Беседа LXIII

“The elder of the prison guards knew nothing for Joseph’s sake” (Gen. 39:23). 1. Today we want to tell your love the rest of what we said yesterday and again touch on the story of Joseph. You know that yesterday in our very long conversation we could not move further, but stopped at how Joseph, due to the slander of an Egyptian woman, was thrown into prison by the archmagir. Today your love needs to be shown what happened to him in prison. Having been imprisoned and entrusted to the chief of the prison guards, there he received such great help from God that the chief guard entrusted him with complete command of the prison. “And the elder of the prison guards,” it is said, “knew nothing for Joseph’s sake.” You see that even in the midst of his sorrows he had no feeling of grief; and the providential wisdom of God changed everything unpleasant (into pleasant). Just as a pearl, even if thrown into the mud, shows its beauty, so virtue, no matter where you throw it, shows its strength - in slavery, and in prison, and in disaster, and in happiness. Since the prisoner in prison won over the prison governor and received from him authority over everyone in it, then from here we should see how the power of his inherent grace was revealed in him. “It came to pass,” it is said, “according to these words” (Gen. 40:1). What words? That is, after the described circumstances of the slander of Joseph and his condemnation to prison; also after we learned that the Lord was with him and that the governor of the prison had entrusted to him the management of the entire prison. “It came to pass according to these words,” when he was thrown into prison, that the chief butler and the chief baker had committed a crime and were condemned by the king to imprisonment in the same prison. Having accepted them, the chief of the guards entrusted them to Joseph. He treated him no longer as a prisoner, but as a participant in his worries, or better, as one who was capable of easing the plight of the prisoners. “And he stood before them,” it is said (Gen. 40:4). What does it mean: “to appear before them”? That is, he consoled them, strengthened their spirit, encouraged them and did not allow them to become despondent. They were in prison for a long time, and one night both the butler and the baker had a dream. But this wondrous one (Joseph), taking care of their consolation and noticing that their dreams had led them into confusion and bewilderment, says to them: “Why is your countenance sad today” (Gen. 40:7), - since their faces revealed inner anxiety. And the wise one said: “The face of a joyful heart blooms, but a sorrowful heart mourns” (Proverbs 15:13). So, seeing them depressed from dreams, he wanted to know the reason and asked them. Look how in prison he showed his virtue and tried to ease the sorrows of others! What are they? “A dream,” they say, “is a vision, and reason that it is not” (Gen. 40:8). They did not know the wisdom of him who spoke to them; they looked at him as one of many; That’s why they don’t even tell a dream, but only say that they saw a dream, and there is no one to explain it to. But this wondrous man says to them: “Isn’t it God that they eat food? Command me” (Gen.40:8). On my own behalf, can I promise you some kind of explanation? God communicates revelations. “Lead it to me.” Look, what wisdom and what extraordinary humility! He does not say: I will explain to you, I will show you the meaning of dreams; And what? “Lead it to me.” God alone communicates such revelations. “And Elder Vinarsk told the story.” After listening to him, Joseph said: “This is the reasoning: three plants are three days; three more days, and Pharaoh will remember your eldership in Vinar 762, and again will appoint you...; and give the cup to Pharaoh in his hand, according to your first rank, as you were a butler. But remember me with you, when good things happen; and show me 763 mercy; and let Pharaoh remember me, and bring me out from this stronghold: as if I were stolen from the land of Hebrew by a thief, and here I have done nothing, and 764 cast me into this ditch” (Gen. 40:9, 12-15). Since Joseph predicted the cupbearer’s future prosperity and pardon from the king, he says: “Remember me by you,” that is, when you are happy again, remember the one who predicted this to you and show me mercy. 2. Hearing this, beloved, do not accuse the righteous of cowardice; or rather, marvel at the fact that, amid such sorrows, he bravely and complacently endured imprisonment. Although he often received power from the warden of the prison, he was still burdened by imprisonment and being with fallen and unkempt people. Notice his wise soul and how he endured everything with firmness of spirit, showing deep humility in everything. “And show me mercy,” he says, “and remember me before Pharaoh, and bring me out of this stronghold.” Pay attention here to the fact that he does not say anything about that vile harlot, does not accuse his master, does not mention the inhumanity of his brothers towards him; but, hiding all this, he says: remember me and try to get me out of this prison. “As if a thief had stolen him from the land of the Jews. And here I did nothing, but threw me into this ditch.” Let us not leave this without attention: but let us reflect on the wisdom of his soul - how he, having found such a case and knowing that the cupbearer, in happy circumstances, can tell the king everything that concerns him, he does not blame the Egyptian woman (I will say this again), he does not concern either the master or his brothers; does not express the reasons why he was sentenced to imprisonment, and does not try to prove the injustice done to him; He does not care about blaming others, but about saying what concerns him. He left in the shadows the actions of his brothers with him, saying only: “he was stolen from the land of the Jews,” and did not mention at all the act of the indecent Egyptian woman, nor did he mention the unjust anger of his master against him. What is he saying? “I did nothing here, but threw me into this ditch.” Hearing this, we too will learn, when we are subjected to something similar, not to try to revile those (who have offended us), not to sharpen our tongues to accuse others, but to quietly and meekly prove our innocence and imitate this wonderful man, who, even in disaster, did not dare to voice a single word about the shamelessness of the Egyptian woman. It is known that many who are truly guilty of crimes shamelessly try to place their blame on others. And this one, being brighter than the sun and having the opportunity to tell everything truthfully and show the madness of that (woman) and glorify himself, does not disclose any of this. He did not seek glory from people, but was content with favor from above, and wanted to receive praise for his deeds only from the All-Seeing One. Therefore, although he was silent and tried to hide everything, the Lord, the lover of mankind, seeing that the ascetic labored so well, elevated him to such a degree of greatness. However, from subsequent events we learn the patience of this man, we will see how he did not grieve from the delay and did not lose heart, but endured everything with great complacency and thanked the Lord for allowing this. Meanwhile, the chief baker, having heard this and thinking that his dream also bodes well for him, tells him his dream. But Joseph, having listened and received an explanation of this dream from above, predicts the baker’s threatening death and says: “Three more days 765, and Pharaoh will take your head from you and hang you on a tree, and the birds of the air will eat your flesh from you” (Gen. 40:19). For this purpose, he says, I first noticed to you that I am not speaking to you on my own behalf, but by the revelation of God, so that, whether your dreams mean good or bad, you would not attribute it to me. I am not telling you mine; but I declare only what grace from above reveals. When the appointed day arrived, Joseph’s words were justified by the very deed: it happened to both of them as he had predicted; one returned to his former prosperity, the other was executed. However, the cupbearer, so comforted by Joseph, “I will not remember Joseph, but forget him” (Gen. 40:23). And look again at the righteous man, how he labors as if in a wrestling school or palaestra, and presents evidence of his valor, without experiencing any embarrassment, fear or irritation. If it had been another ordinary person, then perhaps he would have said to himself: what is this? The cupbearer, in accordance with how I interpreted the dream for him, quickly regained his former well-being and no longer remembered me, who had predicted this to him. Here he is in such happiness; and I, who have done nothing wrong, am in prison together with murderers, thieves, robbers, with people who have committed thousands of evils. He did not say or think anything like that: he knew that his career was for this purpose and for a long time, so that, having worked properly, he would receive a bright crown. 