About Joseph

The treatise “On Joseph” (85 chapters) was written by St. Ambrose of Milan in 388 and compiled from sermons for the catechumens. The saint continues his interpretation of the Book of Genesis (chap. 37-47) and tells the story of righteous Joseph, who appears before us: - as an example of Christian virtue (chastity and purity). In all circumstances of life it is necessary to maintain virtue; - as a prototype of Christ (by character and circumstances of life). The brothers sold Joseph, Christ was sold by His disciple and His people. Joseph rejected Potiphar's wife; Christ rejected the synagogue. Joseph forgave his brothers and invited them to Egypt, Christ calls the Jewish people. Joseph was stripped by his brothers, Christ’s clothes were stripped by soldiers, etc. The treatise opens with a detailed description of Joseph's moral traits (chap. 1-4) and an interpretation of the story of his dreams (chap. 7-8). Next we talk about prototypes of New Testament events (chap. 9-29). St. Ambrose speaks of Pharaoh's dream (chap. 36-39), interpreting the predicted 7 years of abundance as 7 years of the life of this world, after which future times and “endless peace” will come. The saint explains the mysterious meaning of Pharaoh's rewards to Joseph: a ring, clothing, a golden chain, a chariot (chapter 40). He compares Joseph, who fed those who came to him with bread, with Christ, Who “opened His barns” (chap. 41-42). In Joseph's younger brother Benjamin, St. Ambrose sees a prototype of the Apostle Paul (chap. 44-47, 52, 58-62, 64-65, 73, 75-76). The saint indicates the sequence of Old Testament events: the brothers come to Joseph, he receives them and arranges a feast, asks about Jacob, sees his beloved brother Benjamin and cries (chap. 52-57). These events reveal a soteriological theme - salvation by nature and grace (chapter 63). Jacob prefigures the Jewish people (Israel), for whom Christ weeps (chap. 66-69). St. Ambrose follows the thought of the Apostle Paul about the salvation of the Jews and about the joy of the Church about the Jews (chap. 77-84). The treatise contains many dogmatic formulations: - an image of the acceptance of human nature by Christ: “Christ, having been sold, is not held back at the cost of sin, since He did not commit sin and took on our nature, and not guilt” (chapter 19); - like the apostles Peter and Paul, the saint speaks of redemption, the price of which was the blood of the Savior (chapter 42); - St. Ambrose speaks of the abolition of the “manuscript” and the removal of the “usurer” (chapter 19), who was deceived in the hope of keeping the God-man in his power. *The title of the work in Latin is De Ioseph. Contents Translator's Preface About Joseph De Ioseph The treatise “On Joseph” (De Ioseph) refers to the moral exegetical works of St. Ambrose of Milan: in it the saint, continuing the interpretation of the book of Genesis 1, tells the story of the righteous Joseph. This text, compiled from sermons for the catechumens 2, can be placed chronologically between the treatises “On Jacob and the Blessed Life” (De Iacob et uita beata) and “On the Patriarchs” (De patriarchis). The dating of the work is based on fragment 6. 30–35. The saint speaks here of a two-year period from the day of the liberation of the cupbearer and correlates it with his own struggle against the Arians, to whose party the eunuch Calligon, a Syrian, bed-keeper of Emperor Valentinian II (375-392) 3 belonged. In a letter to sister Marcellina (epist. 20 4,386) St. Ambrose says that Calligon is threatening to kill him. However, it is known that Calligon himself was executed two years later on the orders of the emperor himself. Consequently, the treatise “On Joseph” should have been written no earlier than the fall of 388. This dating is also supported by the mention of a famine that occurred due to a shortage of grain (7.38) 5 . The story of Joseph has always attracted the attention of church authors with its drama and abundance of material for moral instruction 6 . St. Ambrose, following the book of Genesis, briefly describes the events of Joseph's life, but the main thing for him is to draw the listeners' attention to the virtues of the patriarch and show how the story of the Old Testament righteous Joseph most clearly and consistently prefigures New Testament times and events, and Joseph himself - Christ. The treatise has two central themes: Joseph is the image of chastity, the “mirror of purity” (Ioseph 1.1), he is also a type of Christ. In the work one can trace the influence of the Alexandrian school - especially Philo of Alexandria and Origen - on some of the exegetical techniques of St. Ambrose 7. This tendency is expressed in a three-level reading of the biblical text: literal, moral (moral) and mystical 8. The term moralis is used by Ambrose to denote the moral sense and is compared with the term mysticus 9. As the French patrolologist J. Danielou notes 10, the Joseph-Christ typology was not characteristic of the Alexandrian school, Origen only mentions it (hom. in Ex. 1.4), at the same time, such a typology is already found in Melito of Sardis (hom, pasch.) and in Western authors: Irenaeus of Lyons (adu. haer.) and Tertullian (adu. Marc.), St. Hippolytus of Rome in his work "De benedictionibus Isaaci et Iacobi". It would be correct to note the influence on St. Ambrose of his elder contemporary: Asterius the Sophist 11, rhetorician from Cappadocia (d. c. 341). Homilies and commentaries on the psalms have been preserved from Asterius Sophist, in which, in particular in the commentary on Psalm 5 (hom. 6), parallels are drawn between Joseph and the Savior: Joseph was beautiful in face and the prophet says about Christ that He is more beautiful than all the sons of men; just as the brothers slandered Joseph, so the Jews slandered Christ: they sold one to the Ishmaelites, the other to the Israelites; Joseph was stripped by his brothers, and Christ's clothes were stripped by the soldiers. The treatise opens with a detailed description of the moral traits of the patriarch (1. 1–4), then the saint speaks of parental love (2. 5–6), moving on to a typological interpretation in the story of Joseph’s dreams (2. 7–8). The prototype of New Testament events is Joseph's dreams, and the fact that his father Jacob sent Joseph to his brothers (3. 9-13), and his sale by his brothers (3. 14-18), and the sale of Joseph to Potiphar (4. 19-21), and the persecution of his wife by Potiphar (5. 22-25), a false accusation for which he was thrown into prison (5. 26 - 6. 28), the meeting there of two eunuchs and the interpretation of their dreams (6.29), the saint recalls the “true 12 Interpreter not of dreams, but of truth” (6.31). His story of St. Ambrose interrupts with a discussion about the transience of earthly power (“all worldly power is a dream”) and a reminder of recent events: the execution of the eunuch Calligon 13 (6.30) and the famine in Italy (6.33, 7.38), comparing it with the famine that God foretold in a dream to Pharaoh, and Calligon with the Old Testament villains: Doik and Haman (6.35). St. Ambrose continues the story of the chief butler and Pharaoh's dream (7. 36–39), interpreting the predicted seven years of plenty as seven years of the life of this world, after which future times and “endless peace” will come. Further, the saint explains the mysterious meaning of Pharaoh's rewards to Joseph: a ring, clothing, a golden chain, a chariot (7.40) - and compares Joseph, who fed those who came to him with bread, with the Lord Jesus, Who “opened His barns” (7.41–42). Jacob sends his sons to Egypt for bread, except for the youngest, Benjamin (8.43–45). St. Ambrose dwells in detail on the “Benjamin – Paul” typology (8. 44 – 9. 47; 10. 52, 58–59; 11. 60–62; 11. 64–65; 12. 73; 13. 75–76), indicates that Joseph the Christ’s steward was Moses (9. 49–50), who explains to his people how to obtain salvation (9.51). The saint indicates the sequence of Old Testament events - the brothers come to Joseph, he receives them and arranges a feast, asks about Jacob, sees his beloved brother Benjamin and cries (10. 52-57) - giving these events a moral interpretation, after which he again turns to the soteriological theme: salvation by nature and grace (natura et gratia) (11. 63). Jacob typifies the Jewish people, Israel, as God called them, and Christ weeps for them (11. 66 – 12. 67–69). St. Ambrose follows the thought of St. Paul about the salvation of the Jews and about the joy of the Church about the Jews (74.77 – 14.84). The treatise “On Joseph” contains many dogmatically vivid formulations, for example, about the manner in which Christ assumed human nature: “having been sold, He is not held back at the price of sin, since He committed no sin and took on our nature, and not guilt” (4.19). On Redemption, following app. Peter and Paul 14, the saint says that the price of redemption was the blood of the Savior; St. Ambrose uses the terms: “price of the blood of Christ”, “precious blood” (pretium sanguinis Christi, pretiosa sanguis, 7.42). St. Ambrose speaks of the abolition of “manuscript” (chirographum) and the removal of the “usurer” (debitor) (4.19), who was deceived in the hope of keeping the God-man in his power. The translation of the treatise was made from the Latin text according to the edition: Sancti Ambrosii Mediolanensis Opera / Recens. S. Schenkl. Prague; Vindobonae; Lipsiae, 1897, pp. 73–122. (CSEL; 32 2). This Russian translation has been verified according to the Italian edition: Sancti Ambrosii episcopi Mediolanensis. De Ioseph/ Introd., trad., not. e indici R. Palla // Sant’Ambrogio. Opere esegetiche IIÏ Isacco o l ’ anima. II bene della niorte. Giacobbe e la vita beata. Giuseppe. Milano Biblioteca Ambrosiana, Romä Citta Nuova, 1982, pp. 337–409. (Sancti Ambrosii Episcopi Mediolanensis opera; 3). 1. The life of the saints is the rule of life for the rest. And therefore we better perceive the stories of the Holy Scripture arranged in order when, reading about Abraham, Isaac and Jacob and other righteous people, we recognize them and seem to follow their shining footsteps along the impeccable path blazed for us by their virtue. I have already often referred to their examples, 15 and today the story of St. Joseph comes to mind. Many virtues were manifested in him, but the radiance of purity was especially clearly imprinted in him. So, it is true that, after you have learned from Abraham zealous faith, from Isaac - the purity of a chaste mind, from Jacob - a special patience of the soul to bear labor, you will pay attention from this community of virtues to the very examples of instructions. Perhaps some instructions will be more extensive, others more expressive, and the more they are described and explained, the sooner they penetrate the mind. 2. Let Saint Joseph appear before us as a mirror of purity, because in his morals, in his actions, chastity shines and, like a kind of companion to purity, sparkles with the brilliance of grace. Therefore, his parents loved him more than other sons. But this was the cause of envy, which cannot be kept silent about. 3. From this the true meaning of the whole story emerged: so that we would learn that the desire to avenge an insult has no power over a perfect husband 16 and he does not repay evil. That’s why David said: If I have repaid those who do me evil... (Ps. 7.5). And how would Joseph have earned preference over others if he had reviled those who reviled him or loved those who loved him 17? That's what most people do. But it is amazing if you love your enemy, as the Savior teaches 18. Consequently, the one who did this before the Gospel is rightfully worthy of surprise: having endured reproach, he spared; having been attacked, he forgave; having been sold, he did not repay injustice, but paid for the humiliation with leniency, something that we have all already learned from the Gospel, but cannot observe. 4. Let us also learn about the envy of the saints, in order to imitate their patience, 19 and realize that by nature they were not outstanding people, but prudent, and although they had vices, they corrected them. So, if even the saints were scorched by envy, how much more should we be careful lest it inflame sinners? 5. So, we are given instructions about what should be the feelings of parents and the gratitude of sons. It is pleasant to love children, and it is very pleasant to love strongly, but often parental love itself, not restrained by moderation, harms children: it either spoils the favorite with excessive indulgence, or by preferring one thing, it turns others away from brotherly feelings. The son who gains the love of his brothers gains more. Such generosity is more beautiful for fathers, such an inheritance is richer for sons. Let children who are bound by the same nature be bound by equal love. Family love does not know the struggle for profit, in which there is a loss for love. Why are you surprised when disputes arise between brothers over land or over a house, or when envy breaks out between the sons of Saint James over clothing? 6. So what? Should Jacob be condemned for favoring one over the rest? But we cannot deprive parents of their freedom so that they do not love more strongly those whom they consider more worthy, and we should not stop our sons from trying to please more. After all, Jacob loved more the one in whom he foresaw more signs of future virtues; so here it is rather not so much the father who preferred the son as the prophet who preferred the secret revealed to him. And according to his merits, he made him a robe of many colors to mark the one who should receive preference over his brothers by dressing in various virtues. 7. In addition, divine grace shone in him - then still a boy - because he saw a dream in which he was knitting sheaves with his brothers - as it was revealed to him in a vision - and his sheaf rose and stood up straight, and the sheaves of his brothers turned to him bowed to his sheaf 21 . In this, the future resurrection of the Lord Jesus was revealed in a special way, to whom the eleven disciples worshiped in Jerusalem 22 when they saw Him, and all the saints, when they are resurrected, will worship, bearing the fruits of good works, as it is written: When they come, they will come with joy, lifting up their sheaves (Ps. 125.6). Therefore, although the brothers, out of envy, refused to believe in the dream, but, expressing its interpretation in their own words, they asked him in response: Will you really reign over us by reigning or rule over us (Gen. 37.8)? After all, that vision signified the Coming King, to whom all flesh of the human race bowed down and worshiped 23. 8. Then he saw another dream and told it to his father and brothers: the sun and the moon and eleven stars bowed to him. And his father scolded him and said to him: What is this dream that you saw? Will I and your mother and your brothers really come to worship you to the ground (Gen. 37.10)? Who is He to whom parents and brothers bowed to the ground, if not Jesus Christ, since Joseph and his mother and his disciples worshiped Him, recognizing the true God in that Man about whom alone it is said: Praise Him, sun and moon; Praise Him, all you stars and light (Ps. 149.3). And what does the father’s reproach mean if not the stubbornness of the Israeli people, from whom Christ is according to the flesh, in whom they even now do not believe as God and do not want to worship as the Lord, because they know that He came from them 24? Therefore they hear His answers, but do not understand; They themselves read that the sun and the moon praise Him, but do not want to believe that this is said about Christ. So, Jacob is mistaken in prefiguring others, 25 but in his own love he is not mistaken. It does not mislead paternal affection, but expresses the feeling of a people who will fall into error. 9 . This means that it cannot be said that the patriarch did not believe such an important dream, who equally prophesied both 26 in a double prediction, so that both the image of the Righteous 27 and the image of the people would appear. For the Son of God was about to come to earth, whom the righteous loved and the infidels rejected. Contemplating the mystery of the future incarnation was the one who sent his son to his brothers 28 so that he could see if everything was all right with the sheep 29 . What kind of sheep was God already looking for in the caring care of the patriarch, if not those about which the Lord Jesus Himself said in the Gospel: I came only to the lost sheep of the house of Israel (Matthew 15:24)? And he sent, it is said, to Shechem 30, which in translation means “shoulder” or “back,” that is, to those who do not turn their face to the Lord, but, running away, turn away from His face, which is especially characteristic of sinners, because Cain departed from the presence of God (Gen. 4.16), and the prophet says: You will turn them back (Ps. 20.13). But the righteous does not turn away from the Lord, but hastens towards him, saying: My eyes are always towards the Lord (Ps. 24:15). And Isaiah, when the Lord asked: Whom should I send? - voluntarily offered himself, saying: Here I am (Is. 6.8). And Simeon expected to see Christ the Lord and, after he saw - because he saw the Forgiver of sins and the Redeemer of the whole world - as if freed from sin, he asked to be delivered from this flesh, saying: Now you are releasing Your servant, Master, according to Your word, for my eyes have seen Your salvation (Luke 2.29-30). Therefore, Zacchaeus received special praise, first of all, 31 for climbing a tree to see Christ. Therefore, Joseph was sent to his brothers by his father, rather by that Father who did not spare His Son, but gave Him up for us all (Rom. 8.32), by that Father about whom it is written: God sent His Son in the likeness of sinful flesh (Rom. 8.3). 10. And Joseph wandered, it is said, because he could not find his brothers 32. It was not without reason that he who sought those who were wandering wandered, for the Lord knew those who were His (2 Tim. 2:19) 33. Likewise, Jesus, tired from the journey, sat down by the well (John 4:6). He felt weary because he did not find the people of God for whom he was looking, since the people had departed from the presence of the Lord 34 . After all, the one who strives for sin departs from Christ. The sinner leaves and the righteous enters. So Adam, having sinned, hid 35, and the righteous man says: Let my prayer come before Thy face (Ps. 87.3). 11. Joseph found his brothers in Dothan 36, which means “falling away.” Has he not fallen away who has forsaken God? And it is not surprising if those who did not hear the One who spoke fell away: Come to Me, all you who labor and are heavy laden, and I will give you rest (Matthew 11:28). So, Joseph came to Dothan: And they saw him from afar, and before he approached them, they began to plot against him to kill him (Gen. 37:18). It is true that those who were “falling away” were far away, and therefore became angry because Christ did not approach them. After all, if the prototype of Christ approached them, they would certainly love their brother; but those who were plotting fratricide could not be nearby: Here comes this dreamer; let us go now and kill him (Gen. 37.19–20). Were these not the words spoken by those who thought about fratricidal sacrilege, as Solomon says about them: Let us kill the righteous, for he is a burden to us (Wis. 2:12)? 12. And it is added in the book of Genesis: And we will see what will happen from his dreams (Gen. 37.20). This was written about Joseph, but it was fulfilled in Christ when the Jews said during His suffering: If He is the King of Israel, let him now come down from the cross, and we will believe in Him. He trusted in God, let him now deliver Him if He pleases Him (Matthew 27:42–43). Were the brothers themselves really so wicked as to kill their brother? And what then are the merits of the patriarchs, so great that the law designated them by the names of the tribes of an entire people 37? How are the names of piety and signs of crime combined? But here they served as a prototype of this people, and not of the sinfulness of their souls. This is where all the envy comes from, where the intent of fratricide comes from: envy in outward appearance, piety in inner disposition. 13. Reuben and Judah 38, who protected the sacred rights of kinship, wanted to deliver him from the hands of the others; and according to his merits, Judas finds preference in the fatherly blessing when it is said to him: The sons of your father will worship you. The young lion Judah... and He Himself is the expectation of the pagans (Gen. 49.8-10). All this undoubtedly befits Christ alone; it was He who was destined to receive worship from his brothers, to be the object of expectation of the pagans, to wash the clothing of His own body with wine in suffering, since He did not stain His flesh with any sinful fall. And Asher could in no way have thought that such words were fitting for him: Asher, his bread is fat, and Asher himself along with the rulers (Gen. 49.20) 40. But what about Joseph himself, to whom it was said: My son Joseph, who should become great, my son, who should become great, my son, who was subjected to envy, my youthful son, return to me, against whom they slandered and plotted... in whom the blessing surpassed the blessings of the immovable mountains and the pleasantness of the eternal hills (Gen. 49. 22-23, 26)? Whose prototype, in my opinion, was he, if not the One who, surpassing the merits of all, has the height of immeasurable power, greater than the wishes of all the saints 41, with whom no one can compare in promises 42? Therefore, envy is compensated by grace in the patriarchs, who are both justified from guilt and sanctified by the service of revelation. For it is not so reprehensible to say what is characteristic of the people as it is blessed to see what is characteristic of Christ. They took on the role of a sinful people in order to receive the grace of the Lord the Redeemer. Undoubtedly, grace abolished guilt and was not diminished by guilt. 14. And we realize that all this is a mystery about the people and the Lord Jesus, since Scripture says: Let us go and sell Joseph to the Ishmaelites (Gen. 37:27). What is the interpretation of the name Joseph? Does it not signify divine grace and represent the Most High God? Who is for sale but He who, being in the image of God, did not consider it robbery to be equal with God; but made Himself of no reputation, taking on the form of a servant (Phil. 2.6-7)? And we wouldn’t have bought Him if our own people hadn’t sold Him. The one whom some treacherously sold, others bought even more treacherously 43 . They sold it to merchants, and they bought the pleasant fragrance 44 from the traitors. Judas sold it 45 and the Ishmaelites bought it, which translated means “those who hate their God.” And somewhere we read that Joseph was bought for 20, somewhere for 25 gold coins or for 30 46, since not everyone values ​​Christ the same. Some are smaller, others are larger. The buyer’s faith influences the increase in the price of the product: for the more pious, God is more valuable, for the sinner, the Redeemer is more valuable. And He means more to the one who has more grace, but He is valued more to those to whom much is asked, since to whom more is asked, He loves more, as the Lord Himself said in the Gospel about that woman who poured ointment on His feet, and washed with her tears, and wiped with her hair, and dried with kisses 47; about which He said to Simon: Therefore I tell you: her many sins are forgiven because she loved much, but he who is forgiven little loves little (Luke 7:47). Sometimes the difference in price expresses not only quantity, but also value, for example, the ointment that the Lord mentioned was poured out for His burial. It is written that Judas said: It would be possible to sell it for three hundred denarii (Mk. 14.5), - this number apparently denotes not the quantity, but the cross 48. So here, too, the difference in quantity - 20 or 30 gold or silver coins - indicates double or triple perfection 49 . After all, 25 gold coins represent the most valuable part of the jubilee, which is the number of absolution 50. Also here, so that you may turn to the image of the Lord’s suffering, Patriarch Judah says: Let us sell Joseph to the Ishmaelites, and let our hands not be laid on him (Gen. 37:27). And he said well above: Do not lay hands on him (Gen. 37.22) 51, - since the Jews during the suffering of the Lord said: We are not allowed to kill anyone: so that the word of Jesus may be fulfilled, indicating by what kind of death He will die (John 18.31-32). 15. Already then, therefore, the sign of the future Cross was prefigured, and at the very time when the tunic 52 was removed from Him, that is, the flesh that He had accepted, the beautiful multicolor of virtues was stripped from Him. This means that His tunic, that is, flesh 53, and not the Divinity, was stained with blood: they were able to steal from Him the robe of flesh, but not the immortality of life. This tunic was stained with the blood of the Jewish beasts, those about whom He says: Behold, I am sending you out as sheep among wolves (Matthew 10:16). 16. Is it surprising if the pit was empty (Gen. 37:24)? - if there is no water in the trench of the Jews, who abandoned the source of living water and made themselves broken reservoirs (Jer. 2:13) 54. And so that you know that this is true clay, the Lord Himself speaks of Himself: They laid Me in a deep ditch, in darkness and in the shadow of death (Ps. 87.7). 17. So, Christ is bought by those who bring good incense 55: incense with which the altars of a pious mind are fragrant, as David says in Greek: ἐνώπι ό ν σου 56 – and the resin used to join broken marble. This is a spiritual resin and therefore heals the wounds of your soul and binds the torn, strengthens the weakened. For this spiritual resin strengthens and binds the disturbed parts of the soul so that they can unite painlessly. Finally, Jeremiah seeks this resin so that, if possible, he can try to heal Babylon, saying: Take the resin for her illness, perhaps she will be healed. We healed Babylon, but it was not healed (Jer. 51.8-9). The Synagogue 57 was not healed because this resin passed on to the Church. Therefore, merchants came from Gilead, which is translated as the possession or seat of the testimony, transferring their goods to the Church, so that this resin would heal the sins of the nations, about which it is said: Be strong, weak hands and trembling knees (Isa. 35.3). Sincere faith is resin. Peter used it when he said to the lame man: In the name of Jesus Christ of Nazareth, rise and walk (Acts 3:6), and he duly stood up and began to walk. He had it when he said to the paralytic: Aeneas, the Lord Jesus heals you: get up and make your bed. And he got up and took away (Acts 9:34) 58. He had it when he said to the deceased: Arise in the name of our Lord Jesus Christ (Acts 9.40). And the deceased stood up. With a proper mixture of this resin those stones are cemented, from which God is able to raise up children for Abraham 59 . Medicine from this resin straightens the lame, strengthens the paralytic, and resurrects the dead. 18. The sprinkling of his clothing with the blood of a kid 60 apparently signifies that by attacking him with false evidence, they brought Him down into hatred of sin, the One who forgives the sins of all. For us He is the Lamb, for them He is the kid. The Lamb of God was slain for us, from whom He took away the sin of the world 61 ; the little goat is for them, whose errors and sins He collected and multiplied 62. And therefore He says: Complete the measure of your fathers (Matthew 23:32). And therefore Jacob wept for the loss of his descendant, for as a father he mourned for his lost son 63 and as a prophet he groaned for the destruction of the Jews. He even tore his clothes, as during the Passion of the Lord - we read in the Gospel 64 - the high priest did, doing this not as a private person, but while fulfilling his ministry 65. And the veil in the church was torn (Matthew 27:51), so that in these signs it would be revealed that the sacraments were desecrated and the people were deprived of saving clothes, a kingdom was divided, which must be destroyed - after all, any divided kingdom is easily destroyed 66. And truly it was divided when what belonged to Christ began to belong to the devil, because those who separated the Son from the Father could not remain undivided. 19. So Joseph was sold, taken to Egypt, bought as a steward of cooks. Very active is the one who cooks from raw and unprocessed foods, so that souls are saturated with the sweetness of faith, because knowledge and teaching are sweeter than any food. Previously, gross unbelief reigned in Egypt, which neither the heat of Divine teaching nor the thirst for true knowledge softened, nor did the fiery speeches of the Lord make it suitable for writing. Joseph was sold into Egypt because Christ must come to those to whom it is said: You were sold for your sins (Isa. 50.1), and therefore He redeems with His blood those who were sold by their own sins 68. But Christ, having been sold, is not held back by the price of sin, since He did not commit sin and took on our nature, and not guilt 69. This means that by paying the price, He acquired our debt, and did not become a debtor Himself, abolished the handwriting 70, removed the usurer, rescued the debtor: One paid what everyone owed. We were not allowed to leave slavery. He took it upon Himself for us in order to eliminate the slave service of the world, restore heavenly freedom, bestow new grace, elevating us to a new dignity of participation in Him. This is the mysterious meaning of these events. 20. Regarding moral understanding: The Lord our God, who wants everyone to be saved (1 Tim. 2.4), also through Joseph gave consolation to those who are in slavery: He gave them instruction so that they knew that even in the most difficult circumstances morals can be high and in any state there is a place for virtue if the spirit of a person knows itself 71; that the flesh is subject to slavery, not the soul, and that many slaves are freer than their masters if, having found themselves in slavery, they consider it necessary to abstain from slave deeds. Every sin is enslaved, but innocence is free. Therefore, the Lord says: Everyone who commits sin is a slave of sin (John 8:34). Isn’t every self-seeker who sells himself for a small profit a slave? He who has accumulated what he will not have to use is afraid of losing everything he has accumulated, and the more he has acquired, the more fear he will keep it. Isn't he a beggar who has little of his own property? And although he seems rich to me, he himself believes that he is in need. And the testimony of others does not moderate the desires of one who cannot believe that he has everything he wants. How can one not call one who submits to carnal lust a slave? First of all, he burns in his fire and is consumed by the flame in his chest. The prophet directly says to such: Walk in the light of your fire and in the flame that you kindled (Is. 50:11). Fear covers everyone, haunts everyone's sleep, so that, wanting one thing, a person becomes a slave to all passions. Consequently, the one who has fallen under the power of this miserable slavery creates masters for himself, he himself wants to have masters whom he would be afraid of. After all, nothing distinguishes slavery more than constant fear 72 . On the contrary, in any state of servile service, he is always free who is not captured by the passion of love, not held by the shackles of greed, not bound by the fear of accusation, who looks with confidence at the present, who is not afraid of the future. Doesn’t it seem to you that such a master is in slavery, but he remains a slave in freedom? Joseph was a slave, and Pharaoh reigned: more blessed is the servile service of the first than the royal power of the second. And all of Egypt would fall. struck by famine, if Pharaoh had not subjected his kingdom to the advice of a slave 73. 21. This means that those who were born slaves have something to boast about: Joseph too was a slave. Those who, from a free state, fell into slavery due to some need, have something to console themselves with. They have something to imitate, realizing that the situation in society can change, and not morals: both slaves have freedom, and in slavery there is perseverance. For masters, good slaves can even be the fulfillment of hope. Abraham found a wife for his son with the help of a slave 74. The Lord blessed the Egyptian's house for Joseph's sake, and the blessing of the Lord was on all his property, both in the house and in the fields. And he gave everything that he had into the hands of Joseph (Gen. 39.5-6). Let us note that slaves controlled what the masters were not able to control. 22. But why should I list the orders of this young slave for organizing the house when he ruled the whole state? More importantly, however, he governed himself; and although he was handsome in figure and very comely in face (Gen. 39.6), he did not direct the beauty of his face to harm another, but preserved it for his own good, considering that it would be more beautiful if he took care of chastity and did not lose purity. That beauty is true, which does not seduce the eyes of others and does not hurt weak souls, but acquires universal recognition, which will not be a deception for anyone, and praise itself. If a woman looked with lustful eyes, it was only the fault that she looked evilly, and not the fault of the one who did not want to be looked at with evil intent; and it is not the fact that they looked at him that constitutes the crime. And it was not in the power of the young slave not to be looked at: the wife’s gaze had to be protected by the husband. Since he was not at all afraid for his wife, Joseph thought that this was evidence of her purity, and not an admission of carelessness. But let men learn to beware of women's very eyes: they also desire passionately those who do not want to be desired. And so she fell in love with Joseph, who did not pay attention to his lover. And the Scripture justified him well, saying: His master’s wife turned her eyes to Joseph (Gen. 39.7), that is, it was not he who exposed himself and caught the careless one, but she laid her nets and fell into her trap. set her snares and got caught in them. 23. And she said to him: Sleep with me (Gen. 39.7). The first arrows are shot through the eyes of the adulteress, the second through words, but he who is not deceived by the eyes can resist words. There is enough protection where feeling is still free. And therefore it is written that he did not want (Gen. 39.8). So, at first he gained the upper hand in reasoning, repelling the attacker as if with a shield of the spirit; then he said a word as if shaking a spear to make her retreat. And he said to his master's wife... (Gen. 39.8). The one who was unable to achieve what she wanted to receive is correctly called the master's wife, and not the mistress. How can one be a mistress who did not have the authority of a mistress, who did not behave like a mistress, who revealed lustful impulses in front of young slaves? That master who did not accept the torches of the lustful one, who did not feel the chains of the flattering one, who was not frightened by any fear of death, who wished it was better to die free from guilt than to choose complicity in a criminal act. He is free who considers it shameful not to repay justice for good. Finally, he is not justified by his timidity and is not afraid of danger, but as a debtor to his master for his good deeds and a debtor of his innocence, he strives to avoid the accusation of ingratitude and sinful fall, and as a righteous man shudders to touch sin and become guilty. The adulteress shot a third arrow, pestering him with her persuasion, but Joseph did not listen to her. After the first words you know what to watch out for. Lust is not only insidious, but also importunate, rude and reckless, and the adulteress has no shame at all. Having lost her shame, she was not at all saddened and still managed to get what she wanted. 24. Finally, when he entered, fulfilling the ministry entrusted to him, and there were no witnesses or household members 75, she grabbed him, saying: Sleep with me (Gen. 39:12). Joseph refuses, according to Scripture, explaining that he cannot neglect the obedience that his master entrusted to him. After all, it is not enough that he, calm for himself, entered the inner parts of the house, as if he could not be captured: the righteous man had to take precautions so as not to give a reason to that frantic woman and she would not perish because of sin. But the one who saw that his master’s wife was against him still had to beware of the master’s disfavor for his careless service. However, until then he had observed only insolence in words, and not in deeds. 25. We justify Joseph for entering and glorify him for sneaking away and valuing the purity of the soul more than the clothing of the body. He left, as if not his own, what the adulteress held with her hands, and considered it a stranger what could have been grabbed by the touch of a shameless woman. However, great is that husband who, being sold, did not have a slavish disposition, being passionately loved, did not love each other, was begged, did not agree, was captured, and ran away. When the master's wife met him, she was able to hold him by his clothes, but could not capture his soul; and he did not even endure the words themselves for long; he considered that delay would allow the contagious touch of carnal kindling to pass to him from the hands of the adulteress. So, he took off his clothes, dropped the accusation and ran away, deprived of the covers by which she held him; the one who was more covered with the robe of shame ran away, albeit undressed, but not naked. For no one is naked except him whom guilt has made naked. From the above, we know that Adam, having criminally abandoned God’s commandments and fallen into the debt of grave sin, was naked. Therefore, he himself says: I heard Your voice in paradise and was afraid, because I was naked, and I hid myself (Gen. 3:10). He realized that he was naked because he had lost the veils of 76 Divine intercession. And that is why he hid because he did not have the robe of faith, which he criminally abandoned. You see a great thing. The first was naked, who did not lose his robe; The second one was not naked, who took off his clothes, which he left in the hands of the adulteress. And the Scripture declared one naked, and the other not. And therefore, the one who kept the garments of the virtues intact rather did not undress, but undressed, putting off the old man with his deeds and putting on the new man, who is renewed in knowledge in the image of Him who created him (Col. 3.9-10). And the one who remained naked was the one who could not put on his clothes again, having taken off the only vestment of virtue. That is why he received a leather robe 77 because a sinner could not have a spiritual robe. Joseph left his clothes and exposed the shamelessness of the adulteress, who after that could no longer hide. 26. And so he went out, and she herself loudly announced her attempted adultery: that the Jew had run away, leaving his clothes behind. In order to harm an innocent person with a concocted accusation, she herself revealed what she had to hide. But it is not the custom of the righteous to accuse; and that is why this act of the shameless wife remained unpunished. I said that she who has lost all veils of purity is truly undressed, even while keeping someone else's clothes; and he whose innocence spoke, but whose voice was not heard, is sufficiently adorned and sufficiently protected. So, then Susanna, although she was silent at the trial, spoke better than any oracle; and therefore she who did not seek help in her own voice deserved the protection of the prophet 78 . I said that he was happier when he was sent to prison, because he went to martyrdom for purity. For chastity is a good gift, but when she is not exposed to danger, there is less merit in her: she is more fully crowned where she defends herself even at the risk of her life. And although the case was not tried in court and its veracity was not tested, Joseph is sent to prison as if guilty of a crime; but the Lord did not leave him in prison. Let the innocent not worry when they are caught on false charges; when, having violated justice, they are thrown into prison. God visits his children in prison; and therefore where there is more danger, there is more help. 27. But what is surprising if Christ visits those in prison, Who remembers that He Himself was imprisoned among His own, about which, as you know, it is written: I was in prison, and you did not visit Me (Matthew 25:43)? Where does Divine mercy not penetrate? Joseph gained such mercy that, being locked in prison, he rather guarded the bolts of the prison himself: the keeper handed over his ministry to him, entrusting all the prisoners to his power. So, Joseph not only did not feel the bonds of prison, but also eased the hardships of imprisonment for others. 28. So, the culprit of this injustice is the wife of the eunuch 79; But she is one of the Egyptian women who are in the habit of exchanging impudent speeches with men, teasing the modest, pursuing those who run away, and oppressing the bashful. And since she could not defend her vices, she accused the innocent, mixing treachery with treachery; holding other people's things in her hands, she herself condemned others, without putting any limit to her fury. For what was the reason for her cruelty, if not that she saw that Joseph resisted her passionate impulses and did not agree to deceive his master by fulfilling her desires? And let the prison be opened to receive the innocent; let them remove the shackles from criminals and place them on the worthy; let them release the defilers of the truth, so that they may imprison the one who refused to be a desecrator of the faith. 29. But what can I say about those eunuchs? They should be an example for other eunuchs that their position is fragile and insignificant: in the royal will all their hope, a slight mistake turns into the greatest danger, and their happiness lies in miserable service. One boasted that he was the manager of the wine, the other that he was the chief of the bakers. Both of them made a mistake and were thrown into prison and entrusted to Saint Joseph by the keeper of the prison himself. They stayed there for many days and saw dreams; when Joseph came to them again, he found them sad and troubled in spirit, since they were excited by dreams for which they could not find an interpreter. “Isn’t it from God,” he said, “the interpretation of a dream? Tell me!” And the chief butler told his dream: “There was a vine in front of me, on the vine there were three branches; and it blossomed, and brought forth ripe grapes, and Pharaoh's cup was in my hand. And I took the bunch and squeezed it into a cup, and gave the cup into the hands of Pharaoh.” And Joseph said to him: “Three branches are three days. Three more days, and Pharaoh will remember your stewardship and will again place you in your former service, and you will put the cup in Pharaoh’s hands. But remember yourself, when it is good for you, and you will show me mercy, and mention me to Pharaoh, and lead me out of this prison, for I was stolen from the land of the Jews by deception and did nothing wrong here, but they threw me into the ditch of this prison” (Gen. 40. 8-15). 30. I don’t want to talk about someone else’s dream. You, of course, remember my words; even then I avoided interpreting this dream, so as not to mention that person whose death I avoid talking about and whose death I am horrified by 80. Let us rather speak of one who seemed happy only because he was the steward of the wine and considered it the highest pinnacle of all power to serve the cup to the king. Such is his glory, such is the greatness in this world: being deceived by this glory, he grieved, being returned to it, he rejoiced. But this is a dream, and all worldly power is a dream, not the truth 81. Finally, in a dream, he saw that his honorary position was being returned to him. And Isaiah says that people who enjoy prosperity in this world are like those who eat and drink in a dream, and while they sleep, it seems to them that they are filled with food or drink again and again, but after waking up they begin to experience even greater hunger 82 and then they understand how illusory that food and drink were. So the one who sleeps in this world and does not open his eyes to the Divine mysteries, while he is burdened with the sleep of the body, thinks that this worldly power matters - he sees it as if in a dream; when he wakes up, he notices how illusory the pleasure of this world is. 31. Look now at that true Jew 83, the Interpreter not of dreams, but of truth and clear vision. Who from the fullness of the Divinity 84, from the freedom of heavenly grace came into this bodily prison 85, Whom the seduction of this world could not change, no bribe of earthly pleasure could shake, Who resisted, being tempted 86, was not threatened, having been attacked; finally, being seized by the adulterous hand of the Synagogue by the clothing of the body, he was stripped of the flesh and rose free from death. The harlot 87, unable to restrain Him, slandered Him. The prison did not frighten him, the underworld did not hold him back! Moreover, He Himself went down there, as if deserving punishment, and freed others; where the shackles of death fell from Him, there He Himself removed the shackles from the dead. 32. Look at this Jew, as he says to the chief of the eunuchs, who had fallen out of favor with the king and whom Joseph had restored to his service: Remember yourself, when it goes well with you, and you will do me mercy and remind me of me (Gen. 40.14). He repeated it a second time because he knew that he would not remember what punishment he had escaped by taking power again. He reminded him twice, because he delivered him twice, 88 and if he had not remembered the first good deed, he would have at least thought about the next one and would not have despised his savior, would not have offended him with treacherous betrayal. But under favorable circumstances, forgetfulness of the good deed quickly comes. Returning to his post, he did not remember the interpreter, but forgot him 89. However, although he forgot, Christ did not forget, but spoke to him, and through the young servant 90 said to him: “Remember yourself...” - that is: “At least by considering your position, remember what you heard then. But although you have forgotten now, you will remember me later in order to avoid danger - you who have forgotten the good deed.” However, arrogant about his own power, he did not remember. And what kind of power is this - to dispose of wine! That's where all the boasting comes from: he was the chief of the eunuchs who poured wine into the king's cups. 33. And it happened two years later (Gen. 41.1). Maybe I am mistaken about this period of our eunuch, however, the time coincides, because after he again accepted the ministry, for two years he did not remember, but he was reminded. For the one who did not believe his dream realized that the kingdom itself in this world was a dream; I learned that kings also see dreams and the power of kings is not eternal. But let grief quickly pass this place, so as not to be intensified by the very mention of it: I do not like to remember my speech, which was poured out then because of grief and burst out because of the reproach caused to the Church 91. 34. So, having received a warning for himself in the king’s dream, the chief butler says: I remember my sin (Gen. 41.9). Although this confession is late, if only it were sincere! After you have sinned, you realize that you should have previously been on guard against sin. How soon have you forgotten the words “remember me”! You know that it was then that these words were spoken; but your hearing was dulled by the pomp of power, and, drunk with wine, you did not hear sober words 92. At least now remember Me, you who are late in admitting sin. You, who ask a simple servant, why do you reject the Lord? Be intoxicated no longer with wine, but with the Holy Spirit 93 . Remember what the one who, like you, fell asleep and had a dream 94 suffered. And he was the steward and steward of the royal meals, which concerned the business of the bakers. He considered himself great because he had the royal bread in his power, but did not know that his power was subject to many changes. The one who was soon to be put to death was threatening others; and did not hear Joseph - the one who, although he was a simple servant of the Lord, made a prediction: that by order of the king himself, because of whom he flattered himself most of all, his head would be cut off and become food that would be thrown to the birds 95. At least this example should have converted you so that you would not trust the hypocritical deception. 35. There are other examples of the pompousness and weakness of royal servants that are found in later history. And Doik 96 was the chief and chief over the royal animals - he taught mules, that is, eunuchs among the animals 97. He also denounced the priest of the Lord and tricked the king into testing the priest, and he was a Syrian 98 . Am I really mistaken when my homeland and actions coincide? Likewise, Haman, the king's bed-keeper, when he strove in stubborn recklessness to seize the churches of the Lord and rob and persecute the faithful people, paid for the sacrilege with severe torture 99 . 36. But let us return to that steward of wine, who, as if drunk with wine 100, forgot his benefactor for a long time, until one day, in order to find an interpreter for the king, not as a sign of gratitude, but out of deceit, he told his story. Having learned about it, the king ordered Joseph to be called and, when he was brought out of prison, asked if he could interpret the dream for him. Pharaoh liked the explanation and freed Joseph from injustice and gave him honor. So, see if this also coincides with real events. An injustice was committed before the king knew about it, and when the king knew about it, mercy returned. Thus, the king is innocent, because the insult that the holy man received was inflicted by others, and the mercy that he accepted was from the king. 37. The dream of the Pharaohs and its interpretation are as follows: everything that God intends to do, He showed to Pharaoh. Seven fat cows are seven years; and seven fat ears of grain are seven years. The dream of the pharaohs is one. And the seven skinny cows that rose after those are seven years; and seven ears of corn that are thin and damaged by the wind are seven years. There will be seven years of famine. That's why I said, "Everything that God intends to do, He showed Pharaoh." Behold, seven years of great abundance are coming throughout all the land of Egypt; but seven years of famine will come after this, and abundance will be forgotten throughout all of Egypt. And the famine will exhaust the whole earth, and they will not remember the abundance on the earth because of the famine that will come after this, for it will be very strong. And the fact that the dream was repeated to Pharaoh twice means that the word from God is true and God will hasten to do it (Gen. 41.25-32). 38. The dream is ancient, but the deeds are recent. The former was destroyed by the subsequent, and where previously there was abundance and fertility, there became a need for everything. If only someone would give the king such advice that his boss would save some part of last year’s bountiful harvest for the future, and then there would be a great abundance to distribute. But the immoderate extravagance of the previous time left the subsequent one with nothing, and the people, plundering everything, did not want to turn to any Joseph. Although I am not Joseph - for who am I! - but I proclaimed that those fat cows signify not only licentiousness, but also negligence in the worship of God, for it is said about the unbelievers: Fat oxen surrounded me (Ps. 21:13), - and about the Jewish people it is written: He became fat, and grew fat, and grew fat, and he forsook God who created him (Deut. 32.15). And therefore this dream of worldly excess cannot be eternal: the time will come when severe hunger will approach them 101. 39. And yet I believe that this dream is not shown for one or two, but is offered to all, for the seven abundant years of this world, rich in worldly fertility, are swallowed up by those future times 102 in which there is endless rest and observance of the spiritual law: they are to be guarded by the tribe of Ephraim 103, rich in fruits for the God of the fathers, a good heifer whose udder is not full, but abounds in spiritual milk and grace, on the beauty of her neck God sits, as it is written: Ephraim is a heifer trained to love victory 104 . I moved on to the beauty of her neck (Hos. 10.11). Therefore, let not the oil of the sinner anoint our heads (Ps. 140.5), and let not the fruits of lies delight us, lest it be said about us: You sowed wickedness and gathered up its unrighteousness... You ate the false fruit, because you trusted in your chariots (Hos. 10.12-13). And it doesn’t bother me that they talk about skinny and wind-damaged ears; after all, David was better then when he became thinner, like a cobweb 105, and a broken spirit is a sacrifice to God (Ps. 50.19). And those who have been tested by the spirit of evil in this world through grave injustices turn out to be great. 40. Therefore, I think that Joseph deserved the mysterious reward more because he spoke about the mysterious. For what does the ring put on his finger signify, if not that we understand that the high priestly ministry of faith was sent down to him, so that he himself would signify others 106? What does clothing mean, which is the vestment of the mind, if not the primacy in wisdom granted to it by the Heavenly King? The golden chain apparently expresses good knowledge. The chariot also denotes a high degree of merit 107 . Who is he who took a wife from the pagans 108 if not the One who gathered for himself a Church from the nations and received from her a son, Manasseh, thanks to whom he forgot all his sorrows that he had because of the sacrilege of the Jews 109? He also accepted another son, Ephraim, thanks to whose success 110 it became clear that the humiliation accepted in the flesh did not degrade the Divinity, but increased the glory. 41. And everyone who was hungry was sent to Joseph. Who are they if not those about whom it is said: They will return in the evening and hunger like dogs (Ps. 58.7)? After all, the famine was not in one place, but throughout the whole earth, since there was no one who would do good 111. Therefore, the Lord Jesus, having mercy on the world hunger, opened His granaries 112, wide open the hidden treasuries of wisdom and knowledge of the mysteries of heaven 113 so that no one would lack food. For Wisdom said: Come, eat my bread (Proverbs 9.5). And therefore only the one whom Christ satisfies says: The Lord shepherds me and will not deprive me of anything (Ps. 22.1). This means that Christ opened His barns and sold, asking not for payment in coins, but for the price of faith and tribute to devotion. And He did not sell to a small number in Judea, but He sold to everyone, so that all nations would believe in Him. 42. And all the countries came to Egypt to Joseph to buy bread (Gen. 41.57), because the famine continued. For everyone who is not fed by Christ is hungry. Let's buy food with which we can get rid of hunger. Let no one turn back, seeing his poverty, let no one be ashamed of not having silver. Christ is not looking for silver, but for faith, which is more precious than silver 114. Peter, who had no silver, also bought it. He said: I have no silver or gold, but what I have I give to you. In the name of Jesus Christ, arise and walk (Acts 3:6). And the prophet Isaiah says: You who are thirsty, come to the water; and all of you who have no money, go, buy and drink and eat without money or paying for wine (Isa. 55:1). For He who paid the price of His blood for us did not exact a price from us, because He redeemed us not with gold and silver, but with His precious blood 115 . Therefore you owe the price at which you were purchased; and even if He did not always demand, you are still a debtor. So, pay for Christ not with what a few have, but with what everyone has by nature, but few bring because of fear. What He demands back from you belongs to Christ. He gave life to everyone, He Himself brought His death for everyone. Pay for the Creator what you must pay by law. This is a difficult agreement, not everyone sees it easily. So the bridegroom in the Gospel, when he came, did not let him in and left him outside because they did not buy oil. Therefore they are told: Better go to those who sell and buy for yourself (Matthew 25:9). And the merchant who sold all his property and bought a pearl is deservedly glorified (Matthew 13.46). 43. And Jacob said to his sons: Why are you delaying? Behold, I heard that there is bread in Egypt. Go there and buy us food (Gen. 42. 1–2). Jacob said this more than once; every day he says to all his sons who come too late to the grace of Christ: Why are you delaying? Behold, I heard that there is bread in Egypt. From this bread is the grain that is resurrected. So, whoever suffers from hunger must attribute this to his sluggishness. “Behold,” he said, “I heard that there is bread in Egypt.” Usually young people are more likely to hear the news than old people because many young people spend time outside the home. But the old man 116 hears about this trade first, and the old man in whom there is many years of gray faith 117 . The first to recognize is the old man, in whom there is an honorable old age and an immaculate life - the age of old age (Wis. 4.9). 44. And not everyone takes up this trade, only the sons of Jacob, and those who are older in age. Therefore, ten of them set off on their journey, but the youngest does not. His father left him, saying: So that illness does not happen to him (Gen. 42. 3-4). The youngest son Benjamin was susceptible to illness. Although we read about Patriarch Benjamin, he prefigured Paul from the tribe of Benjamin 118. Jacob rightly doubted its strength. He underwent illness in order to be cured: he experienced blindness, but this weakness was for salvation. Finally, that blindness brought him light 119. 45. We heard the story - we learn the secret. At first, the patriarchs set off on their journey without Benjamin, and the apostles without Paul. Both of them did not come first, but were called by those who were first and by their arrival made their reward more abundant 120. There is, he says, bread in Egypt, that is: “Where hunger is greater, there is more abundance.” There is a lot of bread in Egypt. Finally, God the Father says: Out of Egypt I called My Son (Hos. 11:1). From this grain such fertility 121. After all, there might not have been a harvest if the Egyptians had not sowed the grain first. Therefore, this is bread, the existence of which no one believed before; Patriarchs participate in the trade of this bread. And although they brought silver, good Joseph gave bread and returned the silver, for Christ is not bought with money, but with grace: your price is faith, this is where Divine mysteries are bought. And this bread is carried by that donkey, which was previously unclean by law, but is now clean by grace 122. 46. However, fatherly love kept the youngest son Benjamin with him and bound him for the time being. He was held back by the shackles of the law and his father's temper. The hunger increased because he set off late. Two stand up for him, Reuben and Judah 123, that is, humility 124 and confession 125. Two people vouch for him to his father, to whom he is entrusted, one of them is the firstborn 126, the other is the resurrected 127. The law is for the first, the Gospel is for the resurrected. They lead the younger Benjamin, and, accompanied by pleasant fragrances 128, he comes, carrying with him the resin 129 with which marble stones are held together, so that with his preaching, like spiritual resin, he can bind the already living stones 130; carrying also honey, by which harmful wounds are healed from within without any pain of cutting. For such is Paul's preaching that it destroyed rotten feelings, released painful moisture with the sting of its reasoning, wanting better to cauterize the inflamed bowels of the mind than to cut it. The Prophet David taught us that burning incense is a symbol of prayer, and cassia and aromatic resin 131 are symbols of burial, saying: Myrrh, stakti and cassia are from Your garments (Ps. 44.9). For Paul came to preach the Cross of the Lord, that is, the evergreen oak and nuts, the shell of which is very hard, and the fruit is soft. And it was not for nothing that Aaron’s high priest’s rod was made of walnut and Jeremiah’s rod was the same 132, and the amount of silver was double 133. Who can doubt that all these are useful gifts; since both the life of the patriarch and the word of the apostle blooms in the heart of everyone; and the sayings of the saints, like refined silver 134, shine with the radiance of saving instruction? And deservedly they bring silver in double amount, in whom the coming of Paul was typified, who rewarded the elders who labor in word and teaching with double honor 135 . 47. And Joseph saw them, and Benjamin, his brother by the same mother. Now the Jews are already visible, and Christ, Who is the true Joseph, sees them when they come with the prototype of Paul; and tells them gently and kindly that they too should take food. And earlier, when they came without Benjamin, although he recognized him, he avoided them, as it is written: And he spoke sternly to them (Gen. 42.7) - because they did not recognize the one who recognized them 136. So they succeeded thanks to the merit of Paul, whom the Lord Jesus loved more than other brothers, like a younger brother born of the same mother 137 . Let the Jews turn to the One whom they rejected to be their Lord, who, although crucified, comes from their synagogue, as if from the same mother, and loves them more, even if they recognize the Creator of their salvation late. But, realizing their sins, they do not believe how great the mercy of Christ is, that He forgives sin and forgives injustice. And therefore, the patriarchs foreshadowed what their descendants would be like. They were invited to grace, called to a feast at the saving table, but they suspected that slander was being prepared against them, an ambush was being arranged 138. 48. And at the door of the house, they began to tell the man who was the manager that they wanted to prove that they were right. Until now, they do not dare to enter and prefer to justify themselves by their works 139 - they want to build their defense, but not accept grace, and therefore they are exposed at the door. But the one who expects the Fruit of a girl’s womb and the inheritance of the Lord, who trades in goods as a son, will not blush at the door with shame, but at the end of this life repels the enemy, so that he, aware of his graver guilt, does not stand in the way of hastening to something more sublime. 49. Therefore the steward answered them mysteriously. And understand who he is when you read that Moses was faithful in all His house (Heb. 3.5) 140. For Moses, Peter, Paul and other saints are stewards, but Christ alone is Master. And it is written that Moses was faithful in all His house as a minister, to testify to what was proclaimed; and Christ is like a Son in His house; But we are His house, if we hold fast the boldness and the hope in which we boast (Heb. 5–6). 50. And here the ruler of the house answered them: May mercy be upon you, do not be afraid; for your God and the God of your fathers has given you treasures in your sacks: and I have received your good money (Gen. 43.23). For they said: We found everyone’s silver in our sacks. We brought back our silver according to its weight (Gen. 43:21). O great and clearly expressed mysteries! It means, “Why are you flaming? Why do you so often make the claim that you have your silver in bags? What do you have that you wouldn't get? And if you received it, why do you boast as if you didn’t receive it? You are already full, you have become rich (1 Cor. 4:7-8), because you are confident that you have silver: but the God of your fathers has given you silver.” He is your God, He is the God of your fathers. Which you rejected. But He forgives, He is forgiving, He takes you back if you return. He is the One who does not demand your silver, but gives His own. It is He who gave you the silver in your sacks. Now there is silver in your bags that contained dirt; and therefore one of you says; You tore my rags and girded me with joy (Ps. 29:12). The gift of joy is Christ, it is He who is your silver, it is He who is your wealth. The Lord Jesus does not charge you the price of His bread, nor does He demand the weight of your silver. Your silver is counterfeit, the silver in the bag is evil. 51. I received your good silver (Gen. 43.23); that is, not material silver, but spiritual; this silver is good: that which you returned by the sacrifice of faith as the sons of Jacob; which is given without loss and calculated without any expense. After all, at such a price the damage of death is eliminated, the benefit of life is acquired 141. 52. And they prepared gifts for Joseph's arrival at noon (Gen. 43.25). Paul's faith hastened the afternoon. Before he was blind, but later he began to see the light of truth; for if anyone opens his way to the Lord and trusts in Him, then the Lord will bring forth his righteousness as light and his judgment as the noonday 142 . And it was midday when God appeared at the oak of Mamre to Abraham, 143 to whom eternal light shone from the presence of the Lord. It is midday when the true Joseph enters His house to eat. For then the light is brighter when we perform the sacraments. 53. And they brought him gifts (Gen. 43.26). We bring gifts, and He arranges a feast. He says: Give me bread (Gen. 43.31), which only the Jews eat, but the Egyptians cannot eat 144. But how great is his respect for them before the feast begins! What is not moral instruction - the habit of showing respect, mercy and diligence! The brothers were still under suspicion because of the slander that they thought Joseph was bringing against them 145 . He invited them to a meal: their souls were agitated, but his mercy remained unchanged. He is the first to address them and the first to ask: How are you doing? 54. And he adds: Is your old father healthy (Gen. 43.27)? It is appropriate for the stronger to invite someone who is lower than him into a conversation, to give confidence to his words, to ask not only about themselves, but also about their parents. 55. They answer him: Your servant, our father, is healthy (Gen. 43:28). He spoke of the old man, in order to honor him, they called him a servant-youth 146 to express the obedience of humility; since old age has a dignity that demands respect, while youth seems subordinate and closer to modesty than to pride. 56. And looking around them, he saw Benjamin, his brother from the same mother (Gen. 43.29). The moral meaning is this: we see those whom we love before others; and those whom memory holds first, the gaze turns to. And if the mind is occupied with something else, then we do not see who is in front of our eyes; thus, the soul controls our gaze. So, Saint Joseph saw his brother Benjamin, whom he remembered, whom he looked for with his eyes: when he was absent, he almost did not see the brothers, since what he saw did not help him at all. And he was not content with just seeing him. And he asked, as if not knowing: Is this your younger brother (Gen. 43.29)? The habit and pleasantness of love is that we hold our beloved not only with our eyes, but also with our words. Joseph recognized his favorite, but asked so that he could name the one he was thinking about out loud. 57. And at the same time he did not wait for an answer, but immediately blessed him and became excited about the fruit of his desire. And his insides were tormented, since the opportunity to freely embrace the one he desired was postponed. And entering the inner room, he began to cry; and he washed his face and restrained himself (Gen. 43.30–31). The sting of strong love quickly stings the heart if the reins that restrain desire are not loosened. Joseph was overcome by feeling, he opposed himself by reasoning: reason fought with love. And he cried to temper the ardor of pious love with tears. 58. This is the moral interpretation. But this is what is mysterious: the Lord Jesus saw Paul, for the eyes of the Lord are turned to the righteous (Ps. 33:16), and said: Is this your brother who has changed? The lesser is still called the one who has not yet had the mature age of gray faith 147 until he has grown into a perfect man, into that, as Paul himself says, the measure of the full stature of Christ (Eph. 4:13). Finally, he is spoken of as a young man only where he guarded the clothes of those stoning Stephen 148. And therefore he fervently wished that Philemon would be like him, not in youth, but in old age, as he wrote: I ask you very much, since you are an old man, like Paul (Phil. 9). Therefore, he preaches that young widows 149 should not be accepted - not because of age, but because of a certain tolerance for the misdeeds characteristic of young people and immaturity of virtue. However, the praise of cleanliness is greater in a young man than in an old man. And I think that it would not be far from the truth if we understood it this way: since, although Paul had this and was horrified when he was overtaken, that is, when blindness happened to him, he began to approach, saying: Lord, what wilt thou command me to do (Acts 9.6)? Therefore, Christ called him the youngest, so that the one who was called to grace could be acquitted of guilt, since it was committed at a dangerous age. Then Christ saw him when the light shone upon him 150 because young men turn away from sinful addiction more out of fear than through the arguments of reason. He used the goad and, taking pity, warned him not to go against the goad 151. 59. And Christ was agitated, as you read in the Gospel 152, because His spirit became agitated when He raised up Lazarus; and He wept then in order to first wash away the sins of the deceased with His tears. But He wept in secret and washed His face. Paul's blindness is the cry of Christ: he washes his face after regaining the lost light 153. Christ washed His face when Paul was baptized, because thanks to him many saw the Lord Jesus. And therefore his share at the feast was five times greater, 154 that Paul should have been preferred to the superior apostles - not only for his prudence of mind, but also for his warlike appearance and the beauty of his purity. 60. And they drank and became drunk with him (Gen. 43.34). From the very beginning of the assurance, a greater advantage of faith is sent down to Paul, about whom it was said to Ananias: Go, for he is My chosen vessel, to proclaim My name before the nations (Acts 9:15). At first he becomes intoxicated with hops, but in moderation, so that he himself can say with the saints: And Your cup makes you drunk, for great is its power (Ps. 23:5)! 61. And the silver cup is placed only in his bag 155. Benjamin did not know about this, Paul was mistaken, but [thereby] he was called. In the morning a man is sent for him, for the night of blindness is past, and the day 156 of faith is approaching. 62. First, the bags of each 157 are inspected in order. Divine Scripture teaches you morality. First, in order, they sat down at the feast opposite him, starting with the firstborn - in accordance with their age 158. You see that the eldest must be given a place. Each person's bags are again searched in order, so that you know that Paul was chosen by the heavenly court. He excluded others and preferred him. The silver cup was not found in anyone else's bag but his. And what does it mean that it was put in a bag? Joseph gave his brothers drink to deceive him: he placed the cup so that the brother he loved could be brought back through pious deception. But here the Divine mysteries shine again. 63. Christ found with us the silver that He Himself gave to us. We have the silver of nature, and we also have the silver of grace 159. Nature is the work of the Creator, grace is the gift of the Redeemer. And although we are not able to see the gifts of Christ, He gives, and acts secretly, and gives to everyone; but few people have the ability to preserve them and not lose them. However, He does not give everything to everyone. The wheat is given to many, but the cup only to those who receive the gift of prophetic and priestly ministry. For not everyone, but only the prophet says: I will take the cup of salvation and call on the name of the Lord (Ps. 115.4). 64. So the preaching of heavenly doctrine was already shining in Paul's body, since he had been instructed in the law 160 . But he was not under the influence of God’s truth: the cup was inside the bag, the teaching was inside the law, the lamp 161 was hidden. But Ananias was sent to give a blessing, to lay hands, to untie the bag. When the bag was untied, the silver shone again, and when the scales fell off, like some kind of strings of a bag, he immediately began to see 162. His bonds were infidelity, and faith became his liberation from them. And therefore, when the bag was untied, that is, when the veil of the law, which was placed on the heart of the Jews, was laid aside, 163, turning to the Lord, free from fetters, having achieved the grace of freedom, he says: But we all with open face, as in a mirror, beholding the glory of God, are being transformed into the same image (2 Cor. 3.18). When Paul's shoes of the law were taken off, with the bare feet of free speech he preached the Gospel. The Jews held him back and tried to stop him, but when the silver sparkled in his bag, they tore their clothes and returned back. For Paul's free preaching in defense of Christ exposed the Jewish people and abolished all their grace. 65. And therefore those who could not look in front of them returned back. Those who lose Christ retreat back. Finally, in the Gospel, when they grabbed the Lord Jesus to lead him to death, they retreated back and fell to the ground (John 18:6). It is rightly said that they were returning back 164 about those who retreated from that heavenly grace to earthly fall. In a moral sense, one must understand that they did not want to return without their brother, and in a mysterious sense, they did not want to return without Paul; they recognized that his loss would bring sorrow into the old age of the father of the people. 66. And therefore Judah wanted to stay with Joseph 165 so as not to see the grief that befell his father, that is, he already foresaw and sought to avoid the evils that subsequently overtook the Jewish people. But since until now this free preaching had not been a type of the leaders of the Jewish people, Joseph began to weep, that is, Christ wept in him. 67. And he commanded everyone to leave in order to reveal himself to the brothers, because He came, as He Himself says, to the lost sheep of the house of Israel (Matthew 15:24). And he cried out crying: I am Joseph; Is my father still alive (Gen. 45.3)? This means that He stretched out His hands to an unbelieving and disobedient people, without requiring either an ambassador or a messenger. The Lord Himself, wanting to save His people. I am the One who said: “Here am I” (Is. 52.6). I revealed myself to those who did not seek Me, I was found by those who did not ask about Me (Is. 65.1). So, what else did He proclaim then, if not this: I am Jesus (John 18:5), - when to the Jewish elders who asked: Are you the Son of God? - He answered: You say that I am (Luke 22:70); when he said to Pilate: You say that I am a King. This is why I was born (John 18:37). When the high priest said: I conjure you by the living God, tell us, are you the Christ, the Son of God? – repeated: You said. Amen, I say to you, from now on you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven (Matthew 26:63–64). Therefore, this is the same as what Joseph says: I am Joseph, I have divine power. Is my father still alive? - that is: I do not reject the father, I recognize the brothers, if you recognize the brother or the father - the son. Are My people still alive, from whose family I chose My brother? 68. Come to me (Gen. 45.4), since I have approached you in such a way that, through the taking on of flesh, I have made Myself a partaker of your nature. Do not avoid your fellow man if you do not recognize the Creator of salvation. 69. And they came to him, and he said: “I am Joseph your brother, whom you sold into Egypt. Now don’t be sad, and don’t let it seem cruel to you that you sold me here. For God sent me before you for life” (Gen. 45.4–5). What brotherly love! How sweet is kinship! He even justified the fratricidal crime, saying that it was a matter of Divine Providence, and not human wickedness; since he was not given over to death by people, but by the Lord sent to life. What else does the mediation of our Lord Jesus Christ mean, Who surpassed all the brothers in His love when He was erected on the Cross and spoke in defense of the people: Father, forgive them, for they do not know what they are doing (Luke 23:34)? What else does that holy proclamation of the One who spoke among the disciples mean: Peace be with you: it is I, do not be afraid 166 (Luke 24:36)? And since, confused and afraid, they believed that they saw a spirit, He again said to them: Why are you embarrassed, and why do such thoughts enter your hearts? Look at My hands and at My feet; it is I Myself; touch Me and look at Me; for a spirit does not have flesh and bones, as you see I have (Lk. 24:38-39). Even then, secrets were revealed that were to come true in subsequent times. 70. Here the same words are used so that we understand that it is He Himself: both the One Who spoke before in Joseph, and after - in His own person, because He did not change the words themselves. For then Joseph said: Do not be sad. And then: Go to your father? mine and tell him: This is what your son Joseph says: “God has made me lord over all the land of Egypt” (Gen. 45. 5, 9). And in the Gospel the Lord says: Do not be afraid. Go, tell My brothers to go to Galilee, and there they will see Me (Matthew 28:10). And then he says: All authority in heaven and on earth has been given to Me (Matthew 28:18) - and this is the same as saying: “It was a matter of Divine institution, and not human cruelty, that I should take power.” He who calculates the reward does not make it look like a crime. 71. And what we find in the book of Genesis: For God sent me before you for life (Gen. 45.5), He repeats in the Gospel, saying: Teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit (Matt. 28.19). For such are the works and lives of the saints that they even redeemed others. 72. Notice also that it is no coincidence that it is written in the book of Genesis: And you will be near me, and your sons, and your sons’ sons (Gen. 45.10). For this is what He said in the Gospel: Behold, I am with you always, even to the end of the age (Matthew 28:20). 73. How clear is another mystery: when everything commanded was fulfilled, Joseph embraced his brother Benjamin and fell on his neck, just as Christ did when the Gospel was fulfilled, as if embracing Paul with the arms of His mercy 167 in order to lift him, bent by his error, to heaven. Therefore, he, raised up by Christ, says: But our citizenship is in heaven (Phil. 3:20). 74. And Pharaoh rejoiced that Joseph had found his brothers 168. A rumor spread about this in the Pharaoh's house, and he advised Saint Joseph to invite the brothers to come with their father, and instructs him to fill their sacks with wheat and give them carts. Where does the barbarian have such humanity, if this was not the great secret that the Church no longer looks enviously when the Jews receive salvation, and the Christian people rejoice at this accession, and help in any way they can, and - so that they are sooner called - sends those who preach the Kingdom of God, to whom are given a pair of clothes 169. 75. And He sends Paul when he borrows words from Joseph: Christ gives him three hundred gold coins and five clothes of different colors 170. The one who preaches the Cross of Christ 171 has three hundred gold coins, so he says: For I determined to know nothing among you except Christ Jesus, and him crucified (1 Cor. 2.2). And according to his deserts he accepts the gold, since he preached not in convincing words of human wisdom, but in the manifestation of the spirit (1 Cor. 2:4). Paul receives five garments, which means either instructions in various wisdom, or that he, not being captured by any temptations of the bodily senses, won victory where for others there was danger; after all, he overcame all the pleasures of the flesh with exceptional continence and courage, because his talents and zeal were not dulled by any bodily weakness, because, being in the body, he did not know that he had a body. And so he, being caught up into paradise, not knowing whether in the body or outside the body, heard ineffable words that it would be impossible for a person to retell 172. After all, even on earth he did not have an earthly smell, as he himself teaches, saying: For we are the fragrance of Christ to God among those who are being saved (2 Cor. 2:15). 76. So Paul stands out, and his part abounds; but still, other preachers have their own grace. They receive a pair of clothes. Which? You should not be particularly perplexed about them, since you have read what is said about Wisdom: She made double garments for her husband (Proverbs 31:22). One is mysterious, the other is moral 173. But not all apostles, not all prophets, not all teachers, not all miracle workers, not all have the gift of healing, not all speak in tongues 174. Where there are different merits, there are different rewards. 77. And he sends gifts to his father in advance 175. The Son honors the Father, Christ calls His people with promises, calls with gifts. These gifts are carried by those donkeys, formerly useless and fit only for hard labor, but now useful - they carry, in accordance with the prototype, the gifts of Christ, intending to bear in the Gospel the generous Giver of gifts 176. 78. And he sent his brothers away, and they went. And Joseph said to them: Do not become angry on the way (Gen. 45:24). How well he teaches to beware of temper, since it can divide even brothers who love each other, and most of all, discord should be avoided on the road, where fellow travelers should maintain unbreakable friendship. Did our Lord Jesus say anything else when he was about to turn away from this body and send away His disciples, if not that they would not fall into anger on the way, saying: Peace I leave with you, My peace I give to you (John 14:27)? Where there is peace, there is no place for anger, discord is removed, discord is driven out. This means that what He says: My peace I give to you is the same as: Do not become angry on the way. See that He does not say “on this path”, this means that in this entire field of life one should beware of indignation, because anger often leads even innocent people to crime, because when we get too angry, 177 even wanting to prevent someone else’s sin, we commit more serious sins. Therefore the apostle says: Do not avenge yourselves, beloved, but give place to anger (Rom. 12. 19), - that is, let us avoid anger so that it does not overwhelm us. Therefore, the Lord Jesus, sending the disciples to preach the Gospel, sent them without gold, without silver, without money, without scrip, without a staff 178 in order to snatch out both the incentive to quarrel and the instruments of vengeance. 79. And they left Egypt and came to the land of Canaan to Jacob their father; and they informed him, saying: Joseph your son is alive and now rules over all the land of Egypt (Gen. 45:25-26). What kind of land is Canaan? The one that fluctuated 179 . Are not the apostolic times so clearly indicated when they entered the wavering Jewish synagogues and preached the power of the Lord Jesus? We know from the Acts of the Apostles the words of Peter: This Jesus God raised up, of which we are witnesses. So, He, having been exalted by the right hand of God and having received from the Father the promise of the Holy Spirit, poured out this gift, what do you now see (Acts 2:32-33)? Let us be sure to pay attention to the fact that He is alive and rules over the whole earth, He who opens His granaries and bestows upon everyone an abundance of spiritual grace. The apostles said this, but the Jews did not believe and laid hands on them and imprisoned the preachers of salvation 180. 80. That is why it is written about Jacob: He was confused (Gen. 45:26) because he did not believe them. He was confused by the unbelief of the crowd, but after learning about the ministry of Christ, rejoicing in such great benefits and works, he again took heart, saying: This is enough for me, if my son Joseph is still alive. I will go and see him before I die (Gen. 45.28). The first and greatest foundation of faith is to believe in the resurrection of Christ 181 . Anyone who believes in His resurrection strives to find Him, approaches Him with devotion and honors God from the depths of his heart, because he believes that he himself will not die if he believes in the Creator of the resurrection 182. 81. And getting up, Israel came to the well of the Oath and offered a sacrifice to the God of their father Isaac (Gen. 46.1). And rightly so: the one who hastens to Christ rises. Faith precedes vows. First he stood up, and then he made a sacrifice, because he makes a pleasant sacrifice who has acquired the knowledge of the Divine. 82. And God said to Israel in a vision at night: Jacob! Jacob! He said: What? God said: I am the God of your fathers, do not be afraid, go to Egypt; for there I will make of you a great nation; I will go with you to Egypt, and I will bring you out at the end 183 (Gen. 46.2-4). How they do not understand what they themselves read about, and deny the truth to Moses, whom they praise, because they do not want to believe his writings! For it is clear that here they, previously constrained by the narrow borders of Judea, are invited to enter the Church of God and move to the people of God, who, having gathered from all over the world, from all tribes and nations, have become a great people. In fact, their speech spread throughout the whole earth (Ps. 18.5). And when the sons call James, it means that Peter, Paul and John are calling the Jewish people to grace. 83. Our God Himself also encourages her with His prophecies and promises him perfection in faith as the fruit of His gift, saying to him: Joseph will close your eyes with his hand (Gen. 46.4). Of course, the holy patriarch was not worried about who would close his eyes, and here the expression can simply be understood in a moral sense: if we strive to hug those we love more often, then, preparing to be separated from this body, with what joy we will enjoy the last touch of our beloved children and be consoled by this farewell message! But we can also understand this in a mysterious sense: that the Jewish people will then come to know God. The mystery is that the true Joseph will lay His hand on the eyes of the people, so that those who did not see before will now see. Go to the Gospel and read how that blind man was healed, on whom Jesus laid his hand and took away the blindness from his eyes 184 . For the Lord does not lay his hand on those who are preparing to die, but on those who are about to live; but it will be correct if we say that it also applies to those who are preparing to die, since we first die in order to live again, because we cannot live for God unless we first die to sin 185 . 84. So, seventy-five souls come to Egypt 186, as it is written, and the mysterious meaning of this is the number of remission, because after such great callousness, after such great sins, they would have been unworthy of this if remission of sins had not been granted to them. Judas rushes towards Joseph 187, that is, “confessing a mistake” 188. The Jewish people, preparing to come, send him to announce themselves. Therefore, the true Joseph, that is, the Judge and Mediator of the Divine, hastens to meet him, since confession is already moving ahead of those who were previously dominated by unbelief. The mediator of the Divinity is Christ 189, since no one has ever seen God, the Only Begotten Son, who is in the bosom of the Father, He revealed (John 1:18). In the last times He will receive the aged and weakened Jewish people, not according to their merits, but according to the election of His grace, and He will lay His hands on their eyes to take away their blindness. And therefore He delayed their healing, so that those who had previously thought that they did not need to believe would be the last to believe, and would therefore lose the advantage of the first election. Therefore, the apostle says that blinding occurred in Israel in part, until the full number of the pagans came in, and so all Israel would be saved (Rom. 11:25). 85. So, the deeds of the patriarchs are the secrets of the future. Finally, Jacob himself says this to his sons: Gather together so that I can tell you what will happen to you in the days to come. Gather together and listen to Israel your father (Gen. 49. 1–2)! 1. Sanctorum uita ceteris norma uiuendi est, ideoque digestam plenius accipimus seriem scripturarum, ut dum Abraham, Isaac et Icob ceterosque iustos legendo cognoscimus, uelut quendam nobis innocentiae tramitem eorum uirtute reseratum enitentibus uestigiis persequamur. De quibus mihi cum frequens tractatus fuerit, hodie sancti Ioseph historia occurrit. In quo cum plurima fuerint genera uirtutum, tum praecipue insigne effulsit castimoniae. Iustum est igitur ut, cum in Abraham didiceritis inpigram fidei deuotionem, in Isaac sincerae mentis puritatem, in Tacob singularem animi laborumque patientiam, ex illa generalitate uirtutum in ipsas species disciplinarum intendatis animum. Nam licet illa diffusiora, tamen ista expressiora sunt eoque facilius mentem penetrant quo magis circumscripta ac determinata sunt. 2. Sit igitur nobis propositus sanctus Ioseph tamquam speculum castitatis. In eius enim moribus, in eius actibus lucet pudicitia et quidam splendet castimoniae comes nitor gratiae. Vnde etiam a parentibus plus quam ceteri filii diligebatur. Sed ea res inuidiae fuit, quod silentio praetereundum non fuit. 3. Hinc ergo argumentum totius historiae processit, simul ut cognoscamus perfectum uirum non moueri ulciscendi doloris iniuria nec malorum rependere uicem. Vnde et Dauid ait: Si reddidi retribuentibus mihi mala. Quid autem esset quo praeferri Ioseph mereretur ceteris, si aut laedentes laesisset aut diligentes dilexisset? Hoc enim plerique faciunt. Sed illud mirabile, si diligas inimicum tuum, quod saluator docet, lure ergo mirandus qui hoc fecit ante euangelium, ut laesus parceret, adpetitus ignosceret, uenditus non referret iniuriam, sed gratiam pro contumelia solueret, quod post euangelium omnes didicimus et seruare non possumus. 4. Discamus ergo et sanctorum inuidiam, ut imitemur patientiam, et cognoscamus illos non naturae praestantioris fuisse, sed obseruationis nec uitia nescisse, sed emendasse. Quodsi inuidia etiam sanctos adussit, quanto magis cauendum est ne inflammet peccatores? 5. Instruimur igitur qualis esse debeat affectus parentum fliorumque gratia. Amare liberos dulce et inpensius amare praedulce, sed frequenter amor ipse patrius, nisi moderationem teneat, nocet liberis, si aut nimia indulgentia dilectum resoluat aut praelatione unius ceteros ab adfectu germanitatis auertat. Plus adquiritur filio, cui fratrum adquiritur amor. Haec praeclarior munificentia patrum, haec ditior hereditas filiorum. Iungat liberos aequalis gratia, quos iuncxit aequalis natura. Lucrum pietas nescit pecuniae, in quo pietatis dispendium est. Quid miraris si propter fundum aut domum oriuntur inter fratres iurgia, quando propter tunicam inter Iacob sancti filios exarsit inuidia? 6. Quid ergo? Reprehendendus Iacob, quia praeferebat unum ceteris? Sed nec libertatem possumus auferre parentibus, ne eos plus diligant quos plus credant mereri, nec filiis resecare debemus studium plus placendi. Denique et Iacob illum plus amabat, in quo maiora uirtutum insignia praeuidebat, ut non tam filium pater praetulisse uideatur quam propheta mysterium, meritoque uariam tunicam fecit ei, quo significaret eum diuersarum uirtutum amictu fratribus praeferendum. 7. Denique in puero adhuc refulsit diuina gratia, siquidem somniauit quod, cum alligasset, ut sibi uidebatur per uisum, manipulos cum fratribus suis, surrexerit manipulus eius et steterit erectus, conuersi autem fratrum manipuli adorauerint manipulum suum. In quo utique futura domini Iesu resurrectio reuelata est, quem et Hierosolymis cum uidisent, undecim adorauere discipuli et omnes sancti, cum resurrexerint, adorabunt fructus bonorum operum praeferentes, sicut scriptum est: Venientes autem uenient cum exultatione tollentes manipulos suos. Vnde fratres, licet somnii fidem per inuidiam derogarent, interpretationem tamen eius propriis sermonibus exprimentes responderunt eï Numquid regnando regnaturus es nobis aut dominando dominaturus es nobis? Regem enim uenturum uisio illa significabat, quem omnis caro generis humani inflexo adoraret genu. 8. Vidit autem aliud somnium et narrauit illud patri suo et fratribus, eo quod sol et luna et undecim stellae adorarent eum. Vnde obiurgauit illum pater eius dicens: Quid ergo erit hoc uisum, quod somniasti? Numquid uenientes ego et mater tua ei fratres tui adorabimus te super terram ? Quis est ille quem parentes et fratres adorauerunt super terram nisi Christus Iesus, quando eum Ioseph et mater cum discipulis adorabant, deum urum in illo corpore confitentes, de quo solo dictum est: Laudate eum, sol et luna; laudate eum, omnes stellae et lumen? Obiurgatio autem patris quid significat nisi duritiam populi Israel, ex quibus Christus secundum carnem, quem hodieque deum esse non credunt nec uolunt adorare quasi dominum, quia ex se natum esse cognoscunt? Audiunt itaque responsa eius, et non intellegunt: legunt ipsi quod eum sol et luna Iaudant, sed nolunt credere dictum esse de Christo. Itaque Iacob typo fallitur alieno, sed suo amore non fallitur. Pietas in eo paterna non deerrat, sed erraturae plebis adfectus exprimitur. 9 . Non ergo tanto somnio patriarcha non credidit, qui utrumque pariter gemino prophetabat oraculo, ut et personam iusti repraesentaret et populi, quod dei filius uenturus esset in terras, qui et diligeretur a iustis et negaretur a perfidis. Videbat igitur futurae incarnationis mysteria, qui filium mittebat ad fratres, ut uideret si recte sunt oues. Quas oues deus in illo iam tunc patriarchae studio demandbat nisi eas, de quibus ipse dominus Iesus in euangelio dixit: Non ueni nisi ad oues perditas domus Israel ? Et misit, inquit, in Sychem, quod interpretatione dicitur umerus siue dorsum, hoc est ad eos qui non conuerterentur ad dominum, sed fugientes a facie eius se auerterent, quod est proprie peccatoris; exiit enim Cain a facie dei, et propheta dicit: Pones eos dorsum. lustus autem non se auertit a domino, sed occurrit dicens: Oculi mei semper ad dominum. Et Esaias dicenti dominö Quem mittam? sponte se obtulit dicens: Ecce ego. Et Symeon expectauit, ut uideret Christum dominum, et, posteaquam uidit, quoniam remissorem peccatorum et totius mundi uiderat redemptorem, quasi leuatus a peccato poposcit usu carnis huius absolui dicens: Nunc dimitte, domine, seruum tuum, quoniam uiderunt oculi mei salutare tuum. Et Zacchaeus hinc primum suae praerogatiuam commendationis inuenit, quod in arborem, ut Christum uideret, ascendit. Ergo Ioseph a patre est missus ad fratres, ab illo magis patre, qui filio proprio non pepercit, sed pro nobis omnibus tradidit eum, ab illo patre, de quo scriptum est: Deus filium suum mittens in similitudinem carnis peccati. 10. Et errabat, inquit, Ioseph, quia fratres suos inuenire non poterat. Non inmerito errabat, qui quaerebat errantes; eos enim agnoscit dominus qui sunt ipsius. Denique et Iesus fatigatus ex itinere sedebat super puteum. Fatigabatur, qui non inueniebat dei populum, quem quaerebat; exierat enim a facie domini. Qui enim culpam sequitur exit a Christo. Peccator exit, iustus intrat. Denique Adam se peccator abscondit, iustus autem dicit: Intret oratio mea in conspectu tuo. 11. Inuenit autem fratres suos Ioseph in Dothaim, quod significat defectionem. Vbi est enim nisi in defectione qui deum deserit? Nec mirum si deficiebant qui non audiebant dicentem: Venite ad me omnes qui laboratis et onerati estis, et ego uos reficiam. Venit igitur Ioseph in Dothaim, et praeuiderunt illum de longe uenientem, antequam adpropiaret ad illos, et insaeuiebant, ut occiderent eum. Merito longe erant qui erant in defectione et ideo insaeuiebant, quia iis non adpropiauerat Christus. Nam si adpropiasset iis typus Christi, fratrem utique dilexissent; Sed prope esse non poterant qui parricidium cogitabant. Ecce. inquit, somniator ille uenit. Nunc ergo uenite occidamus illum. Nonne haec uerba dicebant qui de parricidiali sacrilegio cogitabant, sicut Solomon de ipsis ait: Tollamus iustum, quia inutilis est nobis? 12. Et addiderunt in Genesï Ei uiclebimus quid erunt somnia eius. Hoc scriptum est de Ioseph, conpletum est de Christo, quando ludaei in eius passione dixerunt: Si rex Israel est, descendat nunc de cruce, et credimus ei. Confidit in deum: liberet nunc eum, si uult eum. Numquid et ipsi fratres tam impii, ut fratrem occiderent? Et unde tantorum merita patriarcharum, ut lex tribus totius plebis eorum uocabulis designaret? Quomodo conueniunt pietatis nomina et sceleris insignia? Sic etiam isti typo populi, non animi sui uitio laborabant. Inde omnis inuidia, inde parricidii meditatiö inuidia per figuram, pietas per adfectum. 13. Denique Ruben et Iudas germanitatis pia iura seruantes de manibus eorum liberare eum cupiebant, meritoque Iudas paterna benedictione praefertur, cum dicitur eï Adorabunt te filii patris tui. Catulus leonis Juda et ipse expectatio gentium. Quod utique soli conuenit Christo, cui repositum fuit ut adoraretur a fratribus et expectaretur a gentibus, lauaret in uino stolam suam proprii corporis passione, quia carnem suam nulla peccati labe maculauit. Aser quoque non utique sibi conuenire credebat Asert pinguis eius panis et ipse Aser cum principibus. Quid uero ipse Ioseph, cui dictum est: Filius ampliandus meus Ioseph, filius ampliandus meus, zelatus filius meus, filius meus adulescentior, ad me reuertere, in quem consilium conferentes maledicebant, in quo benedictio praeualuit super benedictiones montium manentium et desideriis collium aeternorum, quem significari in se intellegebat nisi illum qui omnium merita supereminens supra omnium desideria sanctorum inmensae teneret apicem potestatis, quem uoto nullus aequaret? Conpensatur ergo in patriarchis inuidia per gratiam, qui et excusantur a culpa et reuelationis munere consecrantur. Non enim tam culpabile est dixisse quae plebis sunt quam beatum uidisse quae Christi sunt. Subierunt personam peccatoris populi, ut accipercnt gratiam domini redemptoris. Certe culpam aboleuit gratia, gratiam culpa non minuit. 14. Et ut agnoscamus omne hoc de populo et de domino Iesu esse mysterium, uenite, inquit, uendamus Ioseph Ismahelitis. Quid interpretationis habet nomen Ioseph nisi quod diuinam gratiam significet et expressionem dei summi? Quis igit ur uenditur nisi ille qui, cum in forma dei esset, non rapinam arbitratus est esse se aequalem deo, sed semet ipsum exinaniuit formam serui accipiens? Neque enim nos eum emissemus. nisi uendidissent eum sui. Male uendiderunt, peius emerunt. Vendiderunt negotiatoribus, bonum odorem emerunt a proditoribus; uendidit enim Iudas, emerunt Ismahelitae, qui significantur Latina interpretatione odio habentes deum suum. Ideo alibi uiginti, alibi uiginti et quinque aureis, alibi triginta inuenimus emptum Ioseph, quia non omnibus unius aestimatione pretii ualet Christus. Aliis minus, alien amplius. Fides elementis incrementum est mercis. Religiosiori pretiosior deus, peccatori pretiosior est redemptor. Pluris et illi ualet qui plus alphabet gratiae. Sed etiam cui multa donata sunt pluris ualet, quia cui plus remissum est plus diligit, sicut ipse dominus in euangelio pronuntiauit de illa muliere, quae super eius pedes effudit unguentum et lacrimis lauit et capillis suis tersit et osculis siccauit, de qua ait ad Simonem: Propter quod dico tibï remissa sunt ei peccata eius multa, quoniam dilexit multum. Cui autem minus dimittitur minus diligit. Interdum diuersitates pretii non solum quantitatis habent, sed etiam numeri expressionem, sicut habes de unguento, quod ad sepeliendum se dominus fusum esse memorauit. Scriptum dicente Iudä Potuit hoc ueniri denariis trecentis, quo numero non quantitatis, sed significatio crucis uidetur expressa. Ita hic quoque diuersitas uel uiginti ucl triginta aureorum uel argenteorum habet uel geminatae uel trinitae perfectionis indicium. Nam uiginti quinque aurei iubelaei. Qui est remissionis numerus, significant pretiosissimam portionem. Hic quoque, ui dominicae figuram passionis aduertas, ait Iudas patriarchä Tradamus Ioseph fsmahelitis; manus autem nostrae non sint iniectae super eum. Et bene superius dixerat: Manus autem nolite inferre ei, quod Iudaei in domini passione dixerunt: Nobis non licet interficere quemquam, ut sermo fesu inpleretur significans qua morte moriturus esset. 15.Iam tunc ergo crucis futurae figurabatur insigne, simul et quod exutus est tunica, id est carne, quam adsumpsit, exutus est decora diuesitate uirtutum. Ergo tunica eius, id est caro, non diuinitas cruentata est et indumentum ei carnis, non inmortalitatem uitae auferre potuerunt. Hanc tunicam Iudaeicae bestiae cruentauerunt, illae de quibus dicit: Ecce ego mitto uos sicut agnos inter lupos. 16. Quod autem lacus siccus erat, quid mirum si Iudaeorum Iacus aquam non habet, qui dereliquerunt fontem aquae uiuae et fecerunt sibi contritos lacus? Et ut scias uerum hoc esse mysterium, ipse de se dominus ait: Posuerunt me in lacu inferiori, in tenebris et in umbra mortis. 17. Illi igitur emunt Christum, qui bonos odores deferunt, thymiama, quo adolent altaria piae mentis, unde et Dauid Graece ait: Κατευθυνθήτω ή προσευχή μου ώς θυμίαμα ἐνώπι ό ν σου, resinam quoque, qua marmora confracta sociantur. Est resina spiritalis, quae fracturam animae tuae solidet et diuulsa conectat, resoluta constringat. Haec enim spiritalis resina conroborat et quaedam conminuta animae membra conponit, ut sine offensione socientur. Denique Hicremias hanc quaerit, ut Babyloniam curet sanare, si possit, dicens: Accipite resinam conruptioni eius, si quo modo sanabitur. Curauimus Babyloniam, nec sanata est. Non est sanata synagoga, quia resina ista migrauit ad ecclesiam. Ideo ex Galaad ueniebant negotiatores, hoc est de possessione uel incolatu testimonii merces suas ad ecclesiam transferentes, ut gentium peccata resina ista curaret. De quibus dicitur: Conualescte, manus dimissae et genua dissoluta. Fides sincera resina est. Hanc adhibebat Petrus, cum diceret clodö In nomine Iesu Christi Nazaraei surge et ambula. Meritoque surrexit et ambulauit. Hanc habebat, cum diceret paralyticö Aeneas, sanat te dominus «esus: surge et sterne tibi. Et surrexit et strauit sibi. Hanc habebat, cum diceret mortuaë Surge in nomine domini nostri Iesu Christi. Et defuncta surrexit. Huius resinae temperamento lapides illi, de quibus potens est deus resuscitare filios Abrahae, conpaginantur. Huius resinae medicamento claudus erigitur, paralyticus reformatur, mortua resuscitatur. 18. Illud quoque quod haedi sanguine resperserunt tunicam eius udetur significare, quoniam falsis testimoniis adpctentes in inuidiam deduxere peccati omnium peccata donantem. Nobis agnus est, illis haedus. Nobis agnus dei occisus est, quibus abstulit peccata mundï illis haedus, quorum aceruauit errores, delicta cumulauit. Ideoque ait: Inplete mensuram patruum uestrorum. Meritoque Iacob posteritatis suae deplorans dispendia quasi pater filium flebat amissum, quasi propheta Iugebat interitum ludaeorum. Denique scidit etiam uestimentum suum, quod in passione domini Iesu factum legimus a principe sacerdotum, in quo esset non priuata persona, sed publici munus officii. Et uelum templi scissum est, ut profanata mysteria, nudatum populum salutaribus indumentis, diuisum regnum talibus manifestaretur insignibus destruendum, quia omne regnum diuisum facile destruetur. Et uere diuisum, quando id quod erat Christi coepit esse iam diaboli. Neque enim poterant idiuisi manere qui a patre filium separabant. 19. Venditus est ergo Ioseph. ductus in Aegyptum, emptus a praeposito coquorum. Non otiosa persona, quae cruda ciborum coqueret, ut epularentur animi fidei suauitate; nullus enim cibus scientia et doctrina dulcior. Erat ante in Aegypto cruda perfidia, quam nullus diuinae cognitionis ardor et ucrae scientiae cupiditas nulla molliuerat, non eloquia domini ignita decocserant. Venditus est autem Ioseph in Aegypto, quia Christus uenturus erat ad eos quibus dictum est: Peccatis uestris uenditi estis et ideo suo sanguine redemit quos propria peccata uendiderant. Sed uenditus Christus condicionis susceptione, non culpae, peccati pretio non tenetur, quia peccatum ipse non fecit. Pretio igitur nostrum debitum, non sua aera contraxit, chirographum sustulit, faeneratorem remouit, exuit debitorem: unus exoluit quod ab omnibus debebatur. Non licebat nobis exire seruitio. Suscepit hoc ille pro nobis, ut seruitutem mundi repelleret, libertatem paradisi restitueret, gratiam nouam consortii sui honore donaret. Hoc de mysterio. 20. Ceterum quod ad moralem pertinet locum, quia omnes saluos uult fieri dominus deus noster, dedit etiam per Ioseph his qui sunt in seruitute solacium, adtribuit magisterium, ut discerent etiam in ultima condicione posse mores esse superiores nec ullum statum inmuncmesse uirtutis, si animus se uniuscuiusque cognoscat, carnem seruituti subditam esse, non mentem multosque seruulos esse dominis liberiores, si in seruitute positi a seruilibus putent operibus abstinendum. Seruile est omne peccatum, libera est innocentia. Vnde et dominus ait: Omnis qui facit peccatum seruus est peccati. Quomodo enim non seruus auarus omnis, qui pro exiguo pecuniae lucello se ipsum auctionatur? Timet omnia ne congesta amittat qui non utenda congessit, maiore periculo seruatrus quo maiora quaesiuit. Quomodo non mendicus cui sunt parua quae possidet? Nam etsi mihi diues uideatur, sibi eget, nec testimoniis sua uota solatur qui quod optat nescit credere. Quomodo autem non et ille seruus qui subditus libidini est? Primum suis ardet incendiis et pectorissui facibus exuritur. Quibus recte dicit prophetä Ambulate in lumine ignis uesiri et in flamma, quam accendistis. Suscipit omnes metus, insidiatur somno singulorum, ut unius cupiditate potiatur, fit seruus omnium. Seruit igitur ac miseram quidem seruitutem qui ipse sibi dominos facit, ipse uult habere quos timeat; nihil enim tam speciale seruitutis est quam semper timere. Ille uero in quauis condicione seruitii semper liber qui amore non capitur, auaritiae uinculis non tenetur, metu criminis non alligatur, qui securus spectat praesentia, quem futura non terrent. Nonne tibi uidetur iste in seruitute dominari, ille autem in libertate seruire? Seruiebat Ioseph, regnabat Pharaö beatior huius seruitus quam regnum illius. Denique tota Aegyptus conlapsa esset fame, nisi regnum suum consilio seruuli subdidisset. 21. Habent igitur unde glorientur originis seruuli; seruiuit et Ioseph. Habent unde se consolentur qui ex libertate in seruitutcm aliqua necessitate uenerunt. Habent quod imitentur, ut discant condicionem se mutare posse, non mores, esse et in uernaculis libertatem et in seruitte constantiam. Habent etiam domini quod per seruulos bonos sperent. Abraham filio per uernaculum inuenit uxorem. Benedixit dominus domum Aegyptii propter Ioseph, et facta benedictio domini in toto censu eius et in domo et in agris. Et conuertit, inquit, \ei\ omnia quaecumque erant illi in manus Ioseph. Aduertimus quod ea quae domini gubernare non poterant seruuli gubernauerunt. 22. Sed quid de priuata domo dispositiones eius seruuli adstruam. qui rexit imperium? Plus tamen est quod ipse ante se rexit et, cum esset decorus aspectu et speciosus facie ualde uenustatem sui uultus non ad alienam diriuauit iniuriam, sed ad suam seruauit gratiam, hoc se pulchriorem ratus, si non dispendio castitatis, sed cultu pudoris speciosior probaretur. Illum esse uerum decorem, qui non alienos oculos caperet nec fragiles mentes uulneraret, sed indicia adquireret uniuersorum fraudi nullis futurus, laudi sibi. Iam si qua petulantibus aspexit oculis, crimen est solius quae male uidit, non huius qui male nollet uideri, nec in eo quod uisus est culpa est. Non erat in potestate seruuli ut non uderetur: maritus debuil cauere uxoris oculos. Si ille nihil timebat de cniuge, arbitrabatur iste testimonium esse castimoniae, non remissionem incuriae. Discant tamen etiam uiri cauere oculos feminarum; adamantur et qui nolunt amari. Denique adamatus est Ioseph, qui amantem contemneret. Et bene excusauit eum scriptura dicens: Inmisitoculos uxor domini eius in Ioseph, hoc est: non ipse se ostentauit nec cepit incautam, sed illa retia sua misit et indagine sui capta est, laqueos suos sparsit et suis haesit uinculis. 23. Dixit autem illï Dormi mecum. Prima adulterae oculorum tela sunt, secunda uerborum, sed qui non capitur oculis potest uerbo resistere. Suppetit defensio, ubi adhuc liber affectus est. Ideo scriptum est quia ille noluit. Primum igitur mentis congressione superauit tamquam scuto animi inruentem repellens, deinde sermonem tamquam hastam uibrauit, ut se illa reuocaret. Et dixit uxori domini sui. Recte uxor domini, non ipsa domina dicitur, quae non potuit extorquere quod uoluit impetrare. Nam quomodo domina, quae dominandi non habebat effectum, quae disciplinam dominae non tenebat, quac seruulis libidinis incentiua praestabat? Ille dominus, qui amantis non excepit faces, qui lenocinatis uincula non sensit, quem nulla mortis formido perterruit, qui maluit liber criminis mori quam potentiae criminosae eligere consortium. Ille liber qui turpe credidit uicem gratiae non referre. Denique non ut meticulosus excusat nec tamquam periculi timidus cauet, sed tamquam beneficii erilis et innocentiae suae debtor fugit crimen ingrati peccatque labem et culpae contagium quasi iustus horrescit. Tertium spiculum adultera interpellandi adsiduitate uibrabat, sed Ioseph non audiebat eam. Habes post prima uerba quid caueas. Non solum lubrica, sed etiam procax inportuna petulans est libido, nec habet quod uereatur adultera. Quae dispendia pudoris prima non doluit insidiatur, ut capiat. 24. Denique officii sui et commissi muneris ingressum gratia remotis arbitris ac domesticis adprehendit eum dicens: Dormi mecum. Excusatur Ioseph scripturae testimonio, quia commissum a domino deserere nequibat obsequium. Non enim satis est quod securus sui domus interiora quasi qui capi non posset ingressus est: iustus debuit prouidere, ne furenti copiam daret et eius illa peccato periret. Sed qui aduersari sibi domini sui uidebat uxorem neclecti officii etiam a domino cauere debebat offensam. Simul adhuc sermonis, non conprehcnsionis putabat audaciam. 25. Excusatur quod ingressus est, praedicatur quod elapsus est nec pluris fecit uestimenta corporis quam animi castimoniam. Reliquit tamquam non sua quae adultera suis manibus detinebat et aliena iudicauit quae tactu inpudicac potuerant conprehendi. Magnus tamen uir, qui uenditus seruile ncsciuit ingenium, adamatus non redamauit, rogatus non adquieuit, conprehcnsus aufugit, qui cum ab uxore domini conunirctur. teneri ueste potuit, non potuit animo capi ac ne ipsa uerba diu quidem passus contagium iudicauit, si diutius moraretur, ne per manus adulterae libidinis incentiua transirent. Itaque uestem exuit, crimen excussit et relictis quibus tenebatur exuuiis spoliatus quidem, sed non nudus aufugit, quia erat tectior indumento pudoris: non est enim nudus nisi quem culpa nudauerit. Denique in superioribus habemus quod Adam, posteaquam dei mandata praeuaricatione deseruit et peccati granis aera contracxit, nudus erat. Vnde et ipse ait: Vocem tuam audiui in paradiso et timui, quia nudus sum, et abscondi me. Intellexit enim esse se nudum, qui infulas diuinae protectionis amiserat. Et ideo latebat, quia uestem fidei non habebat, quam utique praeuaricando deposuit. Magnam rem uides. Ille nudus erat, qui tunicam non amisit: iste nudus non erat, qui uestmentis se exuit, quae in manibus adulterae dereliquit. Eadem scriptura illum nudum adseruit, hunc abnuit. Et ideo expoliauit iste se potius quam nudauit, qui incorrupta uirtutum uestimenta seruabat, expolians se ueterem hominem cum actibus eius, ut indueret nouum, qui secundum imaginem creatoris in agnitione renouatur: ille autem nudus remansit, qui se iterum uestire non potuit singulari spolio uirtutis exutus. Vnde pelliciam accepit tunicam, quia peccator habere non poterat spiritalem. Reliquit igitur uestimenta Ioseph et nudauit adulterae inuerecundiam, quae postea latere non potuit. 26. Denique exiuit foras et ipsa adulterii sui temptamenta uulgauit exaltans uocem suam, eo quod relictis uestibus Hebraeus aufugerat. Ipsa igitur quod debuerat celare prodebat, ut conposito crimine laederet innocentem. Iustus autem accusare non nouit et ideo inpunc hoc inpudica faciebat. Illam igitur uere exutam dixerim, etiam aliena ucstimenta sruantem. Quae omnia amiserat uelamina castitatis, illum satis ornatum, satis defensum, cuius uox non audiebatur et innocentia loquebatur. Sic Susanna postea, dum tacet in iudicio, melius est locuta oraculo et ideo prophetae meruit defensionem, quae propriae uocis non quaesiuit auxilium. Illum ergo beatiorem dixerim, cum in carcerem mitteretur, quia subibat pro castitate martyrium. Bonum enim munus pudicitia, sed minoris meriti, cum periculum non habet; ubi uero etiam salutis periculo defenditur, ibi plenius coronatur. Inaudita causa, inexplorata fide ueri tamquam reus criminis in carcerem Ioseph mittitur, sed eum dominus nec in carcere deserebat. Non turbentur innocentes, cum falsis criminibus adpetuntur, cum oppressa iustitia truduntur in carcerem. Visitat deus et in carcere suos, et ideo ibi plus est auxilii, ubi plus periculi. 27. Sed quid mirum si uisitat Christus in carcere positos, qui ipsum se in suis in carcere clausum esse memorauit. sicut habes scriptum: In carcere eram, et non uenistis ad mei Quo non penetrat diuina misericordia? inuenit Ioseph huiusmodi gratiam, ut qui fuerat clausus in carcere ipse potius carceris claustra seruarel, cederet munere clauicularius, inclusos omnes potestati eius committeret. Itaque non solum Ioseph carcerem non sentiebat, sed etiam alios quoque carceris leuabat aerumna. 28. Huius igitur iniuriae auctor mulier et spadones sunt: ​​sed mulier est Aegyptiarum, quae procaces cum uiris solent miscere sermones, lacessere uerecundos, refugientes insequi, pudentes perurguere. Cum uitia sua non posset defendere, innoxios criminabatur perfidiam admiscens perfidiae, aliena tenens, alios ipsa condemnans, modum nullum ponens furori. Quae enim causa crudelitatis nisi quod cupiditatibus suis obsisti uidebat et desideria sua uetita adsensione fraudari? En propter quod aperiatur carcer, ut suscipiat innocentes, soluantur catenae reis, ut inponantur fidelibus, dimittantur ueritatis adulteri, ut includatur qui adulterium fidei recusauit. 29. De istis nero spadonibus quid dicam? Qui extemplo debt esse spadonibus ceteris quod status eorum fragilis et tenuis et in uoluntate regia spes omnis quibus Ieuis offensa summum periculum sit, secundae autem res uile ministerium. Gloriabatur alter quod esset nini praepositus, alter quod pistorum. Vterque olfendit missique in carcerem et conmendati sancto Ioseph ab ipso carceris clauiculario, cum essent illic dies complures, uiderunl somnium. Et cum reuiseret eos Ioseph, tristes turbatosque animi olfendit, quia turbabantur somnio, cuius interpretem non inuenirent. Nonne per deum, inquit, interpretatio somnii est? narrate ergo mihi. Et narrauit praepositus uini somnium suum: erat uitis in conspectu meo, in uite autem tres radices et ipsa florens, ferens germina, maturi et butrones uuarum et calix Pharao in manu mea. Et sumpsi eam et expressi eam in calicem et dedi calicem in manus Pharao. Et dixit illi Ioseph: tres radices tres dies sunt. Adhuc triduum, et in mentem habebit Pharao principatum tuum et restituet te super officium tuum pristinum et dabis calicem in manus Pharao. Sed memor esto pertemet ipsum, cum tibi bene erit, et facies in me misericordiam et memor eris mei ad Pharao et educes me de carcere isto, quia furto inuolatus sum de terra Hebraeorum et hic nihil mali feci, sed miserunt me in lacum carceris huius. 30. Alterius somnium non libet dicere. Meministis certe uerborum meorum, quod etiam tunc refugerim eius interpretationem in eo, cuius exitum refugio, mortem horresco. De isto prius dicamus, qui sibi beatus uidebatur, cum esset uini praepositus, et hunc summum credebat apicem omnis potentiae, quod regi calicem dabat. Haec gloria illius, haec magnificentia in hoc saeculö hac defraudatus dolebat, huic redditus gratulabatur. Sed hoc somnium est et omnis potentia sacculi somnium, non ueritas est. Denique per somnium uidit reddi sibi principatum suum. Et Esaias dicit ita esse huiusmodi homines, qui in hoc saeculo delectantur rebus secundis. Sicut qui in somnis manducat et bibit uidtur sibi cibo aut potu, dum dormit, repleri, sed cum uigilauerit, incipit esurire amplius – tunc intellegit quam inanis ille cibus et potus fuerit somniantis -: sic qui in hoc dormit saeculo nec oculos aperit ad mysteria diuina, quamdiu somno grauatur corporis, putat alicuius momenti esse hanc saecularem potentiam – quasi in somnis eam uidet – ubi euigilauerit, deprehendit quam inanis huius uoluptas saeculi sit. 31. Considera nune illum uerum Hebraeum, illum non somnii, sed ueritatis et praeclarae uisionis interpretem, qui de illa diuinitatis plenitudine ac libertate caelestis gratiae in hunc corporeum carcerem uenrit. quem non potuit saeculi huius inlecebra mutare, non ulla corruptela mundanae uoluptatis euertere, qui temptatus non decidit, adpetitus non adpetiuit, postremo adulterina quadam synagogae manu ueste corporis adprehensus carnem exuit, liber mortis ascendit. Calumniata est meretrix, ubi eum tenere non potuit, quem non carcer terruit, non inferna tenuerunt. Quin etiam quo ueluti puniendus descenderat, inde alios lberauit: ubi ipsi stringebantur mortis uincula, ibi laxauit ipse uincula mortuorum. 32. Considera ergo istum Hebraeum dicentem illi praeposito spadonum, qui contraxerat offensam regiam, quem restituerat muneri suö Memor esto per temet ipsum, cum tibi bene erit, et facies in me misericordiam, et memor eris mei. Ideo secundo repctiuit, quia sciebat non recordaturum quid euasisset iniuriae, cum potentiam recepisset. Ideo secundo admonuit, quia secundo liberauit, ut si prioris beneficii eum memoria non teneret, uel posterioris subiret, non despiceret auctorem salutis suae, non perfida praeuaricatione uiolaret. Sed quod peius est, cito beneficii inrepit obliuio rebus secundis. Redditus officio suo non est memor factus interpretis, sed oblitus est eum. Sed etsi ille obliuicebatur, Christus non obliuiscebatur, sed loquebatur ei et per seruulum loquebatur dicens ad eum: Memor esto per temet ipsum. hoc est uel officii tui contemplatione quid audieris recordare. Sed etsi nunc oblitus es, memor eris mei, ut euadas periculum, qui oblitus es beneficium. Tamen elatus potentia non recordabatur. Et quanta haec potentia, ubi uini ministerium? En unde omnis iactantia! Quia erat spadonum praepositus, qui uinum poculis regiis ministrabant. 33. Et factum est, inquit, post biennium. Mentior de hoc nostri spadonis tempore, nisi et dies conuenit, quia post biennium recepit officium nec recordatus est, sed admonitus. Cognouit enim quod etiam regnum ipsum in hoc saeculo esset somnium qui suo somnio non credidit. Didicit etiam regum // 190 esse somnia nec ipsorum potestates esse perpetuas. Sed cito hunc locum praetereat dolor, ne ipsa commemoratione crudescat; ne ipsius quidem sermonis mei meminisse delectat, quem tunc temporis uel effuderit dolor uel extorserit ecclesiae contumelia. 34. Admonitus ergo sui per somnium regis ait: Peccatum meum recordor. Sera quidem ista est, sed utinam uera confessio. Post peccatum fateris quod ante peccatum cauere debueras. Quam cito oblitus fueras memor esto mei. Scis nempe tunc temporis hunc fuisse sermonem, sed obtunsas aures habebas fastu potentiae et uini ebrius non audiebas uerba sobrietatis. Vel nunc memor esto mei, qui peccatum sero fateris. Qui rogas seruulum cur dominum negas? Inebriare iam non uino, sed sancto spiritu. Recordare quid passus sit, cum quo dormisti somnum tuum et somniasti somnium. Et ipse praepositus erat et praepositus epularum regis, quae ad opus pistorium pertinebant. Sublimem se esse credebat, quia in potestate habebat panem regium: nesciebat multos anfractus esse huius potentiae. Minabatur aliis ipse mox supplicio dedendus extremo nec audiuit eum, qui licet seruulus domini tamen loquebatur oraculum, quod ipsius iussu regis, de quo sibi plurimum blandiebatur, caput amissurus esset, esca auibus derelinquendus. Vel hoc te exemplum reuocare debebat, ut perfidiae non crederes. 35. Sunt et alia exempla de fastu et fragilitate ministrorum regalium, quae posterioris temporis historia habet. Et Doec praepositus erat et praepositus regis animalium ad disciplinam mulorum, hoc est spadonum animalium. Hic quoque sacerdotem domini detulit et regem fraude conmouit in sacerdotis periculum et hic Syrus erat. Num mentior, quando et patria et facta conueniunt? Aman quoque a cubiculo regis et ipse praepositus, dum inuadere ecclesias domini inproba temeritate contendit populumque fidelem spoliare ac persequi, grauibus sacrilegia suppliciis expendit. 36. Sed reuertamur ad istum uini praepositum, qui quasi multo ebrius mero beneficii auctorem oblitus est diu, aliquando tamen, ut regi prouideret interpretem, non quasi gratus, sed quasi callidus intimauit seriem rei gestae. Quo cognito rex quoque eum iussit arcessiri erutuque de carcere interrogauit, si posset interpretari sibi somnium. Cuius explanatione delectatus remouit iniuriam, honorem detulit. Itaque udete si non praesentibus et ista conueniunt. Iniuria inlata est prius quam cognosceretur a rege, gratia relata, ubi regi est cognitus. Ita rex uacat culpa, quia et id quod excepit uir sanctus iniuriae alienum fuit et id quod recepit gratiae regis est proprium. 37. Somnium autem et eius interpretatio huiusmodi est: Quaecumque inquit facit deus ostendit Pharao. Septem uaccae bonae septem anni sunt, et septem spicae bonae septem anni sunt. Somnium Pharao unum est. Et septem uaccae macrae, quae ascendebant post Hias, septem anni sunt, et septem spicae macrae et a uento corruptae septem anni sunt. Erit septem annis famis. Verbum autem quod dixi 'quaecumque deus facit ostendit Pharaó, ecce septem anni ueniunt ubertatis magnae in totam terram Aegypti; uenient autem septem annifamis post haec et obliuiscentur ubertatem in tota Aegypto. Et consumet famis totam terram et non agnoscetur ubertas terrae a fame, quae futura est post haec; ualida enim nimium. Quod autem iterauit somnium Pharao bis, quia uerum erit uerbum a deo et festinabit deus facere illud. 38. Vetus somnium, res recentes. Posterioribus priora consumpta sunt et ubi erat ante ubertatis copia, ibi rerum omnium facta est indigentia. Quod si quis huiusmodi consilium regi dedisset, ut aliquid de superiori ubertate posteriori principatus sui seruaret aetati, reliquo quoque tempori larga donandi affluentia redundasset. Sed inmodica aeui superioris effusio etiam posteriora destituit et homines diripientes uniuersa aliquem Ioseph adhibere nolebant. Etsi non ego Ioseph – quis enim istud? -, clamabam tamen uaccas illas pinguis non solum lasciuiam, sed etiam incuriam diuinae significare reuerentiae – de perfidis enim dictum est: Tauri pingues obsederunt me, et de ludaeorum populo scriptum est: Inpinguatus et obesus factus est et dilatatus est et dereliquit deum , quifecit eum – el ideo somnium illud redundantiae saecularis perpetuum esse non possë fore tempus, quo his famis dura succederet. 39. Nec tamen hoc somnium uni aut duobus demonstratum arbitror, sed omnibus propositum, eo quod septem anni istius mundi pingues et saeculari ubertate opimi absorbeantur ab illis saeculis, quae futura sunt, in quibus perpetua quies et legis obseruantia spiritalis, quam Ephraem illa tribus patrum deo fructuosa custodiat, bona uacca, non illa corporeo distenta ubere, sed abundans spiritalis lactis et gratiae, super cuius decorem ceruicis deus sedere se dicit, ut scriptum est: Ephraem uacca docta diligere uictoriam, ego autem transiui super decorem ceruicis eius. Non ergo inpinguet caput nostrum oleum peccatoris nec falsi fructus delectare nos debent, ne dicatur et de nobis: Seminastis inpietatem et iniquitates eius uindemiastis. Manducasti fructum falsum, quia sperasti in curribus tuis. Nec me mouet quod habet spicas macras et uento corruptas, quia et Dauid tum melior erat, quando sicut aranea tabescebat, et spiritus contribulatus sacrificium dei est et illi praestantiores euadunt quos in hoc sacculo grauibus iniuriis spiritus malignus exercuit. 40. Vnde magis mystica meruisse praemia Ioseph arbitror, ​​quia de mysticis est locutus. Quid enim sibi uult anulus digito eius insertus nisi ut intellegamus pontificatum ei fidei esse delatum, ut alios ipse signaret? Quid stola, quae amictus est sapientiae, nisi tributum ei ab illo rege caelesti prudentiae principatum? Torques aureus intellectum bonum udetur exprimere; currus quoque significat fastigium sublime meritorum. Quis autem est qui ex gentibus accepit uxorem nisi qui ecclesiam sibi ex nationibus congregauit et suscepit ex ea filium Manassem, per quem oblitus est omnes dolores suos, quos habuit de sacrilegiis Iudaeorum? Suscepit alium quoque filium Ephraem. per cuius profectum claruit quod suscepta in came humilitas et diuinitatem non humiliauit et cmulauit gloriam. 41. Denique quicumque famem patiebantur ad Ioseph mittebantur. Qui sunt isti nisi de quibus dictum est: Conuertentur ad uesperam et famem patientur ut canes? Erat autem fames non unius loci, sed totius terrae, quia non erat qui faceret bonitatem. Ideo dominus Iesus ieiunia mundana miseratus aperuit horrea sua et mysteriorum caelestium thesauros scientiae sapientiaeque patefecit absconditos, ut nulli alimenta deessent. Dixit enim Sapientiä Venite edite panes meos, et ideo ab illo solo dicitur: Dominus pascit me, et nihil mihi deerit qui saturatur a Christo. Aperuit ergo horrea sua Christus et uendebat non aera pecuniae, sed fidei pretium et deuotionis stipendium quaerens. Vendebat autem non paucis in Iudaea, sed uendebat omnibus, ut ab uniuersis nationibus crederetur. 42. Et omnes regiones uenerunt in Aegyptum ad Ioseph emere; optinurat enim fames. Omnes enim esuriunt quos non pauerit Christus. Emamus ergo alimenta, quibus famem possimus repellere. Nemo paupertatis suae contemplatione reuocetur, nemo uereaturqui argentum non habet. Non quaerit Christus argentum, sed fidem, quae argento pretiosior est. Denique emit eum Petrus, qui non habebat argentum. Argentum, inquit, et aurum non habeo, sed quod habeo do tibi. In nomine Christi Iesu surge et ambula. Et propheta Esaias dicit: Qui sititis ite ad aquam et quicumque non habetis argentum ite emite et bibite et manducate sine argento et pretio uini. Ncque enim pretium quaesiuit a nobis qui pro nobis sanguinis sui pretium soluit, quia non auro et argento, sed pretioso nos redemit sanguine. Ergo id pretium debes, quo emptus es. Etsi ille non semper exigat, tu tamen debes. Eme igitur tibi Christum non eo quod pauci habent, sed eo quod omnes habent per naturam, pauci offerunt per timorem. Suum est quod a te Christus reposcit. Ipse uitam omnibus dedit, ipse pro omnibus mortem suam optulit. Solue pro auctor quod soluturus es lege. Non mediocris iste contractus est, non omnes cum facile uident. Denique illae uirgines in euangelio, quas ueniens sponsus exclusit, ideo foris relictae sunt, quia uenale oleum non emerunt. Vnde dicitur his: Ite potius ad uendentes et emite uobis. Et negotiator non inmerito praedicatur, qui uendidit omnia sua et emit margaritam. 43. Et Iacob dixit filiis suis: quare pigri estis? Ecce audiui quia est frumentum in Aegypto. Descendite illo et emite nobis escas. Non semel hoc Iacob dixit, cotidie omnibus filiis suis dicit, qui serius ueniunt ad gratiam Christï Quare pigri estis? Ecce audiui quia est frumentum in Aegypto. Ex hoc frumento granum est quod resurgit. Qui igitur famem sustinet suae segnitiae debet adscribere. Ecce, inquit, audiui quia est frumentum in Aegypto. Citius utique iuniores aliquid quam seniores audire consuerunt, dum foris positi multi circumeunt. Sed hanc negotiationem prius senex audit, sed ille senex, in quo est fidei longaeua canities, prior senex intellegit, senex, in quo uenerabilis est senectus et aetas senectutis uita inmaculata. 44. Nec omnes hanc negotiationem suscipiunt nisi filii Iacob et ipsi prouectioris aetatis. Ideo decem pergunt, non pergit iunior. Non misit eum pater, ne contingat, inquit, eum infirmitas. Adhuc obnoxius erat infirmitati Beniamin iunior. Patriarcha quidem legitur Beniamin, sed ille ex tribu Beniamin Paulus praefigurabatur. Merito Iacob de eius infirmitate dubitabat. Denique infirmatus est, ut sanaretur: caecitatem passus est. Sed haec infirmitas ad salutem. Denique illa caecitas lucem adtulit. 45. Accepimus historiam, cognoscamus mysterium. Sine Beniamin patriarchae primo perrexerant, sine Paulo apostoli. Vterque non primus aduenit, sed arcessitus a primis uberiorem mercem priorum suo fecit aduentu. Est, inquit, frumentum in Aegypto, hoc est: ubi maior fames, ibi maior ubertas est. Magnum frumentum in Aegypto. Denique et deus pater dicit: Ex Aegypto uocaui filium meum. Ex isto grano illa fecunditas; neque enim messis esse potuisset, nisi Aegyptii granum ante seuissent. Est ergo frumentum, quod nemo ante esse credebat; in hoc frumento negotiantur patriarchae. Et illi quidem argentum detulerant, sed bonus Ioseph frumentum dedit, argentum reddidit; non enim pecunia emitur Christus, sed gratiä pretium tuum fides est, hac emuntur diuina mysteria. Portat autem frumentum hoc asinus ille ante inmundus in lege, sed iam mundus in gratia. 46. Tenebatur tamen Beniamin iunior et patrio adhuc haerebat adfectu. Tenebant eum legis uincula, mos paternus. Fames inualescebat, quia sero ueniebat. Intercedunt pro co duo, Ruben et Iudas, hoc est humilitas atque confessio. His uadibus aput patrem utitur, his committitur, quorum unus primitiuus, alius rcsuscitatus. Lex primitiui, euangelium resuscitati. His deducitur Beniamin iunior et bonis odoribus comitatus aduenit portans secum resinam, qua lapides marmorum conectuntur, eo quod praedicatione propria tamquam spiritali resina uiuos lapides etiam iste conecteret: portans etiam mel, quo noxia uulncris interius exeduntur sine acerbitate aliqua sectionis. Talis enim Pauli praedicatio, ut putrem aboleret adfectum conruptumque euacuaret umorem disputationis suae aculeo, urere magis aegra mentis uisccra cupiens quam secare. Incensum orationis et casiam et guttam sepulturae insignia esse Dauid propheta nos docuit dicens: Murra et gutta et casia a uestimetis luis. Venit enim Paulus crucem domini praedicare, ilicem semper uirentem et nuces, quarum testa durior, fructus tenerior – meritoque uirga saccrdotalis Aaron nucina et Hieremiac baculum huiusmodi -, argentum quoque duplex. Non otiosa munera esse quis dubitet, cum et patriarchae uita et apostoli sermo semper uirescat in pectoribus singulorum ei eloquium sanctorum sicut argentum igne examinatum praecepti salubris fulgore resplendeat? Nec inmerito duplex argentum referunt, in quibus Pauli praefigurabatur aduentus, qui laborantes presbyteros in uerbo atque doctrina duplici honore donabat. 47. Vidit autem illos Ioseph et Beniamin fratrem suum ex eadem matre. Iam uidentur Hebraei et uidentura Christo, qui Ioseph uerus est, quando cum Pauli ueniunt typo, et loquitur illis milia atque mansueta, ut pariter cibum sumant. Supra autem, quia sine Beniamin uenerunt, agnoscebat quidem eos, sed ab his se auertebat, ut scriptum est: Et loquebatur his dura, quia ipsi non agnoscebant eum a quo agnoscebantur. Pauli igitur merito profecerunt, quem dominus Iesus tamquam iuniorem fratrem ex eadem matre generatum amplius ceteris fratribus diligebat. Aduertant Iudaei quem dominum negauerunt, qui etiam crucifixus ex synagoga eorum tamen tamquam ex eadem ortos parente plus diligit, si uel sero cognoscant suae salutis auctorem. Sed propriorum conscii delictorum non credunt tantam Christi esse misericordiam, ut donet peccatum, remittat iniuriam. Ideoque praefigurabantur in patriarchis quales essent futuri. Inuitabantur ad gratiam, ad salutaris mensae uocabanturconuiuium, et calumniam sibi parari, insidias fieri suspicabantur. 48. Et coeperunt ad hominem, qui erat supra domum, in ianua domus causam suam uelle agere. Adhuc dubitant introire et ex operibus suis malunt iustificari qui causam uolunt adstruere quam gratiam accipere et ideo in portis redarguuntur. Qui autem fructum uteri uirginalis expectat et hereditatem domini, filii mercem negotiatur non erubescit in porta, sed in exitu uitae huius repellit inimicum, ne ad altiora properanti conscius culpae grauioris obsistat. 49. Vnde mystice illis respondit maior domus. Et is qui sit intellege, cum legeris Moysen fidelem in tota domo eius. Maiores enim domus Movses Petrus Paulus et ceteri sancti sunt. Christus autem solus est dominus. Scriptum est quia Moyses fidelis in tota domo eius tamquam famulus in testimonium eorum quae dicta essent, Christus uero tamquam filius in domo sua, quae domus nos sumus, si libertatem et gloriam spei tenuerimus. 50. Hic ergo maior domus respondit iliis: Propitius sit uobis, nolite timere. Deus enim uester et deus patrum uestrorum dedit uobis thensauros in sacculis uestris: argentum uestrumprobum acceptum habeo. Illi enim dixerant: Argentum uniuscuiusque in sacculis nostris inuenimus. Argentum nostrum ad pondus rettulimus. O magna mysteria et euidenter expressa! Hoc est dicerë Cur inflamini? Argentum uos habere uestrum in sacculis saepius usurpatis? Quid enim habetis quod non accepistis? Si autem accepistis, quid gloriamini quasi non acceperitis? Iam saturati estis, diuites facti estis, qui argentum habere uos creditis, sed argentum uobis deus patrum uestrorum dedit. Ille deus uester, ille patrum uestrorum deus est. quem negastis. Sed ignoscit, sed indulget, sed recipit, si reuertamini. Ipse est, qui uestrum non quaerit argentum, suum donat. Ipse uobis dedit argentum in sacculis uestris. Iam sacculi uestri argentum habent, qui lutum habebant; et ideo uester est qui dicit: Conscidisti saccum meum et induisti me laetitia. Laetitiae munus est Christus, ipse est argentum uestrum, ipse est pretium uestrum. Non exigit a uobis dominus Iesus frumenti sui pretium, non quaerit uestri pondus argenti. Argentum uestrum reprobum est, argentum sacculi non est bonum. 51. Argentum uestrum probum acceptum habeo, hoc est: non esi illud materiale argentum, sed spiritale argentum uestrum, hoc est probum, quod fida deuotione quasi Iacob filii detulistis, quod sine damno datur et sine ullo adnumeratur dispendio, quandoquidem tali pretio detrimentum mortis excluditur, lucrum uitae adquiritur. 52. Parauerunt autem munera, donec introiret Ioseph meridie. Acelerauit meridiem fides Pauli. Ante caecus erat, postea coepit lumen uidere iustitiae, quoniam qui reuelat ad dominum uiam suam et sperat in eum, dominus quoque educet tamquam lumen iustitiam eius et idicium eius sicut meridiem. Et Abrae quando deus apparuit ad ilicem Mambrae, meridies erat, cui de praesentia domini lux aeterna fulgebat. Meridies est, quando Ioseph uerus in domum suam intrat, ut prandeat. Tunc enim plus dies lucet, quando sacramenta celebramus. 53. Et intulerunt, inquit, ei munera. Nos munera inferimus, ille instaurat conuiuium. Ille dicit: Adponite panes, quos soli Hebraei sumunt, Aegyptii manducare non possunt. Sed ante conuiuium quanta dignatio! Quam usus istius et sedulitatis et gratiae morale magisterium! Adhuc de calumnia, quam sibi a Ioseph fieri putabant, fratres suspecti erant. Ille inuitabat ad prandium: horum nutabat adfectus, illius perseuerat gratia. Primus adpellat, primus interrogat: Quomodo habetis? 54. Et iterum ait: Recte est pater uester senior? Superioris est inferiorem ad conloquium prouocare, dare sermonis fiduciam, quaerere non solum de ipsis, sed etiam de parentibus. 55. Respondent illï Recte est puer tuus, pater noster. Ille seniorem dixit, ut honoraret: isti puerum nominarunt, ut deferrent humilitatis obsequium, quod senectus honoratae sit dignitatis, pueritia autem subiecta uideatur et propior uerecundiae quam superbiae. 56. Respiciens autem oculis uiclit Beniamin fratrem suum ex eadem matre. Morale est, ut quos diligimus eos uideamus prae ceteris et quos animi intentio tenet priores eos obtutus offendat oculorum, siquidem plerumque circa alia mentis occupatione districti quos habemus ante oculos non uidemus. Ita duce animo dirigitur noster aspectus. Vidit igitur Beniamin fratrem suum sanctus Ioseph, quem tenebat animo, quem oculis demandbat, quo absente fratres paene non uiderat. Quia uidere nihil proderat. Nec solum uidisse contentus quasi nesciret interrogauit: Hic frater uester est adulescentior? Consuetudo et gratia caritatis est, ut dilectos nobis non solum oculis, sed etiam sermone teneamus. Agnourat Ioseph dilectum suum, sed ideo interrogabat, ut quem tenebat animus uox sonaret. 57. Denique non expectauit ut responderetur, sed continuo benedixit eum et turbatus est desiderii sui fructu. Torquebantur autem uiscera eius, quia conplectendi eius quem desiderauerat libertas differebatur. Denique ingressus in promptuarium plorauit et lauit faciem suam et continuit se. Grandis amoris aculei cito corda conpungunt, nisi desiderii frena laxentur. Vincebatur adfectu Ioseph, differebatur consiliö ratio cum amore certabat. Fleuit, ut amoris pii aestus lacrimis temperaret. 58. Haec moraliter; mystice autem uidit dominus Iesus Paulum – oculi enim domini super iustos – et dixit: Hic frater uester est adulescentior? Adhuc adulescentior dicitur, qui nondum maturam canae fidei gerebat aetatem, nondum in uirum perfectum exercuerat, in illam, sicut ipse ait, mensuram aetatis plenitudinis Christi. Denique adulescens legitur tantum ibi, ubi lapidantium Stephanum uestimenta seruabat. Et ideo Philemonem non adulescentiae suae, sed senectutis similem esse cupiebat, ut scripsit: Magis obsecro, cum sis talis ut Paulus senex. Ideo adulesccntiores uiduas praedicat declinandas, non propter aetatem, sed propter quandam pubiscentium delictorum lasciuiam inmaturitatemque uirtutis. Ceterum maior in iuuene quam in sene Iaus castitatis est. Puto autem quod a uero non sit alienum, si illud intellegamus, quia, cum hoc Paulus haberet et horreret correptus, quod caecitas accidisset ei. inciperet tamen adpropinquare dicendö Domine, quid me uis facere? Ideo adulescentior dicebatur a Christo, ut qui uocabatur ad gratiam excusaretur a culpa, quod ea lubricae fuisset aetatis. Denique uidit eum Christus, ubi lux circumfulsit eum, et quia adulescentes metu magis quam ratione reuocantura uitio, adhibuit stimulum et miseratus admonuit, ne aduesus stimulum calcitraret. 59. Turbatus est autem, sicut habes in euangelio quia turbauit se spiritu, cum Lazarum suscitaret, et ibi fleuit, ut prius lacrimis suis mortui delicta lauaret. Sed intra fleuit et lauit faciem suam. Caecitas Pauli fletus est Christï lauat faciem suam, ubi lumen ei reparatur amissum. Lauit faciem suam Christus, ubi baptizatus est Paulus, per quem dominus Isus a pluribus uideretur. Et ideo in conuiuio pars eius quinquipliciter maior effecta est, quod haberet superioribus anteferri non solum mentis prudentia, sed etiam militia corporis et gratia castitatis. 11.60. Biberunt autem et inebriati sunt pariter cum eo. A principio fidei maior Paulo praerogatiua defertur, de quo dictum est ad Ananiam: Vade, quoniam uas electionis est mihi ad sufferendum nomen meum coram gentibus. A principio inebriatur ebrietate, sed sobria, ut et ipse cum sanctis diceret: Et poculum tuum inebrians quam praeclarum est! 61. Et scyphus argenteus soli sacco eius inseritur. Nesciebat hoc Bniamin: fallebatur Paulus, sed uocabatur. Mittitur post eum mane; nox enim processerat caecitatis, dies fidei adpropinquabat. 62. Per ordinem singulorum prius inspiciuntur sacculi. Docet te moralitatem scriptura diuina. Per ordinem ante discubuerunt in conuiuio contra eum, primitiuus secundum aetatem. Vides quod seniori locus ille sit deferendus per ordinem iterum requiruntur sacculi singulorum, ut scias electum Paulum caelesti esse iudicio. Discussit ceteros, hunc praetulit. In nullius alterius sacco scyphus inuentus est argenteus nisi istius. Quid sibi uult quod insertus est sacculo? Ioseph quidem inbriauit ut falleret, scyphum misit ut fratrem quem diligebat pia fraude reuocaret, sed refulgent mysteria diuina. 63. Hoc inuenit in nobis Christus argentum, quod ipse donaurit. Habemus naturae argentum, habemus et gratiae. Natura opus est creatoris, gratia munus est redemptoris. Etsi non possumus uidere dona Christi, ille tamen donat et operatur occulte et donat omnibus, sed sruare paucorum est et non amittere. Non omnibus tamen donat omnia. Triticum multis datur, scyphus uni, qui prophetico et sacerdotali donatur munere. Non enim omnis, sed propheta dicit: Calicem salutaris accipiam et nomen domini inuocabo. 64. In corpore igitur Pauli iam doctrinae caelestis adloquium refulgebat, cum esset eruditus in lege. Sed quia adhuc iustitiae dei subiectus non erat, intra saccum erat scyphus, doctrina intra legem, lucerna intra modium. Missus tamen Ananias, qui benedictionem daret, manum inponeret, saccum solueret. Sacco soluto reluxit argentum et decidentibus squamis uel ut quibusdam sacci uinculis statim uidit. Vinculum eius perfidia erat, absolutio eius fides facta est. Et ideo tamquam soluto sacco, hoc est deposito legis uelamine. quod supra cor est positum ludaeorum, conuersus ad dominum, liber a nexu adeptus gratiam libertatis ait: Nos itaque omnes reuelata facie gloriam dei speculantes ad eandem imaginem reformamur. Soluto enim calciamento legis nudo uestigio liberi sermonis euangelium praedicabat. Tenebant eum Iudaei et inpedire cupiebant, sed ubi in eius sacco argentum resplenduit, sciderunt uestimenta sua et reuersi sunt retro. Libera enim pro Christo Pauli praedicatio nudauit populum ludaeorum et omnem eorum rescidit gratiam. 65. Ideoque retro regressi sunt, qui ante se uidere non poterant. Retro redeunt qui Christum amittunt. Denique et in euangelio, cum corriperent ad mortem dominum Iesum, redeuntes retro ceciderunt in terram. Merito retro reuertebantur, qui in terrenam labem ab illa caelesti gratia recidebant. Nolebant igitur moraliter redire sine fratre, mystice sine Paulo reuerti, quo amisso adserebant in maerorem deducendam parentis populi senectutem. 66. Et ideo Iudas apud Ioseph remanere cupiebat, ne uideret mala, quae inuenerunt patrem suum, hoc est iam praeuidebat et cauere cupiebat mala, quae uentura erant populo Iudaeorum. Sed cum adhuc haec ipsa non esset in typo illo principum populi Iudaeorum libera pracdictio, fleuit Ioseph, hoc est in illo plorauit Iesus. 67. Et iussit omnes recedere, ut cognosceretur a fratribus; non uenerat enim, sicut ipse ait, nisi ad oues, quae perierunt domus Israel. Et emittens uocem cum fletu ego sum, inquit Ioseph; adhuc pater meus uiuit? Hoc est: expandit manus suas ad populum non credentem et contradicentem, non legatum neque nuntium quaerens, sed ipse dominus saluum facere nolens populum suum. Ipse qui loquebar adsum, inquit, et palam factus non quaerentibus me adpareo his qui me non interrogabant. Quid igitur aliud tunc clamauit nisï Ego sum Iesus, cum principibus ludaeorum interrogantibus 191: Tu es filius dei? responderet: Vos dicitis quod ego sum, cum Pilato diceret: Tu dicis quia rex sum; ego in hoc natus sum, cum principi sacerdotum dicentï Adiuro te per deum uiuum, ut dicas nobis si tu es Christus filius dei, referret: Tu dixisti. Amen dico uobis, amodo uidebitis filium hominis sedentem ad dexteram uirtutis et uenientem cum nubibus caeli. Hoc est ergo quod ait: Ego sum Ioseph, ego sum diuinae potentiae. Adhuc pater meus uiuit? Hoc est: ego patrem non nego, ego fratres agnosco, si aut uos fratrem aut pater filium recognoscat. Adhuc ergo populus meus uiuit, de cuius populi familia fratrem mihi elegi? 68. Accedite ad me, quia ego ad uos adpropinquaui et eo usque, ut per carnis susceptionem facerem me uestrae consortem naturae. Nolite uel participem fugere uestrae societatis, si non agnoscitis auctorem salutis. 69. Et accesserunt\ inquit, ad illum, et dixit: ego sum Ioseph frater uster, quem uos tradidistis in Aegyptum. Nunc ergo nolite maesti esse neque uobis durum uideatur, quoniam hic me uendidistis; ad uitam enim misit me deus ante uos. Quam fraterna pietas, quam dulcis germanitas, ut etiam parricidale excusaret admissum dicens diuinae illud prouidentiae fuisse, non inpietatis humanae, quandoquidem non ab hominibus oblatus ad mortem, sed a domino missus ad uitam sit. Quid aliud habet illa domini nostri Iesu Christi, qui fratres omnes pietate superauit, in cruce positi intercessio pro plebe dicentis: Pater, dimitte illis; non enim sciunt quid faciunt? Quid aliud illa appellatio sanctitatis in medio discipulorum dicentis: Pax uobis: ego sum, nolite timere? Et cum conturbati et conterriti existimarent spiritum uidere, iterum dixit ad illos: Quid turbati estis et quare cogitationes ascendunt in corde uestro? Videte ecce manus meas et pedes meos, quia ego sum ipse. Palpate et uidete quia spiritus carnem et ossa non habet, sicut me uidetis habere. Haec ergo iam tunc futura posterioribus temporibus mysteria reuelata sunt. 70. Denique ipsis exprimuntur sermonibus, ut ipsum esse intellegamus et qui ante in Ioseph et postea in suo Iocutus est corpore, quandoquidem nec uerba mutauit. Ait enim tunc: Nolite maesti esse et infrä Ascendite ad patrem meum et dicite illï haec dicit filius tuus Ioseph: fecit me deus dominum totius terrae Aegypti. Et in euangelio ait: Nolite timere. Ite nuntiate fratribus meis, ut eant in Galileam, et ibi me uidebunt. Et infra ait: Data est mihi omnis potestas in caelis et in terra, hoc est dicerë diuinae hoc fuit dispositionis, ut acciperem potestatem, non acerbitatis humanae. Non obicit scelus qui enumerat praemium. 71. Quod autem habet in Genesï Ad uitam enim misit me deus ante uos reddit in euangelio dicens: Docete omnes gentes, baptizantes eas in nomine patris et fili et spiritus sancti; Haec enim est merces et uita sanctorum, quod etiam alios redemerunt. 72. Illud quoque aduerte non otiose scriptum in Genesï Et eris prope me, tu et fili tui et filiifiliorum tuorum; hoc est enim quod dixit in euangeliö Ecce ego uobiscum sum omnibus diebus usque ad consummationem saeculi. 73. Quam euidens quoque illud mysterium, quod ueluti conpleto omni mandato fratrem suum Beniamin amplectitur Ioseph et cecidit super collum eius, sicut conpleto euangelio Paulum Christus amplectitur quibusdam misericordiae suae bracchiis, ut interna opinione curuatum uelut a collo in caelum erigat. Vnde et ille erectus a Christo ait: Nostra autem conuersatio in caelis est. 74. Et gauisus est Pharao, quod Ioseph agnouisset fratres suos. Vnde et uulgata est uox in domo Pharao et hortatus est sanctum Ioseph, ut fratres suos inuitet, ut ueniant cum patre, et mandat inpleri eorum sarcinas tritico et in uehicula dari. Vnde haec humanitas barbaro, nisi illud ostenderetur magnum mysterium, quod iam non inuidet ecclesia, cum redimuntur Iudaei, et populus Christianus hac adiunctione laetatur et quibus potest subsidiis iuuat et mittit euangelizantes regnum dei, quo maturius euocentur? Quibus dantur binae stolae. 75. Et allegat Paulum, cum eius dicta depromit, cui trecenti aurei et quinque stolae diuersi coloris conferuntur a Christo. Trecentos aureos habet qui crucem praedicat Christi, ideoque ait: Neque enim iudicaui scire me aliquid inier uos nisi Christum Jesum et hunc crucifixum. Et bene aureos accipit, quia non in suasoriis sapientiae uerbis, sed in ostensione spiritus praedicabat. Quinque autem stolas accipit uel sapientiae multiplicis disciplinas uel quod nullis sensuum corporalium captus inlecebris ubi aliis periculum illic teneret uictoriam, qui omnes uoluptates carnis singulari continentia et uirtute superaret, cuius ingenium studiumque nulla corporis hebetaret infirmitas, qui, cum esset in corpore, corpus se habere nesciret. Denique raptus in paradisum siue in corpore siue extra corpus nesciens audiuit uerba ineffabilia, quae loqui homini non liceret, qui postremo terrenum nihil oleret in terris, sicut ipse docet dicens: Quia Christi bonus odor sumus deo in his qui salui fiunt. 76. Praecellit igitur Paulus et eius exuberat portio, sed tamen habent et alii praedicatores gratiam suam. Binas stolas accipiunt. Quas? Illas utique, de quibus dubitare non debes, quia legisti de Sapientia dictum: Binas uestis fecit uiro suo. Vna est mystica, moralis altera. Sed non omnes apostoli, non omnes prophetae, non omnes pastores, non omnes uirtutes, non omnes habent gratiam curationum, non omnes linguis loquuntur. Vbi diuersa praemia, merita diuersa. 77. Et praemituntur et patri munera. Filius honorat patrem, Christus populum suum inuitat promissis, inuitat muneribus. Portant haec munera illi asini inutiles et laboriosi ante, nunc utiles, portant in typo Christi munera portaturi in euangelio munerum largitorem. 78. Dimisit autem fratres suos et abierunt. Et dixit illis Ioseph: nolite irasci in uia. Quam bene docet ab iracundia praecauendum. quod ea possit etiam amantes sui separare germanos, et maxime in uia fugiendam esse discordiam, ubi ipse uiandi comitatus debet inuiolabilis gratiae habere consortium. Quid aliud autem ait dominus noster Iesus ex hoc corpore recessurus, cum discipulos dimitteret suos, nisi ne irascerentur in uia, dicens: Pacem relinquo uobis, pacem meam do uobis? Vbi enim pax est, iracundia locum non habet, ablegatur discordia, fugatur dissensio. Hoc est ergo quod ait: Pacem meam do uobis. id est nolite irasci in uia. Et uide ne in hac uia dicat, hoc est in hoc cursu totius uitae indignationem cauendam, quod ira saepe etiam innocentes in crimen adducat, quia, dum iusto amplius irascimur et uolumus alienum coercere peccatum, grauiora peccata conmittimus. Ideo apostolus non uos ipsos, inquit, uidicantes, carissimi, sed date locum irae, hoc est declinemus eam, ne nos illa corripiat. Vnde et dominus Iesus dimittens ad euangelizandum discipulos misit eos sine auro, sine argento, sine pecunia, sine uirga, id est ut et incentiua litis et instrumenta eriperet ultionis. 79. Et ascenderunt, inquit, de Aegypto et uenerunt in terram Chanaan ad Iacob patrem suum et nuntiauerunt illi dicentes quia Ioseph filius tuus uiuit et ipse est princeps totius terrae Aegypti. Quae est terra Chanaan? Quae nutabat. Quid igitur tam euidens quam apostolorum tempora designari, quibus ingressi Iudaeorum synagogas nutantes Iesu domini potentiam praedicabant, sicut habemus in Actibus apostolorum dicente Petrö Hunc ergo Iesum resuscitauit deus, cuius nos testes sumus. Dextera igitur dei exaltatus repromissione spiritus sancti accepta a patre ejfudit hoc donum, quod uos uidetis? Aduertimus certe quomodo et uiuere eum et terrae totius principem dicat, qui aperiens horrea sua spiritalis gratiae donet omnibus ubertatem. Haec dicebant apostoli, sed Iudaei non eredebant, sed iniciebant manus in eos et trudebant in custodiam praedicatores sallitis. 80. Vnde et de Iacob scriptum est: Expauitmente; non enim credebat eis. Expauit adfectu plebis incredulae, sed posteaquam Christi gesta cgnouit, tantis beneficiis et operibus delinitus resumpsit spiritum dicens: Magnum mihi est, si adhuc filius meus Ioseph uiuit. Ibo et uidebo illum, priusquam moriar. Primum et maximum fidei fundamentum in resurrectionem Christi credere. Quicumque enim crediderit resuscitatum festinus requirit, deuotus accedit et intima deum mente ueneratur; credit enim quod ipse non moriatur, si credat in resurrectionis auctorem. 14.81. Et eleuans se Israel uenit ad puteum iuramenti et immolauit hostiam deo patris sui Isaac. Merito eleuatur qui festinat ad Christum. Fides praecedit deuotionem. Prius se eleuauit, postea immolauit; Ille enim bene immolat qui cognitionem diuinitatis inuestigauerit. 82. Dixit autem deus ad Israel in uisu nocte dicens: Iacob, Iacob. Qui dixit: Quid est? Dicens: ego sum deus patrum tuorum: noli timere, descende in Aegyptum; in gentem enim magnam te faciam ibi. Ego descendam fecum in Aegyptum et ego deducam te in perpetuum. Quemadmodum quae ipsi legunt non intellegunt et Moysen quem Iaudant abnegant, cum eius scriptis nolunt credere! Quid euidentius quam quod hoc loco inutantur, ut ad ecclesiam dei transeant et qui ante intra Iudaeae terminos coartabantur angustos ad populum dei migrent, qui ex toto orbe, ex omnibus nationibus et populis congregatus in magnam factus est gentem? Denique in omnem terram exiuit sonus eorum. Vocatur ergo a filiis suis Iacob, id est a Petro Iohanne Paulo populus ludaeorum inuitatur ad gratiam. 83. Ipse quoque deus noster proprio eum hortatur oraculo, spondet ei profectum fidei muneris sui fructum dicens eï Ioseph mittet manum super oculos tuos. Non utique sanctus patriarcha sollicitus erat a quo ei oculi clauderentur, licet etiam intellectu simplici moralis exprimatur adfectus. Nam si eos quos diligimus cupimus frequenter amplecti, quanto magis recessuri ex hoc corpore ipso carorum pignorum tactu delectamur extremo et hoc mulcemur uiatieo. Tamen mystice licet nobis intellegere quod postea cogniturus deum sii populus ludaeorum. Hoc est enim mysterium, quod ucrus Ioseph immittet manus super oculos eius, ut qui non uidebat ante iam uideat. Veni ad euangelium, lege quemadmodum caecus ille sanatus sit, cui Iesus manum inposuit et eius abstulit caecitatem. Non enim morituris manum Christus inponit, sed uicturis, aut si morituris, recte, quia prius morimur, ut reuiuiscamus; non enim possumus deo uiuerc, nisi peccato ante moriamur. 84. Descendunt igitur in Aegyptum septuaginta quinque animae, sicut scriptum est, et hoc mystice numero remissionis, quia post tantam duritiam, post tanta peccata haberentur indigni, nisi donaretur his remissio peccatorum. Occurrit illi Iudas, hoc est confessio erroris. Hunc sui uenturus Iudaeorum populus praenuntium mittit. Ideo et Ioseph uerus, id est arbiter ct interpres diuinitatis, occurrit, quia praecedit iam confessio quos ante perfidia possidebat. Interpres est enim diuinitatis Christus, quia deum nemo uidit umquam, nisi unigenitus filius, qui est in sinu patris, ipse enarrauit. Hic senilis iam aetatis et fessum suscipiet ultimis temporibus populum Iudaeorum, non secundum illius merita, sed secundum electionem suae gratiae et inponet manum super oculos eius, ut caecitatem auferat. Cuius ideo distulit sanitatem, ut postremus crederet, qui ante non putauit esse credendum, ei prarogatiuam superioris electionis amitteret. Vnde et apostolus ait: Quia caecitas ex parte Israel contigit, donec plenitudo gentium intraret et sic omnis Israel saluus fieret. 85. Gesta igitur patriarcharum futurorum mysteria sunt. Denique ipse Iacob sic ait ad filios suos: Congregamini, ut adnuntiem uobis quae occursura sunt uobis in nouissimis diebus. Congregamini et audite Israel patrem uestrum. Moral interpretation of biblical history and exegesis of the Holy Scriptures, in particular the book of Genesis, St. Ambrose devotes many of his works: “About Noah” (377). “On Cain and Abel” (377–378), “On Abraham” (378–383), “On Paradise” (378), “The Six Days” (378–390), “On Jacob and the Blessed Life” (386), “On Isaac or the Soul” (386–387). St. Ambrose was the first in the Western Church to introduce the practice, which had been used in the East since the time of Origen, of preaching a series of homilies for several days in a row. The images of Joseph, the cupbearer, the steward and the pharaoh serve for St. Ambrose with an illustration of contemporary events. See about this: Palanque J. R. Saint Ambroise et l’empire romain. P., 1933. P. 511–514. R. Palla, translator and commentator of this treatise in the edition of the Ambrosian Library (Sancti Ambrosii episcopi Mediolanensis. De Ioseph / Introd., trad., not. e indici R. Palla// Sant’Ambrogio. Opcre esegetische IIÏ Isacco o l'anima. 11 bene della morte. Giacobbe e) leans towards the same date la vita beata. Milanö Biblioteca Ambrosiana. Romä Citta Nuova, 1982. P. 335–409. A striking example is the interpretation of St. Cyril of Alexandria on the Pentateuch (Glaphyra in Pentateuchum), homilies of Asterius Sophist (d. after 342), bishop. Gregory of Elvira (died after 392). See: Moreschini S., Norelli E. Il trionfo dell'ortodossia nicena in Occidentë Ambrogio // Moreschini C., Norelli E. Storia della Icttcratura cristiana antica greca e latina. Vol. 2 1. Brescia, 1996. P. 386–387. One of the traces of the saint’s dependence on Philo of Alexandria in this work is the motif of the arduous path of human improvement through virtues, from paganism to God, symbolized in the pilgrimage of Abraham (cf. Gen. 12.4). An indication of this is contained at the beginning of the treatise, where the virtues of the patriarchs represent the path along which St. Ambrose calls on his listeners. A detailed analysis of allegorical interpretation and its hermeneutical premises in St. Ambrose is dedicated to the monograph by K. Jacob: Jacob K. “Arkandisziplin”, Allegorcsc. Mystagogie. Ein neuer Zugang zur Theologie des Ambrosius von Mailand. Frankfurt am Main, 1990. (Theophancia; 32). According to many famous patrolologists (M. Simonetti, A. Zollig, J. Danielou, M. Arles, etc.), Origen’s theory of “three meanings” in fact remained a theory of “two meanings” (see about this: Nesterova O. E. Allegoria pro typologiä Origen and the fate of allegorical methods of interpreting Holy Scripture in the early patristic era. M., 2006. pp. 43–45). See: Simonetti M. Lettera e o allegoria. Un contributo alla storia dell’esegesi patristica. Roma. 1985. More details about this classification of food: Pizzolato L. F. La dottrina esegetica di sant’Ambrogio. Milano, 1978. The favorite themes of St. go back to Origen and the Alexandrian school. Ambrose, for example, “sober intoxication” (ebrietas sobria), with the help of which the author explains mystical experience (see: Moreschini S., Norelli E. Op. cit. R. 393). See about this, in particular: Ioseph 6.34. Quote from: Palia R. Introduzione // Sancti Ambrosii episcopi Mediolanensis. De Joseph / Introd., trad., not. e indici R. Palla. P. 339. (Hereinafter – Palla). This author has already been mentioned by the blessed one. Hieronymus Sgridonsky in his essay “On Famous Men.” Definition of uerus st. Ambrose often uses in his exegesis in relation to a type, most often Christ. Wed: loseph 6. 31; 9.47; 10.52; 14. 83–84; Isaac 1.2:3. 7; 4. 17. – Note. ed. The death of the eunuch Calligon (gladio ultori punitum) is also mentioned by Bl. Augustine, contr. Iul. 6. 14. 41. – Note. ed. See: 1 Peter. 1.19; Rome. 5.9; Eph. 1. 7 ; Col. I. 14, see also: Acts. 20.28; Open 1. 5.5. 9 . St. Ambrose mentions those patriarchs to whose virtues he had already dedicated his writings. Vir perfectus is a Stoic concept used by St. Ambrose is used to designate a righteous person. Most likely, this refers to Joseph's brothers, whom St. Ambrose justifies throughout the entire book. See: Gen. 37. 3–4. Compare: Jacob 2. 2. 5. Wed: Matt. 13. 54–57; In. 6.42. Jacob, Joseph's father, typifies the Jewish people with his unbelief, but his love for Joseph indicates the chosen one among his sons. That is, the elevation of Joseph above his brothers and the prototype of the Savior for them. See: Gen. 49. 22–26. See: Jacob. 5. 6; I John 2. 1 . Wed. at St. John Chrysostom, hom. 61.3: “All this happened so that Joseph’s affection for his brothers would be revealed and their bloodthirsty plan against him would become obvious. How Joseph came to visit the brothers... Our Lord, out of His love for mankind, came to visit the human race, taking on the flesh characteristic of us and deigning to become our brother” (quoted from: Biblical commentaries of the Fathers of the Church and a friend of their authors of the 1st-8th centuries. Old Testament. Vol. 2: Book of Genesis 12–50. Tver: Hermeneutics, 2005. P. 167). Wed: Number. 16.5; In. 10. 14. The book of Genesis says that Reuben wanted to save him from death and return him to his father, and Judah offered to sell him (Gen. 37.26-27), but St. Ambrose explains Judas's proposal as his good intention. – Note. ed. See: Gen. 49. 10–11, where the blessing to Judas contains predictions about the Savior. Washing clothes in wine was a prototype of the Savior’s suffering, as well as an image of the sacrament of communion. – Note. ed. In the blessing to Asher it is also necessary to see a prophecy about Christ as the Bread coming down from heaven (John 6.50–51). By promises here we must also understand Jacob's blessing to Joseph, because the blessing to Joseph exceeds the blessing to the other patriarchs. The Savior's disciple Judas sold the Lord to the high priests, and they, having bought Christ, did even worse, because they handed Him over to Pilate to be crucified. – Note. ed. Compare: Eph. 5. 2: See also: Gen. 37.25. See: Gen. 37. 27. The Septuagint and Vetus Latina indicate that Joseph was sold for 20 gold coins, the Vulgate and Masoretic version for 20 pieces of silver. Some ancient Latin manuscripts indicate that Joseph was sold for 30 pieces of silver. According to Palla, the correction was made to emphasize the analogy of Joseph with Christ (Palla. R. 355. n. 14). – Note. ed. St. Ambrose follows Clement of Alexandria in his interpretation of the number “300”: “The form of the number three hundred is the sign of the Savior” (Clemens Alexandrinus, strom. 6. 84. I), since in Greek the number 300 was denoted by the letter T, which was perceived as a symbol of the cross. This interpretation is found in St. Ambrose several times, see: spir. s. 3. 17. 127; exp. Luc. 6.30; Noc 33, 123 (see: Palla. R. 357, paragraph 16). Here, probably, St. Ambrose borrowed Philon's symbolism of the number 10: “ten is the most perfect limit of numbers from one” (Philo Iudaeus. congr. 90). The Jubilee year, according to Mosaic legislation, completed seven sabbatical years, i.e., it was the 50th year (Lev. 25.8–10). The number 25 is thus the original number, multiplied by two, it gives the number 50, the time of remission of debts. At 14.84 St. Ambrose also names the number 75, since this is the same number 25 multiplied by three. These intricate arguments clearly bear the stamp of Philo and the Alexandrian school in general. The terms used here (perfectio and portio) may refer to the New and Old Testaments in the sense of the perfection of the former, as stated in cpist. 74, 5. These words, actually belonging to Reuben, St. Ambrose refers to Judas. See also: exp. Lue. 10.127; expl. ps. 40, 22; incarn. 5. 36: Jacob I. 6. 25. See above 3.14; cf.: 2 Cor. 2. 15–16. Let my prayer ascend like incense before You (Ps. 140.2). Collective image of the Jews. Compare: Jacob 2. 3. 10. These words (and make the bed... and put it away) are not in the Synodal Translation, although they are recorded in the so-called Western version of the text of Acts. – Note. ed. Wed: In. I. 29; Ref. 12. 4–5. See: Gen. 37. 34; Matt. 26.65; Mk. 14.63. We are probably talking about the Jews who did not recognize Jesus Christ as the Son of God. An allusion to the anti-Arian controversy is also possible. Redemption is thought of by St. Ambrose as Christ's offering of a ransom. St. Ambrose uses the terms pretium redemptionis (expl. ps. 68, 14), pretium sanguinis Christi, by which people were purchased (empti) (epist. 37, 45), pretium nostrae liberationis (epist. 72, 8). A strikingly apt formulation that anticipates the era of Christological disputes! Abolition of promissory note in the works of St. Ambrose is considered in the context of the above-mentioned doctrine of the Atonement and this is what the author focuses on, see: expl. ps. 40, 1; 48, 22; exp. ps. 118, 8.23; Jacob 1.5.19. For more information about the thesis “know yourself” in patriotic thought, see: Courcelle R. Connais-toi toi-meme, de Socrate a Saint Bernard. R., 1974–1975. – Note. ed. Infula is a woolen headband among the ancient Romans, a symbol of the priesthood, it was also worn by participants in a religious ceremony. In some manuscripts there is a “singing: mulier spadonis (“the wife of the eunuch”), which is more consistent with the story of the book of Genesis, in which Potiphar is called “the eunuch of Pharaoh” (σπάδοντι Φαραώ and εύνουχος Φαραώ, LXX Gen. 37. 36; 39. 1, in the Synodal translation “courtier”). Eunuchs were used to guard the royal harems, often achieving significant influence in the royal courts (cf. the eunuch Calligon, who had influence at the court of Valentinnan II). This explained the expansion of the scope of their activities, as well as the generalization of the concept itself, which could designate other high-ranking officials. Thus, Potiphar has the title of eunuch and the official title of chief of the bodyguard. His having a wife can be explained either by the fact that his title is only an honorary title, or by the fact that he paid tribute to court etiquette, which required the presence of a wife or wives. St. Ambrose recalls the execution of the eunuch Calligon, who two years before his execution threatened the saint with death. Blzh. Augustine adds that Calligon suffered death from the sword following the denunciation of a harlot (contr. Iui. 6. 14. 41). – Note. ed. This thought of St. Ambrose borrows from Philo (Philo Iudaeus. Ioseph 126), who in turn expounds the ideas of Heraclitus (see: Ivanitsky V.F. Philo of Alexandria. Kien, 1911. pp. 280–281). In epist. 2. 22 Ambrose uses the expression “the dream of this evil.” See also: exam. 6. 8. 51, off. 1. 12. 45. St. Ambrose uses the terms τύπος and άληθινός, usual for the Alexandrian school, in order, within the framework of this typological interpretation, to distinguish between the Christological prototype and its fulfillment (see: Palla. R. 373, paragraph 33). The idea of ​​the body as a “prison of the spirit” goes back to Plato, perhaps even to the Pythagoreans. On this motif among Christian authors, see: Courcelle R. Connais-toi toi-meme, de Socrate and Saint Bernard. P. 345–380. But in this place the main thing is the thought of the incarnation of God the Word. St. Ambrose apparently speaks of Christ's temptations from the devil in the desert. St. Ambrose probably has in mind Joseph's interpretation of Pharaoh's dream, which will be discussed below, so it should be understood as "he will deliver him a second time." Another reminder of Calligon. Wed. pun in the Latin text: ebrius – uerba sobrietatis. The expression inebriari Spiritu Sancto continues the motif of sober intoxication (sobria ebrietas), often found in St. Ambrose, see: Isaac 6.50 and notes; fid. 1. 20. 135: exp. ps.118, 15. 28. 3; fug. 8.47; No. 29.111; bon. mort. 5.20; Cain et A. 1.5. 19. A reminder of the fate of the steward, who was hanged three days later (Gen. 40.22). About Doik, who first denounced the priest Abimelech, and then killed 85 priests, see: 1 Sam. 22. 9–18. – Note. ed. Mules, which are the result of crossing mares and donkeys, are unable to produce offspring. – Note. ed. See: 1 Sam. 21.7; 22. 17–19. St. Ambrose recalls that Calligon was a eunuch, a Syrian, occupied an important place in the administration of Valentinian II, and fought with the saint. Wed. below is a mention of Haman, who was a bed-keeper, like Calligon. – Note. ed. St. Ambrose uses the word merum, perhaps implying that the cupbearer drank undiluted wine. – Note. ed. This may be an allusion to the grain shortage of 388, which, coupled with a bad harvest in 388, caused a famine in 388–389. even in Rome (see: Palla. R. 379, paragraph 42). – Note. ed. St. Ambrose speaks of the numeric unity of this world (saeculum), world history is divided into eight periods, called days or years (see epist. 44, 14–15). Six years is the time from the creation of the world to the coming of the Savior, the 7th year is the New Testament time; The 8th year is the fullness of times, the “day of salvation” (epist. 70. 16). In this case, we are talking about seven world years, which will be replaced by “future times.” Name Ephraim St. Ambrose interprets it as “abundance of faith” (see: patr. 1. 4). In the LXX text there is νείκος (battle, battle). Perhaps an error was made when translating from Greek and the translator perceived νείκος as νίκη) (victory). – Note. ed. Wed: Ps. 38.12. When describing the soul, the Stoics used the image of a spider, which they borrowed from Heraclitus, who compared the soul to a spider and the body to a web. Gregory, bishop Elvirsky (d. after 392), similarly interprets the meaning of the pharaoh's ring as a seal of faith: Habuit Ioseph anulum regalem; sed et Christus principalem fidei anulum tenet, quo credentes animae salutis signantur (Palla. P. 381, n. 45). – Note. ed. See: Gen. 41. 51. St. Ambrose interprets the name of Manasseh as “from oblivion (ex obliuione)” (patr. 1.4). This refers to his receiving the birthright. See: Gen. 48. 17–20. The fact that it was Jacob who was the first to hear about the grain reserves in Egypt, St. Ambrose speaks at length in Iacob 2. 8. 36. - Note. ed. Wed: Prem. 4.8; Proverbs 16.31. See: Rome. 11. 1 ; Phil. 3.5. Comparison of Patriarch Benjamin with the Apostle. Paul traditionally in patristic literature (St. Hippolytus of Rome, Tertullian), op. Ambrose, see also: patr. 12.57–58. Christ is compared to bread, a grain of wheat, in which there is a parallel with the Gospel, cf.: John. 6. 33–51. On the uncleanness of the donkey, see: Lev. 11; Deut. 14.3. In the Gospel, the Savior rides a donkey into Jerusalem, see: Matt. 21. 7–9; Mk. 11. 7–10; OK. 19. 30–36; In. 12. 14–15. – Note. ed. See: Gen. 29.32, where Leah says: The Lord has looked upon my humility. Palla (Palla. R. 385, n. 50) points to Genesis as the source of the etymology of the name Judah. 29.35 when Leah, having given birth to Judah, says: Now I will praise the Lord. The text uses the verb confiteor, which can be translated both as “to confess one’s faith”—hence, to praise God—and as “to confess one’s sins.” St. Ambrose interprets Leah's words to suit his narrative. Further in the text (14.84) ​​St. Ambrose interprets the name of Judas as “a confession of error.” – Note. ed. Judas is a prototype of Christ (3.13). See: 1 Peter. 2. 4–5. An indication of the missionary service of St. Paul, see below. Myrrh or myrrh is an fragrant resin. Stacti (Greek drop) is an aromatic resin. Cassia is a cinnamon tree. See: Number. 17.8; Jer. 1. 11 – 12 . Both the rod of Aaron and the rod of Jeremiah were interpreted as images of the cross already by Origsn (hom. in Num. 9. 7) (see: Palla. R. 387, paragraph 53). See: Ps. 36. 5–6. On the mysterious meaning of noon as the time of day St. Ambrose also says in Isaac 4.14. See: Gen. 43. 31–32. The reason why the Egyptians could not eat with the Jews lay in the religious sphere: according to Tapgum Onkelos, the Jews ate those animals that the Egyptians deified. In the Latin text, the sons of Jacob call their father puer (young servant), therefore St. Ambrose speaks about youth. The concepts of natura and gratia are distinguished, the first denotes the natural principle in man, and the second the supernatural, acting from the outside. See: Matt. 5.15; Mk. 4.21; OK. 11.33. St. Ambrose implies the mystical and moral meanings of Holy Scripture. See note above. by 8.45. See: lacob 1.1. where is St. Ambrose explains the words of the psalm: Be angry and do not sin (Ps. 4.5). St. Ambrose apparently uses Philo’s interpretation (Philo Iudaeus, sacrif. 90): “‘The Lord will bring you into the land of Canaan’ means: He will throw your mind into confusion.” See: Jacob 2.9.38 and note. See: By g. 46. 27 and above notes. to 3 14. St. Ambrose interprets this verse from Genesis in Isaac 2.3. In this place St. Ambrose apparently refers to the story of Tamar (Gen. 38.6–30). post regum lacunam significauit Schenkl, qui putat excidisse dona uel beneficia. cum T cum a cet., cum a principibus ludaeorum interrogantibus Schenkl. You might be interested in: