Sava, and having had three children by her, took, ^A he says, Thamar as a wife for his firstborn, Er. But since he appeared wicked before the Lord, God slew him. And he instructed Aunan, who had taken his brother’s wife, to raise up seed to his brother. For the law commanded this, that if a brother died without children, the brother should take the wife and raise up seed to his brother. But this one also God put to death, as he appeared wicked. This put Judah in fear, having seen the destruction of his two children so swift; and wishing to console Thamar, he promised that he would give her the other son, and did not fulfill what was promised, fearing lest he himself should suffer the punishment in the same way as his brothers. Thamar, therefore, being fed by these promises, sat, it says, in her father’s house, waiting for her father-in-law to bring his promise to work. And seeing that Judah was unwilling to fulfill what was promised, she bore it quietly for the time being, not enduring sexual intercourse with another, but cherishing widowhood and waiting for a suitable time; for she was hastening to beget children from her father-in-law. And when she saw that the mother-in-law had died, and that Judah was arriving at Thamna to shear his flocks, desiring to steal ^B the intercourse of her father-in-law and longing to beget children by him—not for lewdness, God forbid, but so as not to seem anonymous—and also because what was happening was a dispensation, whence it came to pass that what she had planned went into effect. Putting off, it says, the garments of her widowhood, and wrapping herself in a veil, and adorning herself, she sat by the gates. Then, as if defending her, the divine Scripture says: For she saw that Selom had become great, yet he did not give her to him for a wife; and for this reason she rushed to this deceit. But Judah, thinking her to be a harlot (for she had covered her face, so that she would not be recognized), turned aside to her. She said: "What will you give me?" He promised to send a kid of the goats. She said: "If you give a pledge, until you send it." And he gave his ring, and his bracelet, and his staff, and he entered in to her, and she conceived by him. But let no one, hearing these things, condemn Thamar; for, as I already said, ^C a dispensation was being served, and for this reason neither did she undergo any blame, nor did Judah become liable to accusations. For indeed, by proceeding along this path, you will find the Christ tracing His lineage back from the children born to him; and otherwise, the two children born at that time were a type of the two peoples, and a fore-announcement of the Jewish and the spiritual way of life. But for the moment, let us see, after the departure of Judah, how, after a short time had passed and the matter had come to light, Judah judges himself, freeing her from accusations. When therefore Thamar had accomplished what she wished, having again changed her attire, it says, she departed from there and went to her house. Judah, however, knowing nothing of these things, was fulfilling his promise and sent the kid, so that he might receive back the pledge he had given; but the woman being found nowhere, the servant returned, ^D reporting to Judah that he had not been able to find the woman anywhere. Learning these things, Judah said, it says, "Lest we be condemned," as being deemed ungrateful; for he did not know what had happened. But when three months had passed, and the swelling of her belly indicated the birth, and no one else knew of the theft of the intercourse, it was reported, it says, to Judah, that she is with child by harlotry. And upon learning it he said: "Bring her out, and let her be burned." Great is the indignation, unbearable the punishment, since the sin also seemed to be great. What then does Thamar do? Sending the things she had taken for the sake of the pledge, she says: "From whom these things are, from him I received the swelling of the belly."

2. See how, while remaining silent, she brings forward trustworthy witnesses who raise their voice, and are enough to prove her innocent of the charge. For because she needed three witnesses regarding such a case when accused, for this reason she sends out these three types of the pledge, which were as if raising a bright voice: the ring, the bracelet, the staff; and sitting at home in silence, she won the victory. ^C For Judah, having recognized them, said: "She is justified more than I, inasmuch as I did not give her to Selom my son." What is this: "She is justified more than I"? This means: She is not responsible, but I condemn myself, and with no one accusing me, I uncover myself; or rather, I have a sufficient proof: the pledge that was given by me. Then, again composing a defense on behalf of Thamar herself, he says: "Inasmuch as I did not give her to Selom my son." And perhaps this happened also for the reason I am about to tell. Since Judah thought that it was because of her that death had been brought upon Er and Aunan, and fearing this, he did not give Selom to her, even though he had promised it, in order that he might know by the very events that she had not been the cause of their death, but that they received their punishments because of their own wickedness (for God, he says, slew him; and again, He put ^D him to death, regarding the second one), for this reason he himself, unknowingly, is mingled with his own daughter-in-law, and learns by his deeds that it was not her fault, but their own malice that had rendered them liable to punishment; and having confessed his own sin and freed her from the punishment, "He did not add," it says, "to know her anymore," showing that he would not have been united with her even before, if he had not performed the union in ignorance. Then, since the divine Scripture has narrated to us with precision the deceit brought about by Thamar, subsequently it teaches us also who are the children born of her. For it came to pass, it says, when she was giving birth, that there were twins in her belly. And it came to pass in her giving birth, that one put forth his hand, and the midwife took and bound upon his hand a scarlet thread, saying: "This one will come out first." See for me here a mystery and a fore-announcement of things to come. For after the midwife had tied the scarlet thread to his hand, so that he might be recognized, then he drew back his hand, and his brother came out. He yielded, it says, the passage to his brother, and the one thought to be last came out first, and the one thought to be first came out after him. And the midwife said: "Why was a barrier broken through for you?" And she called his name Phares. For the name is interpreted as breaking through, and a separation, as one might say. And after this...

^A that these things did not happen at random and without cause, but that they were a figure of things to come, the actions themselves declare. For this did not happen according to the natural order. For how was it possible that, after the hand had been bound with the scarlet thread, it should be drawn back, and yield the passage to the one behind, unless some divine power had previously arranged these things, and as in a certain shadow had prefigured them? For from the very beginning, Zara (for he was the figure of the Church) began to look out; but as he proceeded a little, and soon withdrew, the legal observance, signified by Phares, entered, which, after it had reigned for a long time, yielded to the Church—once he who had withdrawn before, namely Zara, proceeded again—all the Jewish custom. ^B But perhaps it may be necessary now to say the same thing more briefly and more clearly. There were, like Zara who put forth his hand, Noah and Abraham, and rather, before Noah, Abel and Enoch, who had a great zeal to be pleasing to God. Then, after men multiplied and collected many burdens of sins, and there was need for them to have at least some small consolation, the Law was given like some shadow, not taking away sins, but demonstrating them and making them manifest to them, so that, like imperfect children who are nourished with milk, they might be able to grow older. But because not even this profited them, but, even though the Law showed the magnitude of their sins, they themselves were again defiled by them, our common Lord, arriving, bestowed upon the human race this spiritual life that is clear in virtues, of which Zara fulfilled the figure. And for this reason, the Evangelist also mentions Thamar and those who were born of her, and says: "And Judah begat Phares and Zara of Thamar" (Matt. 1:3).

^C Let us not, therefore, lightly pass over what is set forth in the Divine Scriptures, nor let us salute what is said only from the surface; but let us enter into the very depth, and having learned the riches that lie hidden there, let us glorify our Lord, who dispenses all things with such wisdom. For if we are unwilling to inquire into the aim and the cause of all that has been done, we shall not only condemn her for having lain with her father-in-law, but we shall also reproach Abraham for being a child-murderer in mind, and Phinehas as being guilty of a double homicide at once. But if we diligently learn the cause of each one, we shall both free them from the crime, and we shall ourselves receive great profit from it. But we have discussed the things that pertain to this history as far as we were able for your charity.

^D But if you are not fatigued and should wish, we shall also touch upon what follows, and we shall return again to the narrative of the wonderful Joseph, so that you may learn from the things said today what that noble athlete endured after those dreams that promised him the kingdom and the principate of his brothers, and how contest followed contest for him, and temptation followed temptation; so that shipwrecks increased, yet the captain was not submerged; and when a more violent storm arose, he remained as if sitting at the helm, steering the ship. It will be helpful to hear the words themselves, that we may be able to learn all things diligently.

1. "And Joseph was brought down to Egypt, and Potiphar, an officer of Pharaoh, bought him from the hand of the Ishmaelites" (Gen. 39:1). After the barbarians who had bought him from his brothers moved him there, they sold him to the Egyptian officer of Pharaoh; he who had been nurtured in the arms of his father was allotted various masters; so that we may not wonder how he, a youth, and one wholly inexperienced in such hard life, and nurtured at home with great fatherly affection, bore that heavy slavery, the Scripture subjoined, saying: 2. "And the Lord was with Joseph, and he was a ^A man following" (Gen. 39:2, alt.). What is "The Lord was with Joseph"? It means that divine grace accompanied him, rendering easy for him all things that were heavy. This arranged all his affairs; this rendered the merchants more gentle toward him, and compelled him to be sold to the officer, that by advancing slowly in this way, and passing through those temptations, he might be able to ascend the royal throne. But do you, O beloved, hearing that he endured slavery among the merchants, then served among the officer, consider how he was not troubled, nor did he ponder or hesitate, saying to himself: "What is this deception of those dreams, which promised such glory? For behold, after those dreams, slavery, and heavy slavery, and various masters; I pass from one to another; and I am compelled to become accustomed to the customs of barbarians. Have we been abandoned? Have we been despised by supernal protection?" He neither said nor thought any such thing, but bore all things meekly and bravely. For "the Lord was with Joseph, and he was a man following." What is "following"? All things prospered for him; everywhere the supernal providence preceded him, and the grace that flourished upon him was so manifest, that this became apparent even to his master, the officer. ^B 3. "For his master saw," it says, "that the Lord was with him, and whatever he did, the Lord made prosperous in his hands" (Gen. 39:3). 4. "And Joseph found grace before his master, and he set him over his house, and all that he had he gave into the hands of Joseph" (Gen. 39:4). Do you see how great it is to be helped by the supernal hand? For behold, the entire house is entrusted by the master to a youth, a foreigner, a captive, and a slave: "And all that he had he gave into his hands." Why? Because with the supernal aid he also brought his own character. For he was pleasing to him; that is, he did all things with great grace. Then, the kind God, wishing to set him in greater security, did not free him from slavery, nor did He give him liberty. For it is not the custom of God not to free those strong in virtue from dangers, nor to extract them from temptations; but in the temptations themselves to show His aid, so that the temptations may become for them an occasion of festivity. For this reason also blessed David said: "In tribulation Thou hast enlarged me" (Ps. 4:1). He does not mean ^C the tribulation...

^A itself—for He who has provided and prepared the freedom for us to be in tranquility—but rather this miracle, and the extraordinary reversal: that in the midst of tribulation I was established, without harm, and You are the one who made me so. This, indeed, the kind Lord also did here. For He blessed the house of the Egyptian because of Joseph. 596 And the barbarian learned, moreover, that the one who was considered a slave belonged to those dear to God. And he entrusted, it says, all that was his into the hand of Joseph; and he knew nothing, except the bread which he ate. He made him, as it were, master of his entire house. And the slave, the captive, was holding under his own hand everything that belonged to the master. Such a thing is virtue; for wherever it appears, it overcomes and masters all things. For just as when light rises the darkness is driven away, so also now, when virtue appears, all wickedness is removed.

4. But the wicked beast, the devil, seeing the success of the righteous man, and that through these very things which were considered painful he was becoming more conspicuous, gnashing his teeth and raging, and unable to bear seeing the righteous man becoming so much more brilliant day by day, he digs a deep pit for him, and a precipice, as he thought, producing for him the greatest destruction. And he prepares a storm, capable of causing him a violent shipwreck; but he learned before long that he kicks against the pricks, and that he is working out everything against his own head. And Joseph, it says, was beautiful in shape, and handsome in appearance. For what reason does he relate the beauty of the body to us? So that we might learn that he was beautiful not only in the beauty of the soul, but also in body. For in the very bloom of his age, he was young, and beautiful in shape, and handsome in appearance. These things the divine Scripture relates beforehand concerning him, in order to teach us that the Egyptian woman, having been captured by the beauty of the youth, was calling him to that lawless union. And it came to pass, it says, after these things. What is, After these things? After he had been entrusted with the authority of the entire house, and after he had been deemed worthy of such honor by his master, the wife of his master cast her eyes upon Joseph. See the shamelessness of the unchaste woman. Not that she considered that she was a mistress did she take this into her mind, nor that he was a servant, but having been captured by his beauty, and having received the satanic conflagration, she began to jump upon the youth. And holding this wicked thought in her mind, she sought a time and solitude which could assist her toward this lawless attempt. But he, it says, did not wish; he did not obey, nor did he accept her advances. For he knew that they were bringing much destruction upon him; and he was looking not only to his own affairs, but he was making an effort to free her also, as far as was possible, from her madness and this absurd desire. And he brings in counsel to make her ashamed, and to make her recognize what is beneficial. For he said, it says, to the wife of his master (the mistress receives counsel from the servant): If my master knows nothing because of me in his house, but has given all that is his into my hands. O the gratitude of the man. See how he enumerates the kindnesses of his master, so that he might show how much ingratitude she is using toward 597 her spouse. For if I, he says, the servant, the foreigner, the captive, have enjoyed such freedom from him, that everything is under my hand, and there is nothing which is excepted from my hand, except you—for I am set over all things, but I am subject to you alone, and you are outside of my authority. Then, in order to deal the blow decisively, and to remind her of the kindness of her husband, and to persuade her not to be ungrateful toward her house-mate, he says: And you, because of this, are outside of my authority, because you are his wife. If then you happen to be his wife, how then shall I do this wicked thing, and sin against God? For because she was seeking solitude, and was waiting for a time, eager to escape the notice of her husband, and all the servants who were in the house, he says: How shall I be able to do this wicked thing, and sin against God? For what do you think? Even if we could escape the notice of everyone, we cannot escape the eye that never sleeps. It is that one alone whom one must fear, and be anxious, and tremble, so that we may not commit anything lawless under His eyes. And so that we may learn the surpassing virtue of the righteous man, and that not once nor twice, but often he endured this struggle, and abstained from this sort of thing, and did not cease from counseling, the Scripture says: And it came to pass as she spoke day after day, and he did not listen to her; having watched for the things transacted in the house, she jumps upon the youth, like a beast sharpening its teeth, and having pulled him by his garments, she held him. Let us not pass over this lightly, but let us consider how great a struggle that righteous man endured. For it was not so wondrous, as it seems to me, for the three youths in the midst of the Babylonian furnace to remain unharmed, and to suffer nothing from the fire, as it was wondrous and paradoxical that this wonderful youth, having been held by the garments by this defiled and unchaste woman, did not yield, but even leaving the garments in her hands, leaped away in such a manner. For just as those three youths, because of their own virtue, having enjoyed the assistance from above, were found stronger than the fire; so also this one, because he brought in what came from himself, and displayed the struggles of temperance with great intensity, enjoyed much of the assistance from above, the right hand of God working with him to win so great a prize, and to be placed outside the nets of that licentious woman. And it was possible, then, to see this wonderful man coming out naked of garments, but clothed in the garment of temperance, and as if from some pyre and furnace, he escaped unharmed, and not only not having been burned, but having become more brilliant and radiant.

5. But see after such a victory, after such bravery, for which it was necessary for him to be crowned, for which it was necessary for him to be proclaimed, again as if liable, 598 he endures countless evils. For that Egyptian woman, no longer able to bear the shame and the disgrace with which she surrounded herself, having attempted the impossible, first having called together those in the house, she accuses the youth, and stating that the things madly proposed by her were said by him, thus she attempted to deceive everyone. For such is the custom of wickedness, always to attempt to smear its own shortcomings upon virtue—which even she was doing at that time, slandering the youth as unchaste, and having clothed herself with a mask of temperance, and saying that for this reason he had left his garments there, and that she had held onto them. And the kind God was long-suffering.

CHAPTER IV. DIABOLICAL CALUMNY. HOMILY LXII.

...God permits these things to happen, that through all of them He might make His servant more glorious. For she said all these things to her husband when he came, with much malice, and accused the young man, saying: "The Hebrew servant whom you brought to us came in to me to mock me." O miserable and wretched woman! It was not he who entered that he might mock you, but the devil who brought you in, that you might not only become an adulteress, but also, as far as lay in you, commit murder. And she showed the young man’s garments afterward as proof of those things which were spoken.

^B Consider, I beseech you, the clemency of the common Lord of all here: for just as He delivered him from his brothers when they wished to kill him, and caused him first, by the counsel of Ruben, to be cast into the pit, and after that again, by the counsel of Judas, to be sold to the merchants, so that the events of the dreams might be fulfilled, and provide proof to the just man that these things had not been foretold to him in vain or rashly—so now, too, it was the supernal hand that held back the barbarian and did not permit him to rush immediately to the slaughter of the young man. For what would have prevented him from doing this, when he understood that he had attempted to violate his bed? But the resourceful God caused such clemency to be shown by him, so that he might be cast into prison and, even there, demonstrate his virtue, and thus arrive at the throne of the kingdom.

"For his lord was furious," it says, ^C "and he sent him into the place where the king's prisoners were bound." But if he did not believe, he ought not to have thrown him into prison; and if he believed it to be true what the Egyptian woman had fabricated, then he was not worthy of the prison, but ought to have been beheaded and have suffered the extreme penalty. But when the supernal right hand shows its providence, all things become light and easy, and the fierce become more gentle. The supernal defense assists us abundantly when we also have shown forth great virtue. For he, since he struggled much, therefore also receives great rewards. And after such fortitude he is led away to the prison, and he bears all things in silence. You know how those who are not conscious of any malice in themselves, when they are condemned as if guilty, often use boldness and, being armed with freedom of speech, rise up with a great spirit against those who lay crimes upon the innocent. ^D But he was not so; rather, he is silent, and bears all things meekly, and with great patience awaits the help of God. For look how even in prison he again receives all authority from the keeper of the prison, and that without cause: "For the Lord was with Joseph," it says, "and extended His mercy to him." What is, "Extended His mercy to him"? He was inclining the keeper of the prison to pity, and was causing His benevolence to be wonderfully declared toward him: "For He gave him grace before him." Truly, nothing is more blessed than he who enjoys the benevolence of God. "For," it says, "the keeper of the prison gave the prison into the hand of Joseph." See how the keeper of the prison gives him some honor, and permits him authority, and commands all who were in the prison to be under his power. "And the keeper of the prison knew not anything: for all things were in the hand of Joseph, because the Lord was with him, and the Lord made all that he did to prosper in his hands." See how the supernal grace accompanied him continually, and all that he did was full of grace.

Moral Epilogue. Divine grace ensures that all things turn out well.

This, therefore, let us also strive for, that we might always have the Lord with us, and that what is done by us might be prospered by Him. For whoever attains the help of Him will laugh even while in the midst of evils and will count them all as nothing, since the Lord of all does and disposes everything so that all things might prosper, and renders the arduous easy. But how shall we be able to have the Lord with us, so that by His guidance we might prosper in all things? If we are sober and vigilant, and have imitated the continence of that young man and his other virtues, and his generous spirit, and have seen that it is necessary to perform all things with such care that we are never condemned by the Lord; but let us know that it is impossible for anything to be hidden from that eye which cannot sleep, and that it is absolutely necessary for him who sins to become liable to punishments. Let us not set the fear of men higher than the indignation of God, but let us always be mindful of the words of Joseph, saying: "How shall I do this wicked word, and sin before God?" Therefore, whenever any thought disturbs us, let us revolve this word in our mind, and all illicit concupiscence will immediately flee. So whether one is ensnared by the concupiscence of bodies, or by the love of money, or by any other absurd pleasure, let him immediately think of this, namely, that He is the one who judges us, from whom it is not possible to hide even those things that revolve in our mind: and we shall altogether escape even the diabolical machinations, and we shall be helped by great supernal assistance; which may we all be granted to enjoy by the grace and benignity of our Lord Jesus Christ, to whom with the Father and the holy Spirit be glory, dominion, honor, now and always, and for ever and ever. Amen.

HOMILIA LXIII. And the keeper of the prison knew not anything because of Joseph (Gen. 39.23).

1. We wish today to return to your charity and to touch again upon the history of Joseph. For you know that in yesterday's sermon, which was extended at great length, we were not able to progress further, but set a limit to the sermon when, because of the calumny of the Egyptian woman, he was cast into prison by the archimagirus. Therefore, today it will be worth the effort to teach your charity what things happened to him in prison. For after he was cast into prison and delivered to the keeper of the prison, even there he obtained such help from God that the authority of the whole prison was conceded to him by the keeper of the prison. "And the keeper of the prison knew not anything because of Joseph." You have seen how, while he was passing through these very tribulations, he did not even feel the adversity, but the provident wisdom of God turned all bitter things into pleasant ones. And just as, even if one should bury a pearl in mud, it none the less retains its native beauty, so also virtue, wherever you cast it, exerts its own power.

whether in slavery, or in prison, or in affliction, or in relief.

Since, therefore, he was cast into the prison, he won over the chief jailer and received authority from him over all that was there. Let us see here how he reveals the strength of the grace that was present within him. ^A *And it came to pass,* he says, *after these words.* Which words? Those which he recounted after being slandered, after being condemned to inhabit the prison; and not this alone, but after he had made it known to us that the Lord was with him, and that the chief jailer had entrusted him with the administration of all things there. *It came to pass, therefore, after these words,* after he was cast into the prison, that the chief cupbearer and the chief baker had sinned and were condemned by the king to inhabit the prison; and the chief jailer, having received them, recommended them to Joseph. For he no longer treated him as a prisoner, but as a sharer in his cares, or rather, even as one capable of lightening the misfortunes of those who were imprisoned there. *And he stood by them,* he says. What does *he stood by them* mean? It means he was comforting them, bracing their reason, stirring up their mind, not allowing them to be swallowed up by despondency.

They were in the prison for many days, and both saw a dream in one night, the chief cupbearer and the chief baker. But that admirable man, making their consolation his task, seeing them disturbed and troubled in mind by the vision of the dreams, says: *Why is it that your faces are downcast today?* The condition of the face, you see, revealed the turmoil within. For this reason a certain wise man also said: *A glad heart makes a cheerful face, but when there is grief, the face is downcast* (Prov. 15:13). Since, therefore, he saw them in dejection because of the vision of the dreams, he inquired, wishing to learn the cause. See how, even while being in prison, he displayed his own virtue and was eager to lighten the despondencies of others. ^B What then did they say? *We have seen a dream, and there is no one to interpret it.* They were ignorant of the wisdom of him who was speaking to them; they paid no attention to him as they might have to one of many, and for this reason they do not even tell the dream, but only that they saw one, saying: *There is no one to interpret it.* But that admirable man says to them: *Is not the interpretation of them from God? Tell them to me, therefore.* For am I promising to tell you anything from my own resources? It is God who reveals. *Tell them to me, therefore.* Observe his prudence and the excess of his humility. He did not say, "I will interpret them for you, I will tell you the outcome of the dreams," but what? *Tell them to me, therefore.* For it is God alone who reveals such things.

And the chief cupbearer recounted it. And Joseph, having heard, says: *This is its interpretation. The three branches are three days; yet three days, and Pharaoh will remember your chief cupbearership, and will restore you, and you will give the cup into Pharaoh’s hand according to your former beginning, as you were cupbearing. But remember me of yourself when it goes well with you, and you will perform mercy toward me, and remember me concerning Pharaoh, and you will bring me out of this stronghold; for I was stolen by theft from the land of the Hebrews, and here I have done nothing, and they cast me into this pit.* Since he foretold to him the good things that were to happen to him, and the reconciliation of the king, he says, *Remember me of yourself, when you receive your prosperity; make a mention of him who foretold these things to you, and perform mercy toward me.*

^C 2. Hearing this, beloved, do not judge the righteous man of small-mindedness, but be amazed at this very thing, that although there were so many difficulties, he bore his habitation there nobly and with thanksgiving. For even if he had often received authority from the chief jailer, yet he was burdened by being shut up and by being with those who were filthy and squalid. For look at his philosophical mind even from this, how he bore all things with courage, while in all things displaying great humility. *And you will perform mercy toward me, and you will remember me concerning Pharaoh, and you will bring me out from this stronghold.* Consider for me here how he says nothing against that vile adulteress, nor does he blame his master, nor does he recount the inhumanity of his brothers toward him, but having covered everything over, he says: *Remember me, and see to it that I am brought out from this stronghold; for I was stolen by theft from the land of the Hebrews, ^D and here I have done nothing, but they cast me into this pit.* Let us not pass over this lightly, but let us consider the philosophy of his soul, and how, having found such an opportunity, and knowing that the chief cupbearer would be able, once he had come into prosperity, to make known his situation to the king, he does not slander the Egyptian woman (for I will say the same things again), he does not bring his master into the middle, nor his brothers; he does not state the cause for which he was condemned to inhabit the prison, nor is he eager to show the iniquity that had been committed against him; but he remains intent on one thing—not, that is to say, to accuse those others, but to speak only on his own behalf. And the things from his brothers he shrouded by saying, *I was stolen from the land of the Hebrews*; but the deeds of that licentious Egyptian woman he does not even bring into the middle, nor the unjust indignation of his master against him. But what does he say? *Here I have done nothing, but they cast me into this pit.* Hearing these things, let us be educated, when we fall into such circumstances, not to be eager to wrap those people in insults, and not to sharpen our tongues against the accusation of others, but solely to show ourselves innocent with meekness and gentleness, and to imitate this admirable man, who, even while in misfortune, did not deign even to the point of words to parade abroad the lewdness of the Egyptian woman. For you know that many people, being themselves often liable to charges, when they use great shamelessness, attempt to attach their own transgressions to others; but he, who was brighter than the sun, and who was able to tell all things with truth, and to make her madness evident, and to show himself more illustrious, brings none of those things into the middle. For he was not hunting for glory from human beings, but was satisfied with the favor from above, and desired to have that sleepless eye alone as the praiser of what was done. Therefore, while he was silent and attempting to hide everything, the philanthropic Master brought him to such prominence, when he saw the athlete had contended well. For the present, however, let us learn also from the things that follow the patience of the man, and how he was not distressed at the delay, nor did he fret, but bearing all things with much readiness he gave thanks to the Master who allowed these things to happen. Hearing these things, the chief baker, thinking that he too...

^A might have his own dream presage something good, narrates the vision of his dream. When Joseph heard this, having received its interpretation also from divine revelation, he predicts to him his imminent destruction, and says: "Yet three days, and Pharaoh shall take thy head from thee, and shall hang thee on a tree; and the birds of heaven shall eat thy flesh from off thee." For this reason I said before, he says, that I do not foretell these things to you from myself, but whatsoever God shall reveal: so that whether the vision of the dreams presage something good or something evil, you should not ascribe it to me. For I do not speak these things from myself, but I declare to you those things whichsoever the grace from above has manifested to me. But when the appointed days were present, the things which Joseph had predicted were fulfilled by the event; and as he himself had interpreted, so it happened to both, and the one returned to ^B his pristine happiness, while the other paid the penalty. "But the chief butler," (it says), "did not remember Joseph, but forgot him." See again the just man struggling in some wrestling ground, and offering proofs of his own virtue, neither becoming disturbed, nor agitated, nor taking it badly. For if he had been one of the common crowd, he might perhaps have said within himself: "What is this matter? The chief butler, as soon as I interpreted for him the vision of the dreams, received his pristine happiness; and he is not mindful of him who foretold it to him. He indeed enjoys his accustomed felicity, but I, having done nothing evil, am imprisoned here with murderers, with thieves, with robbers, with those who have committed innumerable evils." He did not say or think any of these things; for he knew that greater contests were being prepared for him, so that by striving lawfully he might be crowned with ^C a brighter crown. ...two years had passed. For it was necessary that the opportune time be awaited, so that he might be led out from there with greater glory. For if the chief butler, having remembered before the dreams of Pharaoh, had liberated him with his own assistance, perhaps his virtue would not have been so manifest to others. But now the skillful and wise God, knowing, as an excellent artisan, how long gold should be kept in the fire and again be removed from it, permits for the space of two years the chief butler to forget him, so that both the time of the dreams of Pharaoh might arrive and that, by the necessity itself compelling, that just man might become known throughout the kingdom of Pharaoh. 1. "For after two years," it says, "Pharaoh saw dreams. 8. And it came to pass in the morning, and his soul was troubled. And he sent and called all the interpreters of Egypt and all his wise men, and Pharaoh told them the dream, and there was no one who could announce it to Pharaoh." ^D See the manifold dispensation of God. First he permits all the wise men who were held in account there to be tested, so that, their ignorance being demonstrated, at last this man—bound, a captive, a slave, a Hebrew—being brought into their midst, might make known those things which were unknown to many, in order that the grace from above shining in him might be made manifest to all. When, therefore, all the wise men had come, and could neither say anything nor open their mouths, then the chief butler, having remembered, recounted to Pharaoh those things which had happened to him in the prison, and said: 9. "I remember my sin this day." And he narrates at once how he himself and the chief baker had been cast into prison, and had seen dreams, and had received their interpretation from Joseph, and how, according to his prediction, all things had happened to them. 14. "When the king heard these things, he sent for Joseph, and led him out of the prison, and they shaved him, and changed his clothing, and he went in to Pharaoh." See at once from the beginning how great is the honor now. For after he was cleansed by patience, he came forth from the prison like gleaming gold, and was led to Pharaoh. Have you seen how great a thing it is to be aided by grace from above? See now how great things were dispensed so that the affairs of Joseph might be fulfilled. For after he had struggled that supreme contest, and had escaped the snares of that wicked Egyptian woman, and had been cast into prison, He permitted the chief butler and the chief baker of Pharaoh to be cast into that prison during that time, and for them to learn the wisdom of the man through the interpretation of the dreams, so that the one of them might now in season make mention of him and bring him into the midst. 15. "And Pharaoh said," it says, "to Joseph: I have seen a dream, and there is no one who can interpret it; but I have heard of you saying that when you hear dreams, you interpret them." See how Pharaoh, being confused, does not say explicitly that none of his own wise men had been able to judge the dreams: but what? "I have seen a dream, and there is no one who can interpret it. I have heard, however, of you saying that if you hear dreams, you interpret them." Consider, I beseech you, here the great prudence and piety of Joseph, how he responds to Pharaoh. "Do not suspect," he says, "that I am going to say anything from myself or that I will judge according to human wisdom. For it is not possible to have knowledge of such things without revelation from above. Know, therefore, that without God I cannot answer you." 16. "Without God," he says, "it will not be answered that which is salutary to Pharaoh." Recognize that it is the Lord of all who reveals, and do not seek from men what it is for God alone to manifest. Divine power manifested through Joseph. — See how by his response he teaches Pharaoh how weak and useless his wise men are, and how great is the power of God. Therefore, since you have learned from me that I do not say these things from human wisdom nor from my own reasonings, say what has been manifested to you by God. Pharaoh, when he heard these things, narrates the dreams, both the first and the second, and says: 24. "I told the interpreters, and there was no one who could announce it to me." "Did you not hear," he says, "from me that it is not of human wisdom to signify such things? Do not therefore be angry with them: for they will never be able to grasp such things, which require revelation from above." 25. "And Joseph said," it says: "The dream of Pharaoh is one." 32. "But that you may believe that it will be true, that which has been presaged to you by God, and that God will hasten to do this, it has been repeated a second time." Repetition, he says, is a confirmation of what has been seen, and a more copious proof that the things are altogether about to come to pass. And after he distinguished the number of the seven cows and the seven ears of grain, and said that there would be great abundance, and afterwards that a severe famine would follow, then he offers the best counsel, and says: "Establish..."

a man over Egypt, who shall be able to collect the grain of the seven years of abundance, and so manage affairs that it may be possible to find comfort in the time of famine, and that there may not be a complete destruction." These things pleased Pharaoh and all his servants. And then Pharaoh ministers to the outcome of the dreams of Joseph, which he had seen when he was living with his father. And he himself was interpreting the dreams of Pharaoh; but Pharaoh, unknown to himself, was leading the outcome of the dreams to their conclusion. For having heard these things, he says, he said to his servants: "Shall we find such a man as this, who has the Spirit of God in himself?"

^D 4. Do you see how he, too, recognized that these things had become manifest to him from the revelation from above? "For whom," says he, "shall we find who is deemed worthy of such grace, as to have the Spirit of God in himself?" And he said to Joseph: "Since God has shown you all these things, there is no man more prudent than you." ^A He brought into the light things unknown to all, denoting by this very fact that Pharaoh imposes this name upon him. And, being bountiful with honor, he also gives him the daughter of Petephres for a wife. ^B Then, since this man was a namesake of his former master, he says, "of the priest of Heliopolis." And that we may learn what age this wonderful man was of, to be deemed worthy of such a reward and to have exhibited such contests, he says: 30. "And Joseph was thirty years of age, when he stood before Pharaoh." Let us not think that the time of his years was stated simply, but that we may learn that there is no excuse for anyone who neglects virtue, nor is it permitted for anyone to plead youth, where it is necessary to show virtue. For behold, this man was not only young, but also goodly in form and fair in countenance. For it is possible for one to be young and not to possess the beauty of the body. But this man, along with his youth, was goodly in form and fair in countenance, and while nearly in the very flower of his age, he became a slave and a captive. For he was seventeen years old, he says, when he was brought down to Egypt. ^C Then in that very furnace of his youth the licentious Egyptian woman, having become his mistress, set upon him, and not even so did she prevail against the manliness of the righteous one; then the dungeon, and the misery there for so much time; and he remained like an adamant, not only not becoming weaker, but even receiving added strength. For he had the grace from above fortifying him. And since he had already exhibited all that was within his power, for this reason he was called from the prison to the authority over all of Egypt. ^D

5. Hearing these things, let us never despair in our afflictions, nor let us be vexed, following our own reasonings; but showing much patience, let us be nourished by hope, knowing the resourcefulness of our Master, and that He does not overlook us and leave us to have experience of painful things, but wishes us, after having struggled, to be crowned with a brilliant crown. In this way all the saints were approved. For this reason the apostles also said: "Through many afflictions we must enter into the kingdom of God" (Acts 14: 22). And Christ Himself was saying to the disciples: "In the world you shall have affliction" (John 16: 33). Let us not, therefore, be sorrowful in our afflictions, but let us listen to Paul saying that "those who wish to live godly in Christ Jesus shall suffer persecution" (2 Tim. 3: 12). And let us not be surprised, nor let us be vexed, but let us bear what is brought upon us with all manliness and patience, not looking to the afflictions, but to the gain gathered for us from them; for this is a spiritual commerce. And just as those who wish to collect money, and who engage in this worldly trade, would not otherwise be able to increase their own wealth, if they did not endure many dangers by land and by sea (for there is a necessity to sustain the attacks of robbers and the plots of pirates), and yet they are prepared to accept everything with much eagerness, not perceiving any of the painful things due to the expectation of gain: in the same way, we too, considering the wealth gathered for us from this and our spiritual commerce, it is fitting to rejoice and exult, and not to contemplate the things that are seen, but the things that are not seen, just as Paul exhorts us, saying: "While we do not look at the things which are seen" (2 Cor. 4: 18). For this is faith, when we do not...

547 ^A Let us not be content with our bodily eyes, but imagine with the eyes of the mind those things which are not seen. For those things are more worthy of belief than things perceived by the bodily eyes. Thus was the patriarch acceptable to God, because he believed His promise, and became superior to nature and human reasonings; and therefore *it was accounted to him for righteousness* (Rom. 4:3). Consider that righteousness consists in believing those things which are spoken by God. For when He has promised anything, do not weigh the matter for me according to human consequences, but be above such reasonings, and trust in the power of Him who promised. Thus was each of the just men proved; thus also the admirable Joseph, even when, after those dreams, so many impediments had intervened, was not troubled in mind, was not disturbed, but bore all things bravely with a robust spirit, knowing it is impossible that those things which God has decreed should not come to pass. Therefore, after servitude, after the prison, and such great calumny, he received the princedom of all Egypt. Considering all these things, then, let us bravely undertake what is brought upon us, and give thanks for all things to the provident God, and await His help; which may it be granted to us all, by the grace and clemency of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power, and honor, now and ever, and to the ages of ages. Amen.

HOMILY LXIV

^B *And Joseph went out from the face of Pharaoh, and went about all the land of Egypt; and the land produced in the seven years of plenty handfuls, and he gathered corn like the sand of the sea* (Gen. 41:46–49). Shall we today examine the history of Joseph, and see how that admirable man, having received the princedom of all Egypt, through the intelligence innate in him, provided for all? ^C For, he says, *he went out from the face of Pharaoh, and traversed all the land of Egypt; and caused the land… in the seven years of plenty to produce handfuls, and gathered corn as the sand of the sea*. Having received all authority from the king, he gathered, he says, the crops, and stored them in the cities, providing already long beforehand for those things which might succor the coming famine. Do you see what rewards for fortitude and patience, and other virtues, the just man received even here, when he ascended from chains to the royal palaces?

548 ^A *And there were born to him, he says, two sons, before there came the years of famine: God made me forget all my labors, and those which are of my father.* Mark here the religion and piety of the man, how through the naming of his son he preserved the memory of all things, so that he might give thanks perpetually, and that he who was born of him might be able to know through his name the trials and the patience which the just man, enduring, had reached such great glory. *Because God made me forget all my labors, and all things which are of my father.* ^B What is, *All my labors*? From this he seems to indicate to me his first and second servitude, and the misery he bore in prison. And *all things which are of my father*: he signifies the segregation which he sustained when snatched from his fatherly arms, because, in immature age, having been nurtured so liberally, he exchanged liberty for servitude.

*And he called the name of the second Ephraim, because God made me grow in the land of my humiliation.* See also the name of this one, full of thanksgiving. For not only have I forgotten adversity, but I have also increased in the land in which I sustained such great humiliation, being in extreme perils and anxious for my life. ^C But now, those things which follow are worthy to be heard. For after the fertility of seven years, there came also seven years of shortage and famine, according to the prediction of Joseph. For the event of things revealed to all the wisdom granted to the man, and this caused all to submit themselves to him. And when the famine had become severe, in the beginning he did not allow them to feel the shortage. *For in all the land of the Egyptians there was bread.*

But when the molestation of famine became strong, the people cried to Pharaoh, pressed by great indigence: for, compelled by hunger, they ran to the king. ^D Note the benevolence of this man: *Whatever he says to you, do*: as if he were saying: Why do you look to me? Do you not see that I merely wear the king’s habit, and that he has become to all of us the author of salvation? Do not, therefore, leave him and run to me, but go to him, and whatsoever he says to you, do. *Joseph opened the storehouses, and sold to the Egyptians. And because the necessity of famine consumed all, all provinces came into Egypt, to buy corn; for_ the famine had prevailed over all the land.

See, I beseech you, how the dreams of Joseph begin little by little to receive their event. For when the famine prevailed, and occupied the land of Chanaan, in which dwelt Jacob, his father: 609 When he learned that corn was being sold in Egypt, he said, he says, to his sons: *Why are you sluggish? Behold I have heard that there is corn in Egypt. Descend, that you may buy for us a little food, that we may live, and not die* (Ch. 42). *Why*, he says, *do you sit here? Go into Egypt, and bring us sustenance.* But all these things were done so that Joseph's brothers might minister to his vision in all things: and might fulfill the interpretation of the dream which they themselves had conjectured, when they heard Joseph recounting the dream. *For there descended*, he says, *ten brothers, and they did not take Benjamin, who was Joseph’s brother by the same mother.* For his father was saying: *Lest perhaps some trouble happen to him*: sparing the boy, because he was of immature age. *And they came, and worshipped Joseph as the prince of Egypt upon their face on the ground.* And now they do all these things, being ignorant. For because much time had intervened, they did not recognize the face of their brother. For it is likely that the youth of formerly was now changed in appearance. And I think that all this was of divine dispensation, so that they could not recognize their brother either by speech or by aspect. For whence could they ever have come into such an opinion? For they thought he had been...

made a servant, and was serving among barbarians, ^A a thing that nothing similar could have entered their minds; and they did not recognize Joseph. But he, having seen them immediately, recognized them, and made haste to remain unknown, and wishing to treat them as strangers. For he was alienated from them, it says, and spoke to them harshly; and said: Whence have you come? He feigns total ignorance, so that he might be able to learn everything from them with precision. For he desired to know the matters concerning his father and his brother.

2. And for a while he inquires from what country they are, and they say they have come from Chanaan to buy food. The necessity of the famine, they say, has compelled us to this journey, and for this reason, having left our own [lands], we have arrived here. And he remembered, it says, Joseph, of the dreams which he himself had seen. Having come to a realization of the dreams, and having found the outcome having come to pass in reality, he wished to learn everything with precision. Therefore, he answers them immediately with much severity, and says: You are spies, and you have come to inspect the tracks of the earth. You have arrived, he says, not with a sound intention. You seem to have made your arrival here through some artifice and malice. ^B And they, becoming anxious, say: No, lord. And that which Joseph was eager to learn, they themselves teach him from home, and say: Your servants have come to buy food. We are all sons of one man, we are peaceful, your servants are not spies. Still apologizing only about themselves, and being shaken in their mind by fear, they have not yet said the things Joseph was eager for. Therefore he persisted, saying: No, but you have come to see the tracks of the earth. Superfluously, he says, you speak these things to me; for this very appearance of your presence shows that you have arrived here using some form of malice.

And they, being driven by necessity itself, and wishing to turn him toward pity, say: We are twelve sons, your servants, brothers. O, the deception of words! And they joined in the number him who was sold by them to the merchants; and they do not say, We were twelve, but, We are twelve brothers; and behold the younger one is with our father. For this was what he was eager to know: whether they had not also treated their brother in the same way. Behold, the younger one is with our father; and the other no longer exists. And they do not speak the cause clearly, but simply, He does not exist. From this, having come into suspicion, lest they had done the same things to Benjamin, he says: This is what I have said to you, that you are spies. For you shall not go out from here, until your brother, the younger one, comes here. Him I wish to see; I desire to behold the one who satisfied the same throes of childbirth as I did; for I suspect your brother-hating intention from what happened to me. ^C If, therefore, you wish, send one from among you, and bring him; but you, inhabit the prison, until he arrives. For he, having arrived, will teach whether the things said by you are true, and will liberate you from all suspicion. For if this does not happen, it will be clear that you are spies, and for this reason you have arrived here. And having said these things, he put them in prison. See how he tortures their minds, and through these things he shows to them the brotherly love he has toward his brother.

And after three days, having called them, he said: Do this, and you will live; for I fear God. If you are peaceful, let one of your brothers be kept in the prison; but you, go and take back the purchase of your provision, and bring your younger brother to me, and your words will be believed; if not, you will die. Consider the sagacity; wishing to show both his goodwill toward these, and to console the lack of their father, and to learn the truth about his brother, having ordered one to be held, he commanded the others to depart. But see for me now here the incorruptible judge, their conscience rising up against them, and while no one was accusing [them], nor bringing anything into the midst, they themselves becoming their own accusers. For he said, it says, each to his brother: Yes; for we are in sins concerning our brother, because we disregarded the affliction of his soul, when he was imploring us, and we did not listen to him; therefore, for this reason, all this affliction has come upon us. For such is sin; when it is completed and comes into action, then it shows the excess of its own absurdity. And just as the drunkard, when he pours in much unmixed wine, takes no perception of the damage ^D resulting from the wine, but afterwards through the experience itself he learns the magnitude of the harm; so also sin; until it is completed, it darkens the understanding, and just like a dense cloud, so it blinds the mind; but later, the conscience rising up, gnawing at the mind more severely than any accuser, it shows the absurdity of the things that have happened. For see these men now coming to perception, and when they saw the danger hanging over them for the whole matter, then confessing the things done by them, and saying: Yes, for we are in sins concerning our brother, because we disregarded the affliction of his soul. Not simply, nor in vain, he says, do we endure these things, but justly, and very justly; for we are paying the penalty for the inhumanity and the cruelty which we showed toward our brother; Because we disregarded the affliction of his soul, when he was imploring us, and we did not listen to him. Since, he says, we have been uncompassionate, and showed much cruelty, for this reason also we now experience the same things; For because of this, this affliction has come upon us.

3. And these things they were discussing with one another, thinking that Joseph heard none of these things. For, as if not knowing, and ignorant of their language, he had prepared an interpreter to stand between them, and to clarify the things from them to him, and to interpret the things from him to them. And hearing these things, Ruben said to them: Did I not speak to you, saying: Do not mistreat the lad, and you did not listen to me? And behold, his blood is being sought. Did I not advise, he says, then, did I not exhort, so that you would show no injustice concerning him? For this reason now, His blood is being sought. For by your intention you killed him; for even if you did not thrust the sword through his throat, but you sold him to barbarian men, and devised for him a slavery more grievous than death; for this reason, His blood is now being sought. Consider how great a thing it is to be accused by one's conscience, and to have this accuser constantly lying upon you, crying out and reminding [one] of the transgression. And these things Joseph was hearing, but they were [unaware]...

^A that the interpreter would be between them. But he could no longer bear it, as the nature of brotherhood and sympathy was reproaching him. And turning aside, he says, he wept, so that he might not be manifest to them. And again he approached them, and spoke to them. And he took Symeon, and bound him before them. ^B Observe how he does everything to strike terror into them, so that seeing the bonds of Symeon, they might betray themselves [to see] if they show any pity for their brother. For he does all these things testing their mind, and wishing to know if they had become such toward Benjamin as well. For this reason he orders Symeon to be bound before them, so that he might scrupulously test them, and know if they had any affection towards the one. For his mercy towards him made him hasten the arrival of Benjamin, which he wished to happen, so that he might receive assurance from the presence of his brother. And he commanded, he says, that their sacks should be filled with grain, and that the silver of each should be put back into his sack, and that food for the journey should be given to them. ^C 26. And when they had loaded their donkeys, they went away. Observe how great a liberality he uses, while he benefits them even though they were unwilling, giving not only grain, but also silver. And when one of them had opened his sack, to give fodder to his donkeys, 28. he saw the silver, and said to his brothers. Because of this their heart was astonished, and they were troubled with one another saying: Why has God done this to us? Again they became more anxious, suspecting lest this too be an accumulation of accusations for them, and having an accuser from their conscience, they ascribed everything to the sin which they had committed against Joseph. ^D Having come to their father, and having declared everything to him manifest, they recounted the indignation of the ruler of Egypt, which they experienced, and that he had put them in custody, as spies. 31. We said to him, they say, that we are peaceful, 32. and that we are twelve brothers, and that one is not, [but] the youngest is with our father. 33. But he said to us: By this you will declare that you are peaceful, if, one brother being left here, 34. you bring back your younger brother, so that I may know that you are not spies. These things again aggravated the sadness of the just man. After this sad narrative, when they had emptied all their sacks, each one found his silver, and they and their father were afraid. And see, I pray, again here the old man weeping. And what does he say to them? 36. You have made me to be without children: Joseph is not, Symeon is not, and will you take this Benjamin? These things have come upon me. It was not enough for me, he says, the mourning of Joseph, but you added Symeon to it: and neither is this the end of my sorrows, but you also wish to take Benjamin. These things have come upon me. These words are sufficient, to be seen how the bowels of the father were torn. For just as for them every hope concerning Joseph had been removed (for he thought he had been devoured by beasts); so also he did not promise himself hope concerning Symeon: now he also fears the same thing concerning Benjamin. Nevertheless he was still resisting, and would not give up the boy. 37. But Ruben his firstborn said to him: Kill my two sons, if I do not bring him back to you. Give him into my hand, and I will bring him back to you. Entrust him to me, he says, hand him over to me, and I will bring him back to you. ^A [It is not] possible, unless the boy descended together [with us], for them to return to Egypt, and to buy that which pertained to sustenance. Yet the father does not yield, but says: 38. My son shall by no means descend with you. Then he also states the cause, as if rendering an account to his sons: Because his brother is dead, and he alone is left. And it will happen, as [he is] very young, [that he might] become ill on the journey, and you will bring down my old age with sadness to the underworld. I fear, he says, the youth of the adolescent, and I suspect lest also, deprived of this consolation, I finish my life with pain. For as long as he is with me, I seem to myself to have some consolation, and his company diminishes for me the pain, which I conceived from his brother. And indeed love towards Benjamin did not allow him to let him go; 1. But the famine was becoming more violent, and food was failing them. 2. And the father says to them: Go again, bring us a little food. 3. But Judas said to him: The man testified to us with an oath, saying: You will not see my face, unless your younger brother is with you. 4. Therefore if you send our brother with us, we will descend, and buy grain for you: 5. but if not, we will not go. For that man said to us: You will not see my face, unless your younger brother is with you. Do not think, he says, that we can descend there without the brother. For if you wish our descent to be in vain, and all of us to be involved in perils, let us go our way. But know that he protested that we would not see his face, unless the younger brother arrived with us. ^B Jacob had distress on all sides; therefore weeping he says to them: 6. Why did you afflict me, announcing to the man that you have a brother? Why did you afflict me? Why have you become the authors of these evils for me? For if you had not signified this to him, I would by no means have been deprived of Symeon, nor would he have required him from you. 7. But they said: The man asked us, if our father still lived, and if we had a brother, and we announced it to him. Did we know that he would say to us, Bring your brother? Do not think, he says, ^C that we confessed [these things] to the man of our own accord, [as to] how our affairs are. For since we had come under suspicion as spies, he detained us, but interrogated us scrupulously concerning our affairs: wishing to teach him everything truly, we said such things: the boy with me, and rising we will go, so that we may live, and not die. Entrust him to my faith, he says, so that we may gird ourselves for the journey. For with food consumed there will be no hope of salvation for us, nor will it be possible to consult for us from elsewhere. ^D before you, I will be the one who has sinned against you all [my] days. For if we had not waited so long, we would have already returned a second time. The compassion which you show to the boy, he says, will be for all of us the cause of death. For we shall perish by famine, unless he is willing to let him go with us. Observe finally here, beloved, how the necessity of famine has conquered the father’s love. For seeing that the famine could not be stilled from elsewhere, and that it was increasing in days more and more: If it is so, he says, and it is entirely necessary that this be done, you can descend, [and] if you have not received him, you ought also to bring gifts to the man, and return the silver, which you found in your sacks. Receive also other silver,

so that you may buy [provisions]. And take your brother, and arising, descend to the man. And may my God give you favor before the man, and let him send away your one brother, and Benjamin. For as for me, insofar as I have been bereaved, I am bereaved. ^A Observe how he displays his unutterable affection, which he possessed for Joseph. For in order that no one might think that the phrase "I have been bereaved, I am bereaved" was said concerning Benjamin or Simeon, for this reason he says beforehand: "And may my God give you favor, and let him send away your one brother, and Benjamin." Even if, he says, these are saved, yet "I have been bereaved, I am bereaved." Understand how he was entirely devoted to Joseph with affection. For seeing a choir of so many children encompassing him, he deemed himself childless, because he was deprived of him. ^B And having taken, he says, the gifts, and the silver double, and Benjamin, they descended into Egypt, and stood before Joseph. And Joseph saw them, and Benjamin his brother. What he desired, he beheld: the one most longed-for by him. He saw that his zeal had resulted in a deed. And he said, he says, to the one over his house: Bring the men into the house, and slaughter victims; for with me the men will eat. And seeing that they were brought into the house of Joseph, they said: Because of the silver that was returned in our sacks at the beginning, we are being brought in, to slander against us and set upon us, to take us into slavery, both us and our asses. Joseph indeed was arranging everything, displaying his friendliness toward them; but they, even so, were becoming anxious, suspecting that they would be required to pay penalties for the sake of the silver, as having done wrong in this too. And for this reason, having approached, they make the cause of their struggle clear to the one over the house, and they narrate how they found the silver in their sacks, and they say that: For this reason we brought the silver double with us now, so as to give back the former [sum], and to buy food. ^C 5. Observe how calamities softened their reasoning, and made them more gentle. And he said to them: Peace to you, do not fear; your God, and the God of your fathers, gave you treasures in your sacks; for I have received your silver [which was] in good repute. Do not be afraid, he says, nor be anxious on account of this. No one will fasten a charge upon you on account of this cause; for we have been filled with silver; but consider that this too has come to pass from God, and that He showed you treasures in your sacks. And having said these things he brought out Simeon, and brought water to wash their feet, and gave fodder to their asses. Observe how the prayer of the father made everything prosperous for them; and just as he prayed for them saying, "May the God of my father give you favor," so everything was coming to pass; and even before the presence of ^D Joseph, the one entrusted with the house was displaying every friendliness toward them. They prepared the gifts for Joseph. And when he entered, they offered them, and bowed down to him to the earth. And again he asks about them: Is your father, the old man, whom you spoke of, in good health? Does he still live? And they said: Your servant our father is in good health. And he said: Blessed be that man by God. And they bowed down and did obeisance. And he saw his brother, the one of the same mother, and said: Is this your younger brother, whom you spoke of bringing to me? And he said: May God have mercy on you, child. Observe how much endurance he displays, and [yet] he still pretends ignorance, so that through the things that happen next he might be able to take a test of their mind, as to how they are disposed toward Benjamin. And since he was overcome by nature itself, his bowels, he says, were stirred, and he sought to weep. And having entered into the inner chamber, he wept there. And having washed his face he came out; and henceforth he displays the friendliness from himself, and says: Set forth bread. And they set it before him alone, as indeed he was king and ruler of all Egypt; and them by themselves, and the Egyptians who were dining with him by themselves. For the Egyptians could not eat with the Hebrews; for it is an abomination to the Egyptians. And the first sat before him according to his seniority, and the younger according to his youth. This led them to astonishment, and they were in perplexity, whence the knowledge of the difference of their ages came to him. And having given portions to all, he gives to Benjamin five times as much. And not even so do they perceive the things happening, but thought that these things were happening from him simply because of some chance occurrence, as indeed toward a youth. And when the feast had reached its end, having called, he says, Joseph to the one over his house, he commanded him, saying: Fill the sacks of the men with food, as much as they can carry, and the silver likewise of each into his sack, and cast the silver cup into the sack of the younger. Observe again what a device he finds, so as to take a most accurate test of the mind of the brothers, which they displayed toward Benjamin. And these things having been done, he dismissed them. And when they had touched the road, he said, he says, to the one over his house: Having arisen, pursue after them, and you shall say: Why have you repaid evils instead of good things? For what did you steal my silver cup? Is this not that in which my lord drinks? And he himself divines with it. Evil things have been performed, which you have done. And having found them, he says, he said to them: Why did you repay against the benefactor with opposites? Why did you extend your own wickedness even to one who displayed such friendliness toward you? Why did you not respect the magnanimity of the man toward you? What is such great villainy? What [is] this madness with which you were maddened? Do you not know that this is the vessel in which my lord divines? Your deed is evil, your intention is destructive, the undertaking is unpardonable, the audacity is great, surpassing all wickedness. But they said to him: For what reason does the lord speak according to these words? For what cause, he says, do you bring a charge upon us, of which we are entirely innocent? May it not be for your servants to do according to this word; may it never be for us to have perpetrated this. For we, who brought back the silver double, how would we have stolen silver, or gold? But if you think this, with whomsoever the vessel is found, which you seek, let him die, as having done such a daring deed; and we shall be slaves. For the confidence from their conscience was preparing them to discuss these things with boldness. And he, he says, said: And now, as you say, so shall it be. With whomsoever the cup is found, this one shall be

my servant, but you shall be dismissed. And when they had said these things, they allowed him to make a search. ^B 12. And he searched, beginning from the elder, until he came to Benjamin; and his sack being opened, he found the cup. This brought darkness upon their mind. 13. And they rent, he says, their garments; and they placed the sacks upon the beasts again, and returned to the city. 14. And Judas, and his brethren entering in to Joseph, fell before him upon the earth. See how many times they perform adoration. 15. And Joseph said to them: Why have you done this? Do you not know that I am one who divines by such things? 16. And Judas, he says, said: What shall we contradict, or what shall we say to our lord, or how shall we be justified? God has found the injustice of your servants. Again they call to memory things which they once did against him. Behold, we are servants to our lord, both we and he with whom the cup was found. Now they declare much benevolence, and subordinate themselves along with their brother to servitude. 17. And Joseph said: Far be it that I should do this. The man with whom the cup shall have been found, he shall be my servant, but you ascend with safety to your father.

^C 6. See how that which the father feared, this very thing has befallen him, and through endurance and confusion, they know not what to do. And approach, he says, Judas said. Since he was the one who had received him from his father and had said: Unless I bring him back to you, I shall be guilty of sin against you for all days: for this reason, having drawn near, he relates everything to him with precision, so that, having brought him to compassion, he might procure the freedom of the boy. And approach, he says, Judas did to him, and said: I pray, lord, let your servant speak. Observe how in all things the servant speaks as to a lord; and keep in memory the dreams of the sheaves, on account of which they had honed the greater envy against him, and be astonished at the clever wisdom of God, how, with such obstacles placed in the middle, all things were accomplished in deed. Let your servant speak, he says, before you, and be not angry with your servant, lord. 19. You asked your servants, saying: Have you a father or a brother? 20. And we said to our lord: We have an aged father, and he has a young son of his old age, and his brother is dead. Consider here how Joseph was affected hearing these things. He alone is left to his mother; and the father loves him. But why does he lie here too, saying thus: His brother is dead? And yet they had sold him to merchants. But because they had thus persuaded their father, as if he had been slain and devoured by beasts: otherwise they even thought he, not bearing the servitude of the barbarians, was already dead, and for this reason he says: His brother is dead. 21. You said, moreover, to your servants: Bring him down to me, and I will have care of him. 23. And you said: Unless your brother descend with you, you shall not see my face again. 24. And it came to pass when we came up to your servant our father, we announced to him the words of the lord. 25. And our father said to us: Go again, buy us a little food. 26. But we said to him: We shall not be able to descend, unless our brother goes down with us. 27. And your servant our father said: You know that my wife bore me two, 28. and one went out from me, and you said that he was devoured by a beast. Consider how through the excuse of Judas Joseph learned everything diligently that they had done at home after his sale, and what things they had reported to their father about him. 29. Now therefore, he says, if you take this one also, and a weakness befalls him on the road, you will bring down my old age with grief to the grave. So therefore, the father being thus affected toward the child, how shall we be able to see his face, the child not being with us? 30. For his soul hangs upon the soul of this one. 31. And your servants will bring down the old age of your servant our father with grief to the grave. For your servant took the child from his father saying: Unless I bring him back to you, I shall be liable to sin against you for all days. These promises I made to the father, so that I might be able to bring the boy, and fulfill the things which you had commanded, and show how truly we had spoken, and that no lie had been uttered by us. 33. Now therefore I will remain a servant instead of the child, a servant of the lord; but let the child ascend with his brethren. 34. For how shall we ascend to the father, when the child is not with us? And lest I see the evils which will find my father. These things moved Joseph in soul, and sufficiently demonstrated to him that they both honored the father worthily, and loved the brother much, but with all others cast aside, he being left alone among them, ^D 2. raising his voice with weeping, he made himself known to his brethren. And this became known in the whole kingdom, in the house of Pharaoh. 3. And he says to his brethren: I am Joseph (Gen. 45). One is here led to admire both the constancy of this blessed man, and that until this point he sustained the simulation, and that he did not declare who he was; and I am vehemently astonished, how they were able to stand, or to open their mouths afterward, how their soul did not fly away from them, how their whole mind was not struck dumb, how they did not hide themselves in the earth. And they could not, he says, his brethren answer him; for they were troubled. Deservedly thinking how they had treated him, and what manner of man he himself had been toward them; and thinking of the glory in which he was established, they were almost anxious about their own safety. Therefore, wishing to animate them, 4. Approach, he says, to me. Do not be troubled; do not think that you did these things against me by your own counsel. These things are not so much to be ascribed to your wickedness toward me, as to the divine wisdom and ineffable mercy: so that coming here, now in time I might be able to provide sustenance both for you and for this whole region. And he said: I am Joseph your brother, whom you sold into Egypt. [alt-version omitted] Do not let it seem harsh to you what has been done. For by the dispensation of God these things happened. For God sent me into life before you. 6. For this is the second year of famine upon the earth, and still five years remain, in which there shall be neither plowing nor harvest. 7. For God sent me before you, that remnants might be left for you upon the earth. 8. Now therefore you did not send me here, but God.

the cause, and his descent into Egypt, but that God had done this, so that he might come into this prominence. God, he says, sent me, and made me as a father to Pharaoh, and lord of all his house, and ruler of all Egypt. That slavery, he says, procured this authority for me, that sale brought me to this prominence, that affliction became the cause of this approval for me, that envy gave birth to this glory of mine. Let us not only hear these things, but let us also imitate them, and thus let us comfort those who treat us badly, estranging from them the things that have happened against us, and bearing all things with much gratitude, just as this admirable man did. Since, then, he says, you have been persuaded by me, that I do not attribute to you the things that have been done to me by you, but I rather release you from the accusations, and I attribute the whole matter to God, who arranged all those things, in order that this present glory might accrue to me: Hastening, therefore, go up to my father, and say to him: Thus saith thy son Joseph: God has made me lord of all the land of Egypt. Come down, therefore, to me, and do not delay; and thou shalt dwell in the land of Gesem, and thou shalt be near me, thou, and thy sons, and the sons of thy sons, and thy sheep, and thy oxen, and as many things as are thine, and I will support thee (for there is yet five years of famine), lest thou be destroyed, thou, and thy sons, and all that thou hast. Behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaks to you. Tell my father all my glory in Egypt, and all that you have seen, and hastening, bring him down. Having discussed all these things, and having sufficiently comforted them, and having enjoined them to tell his words to his father, and to quickly bring him back, falling upon the neck of Benjamin he wept (for he was his brother by the same mother), and he again wept over him; and he kissed all his brothers, and wept over them. And then after such a conversation and tears and the counsel which he gave them, they were barely able to speak to him. For after these things, he says, they spoke to him. And these things were reported into the house of Pharaoh, and he rejoiced, and all those in the house. The recognition of Joseph's brothers, he says, caused everyone to rejoice. And he said, he says, the king to Joseph: Say to thy brothers: Do this: fill your beasts of burden with grain, and depart. And taking your father, come to me, and I will give you of all the good things of Egypt; and you, give orders for them to take wagons for the little ones and the women. Observe also the king, how he already cares about the return of Jacob. And taking, he says, your father, arrive, and do not spare your eyes for the sake of your equipment. For all the good things of Egypt will be yours. And the sons of Israel did so. And Joseph gave them wagons according to the commands of the king; and he gave to all two changes of clothing, but to Benjamin he gave three hundred pieces of gold, and five changes of clothing, and to his father he sent likewise, and ten donkeys taking of the good things of Egypt, and ten mules taking bread for his father for the journey. And having given all these things, he sent away his brothers, and they went; and he said to them: Do not be angry on the way. Observe his philosophical mind. Not only did he himself let go of all anger toward them, and release them from the accusations, but he also advises them not to be angry on the way, nor to accuse each other for the things that had happened. For if when they had stood before Joseph previously, they were saying to themselves: Truly, we are in sins concerning Joseph, our brother, in that we overlooked his affliction, and Reuben standing by was saying: Did I not tell you: Do not wrong the child, and you did not listen to me? it was much more likely that he would have stood up against them. And for this reason, curbing their anger and their contention with each other, he says: Do not be angry on the way; but considering that I have brought no charge against you for the things done to me, and you also be kindly disposed toward one another. Who would not worthily admire the virtue of this just man, who fulfilled with much abundance the philosophy in the New Testament; and what Christ advises saying to the apostles: Love your enemies, pray for those who despitefully use you, this man did even much more? For he not only showed such love toward those who had killed him, insofar as it concerned them, but he does all things so as to teach them that they did not even sin at all against him. O the excess of philosophy! O the intensity of gratitude, and the abundance of love towards God! For, he says, did you yourselves perform these things against me? The providence of God concerning me allowed these things to happen, so that He might provide the outcome of the dreams to me, and that I might become a sufficient cause of salvation for you. To be in afflictions, therefore, or in temptations, is a proof of the much care and providence of the benevolent God toward us. Let us not, therefore, by any means seek only ease and security, but even when we are in ease, and when we are in afflictions, let us likewise send up thanksgiving to the Master, so that, having seen our gratitude, He may show more abundant care toward us: of which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.

HOMILY LXV

1. You have seen from the things said yesterday the philosophy of Joseph and the unspeakable long-suffering which he showed toward his own brothers, not only having made no mention of the things that had happened against him, but having also advised this very thing to them as they were about to return to the father, and having introduced counsel that they should not blame one another for the things that had been wrought against him, but, having driven away all anger, should make their journey with harmony. It is necessary, however, finally today to complete the rest, so that we may see both their return to their father, and the descent of Jacob into Egypt; and how he is being dragged into...

^A a state of being, so to speak, becoming a youth once again from an old man. For who would have been able by words to represent the pleasure in which he was then, when he learned that Joseph was alive, and was in such great eminence? For unexpected goods are accustomed to bring about greater pleasure. For he who thought that Joseph had been devoured by wild beasts so many years before, when he learned that he held the rule of all Egypt, how would he not have been beyond himself with the magnitude of his joy? For excessive joy is accustomed to produce the same things as intense grief. And it is possible to see many shedding tears for excessive joy, and others often even becoming struck dumb, when they see things happening that they had not expected and see those they thought dead, suddenly alive.

But that our discourse may become clearer, let us hear what has been read: ^B 25. And they came up, it says, out of Egypt, and came into the land of Canaan to Jacob their father, 26. and they announced to him, saying: “Your son Joseph lives, and he himself is ruler of all the land of Egypt.” And Jacob was beside himself in his mind: for he did not believe them. You see, that which I was saying, that the news about Joseph seemed unbelievable to him, so that his mind was shaken, and he thought that what was being said by his brothers was a deception? For they who had once brought the tunic stained with the blood of a kid, and had persuaded their father that he had been devoured by wild beasts, they now say that he is alive, and rules over all Egypt. ^C And with a troubled mind he reasoned to himself how this could be reasonable: for if that which was said before is true, how could this be believed? But if this is to be believed and is true, that must necessarily have been a lie. What troubled him most of all was that he had heard one thing from his sons before, and was now learning other things from the same men. Seeing, therefore, the father's confusion, and wishing to persuade him with many proofs that they were telling the truth, 27. They spoke to him all the things which had been said by Joseph, and whatever he had commanded them. And afterward they brought out the wagons and the gifts which had been sent by Joseph, ^D and with difficulty at last they convinced their father that what was being said by them were not lies. For seeing the wagons which had been sent, so that he might descend into Egypt, he received his first strength, it says. An old man, decrepit, looking to the earth, was flourishing with alacrity of spirit like a youth. What is, “he received his first strength”? Just as a light in a lamp, when the nourishment of oil fails, and it is already about to be extinguished, if someone pours in a little oil, suddenly the light which was thought to be extinguished emits a light more brilliant: so also that old man was seen to be already being extinguished from grief. For he would not, it says, receive consolation, saying: “I will descend mourning into Hades.” But when he knew his son was alive, and ruled over all Egypt, and saw the wagons, he received his first strength, and he became a young man from an old one. He laid aside the mist of sorrow, he dispelled the tempest of his thoughts, he was subsequently tranquil: all these things God ordering, so that the just man might find consolation for so many labors, and might be a partaker of the happiness of his son: and furthermore so that the dream might be fulfilled, that which he himself had interpreted, saying, “Shall I and thy mother and thy brethren come to bow down to the earth to thee?” And he believed the words and the things seen. 28. And he said, it says: “It is great for me, if Joseph my son is still alive: I will go therefore, and see him before I die.” It is great for me, he says, and it exceeds every thought, and obscures every human joy, if my son Joseph is still alive: I will go therefore and see him. Let us hasten therefore, that I may enjoy his speech before I die. Now, he says, that message invigorated my soul, and chased away the infirmity of old age, and fortified my mind. And if it also happens that I speak with him, having attained perfect joy, I shall die. And the just man, delaying nothing, committed himself to the journey, hastening and urging that he might see such a desired son, and that he might see present now as king of Egypt him who had died so many years before, and, as he thought, had become food for wild beasts.

1. And when he had come to the well of the oath, he offered to the Lord prayers by which he gave thanks, and sacrificed a sacrifice to the God of his father Isaac.

[Chapter 47 begins]

We should be taught this, whatever we are about to do, if we are about to undertake any matter, or if we are about to set out on a journey, we should first offer to the Lord a sacrifice of prayer, and invoke his aid, and thus begin our undertaking, imitating the piety of those just men. He sacrificed a sacrifice to the God of his father Isaac: that you may learn he followed the footprints of his father, and declared this in divine worship, just as Isaac did. And because he showed his grateful affection first through thanksgiving, those things which were of heavenly aid followed immediately. For because he saw the great duration of the journey, and thought of his own decrepit age, he feared lest he might be overtaken by death, and be deprived of the conversation and sight of his son, he prays to the Lord that He may grant him such a measure of life, that he may enjoy perfect pleasure. But see how the good Lord renders the just man secure by many proofs. 2. For God said to Israel in a vision of the night: “Jacob, Jacob; 3. I am the God of thy fathers; do not fear to descend into Egypt. For I will make thee there into a great nation. 4. I will descend with thee, and I will bring thee up to the end, and Joseph shall place his hands upon thine eyes.” See how God promises him those things which that just man desired: nay even much greater things. For by His liberality He transcends our petitions, preserving His accustomed mercy. “Do not fear,” He says, “to descend into Egypt.” Because he was anxious on account of the length of the way, therefore He says: “Do not look to the infirmity of old age. For I will make thee there into a great nation: and I will descend with thee into Egypt.” I will accompany you, and I will render all your affairs prosperous. Note how He tempers His words to our humility: “I will descend,” He says, “with thee into Egypt.” What could be more blessed than to have God Himself as a companion of the journey? Afterward follows the consolation, of which the old man was in great need: “And Joseph,” He says, “shall place his hands upon thine eyes.” That beloved one of yours shall himself cherish you, and shall place his hands upon your eyes. Rejoicing therefore, and being all secure, take up the journey. Consider here, I beseech you, how pleasant the just man made his journey, having received such certain promises from God. 5. For Jacob rose up, it says, and his sons: 6. and they took all their possession, and came into Egypt. 7. In sixty-six souls Jacob descended into Egypt...

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

all things, and for this reason he received abundant rewards even in this present life. ^A Consider, I pray you, that for that brief time during which he endured slavery and prison, he administered the kingdom for eighty years. And that he ordered all things by faith, and for this reason gave commandment also concerning the transfer of his bones, hear Paul saying: *By faith Joseph, when he was dying, made mention of the going out of the children of Israel* (Heb. 11:22). And he was not content with this; but that you may learn the cause for which he commanded the transfer of his bones, he adds: *And he gave commandment concerning his bones.*

Conclusion with a moral exhortation.—Perhaps these things have been said at too great length, but forgive me. For since we have reached the end of the book, we wished to conclude this sermon also today at its end, and to add the customary exhortation, ^B so that you may remember what has been said, and we may imitate the virtue of those just men, the forgetting of past injuries toward those who have harmed us, and patience toward those who cause us trouble, and unblemished continence. For by this the just man won for himself such great grace from God. If, therefore, we too wish to obtain heavenly help, let us have the highest regard for virtue. For thus shall we attract to ourselves the grace of the Spirit, and shall pass the present life with great joy, and shall attain future blessings: which may our Lord Jesus Christ grant to us all, to whom with the Father and the Holy Spirit be glory, power and honor, now and always, and unto the ages of ages. Amen.

THE END OF THE HOMILIES ON GENESIS.

MONITUM.

^C Tillemont conjectures very well when he says that he believes Chrysostom delivered these sermons at the beginning of Lent in the year 386; but as to what concerns the fact that the first sermon was delivered on the first day of Lent, namely the Monday on which Lent began at Antioch—which in that year fell on February 16—that, I say, can be considered established only so far as we can trust the Paschal Tables, which testify that Easter fell on the fifth of April in that year. But since those Paschal Tables are not entirely free from suspicion, as we have said at greater length in the *Monitum* to the *Orations against the Jews* in the first volume, full faith is not to be placed in them. Therefore, it is certain that the first sermon on Genesis was delivered on the first day of Lent, which always began at Antioch on the Monday, two days before our Lent; but it is not equally certain on what day of the month, as you may see in the same *Monitum*.

^D That they were delivered in the year 386, Chrysostom himself clearly demonstrates when he begins his second sermon with these words: *“Are you mindful of the questions put before you previously? For you have brought us to such a degree of arrogance and audacity that we even cut through questions boldly; or rather, this would not be [a matter of] audacity, nor [of] arrogance. For not trusting in our own strength, but casting everything upon the prayers of the bishops and yours, we have stripped ourselves for the contest.”* That is: “Do you remember the questions which were recently proposed to you? For to such a point of arrogance and audacity have you brought us, that we intrepidly approach the problems: nay, this deed is neither of audacity nor of arrogance. For not relying on our own powers, but committing all things to the prayers of the prelates and to yours, we have girded ourselves for the stadium.” Here you clearly see Chrysostom girding himself for the stadium, and entering upon the Lenten sermons for the first time, and almost accusing himself of audacity for attempting so great a matter; all of which certainly indicates that he was beginning these Lenten sermons for the first time, for he did not use that manner of beginning in the following year, 387, when he [preached] the Sermons on the Statues throughout...