3. Note that after the restoration of the cupbearer, as said, two years passed. He had to wait for a favorable time to come out with glory. If the cupbearer, having remembered him before Pharaoh’s dreams, had freed him from prison with his intercession, then his virtue would perhaps have remained unknown to many. And now the Prudent and Wise Lord, like a skillful artist, knowing how long the gold should remain in the fire and when it needs to be taken out of there, allows the cupbearer to forget about Joseph for two years, so that the time has come for Pharaoh’s dreams, and at the request of the very need, the righteous man becomes known throughout the entire kingdom of Pharaoh. “In two years,” it is said, “the pharaoh saw dreams. And it came to pass 766 in the morning, and his soul was troubled: and he sent and called together all the storytellers of Egypt 767 and all his wise men; and Pharaoh told them a dream, and let him not tell it to Pharaoh” (Gen. 41:1, 8). Look how diverse (here) God’s dispensation is! First, God allows him to test all those who were considered wise men there so that - when their ignorance is revealed - this prisoner, captive, slave, Jew comes to the middle, and having revealed what was hidden from many, through this he showed everyone the grace illuminating him from above. When all the assembled wise men could not say anything, they did not even have the strength to open their lips, then the butler, remembering, retells to Pharaoh what happened to him and says: “I will remember my sin today” (Gen. 41:9). And then he tells how, at the time when he was thrown into prison along with the baker, he saw a dream and received an explanation from Joseph, and how, according to his prediction, everything actually came true for them. The king, hearing this, sent for Joseph; “And he brought him out of the stronghold, and shaved him, and changed his garments: and he went down 768 to Pharaoh” (Gen. 41:14). Look, what an honor it is suddenly, from the very beginning! Already well purified by patience, shining like gold, he leaves the prison and is brought to Pharaoh. Do you see what it means to have help from above? Notice how arrangements were made for what concerns Joseph to be fulfilled. Since he accomplished the greatest feat of chastity, escaping the snares of an obscene Egyptian woman, and was thrown into prison, it was deigned that at the same time Pharaoh’s cupbearer and baker were imprisoned there, and through the explanation of dreams they learned the wisdom of this man, so that now whoever remembered him in a timely manner would make him known to everyone. “Pharaoh said to Joseph that he had seen a dream and commanded him not to have it; But I have heard those speaking about you, as if you heard dreams and reasoned” (Gen. 41:15). This is how Pharaoh, out of shame, does not say directly that none of my wise men could interpret dreams; what (says)? “See the dream and tell it not to happen; “I have heard people talking about you, as if you heard dreams and reasoned.” Notice how much wisdom and piety Joseph has here in the way he responds to Pharaoh. Don’t think, he says, that I’m saying anything on my own or that I’m explaining it out of human wisdom. Without revelation from above, such knowledge cannot be acquired. So know that without God I cannot answer you. “Without God,” he says, “the salvation of Pharaoh 769 is not answered” (Gen. 41:16). And knowing that the Lord of everything reveals this, do not ask people about what to reveal, he says, is characteristic of God alone. See how with his answer Joseph teaches Pharaoh to understand both the powerlessness of the wise men who were with him and the omnipotence of the Lord. Now, as you know that I am not explaining this according to human wisdom and not according to my own considerations, tell me what God has revealed to you. Having heard this, Pharaoh tells his dreams, the first and the second, and says: “I was a teller, and you would not tell me” (Gen. 41:24). But have you not heard from me, says (Joseph), that it is not human wisdom to know this? Therefore, do not blame the wise men; they could never comprehend what requires revelation from above. “And Joseph said: The dream of the Pharaohs is one” (Gen. 41:25). And so that you can be sure that what God has revealed to you will really come true and that God will hasten this to happen, it has been given to you to see the same dream another time (Gen. 41:32). Repetition serves as confirmation of what is shown (in dreams) and as evidence of its perfect fulfillment. Then he explained the sevenfold number of oxen and ears of corn, saying that at first there would be great abundance in everything, followed by severe famine, and in conclusion he offered the best advice to Pharaoh. Place, he says, over Egypt a man who, having collected fruits in seven fertile years, would arrange it so that during famine one could find consolation and there would be no complete poverty. It was said that Pharaoh and all his servants liked it (Gen. 41:37). And so Pharaoh serves as an instrument for the fulfillment of Joseph’s dreams, seen when he was still living with his father. So he interpreted Pharaoh's dreams; and Pharaoh brought to an end the fulfillment of his dreams, and without knowing it, after listening to this, it was said, “Saying 770 to his servant: Shall we find food for a calf man who has the Spirit of God in himself?” (Gen.41:38). 4. You see how (Pharaoh) himself understood that this became clear to him (Joseph) by a special revelation from above. Who will we find, he says, who would be worthy of the grace of having the Spirit of God in himself? “And he said to Joseph: Because God has shown you all these things, there is no wiser man than you” (Gen. 41:39). Note here how no accidents can be an obstacle when the providential Lord desires to carry out His intentions. So (Joseph) was almost, one might say, murdered by his brothers, then he was sold, fell under slander, which threatened him with extreme danger, and remained in prison for so long - and after all this he was elevated almost to the royal throne. “Before God showed you all this, there is no wiser and more meaningful person than you. Therefore be thou 771 in my house, and let all men hear 772 thy lips, unless I be more a throne unto thee” (Gen. 41:39-40). This is how a prisoner suddenly becomes king of all Egypt; the one who was imprisoned by the archmagir is now elevated by the king to the highest degree of honor; His former master, beyond all hope, sees that the man whom he had thrown into prison as an adulterer has now received power over all of Egypt. Do you see what it means to endure temptations with good grace? That’s why Paul says: “Tribulation makes patience complete, but patience is a skill, and skill is hope; but hope does not put to shame” (Rom. 5:3-5). And look: (Joseph) endured sorrows with patience; patience made him tried; and having been tested, he became firm in his hope, and his hope did not put him to shame. “I said to him 774: Behold, I have set you today over all the land 775 of Egypt. And Pharaoh took the ring from his hand, put it on Joseph’s hand, and clothed him in a scarlet robe, and put a gold coin on his neck, and set him on his second chariot, 776 and preached before him, and set him over all the land of Egypt” (Gen. 41:41-43). Since he had God with him 777, the Lord arranged all this and raised him to such a degree of greatness. “And Pharaoh said: Without you, let no one 778 lift up his hand in all the land of Egypt” (Gen. 41:44). “And Pharaoh called Joseph’s name Psomphomphanih” (Gen. 41:45), wishing by this name to perpetuate the memory of his inherent wisdom. And the name means: knower of the unseen. Since he explained something that was unknown to anyone, pointing this out, the pharaoh gave him this nickname. Raising his honor, he gives him his daughter Petefria in marriage. But since his former master was also called by the same name, it was added (in Scripture): Petefri, “priest of Iliopolis” (Gen. 41:45). Further, so that we know at what age this wonderful man accomplished such feats and received such reward. Scripture says: “Joseph was thirty years old when he stood before Pharaoh” (Gen. 41:46). Let us not think that the number of years is shown here without purpose; This is for our understanding that negligence about virtue cannot be excused for anyone, that no one can refer to youth where virtue must be shown. Joseph was not only young, but also handsome and handsome in face. It happens that youth is also devoid of bodily beauty. And he combined with youth both beauty of face and good looks, and, being almost in his prime, became a slave and captive, as it is said that at the age of seventeen he was taken to Egypt. Then, in the very heat of his youth, he is attacked by a lewd Egyptian woman who becomes his mistress; but even at the same time she did not overcome the firmness of the righteous man. Next is the dungeon and in it such long-term suffering. But he remained strong, like adamant, not only not weakening, but gaining even more and more strength, because he had grace from above that strengthened him. And since he himself fulfilled his duty, he was summoned from prison to rule all of Egypt. 5. Hearing this, we will never lose heart in sorrows and, carried away by our thoughts, we will not give in to despair; but, having great patience, let us be nourished by hope, knowing the good providence of the Lord for us, who does not allow us to experience sorrows because He leaves us, but because He wants to crown us with a bright crown for our deeds. This is how all the saints achieved glory. Therefore, the apostles said: through many “tribulations it is fitting for us to enter into the Kingdom of God” (Acts 14:22). And Christ himself said to the disciples: “You will be in a world of sorrow” (John 16:33). Let us not complain too much about sorrows, but let us listen to Paul, who says that “those who want to live godly in Christ Jesus will suffer persecution” (2 Tim. 3:12). Let us neither be troubled in spirit nor lose heart; but let us endure all adversities with firmness and patience, paying attention not to sorrows, but to the benefit that comes from here, because there is spiritual gain here. Just as those who want to collect wealth, busy with worldly benefits, can increase their wealth in no other way than by experiencing many dangers on land and at sea (inevitably exposed to the machinations and attacks of thieves and robbers), and yet are willing to endure all this, in anticipation of profit, without feeling anything difficult at all, so we should rejoice and be merry, thinking about the wealth and spiritual acquisition collected in this way and - look not at the visible, but at invisible, as Paul suggests, saying: “to those who do not see what is visible to us” (2 Cor. 4:18). Faith consists of this when we are not content only with what we see with our bodily eyes, but with the eyes of our mind we contemplate the invisible. And we must consider this more reliable than what we see with our bodily eyes. Thus the patriarch pleased (God) by believing the promise of God and becoming above nature and all human thoughts; and this is “counted to him as righteousness” (Rom. 4:3). Know that “truth” consists of believing the words of God. When He speaks His promises, do not test them, I pray, for human reasons; but, rising above ordinary thoughts, firmly trust in the omnipotence of Him who gave the promise. Thus each of the righteous men was pleased. So this wondrous Joseph, when after his dreams temptations so great for him arose, was not embarrassed, did not give in to fear; but with firmness of spirit he endured everything courageously, knowing that it was impossible for the Divine intention to remain unfulfilled. Therefore, after slavery, after prison and after such cruel slander, he received power over all of Egypt. Reflecting on all this, let us graciously face adversity, thanking God for everything, the Lover of Mankind, and expecting help from Him, which may we all be worthy of, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. Zlat.: ἀρχιοινοχοίας; in Alex., Lucian. and so on. sp., with which Slav agrees. B., – τῆς ἀρχῆς – “san”. – ἐπ᾿ ἐμὲ according to sp. Dorothea and others etc.; in Lucian. – μετ᾿ ἐμοῦ – “with me.” – καὶ ἐνέβαλον, and then ἀλλ᾿ – “but”, as is usually read in Greek. sp. and Slav. B. Zlat.: τρεῖς ἡμέραι according to sp. Dorothea and the Crown. (72 for Holmes); in Alex. and Lucian. – τριῶν ἡμερῶν – “in three days.” Zlat. καὶ ἐγένετο instead of the usual reading in Lucian. and so on. sp. – ἐγένετο δὲ – “it will be.” – τῆς Αἰγύπτου according to sp. Dorotheus, in Lucian. and so on. τῆς is absent here. Zlat. εἰσῆλθε according to sp. Dorofey and a little. others (“Holmes”, “de Lagarde”. Gen. gr.), in Lucian. and so on. – ἧλθε – “came.” Zlat.: τοῦ Φαραώ; in sp. Dorothea and others others – τῷ Φαραῴ – “To Pharaoh” (Slav. B.); in Lucian. and so on. – Φαραώ. Πᾶσιν - “to all” (Slav. B.) is not read in Zlat. according to Ven. and Paris. sp. (31 and 56 for Holmes) and Heb. T.; in Lucian. – ἐναντίον πάντων – “before everyone.” Zlat. Σὺ οὖν ἔσῃ according to sp. Dorothea and some etc.; in Lucian. – σὺ ἔσει – “you will be” (Slav. B.) according to Hebrew. t. – ἐπὶ τῷ στόματι; in sp. Dorothea – ἐπὶ τῷ ρήματι – “to the word.” μοῦ – “me, mine”, usually read in Hebrew, like Hebrew. t., is absent from Zlat. Zlat.: Εἶπε δὲ πρὸς αὐτὸν instead of the usual reading: Εἶπεν δὲ Φαραὼ τῶ ᾿Ιωσήφ - “Pharaoh spoke to Joseph” (Slav. B.). – ἐπὶ πᾶσαν γῆν; in Lucian. and many more others – ἐπὶ πάσης γῆς, although the meaning of both expressions is not different. – τὸ δεύτερον αὐτοῦ according to sp. Dorothea and a certain cat. etc.; in sp. Alex. and Lucian. – τὸ δεύτερον τῶν αὐτοῦ – “the second of his beings,” according to Heb. t. That is, he had him as his Assistant, Defender. οὐδεὶς ἐξάρῃ similar to sp. Dorothea; in Alex. and Lucian. – οὐκ ἐξαρεῖ οὐδεὶς – “will not be erected... by anyone” (Slav. B.). You might be interested in: