Genesis 45
Commentary from 6 fathers
AND Joseph could not refrain himself when all were standing by him, but said, Dismiss all from me; and no one stood near Joseph, when he made himself known to his brethren.
ΚΑΙ οὐκ ἠδύνατο ᾿Ιωσὴφ ἀνέχεσθαι πάντων τῶν παρεστηκότων αὐτῷ, ἀλλ᾿ εἶπεν· ἐξαποστείλατε πάντας ἀπ᾿ ἐμοῦ. καὶ οὐ παρειστήκει οὐδεὶς τῷ ᾿Ιωσήφ, ἡνίκα ἀνεγνωρίζετο τοῖς ἀδελφοῖς αὐτοῦ.
И҆ не можа́ше і҆ѡ́сифъ ᲂу҆держа́тисѧ всѣ̑мъ предстоѧ́щымъ є҆мꙋ̀, но речѐ: ѡ҆тосли́те всѣ́хъ ѿ менє̀. И҆ не предстоѧ́ше ни є҆ди́нъ і҆ѡ́сифꙋ, є҆гда̀ познава́шесѧ бра́тїи свое́й.
And he uttered his voice with weeping; and all the Egyptians heard, and it was reported to the house of Pharao.
καὶ ἀφῆκε φωνὴν μετὰ κλαυθμοῦ· ἤκουσαν δὲ πάντες οἱ Αἰγύπτιοι, καὶ ἀκουστὸν ἐγένετο εἰς τὸν οἶκον Φαραώ.
И҆ и҆спꙋстѝ гла́съ съ пла́чемъ: слы́шаша же всѝ є҆гѵ́птѧне, и҆ слы́шано бы́сть въ домꙋ̀ фараѡ́новѣ.
And Joseph said to his brethren, Draw nigh to me; and they drew nigh; and he said, I am your brother Joseph, whom ye sold into Egypt.
εἶπε δὲ ᾿Ιωσὴφ πρὸς τούς ἀδελφοὺς αὐτοῦ· ἐγγίσατε πρός με, καὶ ἤγγισαν. καὶ εἶπεν· ἐγώ εἰμι ᾿Ιωσὴφ ὁ ἀδελφὸς ὑμῶν, ὃν ἀπέδοσθε εἰς Αἴγυπτον.
Рече́ же і҆ѡ́сифъ бра́тїи свое́й: прибли́житесѧ ко мнѣ̀. И҆ прибли́жишасѧ. И҆ речѐ: а҆́зъ є҆́смь і҆ѡ́сифъ, бра́тъ ва́шъ, є҆го́же прода́сте во є҆гѵ́петъ:
“Come to me,” because I have come near to you, yes, even so far that I made myself a sharer in your nature by taking on flesh. At least do not flee a partaker of your fellowship, if you do not know the Author of your salvation. “And they came to him, and he said, ‘I am Joseph your brother, whom you sold into Egypt. Now therefore be not grieved, and let it not seem to you a hard case that you sold me here; for God sent me before you for life.’ ” What fraternal devotion!… Christ would even excuse his brothers’ crime and say that it was God’s providence and not humanity’s wickedness, since he was not offered up to death by humans but was sent by the Lord to life. What else is the meaning of that intervention made by our Lord Jesus Christ, who excelled all his brothers in holiness? When he was on the cross, Jesus said in behalf of the people, “Father, forgive them; for they do not know what they are doing.” … And when they were startled and panic-stricken and thought they saw a spirit, again Jesus said to them, “Why are you disturbed, and why do doubts arise in your hearts? See my hands and feet, that it is I myself. Feel and see, for a spirit does not have flesh and bones, as you see I have.”
On Joseph 12.68-69
“Don’t be hard on yourselves; don’t think,” Joseph says, “that you did these things to me out of your intent. It was not so much from your malice in my regard as from God’s wisdom and ineffable love that I should come here and now be in a favorable position to provide nourishment to you and the whole country.”
Homilies on Genesis 64.28
Now then be not grieved, and let it not seem hard to you that ye sold me hither, for God sent me before you for life.
νῦν οὖν μὴ λυπεῖσθε, μηδὲ σκληρὸν ὑμῖν φανήτω, ὅτι ἀπέδοσθέ με ὧδε· εἰς γὰρ ζωὴν ἀπέστειλέ με ὁ Θεὸς ἔμπροσθεν ὑμῶν·
нн҃ѣ ᲂу҆̀бо не скорби́те, нижѐ же́стоко ва́мъ да ꙗ҆ви́тсѧ, ꙗ҆́кѡ прода́сте мѧ̀ сѣ́мѡ: на жи́знь бо посла́ мѧ бг҃ъ пред̾ ва́ми:
For this second year there is famine on the earth, and there are yet five years remaining, in which there is to be neither ploughing, nor mowing.
τοῦτο γὰρ δεύτερον ἔτος λιμὸς ἐπὶ τῆς γῆς, καὶ ἔτι λοιπὰ πέντε ἔτη, ἐν οἷς οὐκ ἔστιν ἀροτρίασις οὐδὲ ἄμητος·
сїе́ бо второ́е лѣ́то гла́дъ на землѝ, и҆ є҆щѐ пѧ́ть лѣ́тъ ѡ҆ста̀, въ ни́хже не бꙋ́детъ ѡ҆ра́нїѧ, ни жа́твы:
For God sent me before you, that there might be left to you a remnant upon the earth, even to nourish a great remnant of you.
ἀπέστειλε γάρ με ὁ Θεὸς ἔμπροσθεν ὑμῶν, ὑπολείπεσθαι ὑμῖν κατάλειμμα ἐπὶ τῆς γῆς καὶ ἐκθρέψαι ὑμῶν κατάλειψιν μεγάλην.
посла́ бо мѧ̀ бг҃ъ пред̾ ва́ми ѡ҆ста́вити ва́мъ ѡ҆ста́нокъ на землѝ и҆ препита́ти ва́шъ ѡ҆ста́нокъ ве́лїй:
Now then ye did not send me hither, but God; and he hath made me as a father of Pharao, and lord of all his house, and ruler of all the land of Egypt.
νῦν οὐχ ὑμεῖς με ἀπεστάλκατε ὧδε, ἀλλ᾿ ἢ ὁ Θεός, καὶ ἐποίησέ με ὡς πατέρα Φαραὼ καὶ κύριον παντὸς τοῦ οἴκου αὐτοῦ καὶ ἄρχοντα πάσης γῆς Αἰγύπτου.
нн҃ѣ ᲂу҆̀бо не вы̀ посла́сте мѧ̀ сѣ́мѡ, но бг҃ъ: и҆ сотвори́ мѧ ꙗ҆́кѡ ѻ҆тца̀ фараѡ́нꙋ и҆ господи́на всемꙋ̀ до́мꙋ є҆гѡ̀ и҆ кнѧ́зѧ все́й землѝ є҆гѵ́петстѣй:
Hasten, therefore, and go up to my father, and say to him, These things saith thy son Joseph; God has made me lord of all the land of Egypt; come down therefore to me, and tarry not.
σπεύσαντες οὖν ἀνάβητε πρὸς τὸν πατέρα μου καὶ εἴπατε αὐτῷ· τάδε λέγει ὁ υἱός σου ᾿Ιωσήφ· ἐποίησέ με ὁ Θεὸς κύριον πάσης γῆς Αἰγύπτου· κατάβηθι οὖν πρός με καὶ μὴ μείνῃς·
потща́вшесѧ ᲂу҆̀бо, взы́дите ко ѻ҆тцꙋ̀ моемꙋ̀ и҆ рцы́те є҆мꙋ̀: сїѧ̑ глаго́летъ сы́нъ тво́й і҆ѡ́сифъ: сотвори́ мѧ бг҃ъ господи́на все́й землѝ є҆гѵ́петстѣй: сни́ди ᲂу҆̀бо ко мнѣ̀ и҆ не ᲂу҆ме́дли:
Indeed they are expressed in the same words, so that we may know that Jesus is the same who spoke before in Joseph and afterward in his own body, seeing that he did not change even the words. For at that time Jesus said, “Be not grieved,” and later, “Go up to my father and say to him, ‘Thus says your son Joseph: God has made me master of the whole land of Egypt.’ ” And in the Gospel Christ says, “Do not be afraid. Go, tell my brothers to go into Galilee, and there they shall see me.” And later he says, “All power in heaven and on earth has been given to me,” which is to say, “This was the doing of God’s design in order that I might receive power, and not the work of human cruelty.” He who is counting out the reward does not reproach the crime. Now as to what appears in Genesis, “for God sent me before you to life,” Christ repeats this in the Gospel when he says, “Teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit.” For this is the recompense and the life of the saints, that they have also brought about the redemption of others. And notice that the following too was not written without purpose in Genesis, “And you will be near me, you and your sons and your sons’ sons.” For this is what Christ said in the Gospel, “Behold, I am with you all days, even unto the consummation of the world.” How clear also is that mystery! For when every commandment had been fulfilled, so to speak, Joseph embraced his brother Benjamin and fell upon his neck. Likewise, when the gospel is brought to completion, Christ embraces Paul in the arms of his mercy, as it were, so as to lift him up into heaven.
On Joseph 12.70-73
That servitude, Joseph is saying, procured for me this position. That sale brought me to this prominence. That distress proved the occasion of this honor for me. That envy produced this glory for me. Let us not simply hear this but also emulate it. In the same way let us comfort those badly disposed to us, relieving them of responsibility for what has been done to us and putting up with everything with great equanimity, like this remarkable man.
Homilies on Genesis 64.29
And thou shalt dwell in the land of Gesem of Arabia; and thou shalt be near me, thou and thy sons, and thy sons' sons, thy sheep and thine oxen, and whatsoever things are thine.
καὶ κατοικήσεις ἐν γῇ Γεσὲμ ᾿Αραβίας καὶ ἔσῃ ἐγγύς μου σὺ καὶ οἱ υἱοί σου καὶ οἱ υἱοὶ τῶν υἱῶν σου, τὰ πρόβατά σου καὶ οἱ βόες σου καὶ ὅσα σοι ἐστί,
и҆ всели́шисѧ въ землѝ гесе́мли а҆раві́йстѣй, и҆ бꙋ́деши бли́з̾ менє̀ ты̀ и҆ сы́нове твоѝ, и҆ сы́нове сынѡ́въ твои́хъ, ѻ҆́вцы твоѧ̑ и҆ воло́ве твоѝ, и҆ є҆ли̑ка сꙋ́ть твоѧ̑:
And I will nourish thee there: for the famine is yet for five years; lest thou be consumed, and thy sons, and all thy possessions.
καὶ ἐκθρέψω σε ἐκεῖ· ἔτι γὰρ πέντε ἔτη λιμός· ἵνα μὴ ἐκτριβῇς σὺ καὶ οἱ υἱοί σου καὶ πάντα τὰ ὑπάρχοντά σου.
и҆ препита́ю тѧ̀ та́мѡ, є҆ще́ бо пѧ́ть лѣ́тъ бꙋ́детъ гла́дъ на землѝ, да не поги́бнеши ты̀ и҆ сы́нове твоѝ, и҆ всѧ̑ и҆мѣ̑нїѧ твоѧ̑.
Behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaks to you.
ἰδοὺ οἱ ὀφθαλμοὶ ὑμῶν βλέπουσι καὶ οἱ ὀφθαλμοὶ Βενιαμὶν τοῦ ἀδελφοῦ μου, ὅτι τὸ στόμα μου τὸ λαλοῦν πρὸς ὑμᾶς.
Сѐ, ѻ҆́чи ва́ши ви́дѧтъ, и҆ ѻ҆́чи венїамі́на бра́та моегѡ̀, ꙗ҆́кѡ ᲂу҆ста̀ моѧ̑ глагѡ́лющаѧ къ ва́мъ:
Report, therefore, to my father all my glory in Egypt, and all things that ye have seen, and make haste and bring down my father hither.
ἀπαγγείλατε οὖν τῷ πατρί μου πᾶσαν τὴν δόξαν μου τὴν ἐν Αἰγύπτῳ καὶ ὅσα εἴδετε, καὶ ταχύναντες καταγάγετε τὸν πατέρα μου ὧδε.
возвѣсти́те ᲂу҆̀бо ѻ҆тцꙋ̀ моемꙋ̀ всю̀ сла́вꙋ мою̀ сꙋ́щꙋю во є҆гѵ́птѣ, и҆ є҆ли̑ка ви́дите: и҆ ᲂу҆скори́вше, приведи́те ѻ҆тца̀ моего̀ сѣ́мѡ.
And he fell on his brother Benjamin's neck, and wept on him; and Benjamin wept on his neck.
καὶ ἐπιπεσὼν ἐπὶ τὸν τράχηλον Βενιαμὶν τοῦ ἀδελφοῦ αὐτοῦ ἔκλαυσεν ἐπ᾿ αὐτῷ, καὶ Βενιαμὶν ἔκλαυσεν ἐπὶ τῷ τραχήλῳ αὐτοῦ.
И҆ напа́дъ на вы́ю венїамі́на, бра́та своегѡ̀, пла́касѧ над̾ ни́мъ, и҆ венїамі́нъ пла́касѧ на вы́и є҆гѡ̀.
And he kissed all his brethren, and wept on them; and after these things his brethren spoke to him.
καὶ καταφιλήσας πάντας τοὺς ἀδελφοὺς αὐτοῦ ἔκλαυσεν ἐπ᾿ αὐτοῖς, καὶ μετὰ ταῦτα ἐλάλησαν οἱ ἀδελφοὶ αὐτοῦ πρὸς αὐτόν.
И҆ ѡ҆блобыза́въ всю̀ бра́тїю свою̀, пла́касѧ над̾ ни́ми: и҆ по си́хъ глаго́лаша къ немꙋ̀ бра́тїѧ є҆гѡ̀.
You have admired the chastity of Joseph; now behold his generosity. He repays hatred with charity. When he saw his brothers, or rather enemies in his brothers, he gave evidence of the affection of his love by his pious grief when he wanted to be recognized by them. He tenderly kissed each one of them and wept over them individually. As Joseph moistened the necks of his frightened brothers with his refreshing tears, he washed away their hatred with the tears of his charity. He loved them always as with the love of their living father and dead brother. He did not recall that pit into which he had been thrown to be murdered; he did not think of himself, a brother, sold for a price. Instead, by returning good for evil, even then he fulfilled the precepts of the apostles that were not yet given. Therefore, by considering the sweetness of true charity, blessed Joseph, with God’s help, was eager to repel from his heart the poison of envy with which he knew his brothers had been struck.
Sermon 90.4
And the report was carried into the house of Pharao, saying, Joseph's brethren are come; and Pharao was glad, and his household.
Καὶ διεβοήθη ἡ φωνὴ εἰς τὸν οἶκον Φαραὼ λέγοντες· ἥκασιν οἱ ἀδελφοὶ ᾿Ιωσήφ. ἐχάρη δὲ Φαραὼ καὶ ἡ θεραπεία αὐτοῦ.
И҆ пронесе́сѧ гла́съ въ домꙋ̀ фараѡ́новѣ, глаго́люще: прїидо́ша бра́тїѧ і҆ѡ́сифѡва. Возра́довасѧ же фараѡ́нъ и҆ рабѝ є҆гѡ̀.
When the things that needed to be said between them were finished, the doors of that judgment room were opened. The princes entered rejoicing and the army commanders full of gladness. This news was pleasing in the eyes of Pharaoh and his servants, for they had believed that he who had become like a father to Pharaoh and ruler over the freemen and princes of Egypt was no slave but was a son of a freeman from the blessed race of the house of Abraham.
Commentary on Genesis 40:1
And Pharaoh rejoiced because Joseph had known his brothers. From there the news spread in Pharaoh’s house, and he urged the holy Joseph to invite his brothers to come with their father. He also gives orders that their packs be filled with grain and loaded onto wagons. What can account for such consideration shown to a stranger? Only that a great mystery was being revealed, a mystery the church today does not deny. The Jews will be redeemed; the Christian people will rejoice at this union, give aid to the limit of their resources and send people to preach the good news of the kingdom of God, so that their call may come sooner.
On Joseph 13.74
And Pharao said to Joseph, Say to thy brethren, Do this; fill your wagons, and depart into the land of Chanaan.
εἶπε δὲ Φαραὼ πρὸς ᾿Ιωσήφ· εἰπὸν τοῖς ἀδελφοῖς σου, τοῦτο ποιήσατε· γεμίσατε τὰ φορεῖα ὑμῶν καὶ ἀπέλθετε εἰς γῆν Χαναὰν
Рече́ же фараѡ́нъ ко і҆ѡ́сифꙋ: рцы̀ бра́тїи свое́й: сїѐ сотвори́те: напо́лните сосꙋ́ды ва́шѧ (пшени́цы) и҆ и҆ди́те въ зе́млю ханаа́ню,
(Verse 17.) But Pharaoh said to Joseph, tell your brothers to do this: load your vehicles and go to the land of Canaan. As for the vehicles, which were interpreted as 'carriages' by the Septuagint and Theodotio, the remaining animals transported them.
Hebrew Questions on Genesis
And take up your father, and your possessions, and come to me; and I will give you of all the goods of Egypt, and ye shall eat the marrow of the land.
καὶ ἀναλαβόντες τὸν πατέρα ὑμῶν καὶ τὰ ὑπάρχοντα ὑμῶν ἥκετε πρός με, καὶ δώσω ὑμῖν πάντων τῶν ἀγαθῶν Αἰγύπτου, καὶ φάγεσθε τὸν μυελὸν τῆς γῆς.
и҆ взе́мше ѻ҆тца̀ ва́шего и҆ и҆мѣ̑нїѧ ва̑ша, прїиди́те ко мнѣ̀: и҆ да́мъ ва́мъ ѿ всѣ́хъ бла̑гъ є҆гѵ́петскихъ, и҆ снѣ́сте тꙋ́къ землѝ:
And do thou charge them thus; that they should take for them wagons out of the land of Egypt, for your little ones, and for your wives; and take up your father, and come.
σὺ δὲ ἔντειλαι ταῦτα, λαβεῖν αὐτοῖς ἁμάξας ἐκ γῆς Αἰγύπτου τοῖς παιδίοις ὑμῶν καὶ ταῖς γυναιξὶν ὑμῶν. καὶ ἀναλαβόντες τὸν πατέρα ὑμῶν παραγίνεσθε·
ты́ же заповѣ́ждь сїѧ̑: взѧ́ти и҆̀мъ колесни̑цы ѿ землѝ є҆гѵ́петскїѧ, дѣ́темъ и҆́хъ и҆ жена́мъ и҆́хъ: и҆ пои́мше ѻ҆тца̀ своего̀, прїиди́те:
And be not sparing in regard to your property, for all the good of Egypt shall be yours.
καὶ μὴ φείσησθε τοῖς ὀφθαλμοῖς τῶν σκευῶν ὑμῶν, τὰ γὰρ πάντα ἀγαθὰ Αἰγύπτου ὑμῖν ἔσται.
и҆ не пощади́те ѻ҆чи́ма сосꙋ́дѡвъ ва́шихъ: всѧ̑ бо блага̑ѧ є҆гѵ́пєтскаѧ ва́мъ бꙋ́дꙋтъ.
And the children of Israel did so; and Joseph gave to them wagons, according to the words spoken by king Pharao; and he gave them provision for the journey.
ἐποίησαν δὲ οὕτως οἱ υἱοὶ ᾿Ισραήλ· ἔδωκε δὲ ᾿Ιωσὴφ αὐτοῖς ἁμάξας κατὰ τὰ εἰρημένα ὑπὸ Φαραὼ τοῦ βασιλέως καὶ ἔδωκεν αὐτοῖς ἐπισιτισμὸν εἰς τὴν ὁδόν,
Сотвори́ша же та́кѡ сы́нове і҆и҃лєвы: даде́ же и҆̀мъ і҆ѡ́сифъ колесни̑цы по повелѣ́нїю фараѡ́на царѧ̀ (є҆гѵ́петска), и҆ дадѐ и҆̀мъ бра́шно на пꙋ́ть:
(v. 21) And he gave them food along the way. The word Seda, which here everyone with one voice translates as 'provisions' (ἐπισιτισμὸν in Greek), is also found in the Psalter. For where our translation reads, 'I will abundantly bless her widow' (Ps. 132:15), (although in most manuscripts it is written as 'widow,' which is χήρα in Greek, some read it as 'prey,' θήραν), in Hebrew it has Seda, which means 'provisions.' Furthermore, the word 'θήραν' can more often refer to hunting than to crops, although it is the custom of the Egyptians to also call crops 'θήραν', which is now corrupted to 'atheran'.
Hebrew Questions on Genesis
And he gave to them all two sets of raiment apiece; but to Benjamin he gave three hundred pieces of gold, and five changes of raiment.
καὶ πᾶσιν ἔδωκε δισσὰς στολάς, τῷ δὲ Βενιαμὶν ἔδωκε τριακοσίους χρυσοῦς καὶ πέντε ἐξαλλασσούσας στολάς,
и҆ всѣ̑мъ дадѐ сꙋгꙋ̑бы ри̑зы, венїамі́нꙋ же дадѐ три́ста златни́цъ и҆ пѧ́теры ри̑зы премѣ̑нныѧ:
Therefore, Paul excels, and his portion is abundant: but nevertheless, other preachers have their grace. They receive two tunics. Which ones? Surely, those about which you should not doubt, because you have read the saying from Wisdom: She has made for her husband two garments. One is mystical, the other moral. But not all apostles, not all prophets, not all pastors, not all virtues, not all have the grace of healings, not all speak in tongues. Where the merits are different, the rewards are different.
On Joseph the Patriarch
To whom two stoles are given. And he cites Paul, when he sets forth his statements, to whom three hundred gold coins, and five multicolored robes are given by Christ. He who proclaims the cross of Christ possesses three hundred gold coins. Therefore, he says: For I determined not to know anything among you except Jesus Christ, and Him crucified. And he rightly receives the gold coins, because he preached not in persuasive words of human wisdom, but in the demonstration of the Spirit. However, he receives the five robes, either the diverse disciplines of wisdom, or because he was not captured by the allurements of bodily senses, where others may find danger, he held victory; he conquered all pleasures of the flesh by singular self-restraint and virtue, his intellect and study not dulled by any weakness of the body, to the point that even though he is in the body, he does not know that he has a body. Finally, caught up in paradise, whether in the body or outside the body, not knowing, he heard unspeakable words, which it is not allowed to speak to a human being: in the end, he smelled nothing earthly on earth, as he himself teaches, saying: For we are the good fragrance of Christ to God among those who are being saved.
On Joseph the Patriarch
And to his father he sent [presents] at the same rate, and ten asses, bearing some of all the good things of Egypt, and ten mules, bearing bread for his father for thy journey.
καὶ τῷ πατρὶ αὐτοῦ ἀπέστειλε κατὰ τὰ αὐτὰ καὶ δέκα ὄνους αἴροντας ἀπὸ πάντων τῶν ἀγαθῶν Αἰγύπτου καὶ δέκα ἡμιόνους αἰρούσας ἄρτους τῷ πατρὶ αὐτοῦ εἰς ὁδόν.
и҆ ѻ҆тцꙋ̀ своемꙋ̀ посла̀ та́кожде, и҆ де́сѧть ѻ҆слѡ́въ везꙋ́щихъ ѿ всѣ́хъ бла̑гъ є҆гѵ́петскихъ, и҆ де́сѧть мскѡ́въ везꙋ́щихъ хлѣ́бы на пꙋ́ть ѻ҆тцꙋ̀ є҆гѡ̀.
And presents are also sent on ahead to the father. The son does honor to the father; so Christ invites his people with promises and invites them with presents. The presents are carried on asses that before were profitless and fit only for toil but now are profitable. They carry in a figurative way the presents of Christ, and in the gospel the donkeys are going to carry the giver of the presents.
On Joseph 13.77
And he sent away his brethren, and they went; and he said to them, Be not angry by the way.
ἐξαπέστειλε δὲ τοὺς ἀδελφοὺς αὐτοῦ καὶ ἐπορεύθησαν· καὶ εἶπεν αὐτοῖς· μὴ ὀργίζεσθε ἐν τῇ ὁδῷ.
И҆ ѿпꙋстѝ бра́тїю свою̀. И҆ ѿидо́ша. И҆ речѐ и҆̀мъ: не гнѣ́вайтесѧ на пꙋтѝ.
Joseph commanded them not to quarrel on the way. The quarrel which he forbade them was that one say to another, “It was you who counseled us to throw him into the pit,” while another would contend with his brother, saying, “It was you who urged us to sell him naked and in chains to the Arabs.” “As I have forgiven all of you, you forgive each other.”
Commentary on Genesis 40:2
Now “he sent away his brothers, and they departed. And Joseph said to them, ‘Be not angry on the way.’ ” How well he teaches us to guard against anger, for that can separate even brothers who love one another.… Is this not what our Lord Jesus said when he was about to depart from this body, when he was sending away his disciples, that they should not be angry on the way? For he says, “Peace I leave with you, my peace I give to you.” For where there is peace, wrath does not have place, discord is removed, dissension routed. And so this is what he is saying, “My peace I give to you,” that is, “Be not angry on the way.” … On this account also, when the Lord Jesus sent away his disciples to preach the gospel, he sent them without gold, without silver, without money, without a staff, and he did it so that he might remove incentives to quarreling and the tools of vengeance.
On Joseph 13.78
Hence to allay their ill feeling and hostility to one another, Joseph said, “Don’t squabble on the way,” but rather remember that I hold no grudge against you for what was done to me, and be kindly disposed to one another. Who could adequately admire the virtue of this good man who fulfilled in generous measure the moral values of the New Testament? What Christ recommends to the apostles in these words, “Love your enemies; pray for those who abuse you,” this man even surpassed. I mean, not only did he give evidence of such wonderful love for those who did away with him as far as they could, but he did everything to convince them that they had not sinned against him. O what extraordinary good sense! O what marvelous degree of sound values and generosity of love for God! “Surely it was not you who did this against me,” he is saying, you see. “It was God’s care for me that permitted this to happen so as to guarantee the realization of my dreams and so that I might prove an adequate occasion of survival for you.”
Homilies on Genesis 64.32
And they went up out of Egypt, and came into the land of Chanaan, to Jacob their father.
Καὶ ἀνέβησαν ἐξ Αἰγύπτου καὶ ἦλθον εἰς γῆν Χαναὰν πρὸς ᾿Ιακὼβ τὸν πατέρα αὐτῶν,
И҆зыдо́ша же и҆з̾ є҆гѵ́пта и҆ прїидо́ша въ зе́млю ханаа́ню ко і҆а́кѡвꙋ ѻ҆тцꙋ̀ своемꙋ̀
We should observe in reading the holy Scriptures how “to go up” and “to go down” are employed in each individual passage. For if we were to give diligent consideration, we would discover that almost never is anyone said to have gone down to a holy place, nor is anyone related to have gone up to a blameworthy place. These observations show that the divine Scripture was not composed, as it seems to most, in illiterate and uncultivated language but was adapted in accordance with the discipline of divine instruction. Nor is Scripture devoted so much to historical narratives as to things and ideas that are mystical.You will find it written, therefore, that those who are born of the seed of Abraham have gone down into Egypt and again that the sons of Israel have gone up out of Egypt. Indeed Scripture speaks thus also of Abraham himself: “But Abraham went up out of Egypt into the desert, he and his wife and all that was his, and Lot with him.”
Homilies on Genesis 15.1
What is the land of Canaan? A land that was faltering. Is it not clear that the time of the apostles is being described? They entered the faltering synagogues of the Jews and preached the power of the Lord Jesus, as we find in the Acts of the Apostles, when Peter says, “This Jesus God has raised up, and we are all witnesses of it. Therefore, exalted by the right hand of God and receiving from the Father the promise of the Holy Spirit, he has poured forth this gift which you see.”
On Joseph 13.79
And they reported to him, saying, Thy son Joseph is living, and he is ruler over all the land of Egypt; and Jacob was amazed, for he did not believe them.
καὶ ἀνήγγειλαν αὐτῷ λέγοντες· ὅτι ὁ υἱός σου ᾿Ιωσὴφ ζῇ, καὶ αὐτὸς ἄρχει πάσης γῆς Αἰγύπτου. καὶ ἐξέστη τῇ διανοίᾳ ᾿Ιακώβ· οὐ γὰρ ἐπίστευσεν αὐτοῖς.
и҆ повѣ́даша є҆мꙋ̀ глаго́люще: ꙗ҆́кѡ сы́нъ тво́й і҆ѡ́сифъ жи́въ є҆́сть, и҆ ѻ҆́нъ владѣ́етъ над̾ все́ю земле́ю є҆гѵ́петскою. И҆ ᲂу҆жасе́сѧ въ мы́сли і҆а́кѡвъ: не вѣ́роваше бо и҆̀мъ.
I do not understand these words to have been said in the usual sense. For if, for example, we should assume that he could have been overcome with lust and sinned with his master’s wife, I do not think that this would have been announced about him by the patriarchs to his father Jacob: “Your son Joseph is living.” For if he had done this, without doubt he would not be living. For “the soul that sins, the same shall die.”23But Susanna also teaches the same things when she says, “I am straitened on every side. For if I do this thing—that is, if I sin—it is death to me; and if I do not do it, I shall not escape your hands.” Notice, therefore, that she too understood that there is death in sin. But also the judgment revealed by God to the first man contains the same things when he says, “But on the day that you shall eat of it you shall die the death.” For as soon as he has transgressed the commandment, he is dead. For the soul that has sinned is dead, and the serpent, which said, “You shall not die the death,” is shown to have deceived him. And these words have been about that which was said by the sons of Israel to Jacob: “Your son Joseph is living.”
Homilies on Genesis 15.2
But Jacob is excited not only about the fact that he has heard that “Joseph his son is living,” but also especially about that which has been announced to him that it is Joseph who holds “dominion over all Egypt.”For the fact that he has reduced Egypt to his rule is truly great to him. For to tread on lust, to flee luxury and to suppress and curb all the pleasures of the body, this is what it means to have “dominion over all Egypt.” And this is what is considered great and held in admiration by Israel. But if there is someone who should subject at least some vices of the body but yield to others and be subject to them, it is not said correctly of him that he holds “dominion over the whole land of Egypt,” but, for example, he will appear to hold dominion over one, perhaps, or two or three cities. But Joseph, whom no bodily lust ruled, was prince and lord “of all Egypt.”
Homilies on Genesis 15.3
We surely notice how the Scripture says that he is alive and ruler of the whole land, for he opened his storehouses of spiritual grace and gave the abundance to all people. But when the apostles spoke this way, the Jews did not believe them; rather, they laid hands on them and thrust the preachers of salvation into prison. On this account also it is written of Jacob, “He was greatly frightened in heart,” for he did not believe his sons. He was greatly frightened from love of an unbelieving people, but afterward he came to recognize Christ’s deeds. Won over by the mighty benefactions and mighty works, he revived and said, “It is a great thing for me, if my son Joseph is still alive. I will go and see him, before I die.” The first and greatest foundation of faith is belief in the resurrection of Christ. For whosoever believes Christ has been restored to life, quickly searches for him, comes to him with devotion and worships God with his inmost heart. Indeed, he believes that he himself will not die if he has faith in the source of his resurrection.
On Joseph 13.79-80
Who could describe the joy he experienced then on learning that Joseph was alive and in fact enjoyed such wonderful fame? You know, of course, that it is unexpected blessings that give rise to the keenest surge of enjoyment. Well, in this case the person he thought for so many years had become the prey of wild beasts he now learned had attained complete authority over Egypt; so how could he fail to be dumbfounded by the greatness of his joy? After all, what is caused by excessive despair is often the effect also of extreme rejoicing. We can see many people shedding tears from exceeding joy, whereas others are frequently rendered speechless when they see things they did not expect to happen, and suddenly behold alive those they thought to be dead.
Homilies on Genesis 65.1
But they spoke to him all the words uttered by Joseph, whatsoever he said to them; and having seen the chariots which Joseph sent to take him up, the spirit of Jacob their father revived.
ἐλάλησαν δὲ αὐτῷ πάντα τὰ ρηθέντα ὑπὸ ᾿Ιωσήφ, ὅσα εἶπεν αὐτοῖς. ἰδὼν δὲ τὰς ἁμάξας, ἃς ἀπέστειλεν ᾿Ιωσὴφ ὥστε ἀναλαβεῖν αὐτόν, ἀνεζωπύρησε τὸ πνεῦμα ᾿Ιακὼβ τοῦ πατρὸς αὐτῶν.
Глаго́лаша же є҆мꙋ̀ всѧ̑ речє́ннаѧ ѿ і҆ѡ́сифа, є҆ли̑ка речѐ и҆̀мъ. Оу҆зрѣ́въ же колесни̑цы, ꙗ҆̀же посла̀ і҆ѡ́сифъ, є҆́же взѧ́ти є҆го̀, ѡ҆живѐ дх҃ъ і҆а́кѡва, ѻ҆тца̀ и҆́хъ,
What Latin expresses by saying: “his spirit was revived,” is written in Greek anezōpyrēsen. This means not so much to revive as to rekindle, so to speak, and reignite. This expression is usually used when, perhaps in some material, the fire fails to the point that it appears to be extinguished; and if perhaps it is renewed when kindling has been added, it is said to have been rekindled. Or if the light of a lamp should reach the point that it is thought to have gone out, if perhaps it be revived when oil has been poured in; although the expression is less refined, the lamp is said to have been rekindled. One will speak similarly also of a torch or other lights of this kind.This expression seems to indicate something like this also in Jacob. As long as he was far from Joseph and received no information about his life, his spirit had failed in him, as it were, and the light which was in him had been darkened, as the kindling already failed. But when those who reported to him about Joseph’s life came, that is, those who said that “the life was the light of all people,” he rekindles his spirit in himself, and the brightness of the true light is renewed in him.
Homilies on Genesis 15.2
But not even this is to be neglected idly, that the text says not the soul, but the spirit as its better part, was revived or rekindled. For indeed the brightness of the light that was in him, even if it was not completely extinguished then when his sons showed him Joseph’s robe stained with the blood of a kid. He could be deceived by their lie, so that “he tore his garments and put sackcloth on his loins and mourned his son, nor did he wish at all to be consoled,” but said, “I go down to my son into the nether world, mourning.” Even if then, as we said, the light in him had not been completely extinguished, nevertheless it had been darkened in the greatest degree because he could be deceived, because he could tear his garments, because he could mourn by mistake, because he could call on death, because he desired to go down into the nether world, mourning. On account of these things, therefore, he now revives and “rekindles his spirit,” because it followed logically that hearing the truth would rekindle and restore the light that the deceit of a lie had obscured in him.
Homilies on Genesis 15.3
When they told Jacob about the honor of Joseph, about the wisdom with which he administered his affairs and about how their last judgment was more bitter than the first, their father asked them and said, “Did you not ask Joseph how or why he went down to Egypt?” Then, when they all looked at each other and did not know what to say, Judah opened his mouth and said to his father, “We are recalling our crime today before our father.” Because of the dreams of Joseph, Joseph’s brothers thought, in their simplicity, that you and they would soon serve him as slaves. They also imagined, in their foolishness, that “it was better that he alone should be the servant than that we and our father should serve him as slaves.” They did this because they took pity on you and on Benjamin and not because you loved Joseph. “You also loved Benjamin, but because he did not say that we would become servants to him, all of us love him. Forgive us then for having humiliated Joseph, for it is on account of our humiliating him that he has come to this exalted state.” Their father then accepted their apology and said to them, “Because of the good news about Joseph by which you have brought me joy, this offense, which caused me great suffering when I heard it, is forgiven you.”
Commentary on Genesis 40:4
Despite these words and the fact that they brought what he had sent, the carts and the gifts sent by Joseph, only with difficulty did they succeed in convincing their father that what they had told him was a lie. In fact, when Jacob saw the carts that had been sent to carry him down to Egypt, “he gained new life,” the text says. This old graybeard, all stooped and bent, suddenly takes on new vigor and heart: observe the text says, “he gained new life.” What is the force of “he gained new life”? Just as the light of the lamp, when the supply of oil runs out and the light is on the point of going out, suddenly emits a brighter flame … when someone puts in a little oil, in just the same way this old man … on the point of expiring from disappointment … next learned that Joseph was alive and was in charge of Egypt. Seeing the carts, “he gained new life,” the text says. From being old, Jacob became young; he put aside the cloud of disappointment; he repelled the storm in his mind and then found himself at peace, with God disposing everything so that the good man should enjoy relief from all these awful trials and share the happiness of his son. In particular, the dream was to be fulfilled that Jacob himself had interpreted in the words, “Do you mean to say that I and your mother and your brothers will come to bow to the ground before you?”
Homilies on Genesis 65.3
And Israel said, It is a great thing for me if Joseph my son is yet alive. I will go and see him before I die.
εἶπε δὲ ᾿Ισραήλ· μέγα μοί ἐστιν, εἰ ἔτι ᾿Ιωσὴφ ὁ υἱός μου ζῇ· πορευθεὶς ὄψομαι αὐτὸν πρὸ τοῦ ἀποθανεῖν με.
и҆ речѐ і҆и҃ль: вели́ко мѝ є҆́сть (꙳сїѐ), а҆́ще є҆щѐ і҆ѡ́сифъ сы́нъ мо́й жи́въ є҆́сть: ше́дъ ᲂу҆зрю̀ є҆го̀, пре́жде не́же ᲂу҆мре́ти мѝ.
But because occasionally the divine fire can be extinguished even in the saints and faithful, hear the apostle Paul warning these who were worthy to receive gifts of the Spirit and grace, and saying, “Do not extinguish the Spirit.” The Scripture says of Jacob, therefore, “And Jacob rekindled his spirit, and Israel said, ‘It is a great thing for me if my son Joseph is still living,’ ” as if he has experienced something like that which Paul warned against and has renewed himself through those words that had been spoken to him about Joseph’s life.But this also should be noticed, that he who “rekindled his spirit,” meaning, of course, that spirit which seemed almost extinguished, is said to be Jacob. But he who says, “It is a great thing for me if my son Joseph is living,” as if he understands and sees that the life which is in the spiritual Joseph is great, is no longer called Jacob but Israel, as it were, he who sees in his mind the true life which is Christ, the true God.
Homilies on Genesis 15.3
“So let us hasten now so that I may savor something of our meeting before I die. I mean, already the news has dumbfounded me, has banished an old man’s weakness and invigorated my resolve; so once I have the good fortune to meet him and enjoy the consummation of joy, I shall then bring my life to a close.” Without delay the good man took to the road, showing all haste and anxiety to see the object of his desire and gaze upon him, dead for so many years and become the prey of wild beasts, as he thought, and now made king of Egypt.
Homilies on Genesis 65.4
And Joseph said to his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him, for they were troubled.
εἶπε δὲ ᾿Ιωσὴφ πρὸς τοὺς ἀδελφοὺς αὐτοῦ· ἐγώ εἰμι ᾿Ιωσήφ. ἔτι ὁ πατήρ μου ζῇ; καὶ οὐκ ἠδύναντο οἱ ἀδελφοὶ ἀποκριθῆναι αὐτῷ· ἐταράχθησαν γάρ.
Рече́ же і҆ѡ́сифъ бра́тїи свое́й: а҆́зъ є҆́смь і҆ѡ́сифъ: є҆ще́ ли ѻ҆те́цъ мо́й жи́въ є҆́сть; И҆ не мого́ша бра́тїѧ ѿвѣща́ти є҆мꙋ̀: смꙋти́шасѧ бо.