Беседа LXVII

“And Israel said to Joseph: Behold, I am dying: and God will be with you, and God will bring you back from the land of sowing 898 to the land of your fathers. But I give to you Sikim, chosen before 899 your brethren, who took... with my sword and bow” (Gen. 48:21-22). 1. We promised to finish the conversation about Jacob last time; but, as our word had already spread too much, we could not fully fulfill our promises. Therefore, today I want to offer what remains from previous conversations, so that at least now, God willing, we can reach the end. But first we need to remind your love where we stopped our word last time, how we concluded our lesson. You, of course, know and remember that when the righteous man, intending to bless the children of Joseph, chose Ephraim over Manasseh, and when the father was upset by this, he said to him: “We have a child. And this one will be among the people, and this one will be exalted; but his youngest brother will be his greatest, and his seed will be in many languages. And I blessed those days, saying: In you shall Israel be blessed, saying: May God make thee as Ephraim, and as Manasseh: and make Ephraim higher than Manasseh” (Gen. 48:19-20). Having brought the word to this point, so as not to burden your memory with the multitude of things said, we stopped teaching here. So today, if you will, we will look at the following. “And Israel said to Joseph,” says the Scripture: “Behold, I am dying: and God will be with you, and God will bring you back from the land of sowing to the land of your fathers. “I give you Sikim, chosen above your brethren, who took him ... with my sword and bow.” When he blessed his sons (Joseph) and, foreseeing the future, preferred the younger to the older, then, wanting to convince Joseph that he did this not simply and not in vain, but predicting the future, he predicted to him both his own death, and that (his descendants) would return from a foreign land to Canaan, to the land of their fathers, and thereby supported their joyful hopes, so that they would be encouraged by expectation. After all, the hope of future benefits always reduces the difficulties of present life. Showing his love for Joseph at the very time of his death, he says to him: “I give to you Sikim chosen above your brethren,” as if explaining that this will completely come true: in accordance with my prediction, you will return and inherit the land of your fathers; I even give you the city of Shechem as an inheritance, especially before your brothers, a city that I took from the hands of the Amorites “with my sword and bow.” What does it mean? Here Jacob ascribes to himself what Simeon and Levi did to the Shechemites and therefore says: “I took it with my sword and bow.” But here, by the way, someone might ask: why does he take credit for this deed, and then, when making a will, he, as it is written 900, reproaches them (for this very act)? The righteous man does not contradict himself, but reveals the meekness of his soul and the fact that this happened without his knowledge. He was not only not happy with what happened, but even condemned it when it happened. So, wanting to show his love for Joseph, Shechem yields to him and says: “I took it with my sword and bow.” Although, that is, they (Simeon and Levi) did it, but now it is in my power. If a father is the ruler of his children, then even more so is he the ruler of what they have acquired. If he is a ruler, then he can divide the acquisitions as he wants. So, wanting to show Joseph his disposition, Jacob expressed this not only by blessing Ephraim and Manasseh, but also by leaving the chosen Shechem as an inheritance to his son. “And Jacob called his sons and said to them: Gather together, that I will tell you what will overtake you in the last days. Gather yourselves together and... listen to Israel your father” (Gen.49:1-2). Notice the prudence of the righteous man: having foreseen the time of his death, he calls his children to him and says: “Gather together, so that I will proclaim this what will happen to you in the last days.” Come, he says, and learn from me not the present and not what will happen in the near future, but what will happen in the most distant days. And this I declare to you not on my own, but by inspiration of the Spirit; Therefore, I will proclaim events that will take place after many generations. As I prepare to leave this life, I want to imprint in each of you the memory of events, as on a copper pillar. Now look how the righteous man, in a gathering of children, preserving the order of their birth, gives each of them either a curse or a blessing corresponding to each, thereby demonstrating the superiority of his virtue. Starts with the firstborn. “Reuben,” he says, “is the firstborn 901 ... my strength 902 and the beginning of my children, cruel to endure, and cruel to stubborn” (Gen. 49:3). See how great is the wisdom of the righteous! Wanting to further strengthen the heavy condemnation falling on Reuben, he first speaks of the advantages belonging to him by birth, of the primacy that he had, being the firstfruits of children and enjoying the dignity of the firstborn son; then, as if on a pillar of brass, he inscribes his spontaneous crimes, showing that there is no benefit from the advantages of nature if they are not accompanied by the perfections of the will, since only the qualities of the will attract either praise or reproach. “Cruel,” he says, “a patient and cruel stubborn man.” You, he says, through your own rashness, have lost the dignity given to you by nature. Then he describes the very type of crime, so that the condemnation pronounced against him would serve as the greatest lesson for posterity - not to dare to do such things. “Thou art vexed like water, let it not boil: for thou wentt up upon thy father’s bed, and then thou didst desecrate the bed where thou didst ascend” (Gen. 49:4). Here he alludes to Reuben's cohabitation with Bilhah. 2. This is how (Jacob), with the understanding given to him by the Spirit, preventing the subsequent legalization of Moses, namely, that it is not permissible for a father and son to enter into cohabitation with the same wife, he already forbids, pronouncing through this condemnation on his son. You have defiled the bed, he says, by ascending to your father’s bed: you have committed a lawless deed. Because you insulted me so much, you, “like water, do not boil.” This attempt will be fruitless for you, because you, without even having any respect for your father, dared to desecrate the bed. And so that subsequent generations avoid such deeds, according to the dispensation of the Holy Spirit, this condemnation is enclosed in writing, so that everyone who hears it is taught and sees clearly that there is no benefit in the advantages bestowed by nature if they are not accompanied by corresponding deeds of the will. Then, having already sufficiently exposed this vile act, he moves on to Simeon and Levi. “Simeon and Levi... committed offense of their own will” (Gen. 49:5). The jealousy they showed for their sister led them into injustice. Then, explaining that they carried out their intention without his knowledge, he says: “Let not my soul come into their council, nor let my inner being cleave to their assembly” (Gen. 49:6). Let it not happen, he says, that I should take part in their intentions, or that I should agree to such an unfair act of theirs: “For in my anger I have beaten men” (Gen. 49:6). Their irritation was unreasonable. Although Shechem sinned, for all that, everyone should not have been subjected to such a murder. “And in his lust he cut off the veins of the youth,” - here Jacob means the son of Hamor, calling him “youth”, because of his blossoming age. Finally, having mentioned the deeds of Simeon and Levi, Jacob adds a curse and says: “Cursed is their wrath, for it is stubborn, and their anger, for it is hardened” (Gen. 49:7). He means here the cunning that they used against the Shechemites, deceiving them and treacherously attacking them: their rage, he says, is impudent, rash, reckless. “And their anger became hardened.” While the Shechemites thought to show them their favor, they showed bitter anger and treated them as enemies. Having spoken about the crime they committed, Jacob also foreshadows the punishment that awaited them for this: “I will divide them in Jacob and scatter them in Israel” (Gen. 49:7). They, he says, will be scattered everywhere, so that everyone will know that they suffered this as punishment for their daring act. “Judah, let your brethren praise you 904” (Gen. 49:8). The blessing given to Judas is mysterious: it foreshadowed everything that relates to Christ. “Judas,” he says, “may your brethren praise you.” Since, according to the dispensation of God, He (Christ) had to come from this tribe, therefore, moved by the Holy Spirit, in the words addressed to Judas, foreshadows not only the descent of the Lord to people, but also the sacrament (incarnation), and the Cross, and burial, and Resurrection, in a word: everything. “Judo,” he says, “let your brethren praise you: your hands are on your enemy’s shoulder; your father’s sons will worship you,” indicating the obedience they will show. “Skemen of the lions Judah: from the summer growth, my son, you rose up”; predicts about His Kingdom, because in the Holy Scriptures, under the image of this animal (lion), the royal autocracy is usually depicted. “Thou liest down asleep, like a lion, and like a monk: who shall awaken Him?” (Gen.49:9). Here he means the Cross and His burial. “Who will turn him on?” Just as no one dares to wake up a sleeping lion or skimen, so, he says, “you lay down asleep like a lion and like a skimen: who will awaken Him?” He Himself said: “The imam will lay down my soul, and the imam will receive it again” (John 10:17-18). Then James clearly indicates the time at which, according to God’s dispensation, Christ would appear. “The prince, he says, will not fail from Judah, nor the ruler from his feet, until He comes to whom 905 is set aside: and He is the desire of the tongues” (Gen. 49:10). Until then, he says, the Jewish institutions and the rulers of the Jews will continue until He comes 906. And Jacob said well: “He for whom it is postponed will come,” i.e. For whom the Kingdom is prepared. Therefore, He is the “desire of tongues.” Look how he is already talking about the future salvation of the pagans. “And that,” he says, “is the hope of the tongues”: the pagans await His coming. “Bind your lot to the vine and your donkey’s stallion to the vine” (Gen. 49:11); under the image of the donkeys again foreshadows the bringing of the pagans. Since the donkey was considered an unclean animal, Jacob says that He will bring these unclean pagan peoples with the same ease as if someone tied a donkey to a vine branch - thereby expressing both the greatness of power and the great obedience of the peoples. It is a sign of the donkey’s great meekness that he does not resist when he is tied to a vine branch. And Christ Himself likened His teaching to a vine: “I am,” He says, “the true vine, and My Father is the worker” (John 15:1). He called the meekness of the commandments (of Christ) and the lightness of the law “vine branches,” and thereby foreshadowed that the pagans would be more willing to believe in the faith than those (the Jews). “He shall stain his garments with wine, and his garments with the blood of grapes.” 3. See how here He signified the whole mystery. Those initiated into the sacraments know what these words mean: “He will dry his clothes with wine.” Under clothing, I think, is meant the body, which Christ (Christ) deigned to wear in order to accomplish salvation. Then, in order to show exactly what he called “wine,” Jacob adds: “and the blood of the grapes is his garment.” Look how he used the name blood to signify the slaughter, the Cross, and the entire structure of the mysteries. “His eyes are more joyful than wine, and His teeth are whiter than milk” (Gen. 49:12). Here, under the image of wine and eyes, he wants to show us His glorification. “And His teeth are whiter than milk”; shows the righteousness and glory of the Judge. By the image of teeth and milk I wanted to mean nothing more than that the court would be also clean and bright, which is the property of milk and teeth. “Zebulun,” he says, “at the sea will also dwell in the harbor of ships, and will extend even to Sidon” (Gen. 49:13). See how this is also foreshadowed by the place of the settlement and that it will spread even to Sidon. “Issachar desired good things, sleeping in the midst of the borders” (Gen. 49:14). “And when he saw the rest as good, and the land as fat, he laid down his frames for labor, and he became a man of the farmer” (Gen. 49:15). This one is praised because he chose agriculture and preferred working on the land to everything else. “He was given to judge his people, as one nation in Israel” (Gen. 49:16). “And let there be a 908 serpent on the way, sitting at the crossroads, biting the heel of the horse” (Gen. 49:17). “And the horseman will fall back, waiting for the salvation of the Lord” (Gen. 49:18). One must marvel and be amazed at how this righteous man, seeing everything with the eyes of the Spirit, predicted to his sons what would happen to each of them. He foretells what will happen in a long time. “Gad, temptation will tempt him; he will tempt him at his feet” (Gen. 49:19). “Ashir, his bread is fat: he also gives food to the princes” (Gen. 49:20). “Naphtali, budding shoot, show kindness to the branches” (Gen. 49:21). Briefly touching on these sons, Jacob then moves on to Joseph and says: “Joseph, the son brought back, zealous: Joseph the son brought back 909, my youngest son” (Gen. 49:22). From the very beginning, you became an object of envy: “I will reproach you for the wrong reasons,” means the brothers’ complicity against him. Since it was said above that they brought an evil blasphemy against Joseph to their father, then (Jacob) says here: “I reproached him for the wrong thing, and the Lord fired at him” (Gen. 49:23), indicating their murderous plan. “And their bows were cut off with strength.” Look how, having spoken about their attempts against Joseph, he now speaks about what happened to them afterwards: “The strength of their bows was shaken, and the sinews of their hands were weakened.” They attempted to kill him and, as much as they could, added their own plan; but their bows were broken and their muscles weakened. Didn’t this really happen to them when they heard Joseph’s words: “I am your brother Joseph, and you will sell him into Egypt” (Gen. 45:4)? Then especially, then their muscles weakened “by the hand of strong Jacob. From there Israel will be strengthened by the God of your father, and my God will help you” (Gen. 49:24–25). He who weakened their muscles, he says, is omnipotent. My God Himself helped you. Look at this sincere love of the righteous man for the Lord, according to which he calls the Lord of the universe only his God, not thereby limiting His dominion and not rejecting His power over the universe, but expressing his own strong love for Him. “And bless you with a blessing from heaven from above.” Not only, he says, he helped you, but also blessed you “with the blessing of all who have the earth: blessings for the sake of the breasts and wombs, the blessings of your father and your mother: having overcome more than the blessings of the abiding mountains and the desires of the 910 everlasting hills” (Gen. 49:25-26). Here he means the glory, celebrity and dominion of Joseph over Egypt, by the image of mountains and hills signifying his greatness and strength, since he was elevated to the highest degree of power. These blessings, he says, “will be on the head of Joseph and on the side of the brothers who have the image” (Gen. 49:26). These blessings, he says, will remain on your head. “Benjamin is a predatory wolf, he eats early and gives food for the evening” (Gen. 49:27). And here Jacob foretells what will happen after a long time 911, namely, that Benjamin, like a wolf, will attack, kidnap, destroy and do thousands of evils. Since Jacob announced to all his sons the blessings corresponding to each, it is said: “And bless them, according to his blessing bless them” (Gen. 49:28). That is, he foretold to each what was to follow, and predicted future events in each tribe. Finally, having made the orders inspired by the Spirit, he says to them: “I am attached to my people: bury me with my fathers” (Gen. 49:29). 4. Notice what consolation he gives them through this will. They could understand that the righteous man would not have bequeathed this if he had not truly known about their future return and liberation from Egyptian slavery. Then he indicates the place (of burial): “In a cave,” he says, “which is also in the village of Ephron the Hittite” (Gen. 49:29). Having said this, “Jacob rested, commanding his son: and Jacob laid his nose on his bed, and lay down and lay down before his people” (Gen. 49:33). Look at the death of the righteous man, how wonderful it was. Having made orders regarding his children, he laid his feet on the bed, as if he were gladly welcoming his death. After all the orders, “he rested, placing a nose,” i.e. straightening or stretching them, “presta”, i.e. ended his life, and “gathered himself to his people. And Joseph fell upon his father’s face, and wept for him, and kissed him” (Gen. 49:33, 50:1). Do you see the tender love of your son? Do you see fiery love? And, after the separation of the soul, “Joseph fell on his father’s face, and kissed him, weeping over him.” After this, Joseph took care to carry out his father's will. “And Joseph commanded his servant to bury his father” (Gen. 50:2). And he himself mourned for forty days, the days of burial, and “Egypt seventy days” (Gen. 50:3). When everything established was done, Joseph notified Pharaoh and those who were with him about his father’s will and said: “My father cursed me, saying: in the tomb that he dug for himself in the land of Canaan, bury me there. Now I have risen up, I will bury my father and return” (Gen. 50:5). It is necessary, he says, for me to fulfill what my father commanded me. Having done according to his will, I will return. Pharaoh, having heard this, gave his permission. “And Joseph went up to bury his father, and all the servants of the Pharaohs and their kinsmen came together with him 913; and the oxen and sheep left 914” (Gen. 50:7–8). “And the chariots came together with him... and the army became very great” (Gen. 50:9). See what zeal the Egyptians show in honoring Joseph. They set off together with Joseph, so that they form a “great regiment.” Arriving at a certain place, “he wept with a great and strong cry; and you shall mourn for your father seven days” (Gen. 50:10). “And the inhabitants of the land of Canaan saw the lamentation... and decided, The weeping is great of Egypt; for this reason the name of that place was called Weeping of Egypt, which is on the floor of the Jordan” (Gen. 50:11). You, beloved, listening to this, do not ignore it, but consider the time at which all this happened, do not subject Joseph to any condemnation. At that time the gates of hell had not yet been broken, the bonds of death had not yet been broken, and death had not yet been considered the dormition. That's why people did this, fearing death. And now, by the grace of God, death has become a dream, death has become a dormition, now we have much assurance of the resurrection, so that, moving from life to life, we rejoice and have fun. And what am I saying: from life to life? From the worst to the best, from temporary to eternal, from earthly to heavenly. Finally, Joseph, having completed everything, “returned to Egypt himself, and his brethren and all who went up with him” (Gen. 50:14). But then look at how afraid Joseph’s brothers were and what fear shook their souls. “When Joseph’s brethren saw that their father had died, they decided: Let Joseph not remember our evil and repay us with reward for all the evil that was shown to him” (Gen. 50:15). Fear greatly confused their minds and, remorseful, they did not know what to do. Therefore, it is said, seeing the death of his father and fearing that Joseph would not subject them to deserved punishment for their actions against him, “the voice came to him: your father cursed before his death, saying: thus shout to Joseph: forgive them iniquity and their sin” (Gen. 50: 16-17). See again how they become their own accusers; notice how great the accusatory power of conscience is. You know full well that you have committed injustice and sin, that you have caused evil. “And now accept the iniquity of the servants of the God of your father” (Gen. 50:17). This is how, not being forced by anyone, they accuse themselves and say: your father said: “Leave them for what they have shown you to be evil, and accept the iniquity of the servants of your father God.” But this marvelous husband, adorned with all virtues, was so far from even remembering their actions that he was embarrassed by their words. “And Joseph wept at those who spoke to him. And the voice came to him: “Behold, we are your servants” (Gen. 50:17–18). Look what virtue means, how strong and invincible it is, and how powerless evil is. Here is a man who suffered so much, now dominates, and those who did this to their brother themselves ask to be slaves of the one whom they themselves sold into slavery. 5. But listen also to how unforgiving Joseph was in relation to his brothers, how he wanted to console them in every way and convince them that they had not sinned against him at all. He tells them: “Do not be afraid: for I am God’s. You conspire against me evilly, but God conspires against me for good, so that people may be nourished as today” (Gen. 50:19-20). Do not be afraid, he says, and do not worry; I am a man of God; I follow my Lord and try to reward with good deeds those who have done unbearable evil to me: “For I am God’s.” Then, showing how great favor he enjoys from God, he says: you treated me with evil intentions, but God turned it all for my good. So Paul said: “All things work together for good to those who love God” (Rom. 8:28). “Everything,” he says. What is all this? That is, He turns all troubles and apparent sorrows into good. This same thing came true for the wondrous Joseph. The very thing that his brothers did to him was what brought him the kingdom, with the assistance of the providential wisdom of God, which transforms evil into good. “So that many people may be fed.” Not only did God intend this for your good, but also so that all this people could be fed. “And I said to them, Fear not, for I will feed you and your houses, and comfort them, and speak according to their hearts” (Gen. 50:21). So what are you afraid of? I will provide you and everyone with you with everything you need for food. “And comfort them, and speak unto them according to their hearts.” He not only consoled them, but had such concern for them that he destroyed all their sorrow. “And Joseph dwelt in Egypt, he and his brethren, and all his father’s house” (Gen. 50:22). “And Joseph saw Ephraim’s children unto the third generation” (Gen. 50:23). “And Joseph spoke to his brethren, saying: I am dying, but God will visit you with a visit” (Gen. 50:24). And 915 “lift up my bones from here” (Gen. 50:25). This is how he, like his father, makes sure that his bones are transferred. And notice how he, wanting to strengthen the spirit of the brothers and reassure them regarding their return, first foretells to them that they will return, and then says: “Bring up my bones when they leave.” He did this not without reason and not in vain, but had a twofold goal in mind: first, so that the Egyptians, remembering so many of his good deeds and easily proclaiming people gods, would not have in the body of a righteous man a pretext for such wickedness; second, so that (the Israelis) were fully confident that they would certainly return. If this were not reliable, he would not have commanded them to take his bones with them. And something extraordinary and wondrous was revealed in the fact that the One who nourished all Israel in Egypt became the leader at their departure and led them into the Promised Land. “And Joseph passed away, being an hundred and ten years old” (Gen. 50:26). What are his summers meant for here? In order to know how many years he had control of Egypt in his hands. At the age of seventeen he arrived in Egypt; thirty years old appeared to Pharaoh and interpreted dreams; for eighty years he held power over all of Egypt. Do you see how the rewards exceed the labors and how varied the rewards are? For thirteen years he struggled with temptation, enduring slavery, unlawful accusation and suffering in prison. But as he endured everything courageously, with gratitude, he received a generous reward in real life. Pay attention to the fact that during a short period of patience in slavery and imprisonment, he ruled the kingdom for eighty years. And that he did everything by faith and according to this (impulse) bequeathed to transfer his bones, listen to the words of Paul: “By faith Joseph, dying, remembered the departure of the sons of Israel,” and did not limit himself to this; but to show by what motive Joseph cared about the transfer of his bones, the apostle also says: “and he made a covenant about his bones” (Heb. 11:22). Maybe we're talking too much today, but I'm sorry. Approaching the end of the book, we want to finish its exposition today, and thus conclude our teachings. We will only add the usual admonition so that you remember what has been said and imitate the virtues of the ancient righteous: their kindness towards those who offend, their long-suffering towards those who slander, their high humility. With such virtues this righteous man (Joseph) attracted such great favor from God. If we also want to have help from above, then we will take care of virtue. In this way, we too will attract the grace of the Spirit, and we will spend our present life carefree, and we will inherit future blessings; what and may we all be worthy of the grace and love of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and unto ages of ages. Amen. ὁ Θεὸς ἐκ τῆς γῆς ταύτης according to Koislian., Dorothea, Tsittav. sp. and many more others; in Lucian. and ev. t. are not readable. Here παρὰ, and then – ὑπὲρ, as is usually read in Greek. sp. Of course, Gen. XLIX, 5–7. ὀ πρωτότοκος without μοῦ – mine according to sp. Dorothea; in Lucian. and so on. sp. – πρωτότοκός μου – “my firstborn.” ἰσχύς μου without a preceding σὺ – “you” according to Monak. and other sp. and ev. T.; in Lucian. and so on. σὺ is read as in Slav. B. μὴ ἐρείσῃ according to sp. Dorothea and Glasgow; in Lucian. and so on. – μὴ ἐρείσαι – “let them not cleave.” αἰνέσαιεν according to sp. Dorothea; in Lucian. and others – αἰνέσαισαν – praised; “praise” Slav. B. agrees with Heb. t. ᾧ ἀπόκειται according to sp. Koislian. (on the field), late Vatik., Mediceisk. (ὃ ἀπόκειτα – “what is postponed”), etc. (“Field”); in Lucian., ancient. Vatik. and Alex. sp. – τὰ ἀποκειμένα – “postponed”; to Moscow Greek B. reading ᾧ ἀπόκειται erroneously attributed to Alex. list. ἐκεῖνος, of course the Messiah. γενηθήτω Δὰν according to the ancient. Vatik. and other sp.; in Lucian. – ἐγενήθη τῷ Δαν – “and Danu was.” ᾿Ιωσὴφ υἱὸς ηὐξημένος, ζηλωτός: ᾿Ιωσὴφ οἱὸς ηὐξημένος ; in this form this reading is not found in other books; so in Lucian. – υἱὸς ηὐξημένος ᾿Ιωσὴφ υἱὸς ηὐξημένος μου, ζηλωτὸς... – “the son returned Joseph, son my returned, zealous"; Slav. B. agrees with Sistine. edition and ancient Vatik. sp. υἱὸς ηὐξημένος, ᾿Ιωσήφ, υἱὸς ηὐξημένος μου ζηλωτός: “Joseph’s son is returned, my son is returned zealous." καὶ ἐπιθυμίαις according to Paris. sp. (56 for Holmes); in other Vatik. and Lucian. – εὐλογίαις – “blessings”. Literally, according to the text of Min, “after a short time” (τὰ μετὰ μικρὸν ἐσόμενα χρόνον), which completely disagrees with Chrysostom’s view expressed above (in the 1st section of this demon) that Jacob’s blessing does not refer to that “what will happen soon”, but to “what will happen in the most distant days.” In view of this, instead of μικρὸν, one should read here μακρὸν, as expressed in Russian. Translation. ῞Ωρκωσε according to sp. Dorothea; in Lucian. – ὥρκισε (same meaning). Καὶ τὴν σὐγγένειαν according to Lucian., Alex. and other sp. and ev. t. ("their children"); in ancient times Vatik. sp. – καὶ ἡ συγγενία αὐτοῦ – “and his relatives” (Slav. B.). καὶ τοὺς βόας καὶ τὰ πρόβατα ; in Lucian. and so on. sp. – καὶ τὰ πρόβατα καὶ τοὺς βόας – “sheep and oxen.” καὶ συνανοίσετε according to Lucian. and so on. sp. You might be interested in: