Беседа LXVI

“When the day drew near,” it is said, “for Israel to die, he called his son Joseph and said to him: If I have found grace before you, put your hand under my shoulder and show me mercy and truth, so that you will not bury me in Egypt: but may I rest with my fathers: and you will carry me out of Egypt and bury me 874 in their grave. He said: I will do according to your word. Speech 875: swear to me. And they swear to him. And Israel bowed down to the end of his staff” (Gen. 47:29–31). 1. Today we will finish the story of Jacob, and see what orders he makes as he approaches death. But no one, looking at the present order of affairs, should demand from the righteous of those times the same wisdom that is now characteristic of the faithful; but let him judge matters according to the times. I deliberately noted this tentatively, having in mind the subsequent words of Jacob spoken to Joseph. Let's listen to what he said. “When the day drew near,” it is said, “for Israel to die, he called his son Joseph and said to him: if I have found grace before you, put your hand under my shoulder and show me mercy and truth, so that you will not bury me in Egypt: but may I rest with my fathers: and you will carry me out of Egypt and bury me in their grave. He said: I will do according to your word. The speech is: swear to me. And they swear to him. And Israel bow down to the end of his staff." Many cowardly people, when we convince them not to care much about burial and not to consider the transfer of the remains of the dead from a foreign country to the fatherland as a matter worthy of special care, oppose this story to us and say that the patriarch also had such concern for this matter. But, as I have already noted, it is necessary to pay attention, firstly, to the fact that then such wisdom was not required as now, and then to the fact that the righteous man did not want this without a purpose, but instilling in his sons good hopes that they would one day, although not soon, return to the land of promise. And that for this reason he makes such an order, his son convinces us more clearly when he also says: “God will visit you 876 with a visit; bring up my bones 877 from here” (Gen. 50:25). And that with the eyes of faith they foresaw the future, listen to how he calls death itself rest: “I will rest,” he says, “with my fathers.” That is why Paul said: “By faith these all died, not having received the promises, but having seen from afar and kissed” (Heb. 11:13). How? Through the eyes of faith. So, no one should think that this order 878 was a matter of cowardice; but let both the circumstances of the time and the foreknowledge of their eventual outcome free the righteous from all condemnation. Now, when with the coming of Christ wisdom has risen, everyone would justly condemn anyone who cares about such matters. And let (no one) consider it pitiful for someone who ended his life in a foreign land, who passed away from this world in the desert. It is not he who is worthy of pity, but the one who dies in sins, even if he ended his life on his bed, in his own home, even in the presence of his friends. And no one tell me these empty, laughable and reckless speeches: such and such died more dishonorably than a dog - no one he knew was with him; There was not even a decent burial given to him, but with the contributions from various people, everything that was needed for the burial was arranged. This does not mean, O man, to die more dishonorably than a dog, because what harm did such a person suffer from it? It is only bad if he did not have the clothing of virtue to cover himself. That everything else does not cause any harm to the virtuous, be convinced from the fact that most of the righteous, I mean the prophets and apostles, with the exception of a few, it is unknown where they were buried: some were beheaded, others, being stoned, thus ended their lives, others, having given themselves over to countless and varied punishments, all suffered for Christ. But no one will dare to say about them that their death was dishonorable, but will say, following the Divine Scripture: “The death of His saints is honorable before the Lord” (Ps. 116:6). And just as it calls the death of the saints “honest,” so, listen, it calls the death of sinners “cruel”: “The death,” he says, “of sinners is cruel” (Ps. 33:22). At least someone lost his life in his home, in the presence of his wife and children, in a gathering of relatives and acquaintances, but if he did not have virtue, his death would be “fierce.” On the contrary, he who has acquired virtue, even if he died in a foreign land, was thrown to the ground - and what am I saying: in a foreign land or on earth? - even if he fell into the hands of robbers, even if he became the prey of wild animals, his death would be “honorable.” Tell me: was not the son of Zechariah cut off at the head? And Stephen, the first to be adorned with the crown of martyrdom, did not die by being stoned? But did not Paul and Peter pass away from this life, the first being beheaded, the second - in the opposite manner to the Lord, having suffered on the cross? And isn’t that why they are especially glorified and sung throughout the entire universe? 2. Considering all this, let us not consider those who die in a foreign land miserable, nor please those who are separated from life in their own home; but, following the rule of Divine Scripture, we will please those who lived in virtue and so died, and recognize those who die in sins as unfortunate. Just as a virtuous person is relegated to a better life, receiving retribution for his labors, so someone without virtue, dying, already experiences the beginnings of torment and, giving an account of his deeds, is subjected to unbearable suffering. When thinking about this, one must therefore take care of virtue, and in real life, as in a race, strive so that, at the end of the spectacle, you will be adorned with a bright crown, and not repent in vain. While the time of exploits continues, we can, if we wish, put aside laziness and excel in virtue in order to receive the crowns that are set before us. But, if you like, let's turn to the continuation of the story. After Jacob commanded his son regarding the burial, and Joseph answered: “I will do according to your word,” Jacob said: “Swear to me: and swear to him. And Israel bow down to the end of his staff." Look at this old man, a man of advanced years, a patriarch, expressing his respect for Joseph with his worship, and by his very deed now showing the fulfillment of the dream. When Joseph told him his dream, he said, the Scripture says: “When the food has come, will I and your mother bow down to the ground?” (Gen.37:10). But perhaps someone will say: how did the dream come true when Joseph’s mother died first and did not bow to her son? But Scripture usually means everything by the most important thing. Since “the head of the woman is the husband” (1 Cor. 11:3), and moreover it is said: “they will become one flesh” (Gen. 2:24), then as soon as the head bows, obviously the whole body will follow the head. If the father did this, much more would the mother have done this if she had not been snatched away from life (by death). “And bow down to the end of his staff.” Therefore, Paul said: “By faith Jacob, dying, blessed the son of Joseph and bowed down on top of his staff” (Heb. 11:21). Do you see that Jacob did this too by faith, foreseeing that He who was to be born of his seed would be of royal descent? Then, when Jacob commanded his son what he wanted; a little later, says the Scripture, Joseph, having learned that his father was exhausted, that he was at the door of the tomb and the time of his death was already approaching, “I will give water to my two sons... I came to Jacob. She told this 879 to Jacob, and Israel, strengthened, sat on her bed” (Gen. 48:1-2). Look how love for his son strengthened the old man, and how strength of spirit overcame weakness. Hearing about the arrival of his son, he, as Scripture says, “sat on his bed.” Seeing him, he shows fatherly love for him, and since he was preparing for death, he protects the children with his blessing, leaving them this greatest asset and wealth, which can never be depleted. That's how he starts. First he talks about God’s favor towards him, and then he teaches the blessing to the children. “My God 880,” he says, “appeared to me in Luz, in the land of Canaan, and blessed me and said to me: Behold, I will make you grow, and I will multiply you 881, and I will make you into a congregation of languages: and I will give this land to you and to your seed after you for an everlasting possession” (Gen. 48:3-4). God told me, he says, when he appeared to me in Luz, that He would multiply my seed so that from it a collection of languages ​​would arise, and He promised to give that land to me and my seed. “Now these 882 your two sons who were you in Egypt 883 are mine: Ephraim and Manasseh, like Reuben and Simeon, will be mine” (Gen. 48:5). These (your sons), he says, whom you had before my arrival, I include among my children, and they, along with those born from me, will receive my blessing. “Sons after this 884, even if 885 you give birth to these, you will have: in the name of your brethren they will be called in 886 these lots.” Know that your mother Rachel, when I approached Bethlehem, died “and buried her on the way of the hippodrome... And when Israel saw 887 the sons of Joseph, they said: What do you want these? And speech 888: my sons... as God has given me. And Jacob said: Bring me, that I may bless them... And bring them close to him: and he embraced them with his forehead” (Gen. 48:6-10). Look at this old man, how he is in a hurry, in a hurry to bless the children of Joseph. Joseph brought them closer to him, and he kissed and embraced them, and said to Joseph: “Behold, your face has not been lost, and behold, God has shown me and 889 your seed” (Gen. 48:11). Much, he says, God’s mercy has given me, and even more than I expected, or better yet, what I did not expect at all. Not only did I not lose sight of you, but I also saw the children born from you. “And Joseph brought them away from his knees, and bowed down to him with their faces to the ground” (Gen. 48:12). Look how he taught the children first of all to give due honor to the elder. Having taken, it is said, Joseph failed, by advantage of the birthright, first to Manasseh, and then to Ephraim. 3. Note here that the righteous man, whose physical vision weakened from old age (“his eyes were hard to see 890 from old age, and could not see” (Gen. 48:10)), had still strong spiritual eyes and even foresaw the future by faith. Not following Joseph's instructions, but switching hands during the blessing, he gave preference to his youngest son, and preferred Ephraim to Manasseh. And he said: “God, my fathers pleased him” (Gen. 48:15). Look what humility the patriarch had, what a pious soul! I did not dare to say: God, whom I have pleased, but what did I say? Whom “my fathers” pleased. Do you see a well-meaning soul? Although shortly before this, during the story, he said: God appeared to me in Luz and promised to give me and my seed all that land, and to create my seed into many languages, and thus had obvious evidence of God’s favor towards himself, but still retained a humble spirit, and says: “God, my fathers, Abraham and Isaac, pleased him before him.” Then: “God, Who feeds me from childhood.” Again, notice his great good intentions in this. He does not talk about his virtue, but points to what was revealed to him from God, and says: “Who has nourished me from my youth even to this day.” It is He who has arranged my life from the beginning to the present. This is what he said before: “The Jordan passed away with this rod; now they ran in two regiments” (Gen. 32:10). And now he says the same thing, only in different words: “He who nourished me from my youth even to this day, the angel who delivers me from all evil” (Gen. 48:15–16). The words of a grateful soul, a pious heart, keeping God’s benefits in fresh memory! He, he says, “Whom my fathers pleased, Who has nourished me from my youth until now.” Who from the beginning delivered me from all evils and showed such great care for me, He will “bless 891 and these offspring, and my name will be called in them, and the name of my father, Abraham and Isaac, and let them multiply into many things on the earth” (Gen. 48:16). Do you see both understanding and humility - understanding in the fact that, having spent the eyes of faith, he preferred Ephraim to Manasseh - humility in the fact that he did not mention his virtue at all, but (offered) prayer and gave them a blessing due to the goodwill of the fathers and the blessings that were given to him (from God)? But while Jacob, foreseeing the future, taught them such a blessing, Joseph, seeing that the younger was preferred to the firstborn and considering it unfair 892, “said,” it is said, “this... firstborn: lay your right hand on his head. And reluctantly, he said, “I know, my child, I know.” And this one will become a people, and this one will be exalted: but his younger brother will be greater, and his seed will become a multitude of languages” (Gen. 48:17-19). Don’t think, he says, that I simply did this either by accident or out of ignorance; I know and, foreseeing what would happen later, I blessed him. Although Manasseh has the advantage by nature, the younger one will be greater than him, and the offspring of the younger one will be many nations. And everything was so because the kingdom was foretold here. Therefore, even in the very performance of the blessing, Jacob foreshadowed the future. “And I bless, saying: in you shall Israel be blessed 893, saying: May God make you like Ephraim and 894 Manasseh. And make Ephraim superior to Manasseh” (Gen.48:20). Thus, he says, they will both be glorious, so that everyone will pray to achieve their glory; however, Ephraim will take precedence over Manasseh. Do you see how the grace of God foretold the future for him, and he, moved by the prophetic spirit, blesses the children of Joseph, contemplating what happened after so much time as the present and visible to the brothers 895? This is the prophecy. And just as the eyes of the body cannot contemplate anything other than what is visible, so the eyes of faith do not look at what is visible, but contemplate what is to happen subsequently through many generations. You will see this even more clearly from the blessings he teaches to his own children. But in order not to make our word too long, and not to cause you more difficulty, we will now be content with what has been said, and will postpone blessing the children until the next conversation. We only urge your love to be jealous of this righteous man and leave your children the same inheritance, which can never suffer harm from anything. An inheritance of wealth is often the cause of death, various slander and many dangers for those who receive it. There is nothing to be afraid of here. This is a treasure that cannot be exhausted, a treasure that does not perish, that cannot be diminished either by the machinations of men, or by the attacks of robbers, or by the malice of slaves, or by anything else like that; it is permanently preserved. It is spiritual, and is not inferior to the power of human slander. And if those who receive it remain vigilant over it, then it will accompany them into the future life and prepare for eternal abodes. 4. Let us therefore not worry about collecting wealth and leaving it to our children; Let us teach them virtue and ask them for blessings from God; this, this is the greatest treasure, ineffable, unfading wealth, bringing more and more wealth every day. There is nothing equal to virtue, nothing more powerful than it. Even if you pointed me to the kingdom and to the one wearing the diadem, but if only he does not have virtue, he will be more unhappy than the wretched one dressed in rags. What benefit can a diadem or porphyry bring him when his own carelessness is ruining him? Does the Lord look at the difference in external merits? Or worships celebrity faces? One thing is required here - through deeds of virtue, to open the doors of boldness to Him, so that those who have not acquired boldness in this way will remain among the outcasts and deprived of all hope (salvation). Let us all keep this in mind and instruct our children so that they prefer virtue to everything else, and consider the abundance of wealth as nothing. This, this is what often becomes an obstacle to virtue when a young man does not know how to properly use wealth. Just as small children, when they pick up knives or swords, often, due to their inability to use them properly, expose themselves to obvious danger, which is why mothers do not allow them to touch them without fear, so young people, when they receive great wealth, due to the fact that they do not want to use it properly, throw themselves into obvious danger, collecting for themselves the burden of sins through this wealth. From here arise luxury, inappropriate pleasures and countless evils. I don’t say that this comes directly from wealth, but from the inability of those who received it to use it as they should. That is why the wise one said: “Good is wealth, but there is no sin in it” (Sir.13:30). Although Abraham was rich and Job was rich, they not only did not suffer any harm from their wealth, but became even more famous. For what and why? Because they used wealth not only for their own pleasure, but to console others, helping the poor in their needs and opening their home to every stranger. Listen to what one of them says: “If anyone ever left my house 896 with empty bowels” (Job 31:34)? And “if you are weak, even if you demand something, you do not fail to receive it” (Job 31:16). And they not only provided benefits to the poor from their wealth, but also took care of them through their patronage. “I am a beg,” he says, “a leg to the lame, and an eye to the blind 897 ... and from the midst of the teeth I took away robbery” (Job 29:15, 17). Do you see that he cares for the offended and serves everyone instead of the crippled members? Everyone needs to imitate this righteous man, a righteous man who, before the law and before grace, showed such great wisdom, and, moreover, who had neither a mentor nor virtuous ancestors, but who through his own efforts and common sense came to such a good life. Each of us has a knowledge of virtue lying in our very nature; and if someone does not want to destroy the nobility of his nature through negligence, he will never lose it. God grant that all of us, having chosen virtue and striving zealously in it, will be worthy of the blessings promised to those who love Him 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. In Lucian. sp. here the words are read: μετὰ τῶν πατέρων μοῦ - “with my fathers”, which are absent from Zlata. Εἶπε δὲ according to the Vatican. and other sp. and ev. T.; in Lucian. – καὶ εἰπεν αὐτῷ – “and I spoke to him”; αὐτω is read here in sp. Dorofey and others. ᾿Επισκοπῇ ἐπισκέψεται; in Vatic., Lucian. and so on. sp., with which Slav agrees. B., ἐν τῇ ἐπισκοπῇ ᾖ ἐπισκέψε ῾η ) ται – “in a visit, he will visit them.” τὰ ὀστὰ without the preceding καὶ – and what is read in Slav. B., but is not readable in Hebrew. text, nor in Greek. sp. Of course, Jacob's order about the place of his burial. τοῦτο, which is not read in Greek. sp. and ev. t. and added by the saint for completeness of speech. ῾Ο Θεός μου according to Cotton., Ambros. and ancient Vatik. sp. (“Sweet”); in Lucian. – μοῦ is not readable. πληθυνῶ σε according to Alex. and Cotton. sp. and ev. T.; in ancient times Vatik. and Lucian. sp. σὲ is not readable here. οὖτοι instead of οὖν - ubo, as the latter is usually read in the book, where there is no corresponding first (οὖτοι), which, therefore, must be thought, was added Zlat. for greater expressiveness. ἐν Αἰγύπτῳ according to Lucian., Vatican. etc.; to Sistine. ed. according to Heb. t., with which Slav agrees. B., – ἐν γῇ Αἰγύπτῳ – “to the lands of Egypt.” εἰς τὸ ἐξῆς has no equal. arr. correspondence to oneself in Greek. sp. and ev. t. ὅσα according to sp. Dorothea; in Lucian. and so on. sp. – ἃ. ἐν according to Cotton., Lucian., Alex. etc.; to Vatik. – ἐπὶ – “ko” (Slav. B.). Καὶ ἰδὼν instead of ἰδὼν δὲ - “having seen”, as is usually read in Greek. sp. καὶ εἶπεν instead of εἶπεν δε - “speech.” καὶ according to the ancient. Vatik. etc. and Heb. T.; in Lucian. - unreadable. ἐβαρυώπησαν γὰρ οἱ ὀφθαλμοὶ αὐτοῦ ; here the saint, in accordance with the course of his speech, changes the order of the words of the Bible. narratives and some sayings (γὰρ instead of δὲ, αὐτοῦ vm. ᾿Ισραὴλ᾿; ἐβαρυώπησαν according to the original reading of the 70 (“Field”), ancient Vatic. and Alex. sp.; in Lucian. and others - ἐβαρύνθησαν - “heavy.” εὐλογήσει according to sp. Dorothea; in ancient times Vatik., Lucian. and so on. – εὐλογήσαι – “may he bless.” καὶ βαρὺ αὐτὸ λογισάμενος. ᾿Ισραὴλ without πᾶς – “whole”, as the latter is read in Lucian. and some other sp. contrary to Heb. t. ὼς – “like”, read in ancient. Vatican, Lucian. sp. and ev. t., at Zlat. missing. καὶ ὑπὸ ἀδελφοῖς ὁρώμενα ; ἀδελφοῖς however excites bewilderment, because Zlat. when describing the blessing of Jacob, it is not spoken of the brethren, but of Israel and everyone. Instead of ἀδελφοῖς shouldn’t we read ὀφθαλμοῖς, which would give the meaning: visible with the eyes? ἐξῆλθέ τις ἐκ τοῦ οἴκου μοῦ; in ancient times Vatican. and Alex. sp., with which Slav agrees. B. – εἴασα ἀδύνατον ἐξελθεῖν θύραν μου – “I will leave the weak to go out of my doors”... ᾿Εγὼ γὰρ ἤμην ποὺς χωλῶν, ὀφθαλμὸς δὲ τυφλῶν ; in ancient times Vatik. and other sp. – ὀφθαλμὸς ἤμην τυφλῶν, ποῦς δὲ χωλῶν, according to what in Slav. B.: “Behave the eye of the blind, and the foot of the lame.” You might be interested in: